The Biography of Ibn Ishaq (The Book of Biographies and Military Campaigns) [1]

The Biography of Ibn Ishaq (Book of Biographies and Military Campaigns). Introduction by the Editor. Part One of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. Part One of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. The digging of Zamzam by 'Abd al-Muttalib ibn Hashim. The Bakri boy's seeking refuge at the Ka'ba. The story of al-Siddiq ¹ with a man whose snake bit him. The story of 'Umar ibn al-Khattab with a very old blind man. Abu Taqasif al-Khuna'i and his brothers. Banu Mu'ammil and their cousin. The vow of 'Abd al-Muttalib to draw lots with arrows at the Ka'ba. The marriage of 'Abdullah ibn 'Abd al-Muttalib. The birth of the Messenger of Allah, may Allah bless him and grant him peace. The splitting of the Prophet's chest. The account of Tubba' al-Himyari. The killing of Tubba'. The account of the Elephant. The journey of the Prophet's mother with him to Medina and her death. The death of 'Abd al-Muttalib ibn Hashim. The uncovering of the grave of 'Abdullah ibn al-Thamir. The uncovering of the corpse of the Prophet Daniel. The leadership of Mecca after the death of 'Abd al-Muttalib. Part Two of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq and others. Part Two of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq and others. The account of Bahira the monk. The account of Khadija bint Khuwaylid. The story of the Jewish scholars. The conversion of Salman al-Farisi, may Allah have mercy on him. The traces of the Ka'ba. The account of the building of the Ka'ba [22]. The account of the Jewish scholars, monks, and soothsayers concerning the Prophet. Reports of the jinn. The account of the Hanifiyya ². The first thing with which the Messenger of Allah was commissioned of prophethood. Part Three of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. Part Three of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. The sending of the Prophet, may Allah bless him and grant him peace. The day on which the Battle of Badr took place. The conversion of 'Ali ibn Abi Talib, may Allah be pleased with him. The conversion of Abu Bakr al-Siddiq, may Allah be pleased with him. The conversion of Abu Dharr, may Allah be pleased with him. The conversion of the Emigrants, may Allah be pleased with them. His saying, Exalted is He: "And warn your nearest kinsmen" [54]. The image of the revelation's descent upon the Prophet. Al-Walid ibn al-Mughira and what was revealed concerning him. Chapter on what the Companions of the Messenger of Allah, may Allah bless him and grant him peace, suffered of affliction and hardship. The report of the document of boycott. The delegation of Quraysh to Abyssinia. The conversion of Hamza ibn 'Abd al-Muttalib, may Allah be pleased with him. What came concerning the emigration of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, to the land of Abyssinia. The naming of those who emigrated to the land of Abyssinia from Mecca. The conversion of 'Umar ibn al-Khattab, may Allah be pleased with him. What came concerning the first one to recite the Qur'an aloud in Mecca. Part Four of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. Part Four of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. Those who were tortured in Mecca for the sake of Allah from among the believers. The account of the Prophet, may Allah bless him and grant him peace, when the polytheists argued with him. Chapter on the accounts of the Jewish scholars and the People of the Book concerning the description of the Prophet, may Allah bless him and grant him peace. The account of the first emigration to Abyssinia. The naming of those who emigrated to the land of Abyssinia. The account of what the Messenger of Allah, may Allah bless him and grant him peace, suffered from the harm of his people. The story of the Prophet when he presented himself to the Arabs. The death of Abu Talib and what came concerning it. Part Five of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. Part Five of the Book of Military Campaigns, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. The death of Khadija bint Khuwaylid, may Allah be pleased with her. The Prophet's marriage to Khadija and his children from her. The marriage of Fatima, may Allah be pleased with her. The marriage of 'Umar ibn al-Khattab to Umm Kulthum bint 'Ali, may Allah be pleased with them. The marriage of Umm Kulthum to 'Awn ibn Ja'far ibn Abi Talib. The marriage of Zaynab bint 'Ali and her mother Fatima bint the Messenger of Allah, may Allah bless him and grant him peace. What came concerning the marriage of 'Uthman ibn 'Affan, may Allah be pleased with him. The Prophet's marriage to Sawda bint Zam'a. The Prophet's marriage to 'A'isha bint Abi Bakr al-Siddiq, may Allah be pleased with them both. The Prophet's marriage to Hafsa bint 'Umar, may Allah be pleased with them both. The Prophet's marriage to Zaynab bint Khuzayma, may Allah be pleased with her. The Prophet's marriage to Umm Habiba, may Allah be pleased with her. The Prophet's marriage to Umm Salama, may Allah be pleased with her. The marriage of Zaynab bint Jahsh, may Allah be pleased with her. The marriage of Juwayriyya bint al-Harith, may Allah be pleased with her. The marriage of Safiyya bint Huyayy, may Allah be pleased with her. The marriage of the Messenger of Allah, may Allah bless him and grant him peace, to Maymuna bint al-Harith al-Hilaliyya, may Allah be pleased with her. The marriage of Asma' bint Ka'b al-Jawniyya and 'Amra bint Yazid, a woman from Ghifar. The number of women who gave themselves in marriage. The concubines the Prophet, may Allah bless him and grant him peace, took. What the Prophet, may Allah bless him and grant him peace, was compensated for his son. The account of the mockers and the signs. The account of Rukana ibn 'Abd Yazid. Signs of prophethood. The conversion of Umm Sharik al-Dawsiyya. The conversion of Abu Hurayra from Daws. The conversion of 'Adi ibn Hatim. The letter of the Prophet to Banu Zuhayr ibn Uqaysh. The conversion of Jarir ibn 'Abdullah. The account of the Night Journey of the Messenger of Allah, may Allah bless him and grant him peace, to Jerusalem. The night the Prophet, may Allah bless him and grant him peace, was taken on the Night Journey. The report of the call to prayer. Margins.

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1. al-Siddiq : Title meaning 'the Truthful', commonly used for Abu Bakr, the first Caliph.
2. Hanifiyya : The primordial monotheistic religion of Abraham, often associated with the pre-Islamic monotheists.

The Biography of Ibn Ishaq (The Book of Biographies and Military Campaigns) [1]

The source: https://shamela.ws/book/9862 Date of extraction: 2026-06-17

The Editor's Introduction

The first section of the Book of al-Maghāzī. In the name of God, the Most Gracious, the Most Merciful. [Editor's Introduction] When Islam emerged, many northern Arabs from the city-dwellers of Mecca, Yathrib, and al-Ṭāʾif could read and write; this was because the northern part of the peninsula had been experiencing a continuous period of economic and political prosperity since the second half of the fifth century CE. The petty states established by the Persians and Byzantines on the edges of the peninsula or within it had weakened or fallen, and Yemen had lost its strong central government and then fell into the grasp of the Abyssinians and then the Persians; this was accompanied by the rise of northern Arabia under the leadership of Mecca, which transformed into something resembling an aristocratic republic that controlled the trade routes and markets in the peninsula and established the system of īlāf ¹, which organized relations between the settled and Bedouin populations internally and with neighboring states externally. It is natural that Mecca and its surroundings, having become a major commercial center alongside its religious status among the Arabs since ancient times, would be exposed to external religious, cultural, and political influences. Thus, Mecca, like northern Arabia, became acquainted with Judaism and Christianity, as well as news of the Persians and Romans, and also some cultural traditions prevalent in the region known as the "Hellenistic cultural sphere" ². Alongside these external cultural traditions that reached Mecca, cultural traditions specific to Mecca and northern Arabia in general developed within Mecca itself. Among these traditions was the Arabic script, originally borrowed from the Nabataeans ³. This script, of which we have examples of its early developments dating back to the beginning of the fourth century CE, soon spread and dominated the regions where Meccan trade and markets extended in northern and southern Arabia ⁴. There is no doubt that the youth of Quraysh, most of whom were merchants, who concluded treaties, recorded contracts, and needed to write letters, were mostly familiar with Arabic writing. The Qurʾān, which contains many references to books, writing, contracts, and commercial systems, is clear evidence that all these matters were known and practiced among them ⁵. The books of sīra, history, and ṭabaqāt confirm this by mentioning the names of specific individuals in Mecca and Medina who were skilled in writing and reading. They also mention another tradition—perhaps specific to Medina—that those who were skilled in writing, swimming, and archery were called al-kāmila ⁶, and among the Anṣār there were a considerable number of them. This brief introduction was necessary to arrive at the pressing question regarding "historical consciousness" among the Arabs: its existence, foundation, and development. We now know from South Arabian inscriptions that the southerners recorded everything chronologically ⁷, and the early North Arabian inscriptions are also dated. Moreover, we know that the Meccans circulated stories and tales among themselves, some relating to the past of the peninsula and others to neighboring states and civilizations. When the Prophet died and the administrative foundation of the new Arab-Islamic state began to take shape, the second caliph, ʿUmar ibn al-Khaṭṭāb, hastened to adopt the Prophet's migration (hijra) from Mecca to Medina as the historical starting point for the new state and the new call. The early Arab historical consciousness that arose from Mecca's and the northerners' sense of self was reinforced by the new call and the emergence of the concept of umma and state. Additionally, tribal conflicts began with the conquests and the establishment of garrison cities (amṣār), as did a struggle between the central authority on one hand and tribal leaders on the other. Naturally, each tribe attempted to create a "historical image" specific to itself in self-defense, while the authority tried to do the same. All this leads us to say that the Arab historical consciousness, as it appears in the writings of historians of the second century AH, is an authentic consciousness that arose in the Arab environment, and even if it was exposed to external influences, these influences undoubtedly remained incidental. The first historical interests in the first century AH were focused on the Prophet's biography (sīra), the recent history of the nascent umma. The community aspired to "re-possess" that unique historical experience, the experience of prophethood and the first ideal society. A "historical image" was necessary to support the idea of the umma and the nascent society. Moreover, the conquests and contact with other nations highlighted new problems that they hoped to solve by retrieving the experience of revelation, administration, and military expeditions (maghāzī) during the Prophet's time. The Prophet's biography was written within a broad historical perspective that made it the culmination of the experiences of nations that had prophets and prophecies or had any connection to the idea of monotheism. This universal historical perspective drew its sources from the Qurʾān, traditional Arab knowledge, and what they learned through their coexistence with the People of the Book in the conquered lands, and through their coexistence with non-scriptural peoples. Following the interest in the sīra and its background, there was a similar interest in the reports of the Arabs in their pre-Islamic period (Jāhiliyya), in what is called the Ayyām al-ʿArab ⁸, due to tribal conflicts. This was in addition to the "historical images" that began to emerge from the political history of the Islamic state during the struggle between the ruling authority and the politico-religious parties that confronted and resisted Umayyad rule. Many individuals in the first and second centuries AH were interested in the Prophet's biography and its historical background, including Wahb ibn Munabbih, Abān ibn ʿUthmān ibn ʿAffān, ʿUrwa ibn al-Zubayr, Shurayḥ ibn Saʿd, ʿAbd Allāh ibn Abī Bakr ibn Ḥazm, ʿĀṣim ibn ʿUmar ibn Qatāda, Muḥammad ibn Muslim ibn Shihāb al-Zuhrī, Mūsā ibn ʿUqba, Hishām ibn ʿUrwa ibn al-Zubayr, and Muḥammad ibn Isḥāq. Fragments of Wahb ibn Munabbih's (34-114 AH / 654-732 CE) book on al-Maghāzī have reached us ⁹, as have parts of the writings of Muḥammad ibn Muslim ibn Shihāb al-Zuhrī (124 AH / 741 CE) on the sīra in the book al-Muṣannaf by ʿAbd al-Razzāq ibn Hammām al-Ṣanʿānī (211 AH / 826 CE). Both Mūsā ibn ʿUqba (141 AH / 758 CE) and Muḥammad ibn Isḥāq (85-151 AH / 705-768 CE) are considered the most important representatives of the second stage of sīra writing, and the earliest to write under the ʿAbbāsids. A small fragment of Mūsā ibn ʿUqba's book on al-Maghāzī has reached us, published in 1904 CE. From studying this fragment, it becomes clear that Mūsā was concerned with chronological order, mentioning dates of events, using chains of transmission (isnād) precisely, and relying almost entirely on his teacher al-Zuhrī ¹⁰. Whatever the importance of the works of al-Zuhrī and Mūsā ibn ʿUqba, the work of Ibn Isḥāq remains fundamental regarding the sīra and, to some extent, history. His importance as a historian lies in his assimilation of the experiences of his teachers, their development and reorganization through his new understanding of history, and through his comprehensive vision stemming from his broad culture and his awareness of the political significance of the "historical image." Hence, Ibn Isḥāq became the master of sīra writers, and those who wrote after him became dependent on him. Centuries later, a sīra writer like Ibn Sayyid al-Nās felt that the Prophet's biography itself and its historical value would be endangered if confidence in Ibn Isḥāq as a historian were questioned; therefore, he saw it as his duty to include a chapter at the beginning of his sīra defending Ibn Isḥāq against his critics ¹¹. Although studies on Ibn Isḥāq have multiplied since the beginning of this century ¹², there are insurmountable difficulties that prevent reaching reliable conclusions in this field. The material on which these studies are based is scarce and not entirely original, because what Ibn Isḥāq wrote has not reached us in its original form, but rather after being edited and modified by others, the most famous and important of whom is Ibn Hishām. Years ago, I obtained a photocopy of a fragment of Ibn Isḥāq's sīra located in Morocco, which I added to papers from the section on al-Maghāzī in the Ẓāhiriyya Library in Damascus. Then I compared the materials and reports in these two fragments with what Ibn Hishām has corresponding to them, and the importance of publishing them became clear to me. Muḥammad ibn Isḥāq was born in Medina around 85 AH / 705 CE ¹³, grew up there, and met some of the Companions, but most of his hearing (samāʿ) was from the sons of the Companions. He heard from his father and senior Successors (tābiʿūn) in Medina, then traveled in search of knowledge to Egypt. We know he was in Alexandria in 119 AH / 738 CE, then returned to Medina, and his fame for extensive transmission began to spread. His disputes with the two famous scholars of Medina at that time, Hishām ibn ʿUrwa ibn al-Zubayr (d. 146 AH) and Mālik ibn Anas (d. 179 AH), date back to this period. Hishām ibn ʿUrwa accused him of lying because he narrated from his wife Fāṭima bint al-Mundhir ibn al-Zubayr, and Hishām ibn ʿUrwa denied that Ibn Isḥāq had heard from her, saying: "Did he enter upon my wife?" ¹⁴. Perhaps Hishām ibn ʿUrwa aimed thereby to belittle Ibn Isḥāq's status because he was a mawlā (client). In 12 AH / 633 CE, Khālid ibn al-Walīd conquered the town of ʿAyn al-Tamr in Iraq and captured young men who were studying in a monastery there; among them were Sīrīn, the father of Muḥammad ibn Sīrīn, and Yasār, the grandfather of Muḥammad ibn Isḥāq, who was a mawlā of Qays ibn Makhrama. Al-Khaṭīb al-Baghdādī reports a report that Khiyār, the father of Yasār, was the one captured and became a mawlā of Qays ibn Makhrama ibn al-Muṭṭalib ibn ʿAbd Manāf. It seems that Ibn Isḥāq's scriptural origins had an impact on his writings, as appears from his stories and reports about pre-Prophetic times. He apparently knew Syriac, so perhaps that language remained inherited in his family. However, he may have learned all this during his stay in Egypt, which extended for several years.

His conflict with Malik can be understood from another angle. Malik was informed that Ibn Ishaq said: 'Present to me the hadith of Malik, for I am his veterinarian ¹⁵!' Malik replied: 'And what is Ibn Ishaq? He is nothing but a charlatan among charlatans ¹⁶! We expelled him from Medina ¹⁷.' There is no harm in understanding this conflict as a rivalry between members of the same profession; the early scholars used to say: 'Contemporaneity is a veil ¹⁸!' But we believe the matter goes beyond that, for the nature of historical writing in which Ibn Ishaq worked forced him to somewhat deviate from the extremely precise, craft-oriented, and highly concise methods of the hadith scholars. Naturally, Malik—being a scrupulous hadith scholar—viewed all this with suspicion and doubt. Another indication in Malik's statement about Ibn Ishaq is extremely important: he claims that he and his like expelled Ibn Ishaq from Medina. Thus, the conflict had another dimension that cannot be considered purely scholarly but had its political side. The sources support Malik's claim, for Ibn Ishaq was known after his return from Egypt for advocating free will ¹⁹ and was flogged for it in Medina. It seems Ibn Ishaq did not deny the accusation, for he defended himself when Hisham ibn 'Urwa accused him of lying about his wife, but he said nothing when he heard Malik's accusation of heresy ²⁰. This does not mean he was a heretic, but that was the accusation leveled by conservative transmitters against those who advocated free will among the scholars of Basra and elsewhere ²¹. In addition, he was accused of Shi'ism ²², an accusation that befell most of those who worked in the field of the Prophet's biography ²³. Earlier, 'Abd al-Malik ibn Marwan had wished that no one would occupy himself with the Sira ²⁴ because of its emphasis on the Banu Hashim and the Ansar ²⁵! All this drove Ibn Ishaq to leave Medina, as 'his situation became constrained and severe.' He went from there to Kufa. This must have been before the building of Baghdad, but after al-Mansur's accession to the caliphate, i.e., between 136 AH and 144 AH, because we read in the sources that he came to Abu Ja'far al-Mansur in al-Hira ²⁶, 'and he wrote for him the Maghazi ²⁷, and the people of Kufa heard from him on that account ²⁸.' His going to Abu Ja'far al-Mansur was not accidental; he had likely known him before the Abbasids came to power. Moreover, the Abbasids had good relations with the Qadariyya ²⁹ at first, as shown by sources that emphasize Abu Ja'far's attempts to draw close to 'Amr ibn 'Ubayd and other Qadariyya of Basra at the beginning of his caliphate ³⁰. The Qadariyya had joined the ranks of the opponents of the Umayyads since the revolt of Ibn al-Ash'ath in 82-84 AH, and their hostility continued until the fall of the Umayyad state in 132 AH, except for the months when Yazid ibn al-Walid ibn 'Abd al-Malik held power after a coup led by the Qadariyya of Syria. Nothing prevents imagining that the Abbasids tried to exploit the Qadariyya movement's opposition to the Umayyads for their own benefit, and perhaps this clarifies some obscurities in the rise of the Abbasid da'wa ³¹. Be that as it may, it seems that Ibn Ishaq had compiled the Sira or part of it before leaving Medina. When he settled in Kufa, many Kufans narrated from him. Then he moved to Baghdad in the retinue of al-Mansur after the city was built, and others narrated from him there. It is important for us here to mention three of those who narrated from him due to their connection to his Sira: Ziyad ibn 'Abdullah al-Bakka'i (183 AH/799 CE), Muhammad ibn Salama al-Harrani (191 AH/807 CE), and Yunus ibn Bukayr (199 AH/814 CE). Al-Mansur commissioned Ibn Ishaq to accompany his son al-Mahdi, so he accompanied him for a long time and traveled with him to Khurasan, where he narrated in al-Rayy ³² and dictated. By order of al-Mansur, Ibn Ishaq compiled the Sira for al-Mahdi. When al-Mansur saw it, he asked him to make some modifications. Thus, three 'versions of the Sira' were formed: the first from the Medinan period, the second from the Kufan period, and the third from the Baghdad period. Fragments of the first and second versions remain, allowing us to conclude that al-Mansur wanted Ibn Ishaq to focus more clearly on the role of al-'Abbas ibn 'Abd al-Muttalib, his reports with the Prophet, and his great services to Islam. Perhaps this was accompanied by the suppression of some aspects related to al-'Abbas's weakness and his hostile actions toward the Messenger before his conversion to Islam. We see that the narration of Yunus ibn Bukayr mostly represents the first form, while the narration of al-Bakka'i ³³ represents the second form, and the narration of Muhammad ibn Salama al-Harrani represents the third form. We base this on the strong Shi'i character that appears in some of Yunus ibn Bukayr's narrations. In a narration about Salman al-Farisi, the Messenger (peace be upon him) says that 'Ali is the best of the executors ³⁴, just as his two grandsons are the best of the grandsons. Meanwhile, Ibn Ishaq in a narration from the version of Muhammad ibn Salama al-Harrani goes so far as to say that God's words in Surat al-Anfal (no. 69): 'O Prophet, say to those captives in your hands, "If God knows any good in your hearts, He will give you better than what was taken from you, and He will forgive you; and God is Forgiving and Merciful"' was revealed concerning al-'Abbas, who used to say: 'It was revealed concerning me when I mentioned my conversion to Islam to the Messenger of God and asked him to compensate me for the twenty ounces that were taken from me...' etc. This indicates pro-Abbasid tendencies of the author that were not present in his first version. As for al-Bakka'i's narration, unfortunately it has not reached us in its original form but was modified and abridged by Ibn Hisham. Nevertheless, our opinion remains open to debate because we do not yet possess a complete copy of any of the three narrations that would allow comparison and full verification. Our information about Ibn Hisham, who edited al-Bakka'i's narration, is scanty. Al-Suhayli mentioned in 'al-Rawd al-Unuf' ³⁵ that he was called 'Abd al-Malik ibn Hisham, that he was famous for carrying knowledge, and that he was advanced in the science of genealogy and grammar. He was a Himyarite ³⁶ from the tribe of Mu'afir ³⁷, originally from Basra, and his birth and death were in Egypt. Ibn Khallikan added, quoting from Ibn Yunus, author of 'Ta'rikh Misr' ³⁸, that he died on the night of the thirteenth of Rabi' al-Akhir in the year 218 AH, while al-Suhayli confirmed his death in 213 AH ³⁹. It seems that when 'Abd al-Malik ibn Hisham wanted to edit Ibn Ishaq's Sira, he came across the written text of al-Bakka'i's narration. We do not know how he received it from al-Bakka'i—whether through audition and transmission ⁴⁰ or through 'finding' ⁴¹ and 'license' ⁴². In any case, he does not specify any of that at the beginning of his edition. He begins thus: 'Abu Muhammad 'Abd al-Malik ibn Hisham said: This is the book of the Sira of the Messenger of God, Muhammad ibn 'Abdullah ibn 'Abd al-Muttalib—and 'Abd al-Muttalib's name is Shayba ibn Hashim, and Hashim's name is 'Amr...' Then after finishing his listing of the noble lineage, he says: 'Abu Muhammad 'Abd al-Malik ibn Hisham said: Ziyad ibn 'Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq al-Muttalibi this which I have mentioned of the lineage of Muhammad, the Messenger of God—peace be upon him—up to Adam, peace be upon him.' Here Ibn Hisham explains his plan for the entire book, saying: '...leaving out some of what Ibn Ishaq mentioned in this book that has no mention of the Messenger of God, nor any Quranic revelation, nor is it a cause for anything in this book, nor an explanation of it, nor a witness to it, due to the abridgment I mentioned; and poems he mentioned that I have not seen any scholar of poetry recognize; and things some of which are objectionable in hadith, and some of which are offensive to some people to mention, and some of which al-Bakka'i did not confirm to us his narration of; and I will cover—God willing—everything else from it to the extent of the transmission of it and knowledge of it...' His statement 'and some of which al-Bakka'i did not confirm to us his narration of' indicates that he had some connection with al-Bakka'i, but the nature of this connection cannot be precisely determined as we mentioned earlier. The freedom Ibn Hisham shows in omitting the chains of transmission ⁴³ may not be his own doing but rather what Ibn Ishaq left in the text. We have previously emphasized that the nature of the written material required new methods that somewhat deviated from the methods of the hadith scholars. Moreover, the science of isnad ⁴⁴ had not yet fully stabilized in Ibn Ishaq's era. Ibn Hisham's neglect of isnad, therefore, does not constitute an insurmountable problem in this case. However, it is regrettable that he resorted to deleting much of Ibn Ishaq's material that he considered unnecessary, and then proceeded to modify some reports or alter their wording according to his understanding to gain acceptance or clarity that he thought they lacked. Undoubtedly, these modifications and explanations were influenced by his cultural environment and the nature of the era in which he lived, even though his generation was the one following Ibn Ishaq's generation. Ibn Hisham's interests were linguistic, and this greatly affected his method in selecting and presenting reports. Some of Ibn Ishaq's historical and narrative interests fell victim to Ibn Hisham's linguistic precision. It might be useful to compare Ibn Hisham's work not only with the remaining fragments of the other two narrations of Ibn Ishaq but also with the sources that transmitted from Ibn Ishaq via Ibn Hisham or via another route. In 'Ta'rikh Makka' ⁴⁵ by al-Fakihi (280 AH), there are many texts quoted from Ibn Ishaq either via Ibn Hisham—al-Bakka'i or via other routes. The same is true in 'al-Aghani' ⁴⁶. Ibn Hisham mentioned reasons for his deletion of some reports. Among these reasons is that the text is unnecessary for the Sira; undoubtedly he meant the first section of the Sira ⁴⁷ that Ibn Ishaq called 'al-Mubtada' ⁴⁸. Comparing the remaining part of this opening with, for example, the opening of al-Tabari shows that this deleted section is relatively large. This does not diminish the value of the deleted material due to its reliance on myths and Isra'iliyyat ⁴⁹. Another reason for deletion is that the poetry is unknown to scholars of poetry. Although Ibn Ishaq's knowledge of poetry was not up to par ⁵⁰, Ibn Hisham could have left that to poetry scholars rather than preempting them with such deletion and modification under the pretext of abridgment. However, all this remains justifiable and considerate when compared to Ibn Hisham's other reasons for deletion: '...and some of it is offensive to some people to mention...' and '...things some of which are objectionable in hadith...' This type of deletion undoubtedly has political reasons and others related to the historical image of the Prophet and his Companions in Ibn Hisham's era.

The benefit would be great if we were to find in the future a complete original copy of one of the recensions of Ibn Isḥāq’s Sīra ⁵¹. But until that happens, we must rely on the little that is in our hands to form an approximate picture of the magnificent achievement that Ibn Isḥāq accomplished in the field of developing Arabic historical writing. Ibn Isḥāq’s method of writing and research, his sources, and the political and social backgrounds of his reports and narrations—all of this requires a separate study for which there is no room here. Our concern now is limited to producing a sound text. In his book, Ibn Isḥāq dealt with three topics that he considered interconnected: the reports of creation from Adam to Ismā‘īl, then from Ismā‘īl to the Prophet Muḥammad, then the life of the Prophet Muḥammad and his deeds before and after the mission. In the first section, he relied on the material of the Isrā’īliyyāt ⁵² that had been collected among the Arabs before him, which he himself completed, especially during his studies in Egypt. In the second section, he relied on semi-legendary Arab material dealing with the reports of the Arabs before Islam and their genealogies. The reports of these two sections were formulated in a manner well-executed in style and presentation, achieving the purpose, which is the soundness of the origins of Muḥammad’s prophethood and its connection to other prophecies that came as their culmination, after every prophecy had previously heralded this inevitable predestined end. After finishing these two sections, which came as an introduction, Ibn Isḥāq began to speak about the Prophet Muḥammad. He did not present this account as a sequential story but rather as events, some of which occurred to the Prophet Muḥammad himself, and others to others but had a close or distant bearing on him. When Ibn Isḥāq spoke about the Prophet Muḥammad, he included almost all the report material that the Muslims had collected about him during the first century after his death. It seems that Ibn Isḥāq paid greater attention to the Meccan period of the Prophet’s life than to the Medinan period. He prefaced this section with an introduction in which he mentioned the signs of prophethood in the Prophet Muḥammad and narrated all the stories of the glad tidings that heralded the imminence and truth of his prophethood. Ibn Isḥāq’s genius and superiority over those who preceded him are evident in his arrangement of his book in a logical and systematic manner. This arrangement, although not entirely perfect, suffices for its author to take pride in creativity and closeness to perfection. Ibn Isḥāq’s material is extremely rich, almost encompassing all the reports that had been collected among the Muslim Arabs. This is “a virtue in which Ibn Isḥāq preceded others.” After him, other people composed works on the same subject but did not reach his level. Ibn Isḥāq’s material, despite criticisms, is of great benefit and was relied upon by the majority of those who wrote about or were interested in the Prophet’s biography after him, and it was always a subject of study and attention. In this regard, Ibn ‘Adī says in his book al-Kāmil ⁵³: “If Ibn Isḥāq had no other merit than that he turned kings away from books from which no knowledge is obtained and diverted their occupations so that they occupied themselves with the Maghāzī ⁵⁴ of the Messenger of God, may God bless him and grant him peace, and the beginning of creation, and the mission of the Prophet, may God bless him and grant him peace—this is a virtue in which Ibn Isḥāq preceded others. Then after him, other people composed works, but they did not reach the level of Ibn Isḥāq or his knowledge. I have examined his many ḥadīths ⁵⁵ and did not find in his ḥadīths anything that could be decisively judged as weak. He might err or make a mistake in one thing or another, as others err, but he was not abandoned in transmission by the trustworthy and the imams ⁵⁶, and he is acceptable.” Now, the two fragments that I present belong to the third section of Ibn Isḥāq’s Sīra. Since this section covers both the Meccan and Medinan periods of the Prophet’s life, it was fortunate that the first fragment pertains to the Meccan period, covering almost all of it, while the second fragment pertains to the Medinan period, narrating the reports of events from the end of the Battle of Badr al-Kubrā ⁵⁷ to the end of the Battle of Uḥud ⁵⁸. For the first fragment, there are two manuscripts. One is old, dating in my estimation to the fifth century AH ⁵⁹, and is located in the Qarawiyyīn Library in Fez. It contains one hundred and fifty-two pages, written in several scripts according to the Moroccan style. This manuscript suffered severe moisture, which caused some pages to be completely obliterated and others partially obliterated, and also caused holes in some pages. This condition made reading the manuscript extremely difficult, so copying this manuscript took nearly a year. After I completed the copying process and was about to finish the critical edition, I managed to obtain a photograph of a second copy of the manuscript located in the General Library in Rabat. This copy is recent, dating to this century or the last century at the latest. Its script is beautiful Moroccan, but it contains countless errors and misreadings. It seems that this copy relied on the first copy. It consists of one hundred and sixty-six pages. Despite its errors and misreadings, it was of great benefit to me and saved me from falling into some mistakes. As for the second fragment, it consists of papers containing one small part of the parts of the Maghāzī. Professor Nāṣir al-Dīn al-Albānī had found it in the Ẓāhiriyya Library in Damascus. In 1964, I commissioned one of the copyists to copy this part, and he did so. It seems that the original manuscript dates back to the fifth century AH. Its owner was Ṭāhir ibn Barakāt al-Khashshū‘ī (d. 482 AH/1090 CE), a man of ḥadīth. He heard it in Damascus along with the complete Sīra, in the presence of a number of scholars of his time, from al-Khaṭīb al-Baghdādī in the year 454 AH ⁶⁰. Al-Baghdādī had come to Damascus about four years earlier, leaving Baghdad after the fitna of al-Basāsīrī ⁶¹. Some of his students left us a list of the books he brought with him to Damascus, including Ibn Isḥāq’s Sīra. In my critical edition of these two fragments, I devoted my effort to producing a correct text. I sought to minimize footnotes as much as possible. Verifying the poetry contained in them, especially in the first fragment, was not easy, due to the poor quality of this versified poetry and its absence from other sources. I sought help from a number of specialists in the Arabic language, and I also used dictionaries, especially Lisān al-‘Arab ⁶², al-Mukhaṣṣaṣ ⁶³ by Ibn Sīda, al-Qāmūs al-Muḥīṭ ⁶⁴, and others. I also used a large number of sources on the Sīra and books of its reports. In identifying places, my primary source was Mu‘jam al-Buldān ⁶⁵ by Yāqūt. In addition to this, I used books of the Arabic geographical library, especially Ṣifat Jazīrat al-‘Arab ⁶⁶ by al-Hamdānī. My hope is great that I have given the extant portion of Ibn Isḥāq’s Sīra the effort and attention it deserves. God Almighty is the Grantor of success, and He is the ultimate aim. To Him be praise and gratitude, and blessings and peace be upon the perfect human and the infallible Prophet, Muḥammad ibn ‘Abd Allāh. Damascus, 15/8/1976 Suḥayl Zakkār

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1. īlāf : A system of trade agreements and alliances that Quraysh established with various tribes and regions to secure safe passage for their caravans.
2. Hellenistic cultural sphere : The region influenced by Greek culture after the conquests of Alexander the Great, encompassing parts of the Near East and Egypt.
3. Nabataeans : An ancient Arab people who established a kingdom in southern Jordan and northwestern Arabia, known for their script from which the Arabic script developed.
4. al-Maghāzī : Literally 'the military expeditions'; a genre of Islamic literature focusing on the Prophet Muhammad's military campaigns.
5. Quraysh : The dominant tribe in Mecca at the time of the Prophet Muhammad, to which he belonged.
6. al-kāmila : A term used in Medina for those who were skilled in writing, swimming, and archery, considered the complete or perfect ones.
7. South Arabian inscriptions : Ancient inscriptions from the kingdoms of South Arabia (e.g., Saba, Himyar) that recorded historical events, often with precise dating.
8. Ayyām al-ʿArab : Literally 'the days of the Arabs'; pre-Islamic battles and conflicts between Arab tribes, often recounted as historical narratives.
9. Wahb ibn Munabbih : A Yemeni scholar and storyteller (34-114 AH / 654-732 CE) known for his works on Islamic history and the lives of prophets.
10. al-Zuhrī : Muḥammad ibn Muslim ibn Shihāb al-Zuhrī (d. 124 AH / 741 CE), a prominent early historian and traditionist from Medina, considered a key source for the Prophet's biography.
11. Ibn Sayyid al-Nās : A later scholar (d. 734 AH / 1334 CE) who wrote a commentary on the Prophet's biography and defended Ibn Isḥāq's reliability.
12. Ibn Isḥāq : Muḥammad ibn Isḥāq (85-151 AH / 705-768 CE), the author of the earliest comprehensive biography of the Prophet Muhammad, which survives mainly through Ibn Hishām's recension.
13. AH : Anno Hegirae, the Islamic calendar year starting from the Prophet's migration (hijra) to Medina in 622 CE.
14. samāʿ : A technical term in Islamic scholarship meaning 'hearing' or oral transmission, where a student hears a tradition directly from a teacher.
15. بيطاره : Literally 'his veterinarian'; a metaphorical expression meaning one who examines and criticizes hadith, implying Ibn Ishaq claimed to scrutinize Malik's hadith.
16. دجّال من الدجاجلة : A 'dajjal' is a deceiver or charlatan; 'dajajila' is an exaggerated plural form, meaning a great deceiver or impostor.
17. أخرجناه من المدينة : We expelled him from Medina; refers to Ibn Ishaq's departure from Medina due to conflicts.
18. المعاصرة حجاب : Contemporaneity is a veil; a saying meaning that being contemporaries can hinder objective judgment due to personal rivalry.
19. القول بالقدر : Advocacy of free will; the belief that humans have free will, opposed to predestination (jabr).
20. الزندقة : Heresy or Manichaeism; a serious accusation implying hidden disbelief or dualism.
21. القائلين بالقدر : Those who advocate free will; refers to the Qadariyya sect.
22. التشيّع : Shi'ism; here meaning sympathy or partisanship for 'Ali and the Ahl al-Bayt.
23. سيرة النبي : The biography of the Prophet Muhammad.
24. السيرة : The Sira; the biography of the Prophet Muhammad.
25. بني هاشم والأنصار : Banu Hashim (the Prophet's clan) and the Ansar (the Helpers from Medina).
26. الحيرة : Al-Hira; an ancient city near Kufa, a former Lakhmid capital.
27. المغازي : The military expeditions; a genre of early Islamic historical writing focusing on the Prophet's campaigns.
28. سمع منه أهل الكوفة بذلك السبب : The people of Kufa heard from him for that reason; i.e., because of his connection to al-Mansur.
29. القدرية : The Qadariyya; an early Islamic theological sect advocating free will.
30. عمرو بن عبيد : 'Amr ibn 'Ubayd (d. 144/761); a prominent Qadari scholar and ascetic.
31. الدعوة العباسية : The Abbasid da'wa; the clandestine movement that brought the Abbasids to power.
32. الري : Al-Rayy; a city in northern Iran, near modern Tehran.
33. البكّائي : Al-Bakka'i; Ziyad ibn 'Abdullah al-Bakka'i, a transmitter of Ibn Ishaq's Sira.
34. الوصيين : The executors; in Shi'i terminology, the divinely appointed successors of the Prophet.
35. الروض الأنف : Al-Rawd al-Unuf; a commentary on Ibn Hisham's Sira by al-Suhayli.
36. حميري : Himyarite; belonging to the ancient Himyarite kingdom of Yemen.
37. معافري : Mu'afiri; a tribe from Yemen.
38. تاريخ مصر : Ta'rikh Misr; a history of Egypt by Ibn Yunus al-Sadafi.
39. ٢١٣ هـ : 213 AH; corresponds to 828-829 CE.
40. السماع والرواية : Audition and transmission; a method of receiving hadith by hearing from a teacher.
41. الوجادة : Finding; a method of acquiring knowledge by finding a written text without direct audition.
42. الإجازة : License; a method of authorization to transmit a text.
43. الأسانيد : Chains of transmission; the chains of narrators for hadith.
44. الإسناد : Isnad; the chain of narrators.
45. تاريخ مكة : Ta'rikh Makka; a history of Mecca by al-Fakihi.
46. الأغاني : Al-Aghani; a monumental anthology of Arabic poetry and songs by Abu al-Faraj al-Isfahani.
47. قسم السيرة الأول : The first section of the Sira; likely the pre-Islamic and early Meccan period.
48. المبتدأ : Al-Mubtada; the beginning; the first part of Ibn Ishaq's work covering creation and pre-Islamic prophets.
49. الإسرائيليات : Isra'iliyyat; narratives derived from Jewish and Christian sources.
50. معرفة ابن إسحاق بالشعر لم تكن على ما يرام : Ibn Ishaq's knowledge of poetry was not satisfactory; he was criticized for including dubious poems.
51. Sīra : Biography of the Prophet Muhammad, often referring to the earliest extant biography by Ibn Isḥāq.
52. Isrā’īliyyāt : Narratives derived from Jewish and Christian sources, often used in early Islamic historiography.
53. al-Kāmil : A work by Ibn ‘Adī, a scholar of hadith criticism.
54. Maghāzī : Military expeditions or campaigns of the Prophet Muhammad.
55. ḥadīths : Reports of the sayings and actions of the Prophet Muhammad.
56. imams : Leading scholars or authorities in Islamic sciences.
57. Badr al-Kubrā : The major Battle of Badr, fought in 624 CE between the Muslims and the Quraysh.
58. Uḥud : The Battle of Uḥud, fought in 625 CE between the Muslims and the Quraysh.
59. fifth century AH : Corresponding to the 11th century CE.
60. year 454 AH : Corresponding to 1062 CE.
61. fitna of al-Basāsīrī : A political turmoil in Baghdad led by the Turkish general al-Basāsīrī in the mid-11th century.
62. Lisān al-‘Arab : A comprehensive Arabic dictionary by Ibn Manẓūr.
63. al-Mukhaṣṣaṣ : A specialized Arabic lexicon by Ibn Sīda.
64. al-Qāmūs al-Muḥīṭ : A famous Arabic dictionary by al-Fīrūzābādī.
65. Mu‘jam al-Buldān : A geographical dictionary by Yāqūt al-Ḥamawī.
66. Ṣifat Jazīrat al-‘Arab : A geographical work on the Arabian Peninsula by al-Hamdānī.

The first part of the Book of Maghazi [1], narrated by Yunus ibn Bukayr [2] from Muhammad…

The first part of the Book of Maghazi [1], narrated by Yunus ibn Bukayr [2] from Muhammad ibn Ishaq [3].

The first part of the Book of Military Expeditions, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. (1) Ahmad ibn 'Abd al-Jabbar narrated to us, saying: Yunus ibn Bukayr narrated to us, saying: Everything in the hadith of Ibn Ishaq that is attributed ¹ is something he dictated to me, or read to me, or narrated to me; and what is not attributed is something that was read to Ibn Ishaq. [The digging of Zamzam by 'Abd al-Muttalib ibn Hashim.] Ahmad narrated to us, saying: Yunus narrated to us, from Muhammad ibn Ishaq, who said: While 'Abd al-Muttalib ibn Hashim ibn 'Abd Manaf was sleeping in the Hijr ² near the Ka'bah, he was commanded to dig Zamzam. It is said that it had remained buried since the time of the elder Banu Isma'il and Jurhum ³, until 'Abd al-Muttalib was commanded to dig it. So 'Abd al-Muttalib went out to Quraysh and said: "O assembly of Quraysh, I have been commanded to dig Zamzam." They said: "Has it been made clear to you where it is?" He said: "No." They said: "Return to your sleeping place where you saw what you saw; if it is truly from Allah, He will make it clear to you, and if it is from Satan, it will not return to you." So he returned and slept in his place, and he was commanded: "Dig Zamzam, for if you dig it you will not regret it. It is an inheritance from your ancient father, never exhausted nor blamed, giving drink to the great pilgrims, like a camel with abundant milk not divided, for which a vow-maker vows to the Beneficent ⁴. It is an inheritance and a firm covenant, not like some things that are known, and it is between dung and blood." He said when that was said to him: "Where is it?" It was said to him: "At the anthill, where the crow will peck tomorrow." So 'Abd al-Muttalib went early, accompanied by his son al-Harith, his only son, and he found the anthill and found the crow pecking there, between the two idols Isaf and Na'ilah, at which Quraysh used to sacrifice ⁵. Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us, from Ibn Ishaq, who said: 'Abdullah ibn Abi Bakr ibn Hazm narrated to me, from 'Amrah bint 'Abd al-Rahman ibn As'ad ibn Zurarah, from 'A'ishah, the wife of the Prophet (peace be upon him), who said: We have always heard that Isaf and Na'ilah were a man and a woman from Jurhum who committed fornication in the Ka'bah, and were transformed into two stones. Ahmad narrated to us, Yunus from Ibn Ishaq, who said: So 'Abd al-Muttalib came with a pickaxe and stood to dig. When Quraysh saw his determination, they said: "By Allah, we will not let you dig between these two idols of ours at which we sacrifice." 'Abd al-Muttalib said to his son al-Harith: "Leave me—or defend me—until I dig, for by Allah I will carry out what I have been commanded." When they saw his resolve, they left him to dig and refrained from him. He had not waited long until the well appeared, and he said "Allahu akbar" ⁶. Quraysh realized that he had spoken the truth and attained his goal, so they came to him and said: "This is the well of our father Isma'il, and we have a right in it, so include us with you." He said: "I will not do that; this is a matter in which I have been singled out over you and given it among you." They said: "Then be fair to us, for we will not leave you until we dispute with you over it." He said: "Appoint between me and you whomever you wish to dispute with me." They said: "The soothsayer of Banu Sa'd ibn Hudhaym." He said: "Yes," and she was in the highlands of Syria. Ahmad ibn 'Abd al-Jabbar narrated to us, saying: Yunus from Ibn Ishaq, who said: Yazid ibn Abi Habib al-Misri narrated to me, from Murtahid ibn 'Abdullah al-Yazani, from 'Abdullah ibn Zurair al-Ghafiqi, who said: I heard 'Ali ibn Abi Talib narrating the story of Zamzam, saying: While 'Abd al-Muttalib was sleeping in the Hijr, he was commanded: "Dig Barrah." He said: "What is Barrah?" Then it left him. The next day he slept in the same place and was commanded: "Dig al-Madhnunah." He said: "What is al-Madhnunah?" Then it left him. The next day he returned and slept in his place, and was commanded: "Dig Tayyibah." He said: "What is Tayyibah?" Then it left him. The next day he returned to his sleeping place and slept, and was commanded: "Dig Zamzam." He said: "What is Zamzam?" It was said: "It never runs dry nor is blamed." Then its location was described to him. So he stood and dug where it was described. Quraysh said: "What is this, O 'Abd al-Muttalib?" He said: "I have been commanded to dig Zamzam." When he uncovered it and they saw the well, they said: "O 'Abd al-Muttalib, we have a right in it with you; it is the well of our father Isma'il." He said: "It is not for you; I have been singled out for it over you." They said: "Then arbitrate." He said: "Yes." They said: "Between us and you is the soothsayer of Banu Sa'd ibn Hudhaym," and she was in the highlands of Syria. So 'Abd al-Muttalib rode with a group from his father's clan, and a group from every branch of Quraysh rode. At that time the land was a desert between Syria and the Hijaz. When they were in a desert of that land, the water of 'Abd al-Muttalib and his companions ran out until they were certain of destruction. They asked the people for water, but they said: "We cannot give you water, for we fear the same that has befallen you." 'Abd al-Muttalib said to his companions: "What do you think?" They said: "We see nothing but to follow your opinion." He said: "I think that each of you should dig his own grave with what strength remains, so that when a man dies, his companions push him into his grave, until the last of you is pushed by his companion. The loss of one man is easier than the loss of all of you." So they did that. Then he said: "By Allah, throwing ourselves into death without seeking water on the earth is weakness." He said to his companions: "Mount up." So they mounted, and he mounted. When he sat on his she-camel and it set off, a spring of fresh water burst forth from under its hoof. He made it kneel, and his companions made theirs kneel, and they drank, drew water, and gave water. Then they called to their companions: "Come to the water, for Allah has given us water." So they came, drew water, and gave water. Then they said: "O 'Abd al-Muttalib, by Allah, judgment has been given in your favor. He who gave you this water in this desert is He who gave you Zamzam. Go, it is yours; we will not dispute with you." Ahmad ibn 'Abd al-Jabbar narrated to us: Yunus ibn Bukayr from Ibn Ishaq, who said: So they returned, and 'Abd al-Muttalib went and dug. When he had dug deep, he found two golden gazelles—the two gazelles that Jurhum had buried when they were expelled from Mecca ⁷—and it is the well of Isma'il ibn Ibrahim, from which Allah gave him water when he was thirsty as a child. Ahmad narrated to us: Yunus from Ibn Ishaq, who said: 'Abdullah ibn Abi Najih narrated to me, from Mujahid, who said: We have always heard that Zamzam is the stamping of Gabriel's heel for Isma'il when he was thirsty. Ahmad narrated to us: Yunus from Sa'id ibn Maysarah al-Bakri, who said: Anas ibn Malik narrated to us that the Messenger of Allah (peace be upon him) said: "When Hajar, the mother of Isma'il the Copt, was driven away by Sarah, and Ibrahim placed her in Mecca, Hajar became thirsty. Gabriel descended upon her and said: 'Who are you?' She said: 'This is Ibrahim's son.' He said: 'Are you thirsty?' She said: 'Yes.' So he scraped the ground with his wing, and water came out. Hajar bent over it to drink it; had she not done so, it would have become flowing rivers." Ahmad narrated to us: Yunus from Ibn Ishaq, who said: When 'Abd al-Muttalib dug Zamzam, and Allah guided him to it and singled him out for it, Allah increased his honor and status among his people. Every other water-dispensing in Mecca ceased when it appeared, and people turned to it seeking its blessing and recognizing its virtue, because of its location near the House and because it was Allah's provision for Isma'il. Ahmad narrated to us, saying: Yunus from Talhah ibn Yahya, from 'A'ishah bint Talhah, from 'A'ishah, the wife of the Prophet (peace be upon him), that she said: "The water of Zamzam is food for the hungry and healing for the sick." Ahmad narrated to us, saying: Yunus from Ibn Ishaq, who said: 'Abd al-Muttalib also found swords with the gazelles. Quraysh said: "We have a share and a right with you in this, O 'Abd al-Muttalib." He said: "No, but come to a fair decision between me and you: we will cast lots for them with divination arrows ⁸." They said: "How will you do it?" He said: "I will assign two arrows for the Ka'bah, two for you, and two for me. Whoever's arrows come out will take them." They said: "You have been fair, and we are satisfied." So he made two yellow arrows for the Ka'bah, two black arrows for 'Abd al-Muttalib, and two white arrows for Quraysh. Then they gave them to the one who cast the arrows, and 'Abd al-Muttalib stood supplicating Allah, saying: "O Allah, You are the Praised King, my Lord, You are the Beginner and the Restorer, the Holder of the firm rocks, from You comes the new and the old. If You will, You inspire what You will for the place of ornaments and iron. Decide today what You will; I have vowed a covenant of vows, I make it, my Lord, and I will not break it." The arrow-caster cast, and the two yellow ones came out for the gazelles for the Ka'bah, so 'Abd al-Muttalib hammered them into the door of the Ka'bah, and they were the first gold with which it was adorned. The two black ones came out for the swords and coats of mail ⁹ for 'Abd al-Muttalib, and he took them. When Quraysh and others among the Arabs earnestly supplicated, they would use rhymed prose and compose speech, and it was claimed that such supplications were rarely rejected. [The refuge-seeking of the Bakri boy at the Ka'bah.] Ahmad narrated to us, saying: Yunus from Ibn Ishaq, who said: 'Abdullah ibn Abi Najih narrated to me, from 'Abdullah ibn 'Ubayd ibn 'Umayr, from 'Abdullah ibn Khurait—who had lived in the Jahiliyyah ¹⁰—who said: Every clan of Quraysh had a known sitting place in the Sacred Mosque where they would sit. The Banu Bakr had a sitting place. While we were sitting in the mosque, a boy came, entered the mosque quickly, and clung to the curtains of the Ka'bah. An old man came after him, seeking him, until he reached him. When he tried to seize him, his hands became paralyzed. We said: "How likely this is to be from Banu Bakr!" We feared that the Arabs would talk about us because of it. So we went to him and said: "Who are you?" He said: "From Banu Bakr." We said: "No welcome to you! What is between you and this boy?" The boy said: "No, by Allah ¹¹, except that my father died when we were young children, and our mother was a widow with no one. She sought refuge in this House, brought us to it, and advised us, saying: 'If I die and you remain after me, and anyone oppresses you or something befalls you, whoever sees this House should come to it and seek refuge in it, for it will protect him.' This man took me and employed me for years, making me tend his camels. He brought a herd of his camels and took me with him. When I saw the House, I remembered my mother's advice." We said: "By Allah, we see that you will be protected." So we took the man—his hands were like two dry sticks, paralyzed—and we bound him on one of his camels, tied him with ropes, sent his camels off, and said: "Go, may Allah curse you!" [The story of al-Siddiq ¹² with a man bitten by a snake.] Ahmad narrated to us, saying: Yunus from Ibn Ishaq, who said: 'Abd al-Rahman ibn al-Qasim narrated to me, from his father al-Qasim ibn Muhammad, from Abu Bakr, who said: I was a merchant. I traveled along a mountain pass on a journey, and there was a man who said: "Will you give me protection so that I may give you protection?" I said: "Yes." He said: "Bring him near." So I went to him, and he was a man who had been bitten by a snake. He said: "O servant of Allah, will you take me to my family here, under this mountain pass?" I said: "Yes." So I carried him on my camel and brought him to his family. A man from the people said: "O servant of Allah, who are you?" I said: "A man from Quraysh." He said: "By Allah, I think you have been made for something; by Allah, no thief was more hostile than him." He said: I lost a she-camel of mine that I used to feed dough. When I despaired of finding it, I lay down by my saddle and covered myself with my garment. By Allah, nothing woke me but the sound of its lip moving my foot. I got up to it and rode it. [The story of 'Umar ibn al-Khattab with a very old blind man.]

Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: Someone who heard 'Ikrimah narrating from Ibn 'Abbas told me: Ibn 'Abbas said: While I was sitting with 'Umar ibn al-Khattab, and he was reviewing the people for their register ¹³, an old blind man passed by, pulling his guide violently. 'Umar said: "I have never seen a worse sight today." A man said to him: "O Commander of the Faithful, this is Ibn Sabgha' al-Bahzi, then al-Sulami, nicknamed Burayq." 'Umar said: "I know that Burayq is a nickname; what is the man's name?" They said: "'Iyad." 'Umar said: "Call 'Iyad for me." So he was called, and 'Umar said: "Tell me your story and the story of the Banu Sabgha'—they were ten men." 'Iyad said: "It was something in the Jahiliyyah ¹⁴ that Allah has effaced with Islam." 'Umar said: "O Allah, forgive! How close we were to talking about matters of the Jahiliyyah after Allah guided us to Islam and blessed us with it!" 'Iyad said: "O Commander of the Faithful, I was a man whose family had driven me away. The Banu Sabgha' were ten, and there was kinship and neighborliness between me and them. They belittled me and humiliated me. I asked them by Allah, by kinship, and by neighborliness to refrain from me, but they did not. They did not stop. I waited until the sacred month ¹⁵ entered, then I raised my hands to Allah and said: 'O Allah, I call upon You with a fervent supplication: Kill the Banu Sabgha' except one. Then strike the man and leave him sitting, blind, when he leads the guide.' So nine of them died in succession in one year, and Allah struck this man and blinded his sight. His guide suffers from him as you see." 'Umar said: "This is indeed amazing." [Abu Taqasif al-Khuna'i and his brothers.] A man from the people said: "O Commander of the Faithful, the matter of Abu Taqasif al-Khuna'i, then al-Hudhali, and his brothers is more amazing than this." 'Umar said: "How was the matter of Abu Taqasif and his brothers?" He said: "They had a neighbor who was to them as 'Iyad was to the Banu Sabgha'. They belittled and humiliated him. He reminded them of Allah, kinship, and neighborliness, but they did not relent. He waited until the sacred month entered, then raised his hands and said: 'O Allah, Lord of every secure and fearful one, and Hearer of the cry of every caller, indeed al-Khuna'i, Abu Taqasif, did not give me my right nor treat me fairly. So gather for him the beloved companions between the Qur'an ¹⁶ and al-Tawasif ¹⁷.' He said: They descended into a well they were digging where he described, and it collapsed on them, and it became their grave to this day." [Banu Mu'ammil and their cousin.] A man from the people said: "The matter of the Banu Mu'ammil from Banu Nasr is more amazing than this. There was a clan of Banu Mu'ammil, and they had a cousin who had taken possession of the wealth of a clan through inheritance. He entrusted himself and his wealth to that clan, but they belittled his wealth, humiliated him, and weakened him. He said: 'O Banu Mu'ammil, I have entrusted myself and my wealth to you so that you may protect me and refrain from me, but you have cut off my kinship, consumed my wealth, and humiliated me.' A man among them named Riyah stood up and said: 'O Banu Mu'ammil, he speaks the truth. Fear Allah regarding him and refrain from him.' But they did not stop. He waited until the sacred month entered and they went out as 'ummar ¹⁸, then he raised his hands and said: 'O Allah, shake them from the Banu Mu'ammil, and strike their necks with a munkal ¹⁹—a rock or a great army—except Riyah, for he did not do it.' So they set out, and when they were on the road, they descended to a mountain. Allah sent a rock from the top of the mountain that dragged everything it passed over—stone or tree—until it crushed them in one blow, except Riyah and the people of his tent, because he did not do it." 'Umar ibn al-Khattab, may Allah be pleased with him, said: "This is indeed amazing. When did you see this happen?" They said: "O Commander of the Faithful, you know best." He said: "Indeed, I know that. The people of the Jahiliyyah did not know a Lord, resurrection, judgment, Paradise, or Hell. Allah would answer the prayers of some against others—the oppressed against the oppressor—to restrain some from others. When Allah sent this Messenger, and they came to know Allah, resurrection, judgment, Paradise, and Hell, and Allah said: 'Nay, but the Hour is their appointed time, and the Hour is more calamitous and more bitter' ²⁰, then the delays and respites began." [The vow of 'Abd al-Muttalib.] Ahmad ibn 'Abd al-Jabbar narrated to us, saying: Yunus ibn Bukayr narrated to us from Ibn Ishaq, who said: 'Abd al-Muttalib ibn Hashim, as they mention, had vowed when he encountered from Quraysh—during the digging of Zamzam—what he encountered: If he were granted ten sons, and they reached an age to protect him, he would sacrifice one of them to Allah at the Ka'bah. [The divination by arrows at the Ka'bah.] When his sons reached ten: al-Harith, al-Zubayr, Hajl, Dirar, al-Muqawwim, Abu Lahab, al-'Abbas, Hamzah, Abu Talib, and 'Abd Allah, and he knew they would protect him, he gathered them, informed them of his vow, and called them to fulfill it for Allah. They obeyed him and said: "How will you do it?" He said: "Each of you take an arrow and write his name on it, then come to me." They did so and brought them to him. He entered with them to Hubal ²¹ inside the Ka'bah. Hubal was the great idol of Quraysh in Mecca, and it was over a well inside the Ka'bah. That well was where offerings to the Ka'bah were collected. With Hubal were seven arrows, each with an inscription: an arrow for 'aql ²², when they disputed about who should bear the blood-wit, they would cast the seven arrows, and whoever's arrow came out would bear it; an arrow for al-ghafil ²³; an arrow for 'na'am' ²⁴ for a matter they intended—if the 'na'am' arrow came out, they would act; an arrow for 'la' ²⁵; if they intended a matter and that arrow came out, they would not do it; an arrow for 'minkum' ²⁶; an arrow for 'min ghayrikum' ²⁷; an arrow for 'mulhaq' ²⁸; and an arrow for 'al-miyah' ²⁹. When they wanted to dig for water, they would cast the arrows, and wherever it came out, they would act. When they wanted to circumcise a boy, marry, bury a dead person, or doubted someone's lineage, they would go to Hubal with a hundred dirhams and a sacrificial animal to the keeper of the arrows, give them to him, then bring the person they intended, and say: "Cast, O Allah, bring out the truth today by his hand." Then they would face Hubal and say: "O our god, this is so-and-so son of so-and-so, as his family claims, they intend such-and-such. If it is so, bring out al-ghafil, or na'am, or minkum, and accept his offering." If one of these three came out, he would be registered among his people as a middleman; if 'min ghayrikum' came out, he would be an ally; if 'mulhaq' came out, his status among them would be without lineage or alliance; if something else came out, they would act accordingly. 'Abd al-Muttalib said: "Cast for these sons of mine with these arrows," and informed him of his vow. He gave each man his arrow with his name. 'Abd Allah ibn 'Abd al-Muttalib, the father of the Messenger of Allah, was the youngest of his father's sons; he, al-Zubayr, and Abu Talib were from Fatimah bint 'Amr ibn 'A'idh ibn 'Abd Allah ibn 'Imran ibn Makhzum. He was, as they claim, the most beloved of 'Abd al-Muttalib's sons. 'Abd al-Muttalib thought that if the arrow missed him, it would be a failure. When the keeper took the arrows to cast, 'Abd al-Muttalib stood by Hubal, supplicating: "O Allah, let not the arrow fall on him, for I fear it would be a disaster. If my companion is for slaughter, I see him today as the best arrow, until he becomes my companion for giving, and suffices me today from every herd." The arrow fell on 'Abd Allah. 'Abd al-Muttalib took his hand and a knife, then proceeded to Isaf and Na'ilah ³⁰, the two idols at which Quraysh slaughtered their sacrifices, to slaughter him. Quraysh rose from their assemblies and said: "What do you intend, O 'Abd al-Muttalib?" He said: "I will slaughter him," and recited: "I made a covenant with my Lord, and I am fulfilling His covenant, when I dug alone with my son. By Allah, I do not praise anything He praised. How can I oppose Him when I am His servant? I fear that if I delay His covenant, I would go astray if I abandon His covenant. I did not think that being alone would be like what I encountered one day with Him. My heart was pained when I dug and returned. By Allah, my Lord, I will not live after him." Ahmad narrated to us, saying: Yunus narrated from Ibn Ishaq, who said: They mentioned that al-'Abbas ibn 'Abd al-Muttalib pulled him from under his father's leg, scratching 'Abd Allah's face, and the scratch remained on his face until he died. Ibn Ishaq said: Quraysh and his sons said: "By Allah, you will never slaughter him as long as we live until we excuse him. If you do this, no man will bring his son but he will slaughter him; how will people survive?" Ibn Ishaq said: Al-Mughirah ibn 'Abd Allah ibn 'Amr ibn Makhzum—and 'Abd Allah ibn 'Abd al-Muttalib was the son of their maternal aunt—said: "By Allah, you will never slaughter him until we excuse him. If it is a ransom, we will ransom him with our wealth." He composed poetry, as they claim, when 'Abd al-Muttalib resolved to slaughter 'Abd Allah: "How strange is the killing of 'Abd al-Muttalib, slaughtering a youth like a golden statue! O shaykh ³¹, do not hasten to us with wonder, for our son is not like the noble people's condition, nor your son like the despised and oppressed. We will ransom him with wealth until we fight. I will ransom him with my wealth and spoils, and I will face wrath for him. Fierce fathers with ugly firewood. The slaughter of 'Abd Allah among us is not a game, a slaughter like that of a violated idol. No, by the Lord of the veiled House, the slaughtered one will not be hastened until we strike, a strike that removes the heads after anger, with every polished, thin, sharp sword, like lightning or fire in worn cloth." Abu 'Amr said: It is said: al-qutb and al-'utb, meaning cotton. Ibn Ishaq said: Abu Talib said when 'Abd al-Muttalib intended to slaughter 'Abd Allah—and he was his maternal brother—and when al-Mughirah ibn 'Abd Allah ibn 'Amr ibn Makhzum said what he said: "No, by the Lord of the House with the idols, and by the Lord of what is worn from the mounts, every near or visiting neighbor who visits the House of the Veil, the killing of 'Abd Allah is not a game, among a group of young men, a son of women of middle lineage, bright among the white from Kilab, and among Makhzum of noble lineage, people of horses and domes. You are not the tails in that until you taste the heat of battle, with every sharp, melting sword, with luster in the hand like a meteor, meeting in the ranks with wounds, if the decree of the Book is not hastened. I say, and my saying is not blameworthy: O shaykh, indeed injustice has punishment. We have, if speech flows, truthful maternal uncles like lions of the forest; they will never surrender him to torment until the ground with dust sucks the blood of a people whose spoils are forbidden." 'Abd al-Muttalib then said: "Allah is my Lord, and I am fulfilling His vow. I fear my Lord if I disobey His command. By Allah, nothing can determine His decree. He is my Protector, and to Him is my life. This is my son; I intended to sacrifice him. If You delay him and accept my excuse, and turn away death from him and his caution, and turn away death so it does not harm him, from human effort nor disgrace him, other than You, my Lord, and make him the coolness of every eye that delights him, I have given him, O Lord, so do not disgrace him with a grief that pains me."

The Quraysh and his sons said to him: "Do not do it. Go to the Hijaz, for there is a soothsayer there named Nujayh, who has a familiar spirit ³². Ask her, and then you will be in charge of your affair. If she commands you to sacrifice him, you will sacrifice him; and if she commands you otherwise, which would bring relief to you and him, you will accept it." He said: "Yes." So they set off until they arrived in Medina, but they found her—according to what they claim—in Khaybar. They rode until they came to her, asked her, and `Abd al-Muttalib related to her his story, his son's story, and the vow he had made. She said to them: "Leave me today until my familiar spirit comes to me, so I can ask him." They left her, and `Abd al-Muttalib stood supplicating to God Almighty, saying: "O Lord, do not fulfill my fear ... and turn away from him the evil of this fate, For I hope for what I have sown ... that he may become a master of mankind." Then they went to her in the morning, and she said: "Yes, the news has come to me. How much is the blood-money among you?" They said: "Ten camels"—and that was the amount. She said: "Return to your land, bring your companion, and bring ten camels. Then cast lots ³³ over them. If the lots fall upon your companion, add more camels until your Lord Almighty is satisfied. If the lots fall upon the camels, then your Lord is satisfied, so sacrifice them on his behalf, and your companion will be saved." So they left until they arrived in Mecca. When they resolved to do this, `Abd al-Muttalib stood supplicating to God Almighty, saying: "O God, You are the Doer of what You will ... If You wish, You inspire right guidance and rectitude. I am your ally despite the enmity of Ma`add ³⁴ ... and the waterer of Your pilgrims forever. Grant me their watering, as my father and grandfather did ... for know that my grief is the grief of a grandfather. You are the One who knows every solid thing ... so do not fulfill my fear through a son. And make his ransom the short-haired camels ³⁵." Ahmad ibn `Abd al-Jabbar narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: When they brought `Abdullah and ten camels forward, with `Abd al-Muttalib inside the Ka`bah supplicating and saying: "O God, Lord of the ten after the ten ... and Lord of the one who fulfills every vow, Save `Abdullah at the sacrifice ... and save him from its even and odd." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached twenty. `Abd al-Muttalib stood supplicating and saying: "O Lord of twenty and Lord of the even ... save `Abdullah, Lord of benefit, From the strike of the arrow that is in the trunk ... and grant him the elevation that is in the high place. And let not his strike be like the sting ... like the sting of fire in the soot." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached thirty. `Abd al-Muttalib stood supplicating to God and saying: "Lord of thirty and Possessor of blessings ... grant us grace that we not be struck with blood. This boy is a garden that has not been known ... so my heart flew like one bereft. For the mention of `Abdullah until he is safe ... and the camels that have not been divided are sacrificed. And save him from a strike that does not wound." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached forty. `Abd al-Muttalib stood supplicating to God and saying: "O God, Lord of the forty when they reached ... save my son from the arrows that were written. And sacrifice the camels that have been neglected ... and that have been covered in his killing and confused. Your satisfaction has been reached, our Lord, when You made ... the justice of the sons of `Abd Manaf fall." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached fifty. `Abd al-Muttalib stood supplicating to God Almighty and saying: "O Lord of fifty fattened sacrificial camels ... from every high-humped one not given Except for a majestic, powerful Lord ... save `Abdullah, Lord of the corners. And sacrifice the camels that have not been stilled." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached sixty. `Abd al-Muttalib stood supplicating and saying: "O God, Lord of the sixty and Lord of the sacred site ... and Lord of the one who performs Hajj and magnifies You, Striving for a powerful Lord to forgive ... save `Abdullah at the place of sacrifice. And protect him from a strike that cannot be healed ... so that the bone may reach and be broken." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached seventy. `Abd al-Muttalib stood supplicating and saying: "O Lord of seventy, which I have gathered ... so sacrifice the camels that have been left idle. And that have been detained in his killing and spoiled ... and bring out the arrow for them when they have been offered. Until the blood-money is completed ... for every slain person for whom it has been accepted." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached eighty. `Abd al-Muttalib stood supplicating and saying: "O Lord of the eighty and Lord of the proclamation ³⁶ ... and Lord of the one who comes to You for veneration, Make the ransom of my son a herd of camels ... You will see my gratitude at the conclusion. Like the gratitude of one who walks without sandals ... bestow it upon me, O Lord of bounties." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached ninety. `Abd al-Muttalib stood supplicating and saying: "O Lord of ninety and Lord of the watering-place ... and Lord of the one who pushes at the place of pushing, Until they pass as a group to the assembly ... save for me `Abdullah at the forearms. And save him from a strike that does not return." Then they cast lots, and the arrow fell on `Abdullah. So they added ten, and the camels reached one hundred. `Abd al-Muttalib stood supplicating and saying: "O God, Lord of a hundred not divided ... and Lord of the one who desires every landmark, And Lord of the one who offers gifts for every sacred thing ... the hundred has been reached, not divided. May my enemies be humiliated by it, so that they may be humbled." Then they cast lots, and the arrow fell on the camels. The Quraysh and those present said: "Your Lord is satisfied, and your son is saved for you." Ahmad ibn `Abd al-Jabbar narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: They mentioned that `Abd al-Muttalib said: "No, by God, until I cast lots three times." So they cast lots on the camels and on `Abdullah, and `Abd al-Muttalib stood supplicating and saying: "O God, You guided me to Zamzam <sup>37</sup> ... indeed, my son is the most beloved of those who speak. So do not let me see him this morning in blood ... for my grief would enter the bones. So make his ransom a hundred not divided ... until we ransom him with every non-Arab <sup>38</sup>. Bestow upon me, O Possessor of majesty and bounty ... and bring death to the dark-colored camels. Then, O Lord, make it complete ... then turn death away from him safely. By Your power, O God, a life of generosity ... and if You save him, he will not be wounded. He will attain a life until he grows old ... until I see him at every arrival. He will manifest goodness to those who seek it." Then they cast lots, and the arrow fell on the camels. Then they repeated it a second time, with `Abd al-Muttalib in his place at Hubal ³⁹. When they were about to cast lots, he said: "O Lord, do not let my enemies gloat over me ... indeed, my son is the fruit of my heart. So do not let his blood flow in the valley ... and make his ransom today from my possessions. Fat, milch camels, my peers ... until they become the ransom of children. And do not let the camels inherit him ... indeed, my son, Lord, is not to be ransomed. But it is an oath of the generous one ... You see me, Lord, not opposing." Then they cast lots, and the arrow fell on the camels. Then they repeated it a third time, and `Abd al-Muttalib stood supplicating and saying: "O Lord, You have given me my request ... You have increased me after few dependents. So make his ransom today all my wealth ... tethered camels dragging their burdens. And do not let me see him in a bad state ... for he will enter my lineage. If the sacrifice is for the crescent moon <sup>40</sup> ... or if You turn away death, I do not care. For my youngest son, O Possessor of majesty ... You are the Protector, the Benefactor, the Bountiful. So bestow today upon my state ... for the clients have descended. All of them weeping from supplication ... every youth white like the crescent moon." And Aminah, the mother of the Prophet (peace be upon him), said: "O Lord, bless the radiant boy ... the Hashimite, the noble of lineage." Then they cast lots with the arrows on the camels, and they were sacrificed. Then they were left, with no one prevented from them <sup>41</sup>. [The Marriage of `Abdullah ibn `Abd al-Muttalib] Ahmad ibn `Abd al-Jabbar narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: Then `Abd al-Muttalib departed, holding `Abdullah's hand. He passed by—according to what they claim—a woman from the tribe of Asad ibn `Abd al-`Uzza ibn Qusayy, who was at the Ka`bah. She said to him when she looked at his face—according to what they mention: "Where are you going, O `Abdullah?" He said: "With my father." She said: "You can have from me the like of the camels that were sacrificed for you; come to me now." He said: "My father is with me now, and I cannot oppose him or leave him, nor do I wish to disobey him in anything." So `Abd al-Muttalib took him out until he brought him to Wahb ibn `Abd Manaf ibn Zuhrah—and Wahb at that time was the chief of the Banu Zuhrah in lineage and honor—and he married him to Aminah bint Wahb ibn `Abd Manaf ibn Zuhrah. She was at that time the best woman in Quraysh in lineage and position. Her mother was Barrah bint `Abd al-`Uzza ibn `Uthman ibn `Abd al-Dar ibn Qusayy, and Barrah's mother was Umm Habib bint Asad ibn `Abd al-`Uzza ibn Qusayy, and Umm Habib bint Asad was Barrah bint `Awf ibn `Ubayd ibn Ka`b ibn Lu'ayy ⁴². Ibn Ishaq said: They mentioned that he entered upon her when he took her as his wife, and `Abdullah had intercourse with her, and she conceived the Messenger of God (peace be upon him). Then he left her and went to the woman who had said what she said to him—she was the sister of Waraqah ibn Nawfal ibn Asad ibn `Abd al-`Uzza—and she was in her sitting place. He sat with her and said: "Why do you not offer yourself to me today as you did yesterday?" She said: "The light that was in you has left you, so I have no need of you today <sup>43</sup>." Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: She—according to what they mentioned—used to hear from her brother Waraqah ibn Nawfal, who had become a Christian and followed the scriptures, saying that there would be in this nation a prophet from the sons of Ishmael. So she composed poetry about that, and her name was Umm Qibal bint Nawfal ibn Asad—thus he said: "Umm Qibal": "Now that you have lost what you were capable of ... and what was drawing you has left you, You came to me eagerly, having offered it ... there to another, so go about your business. Do not think me today as one who has lost, and would that I had ... obtained a beloved from you, O `Abd of your house. But this is how it is in the family of Zuhrah ... through whom God supports creation, a devout one." `Abdullah answered her, saying: "You say words I do not know what ... will be, and what is before that. If you have lost what was between us ... of covenant and pledge in the shade of your house, Then the likes of you I have found at every halting place ... and the likes of me are not sought at the sale of female camels." Then Umm Qibal also said to him: "You should go to the family of Zuhrah wherever they are ... and to Aminah, who has conceived a boy. The guided one sees when he sees ... upon him a light that has preceded him as an imam. He will protect every chaste, secluded woman ... when he wears a sword as a garment. The north wind and the scent of ban <sup>44</sup> protect him ... the winds of drought consider him as dust. So the son of Hashim will produce him without doubt ... and his noble mother will bring him forth as a hero. All creation hopes for him collectively ... he will lead the people, guided, as an imam. God created him from pure light ... and His light removed darkness from us. That is the doing of your Lord when He granted him ... whether he travels one day or stays. He will guide the people of Mecca after unbelief ... and He will prescribe fasting after that." And `Abd al-Muttalib said: "I called my Lord secretly and openly ... I declared my words and praised patience. O Lord, do not sacrifice my son as a sacrifice ... and ransom him with wealth, even and odd. I give You from every herd ten ... or a hundred, dark, bay, and red. Their marks known and in the desert ... to God from my wealth, fulfillment and vow. Freely, and let not the eyes of the squinting gloat ... over the bright-faced, adorned with honor. So praise be to God, the Most Glorious, thanks ... He gave me the white ones, the sons of Zuhrah. Then He sufficed me in matters, an affair ... that had grieved me and broken my back. By the House covered with a curtain ... and by al-Lat ⁴⁵ and the corner facing the stone, I will not be ungrateful for Your blessings, my God ... as long as I live and visit the grave."

Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us, from Ibn Ishaq, who said: My father Ishaq ibn Yasar narrated to me, saying: It was narrated that 'Abdullah ibn 'Abd al-Muttalib had a wife besides Amina bint Wahb ibn 'Abd Manaf. He passed by that wife of his, and there was a trace of clay on him from work he had done. He called her to himself, but she delayed responding to him because of the clay she saw on him. He went in, washed off the clay, then went in, heading to Amina. Then the woman he had desired called him to herself, but he refused because of what she had done to him the first time. He went in to Amina and had intercourse with her, then came out and called her to himself. She said: 'I have no need of you. You passed by me and there was a white blaze between your eyes, and I hoped to obtain it from you. But when you went in to Amina, it went away from you.' Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us, from Muhammad ibn Ishaq, who said: It was narrated that that wife of his used to say: 'He passed by me and there was a light between his eyes like a white blaze, so I called him, hoping that it would be for me. But he went in to Amina and had intercourse with her, and she conceived the Messenger of Allah, may Allah bless him and grant him peace.' Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Amina bint Wahb, the mother of the Messenger of Allah, may Allah bless him and grant him peace, used to relate that when she became pregnant with Muhammad, may Allah bless him and grant him peace, she was told: 'You have conceived the master of this community. When he falls to the ground, say: "I seek protection for him by the One... from the evil of every envier, In every pious worshipper... and every servant who roams, A descent without increase... for he is the servant of the Praiseworthy, the Glorious, Until I see him come to the places of witness." For the sign of that is that a light will come out with him that will fill the palaces of Busra in the land of Syria. When he falls, name him Muhammad, for his name in the Torah is Ahmad, praised by the people of heaven and the people of earth, and his name in the Furqan ⁴⁶ is Muhammad. So name him by that.' When she gave birth to him, she sent her maidservant to 'Abd al-Muttalib—and his father 'Abdullah had died while she was pregnant. It is said that 'Abdullah died when the Prophet, may Allah bless him and grant him peace, was twenty-eight months old, but Allah knows best which of that was true—and she said: 'A boy has been born to you tonight, so look at him.' When he came to her, she told him about him, and related to him what she had seen when she became pregnant with him, what had been said to her about him, and what she had been commanded to name him. So 'Abd al-Muttalib took him and brought him into the Ka'ba to Hubal ⁴⁷, and stood there calling upon Allah and thanking Allah for what He had given him. He said: "Good fortune is from Allah, who gave me... this boy of pure garments, He has become a master in the cradle over the boys... I seek protection for him by Allah, the Lord of the pillars, Until he becomes the eloquence of the youths... until I see him reaching the fingertips, I seek protection for him from every hater... from an envier with a restless rein, Of high ambition, without two eyes... until I see him raising his tongue, You are the one named in the Furqan... in the established books of the Mathani ⁴⁸, Ahmad written upon the tongue." And 'Abd al-Muttalib said, when he finished with the matter of 'Abdullah and was relieved from the trial he had been in and was inspired to sacrifice him: "I called upon my Lord with the call of a sincere advisor... the call of one seeking His pleasure, a gainer, So Allah, at the division of gifts... gave despite the stinginess of the miserly, Zamzam ⁴⁹ is not drawn by those who draw... except the buckets, the white, the gushing, How many pilgrims going and coming... He bestowed upon it after the scorching of the mirage, A drink despite the spite of the envious one... after the treasures of ornaments and plates, Ornaments for the House of Allah, the place of passage... a House upon which is light like lamps, The building of Ibrahim, the one of the streams... he built it with gentleness and a balanced forbearance, Between the solid mountains and the hard rocks... so it is a place of return for those seeking, Visited from every distant valley... with landmarks and plains resembling each other." And 'Abd al-Muttalib said: "Praise be to the Creator, not the servants... when He saw my effort and diligence, And that I am fulfilling my promise... and the covenant, for the covenant has a return, He relieved me from the distress of the heart... and obtained from me the ransom of the redeemer, I ransomed 'Abdullah from my possessions... for sons are the fruits of the heart, Their fruits are like pumpkins for the heart... red and white, all possessions, I said to the guards who have herders... 'Is there any of you who calls out? The camels are plunder among the people of the valley... so they left them in a herd, Riding them with iron gear... as if they were a calm of the watering place, Driven by a hunter with ropes... and 'Abdullah went in the garments, Enraging my enemies from the envious... I saved him from severe distress.'" And 'Abd al-Muttalib also said: "Praise be to Allah for what He has bestowed... He gave, despite the enemy, Zamzam, An inheritance of a people not destroyed... and the envious tear the skins, And its digger was not to regret... he found in it an ornament and took it safely, By Allah, what He caused to flow upon it... and Allah fulfilled His vow when He swore, He gave sons, a group and servants... so by Allah, I do not desire sin, In the vow or to spill for Allah blood... from them, and I have fulfilled them completely, After I was alone, a widower... the enemies saw me as a strong horn, A biting one or a doubting, blind one." And 'Abd al-Muttalib said: "I called upon my Lord with the call of the overwhelmed... and how excellent is the caller of the supplicant, the distressed, So praise be to the Hearer, the Wonderful... He gave despite the possessors of sins, To me, despite enmity and faults... Zamzam, of the wonderful place, Between the blackness of the erected idol... and between the House of Allah, the veiled, And under the dung of the plundered cattle." [The Birth of the Messenger of Allah, may Allah bless him and grant him peace] Ahmad ibn 'Abd al-Jabbar narrated to us, Yunus ibn Bukayr narrated to us, from Ibn Ishaq, who said: Al-Muttalib ibn 'Abdullah ibn Qays narrated to me, from his father, from his grandfather Qays ibn Makhrama, who said: I and the Messenger of Allah, may Allah bless him and grant him peace, were born in the Year of the Elephant ⁵⁰; we were close in age. Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: The Messenger of Allah, may Allah bless him and grant him peace, was twenty years old in the year of 'Ukaz ⁵¹. Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, was handed over to his mother, and wet nurses were sought for him. Halima bint Abi Dhu'ayb was hired to nurse him—and Abu Dhu'ayb is 'Abdullah ibn al-Harith ibn Shijna ibn Jabir ibn Rizam ibn Nasira ibn Qusayya ibn Nasr ibn Sa'd ibn Bakr ibn Hawazin ibn Mansur ibn 'Ikrima ibn Khasafa ibn Qays ibn 'Aylan ibn Mudar. The name of the father of the one who nursed the Messenger of Allah was al-Harith ibn 'Abd al-'Uzza ibn Rifa'a ibn so-and-so ibn Nasira ibn Qusayya ibn Nasr ibn Sa'd ibn Bakr ibn Hawazin. His siblings through nursing were: 'Abdullah ibn al-Harith, Anisa bint al-Harith, and Hudhafa bint al-Harith, who is al-Shayma' ⁵²; this name prevailed over her, and she is not known among her people except by it. She was the daughter of Halima, the mother of the Messenger of Allah. It is mentioned that al-Shayma' used to nurse the Messenger of Allah, may Allah bless him and grant him peace, along with his mother when he was with them. Ahmad narrated to us, Yunus narrated to us, from Ibn Ishaq, who said: Jahm ibn Abi Jahm—a freed slave of a woman from Banu Tamim who was married to al-Harith ibn Hatib, so he was called the freed slave of al-Harith ibn Hatib—narrated to me, saying: Someone who heard 'Abdullah ibn Ja'far ibn Abi Talib narrated to me, saying: Halima bint al-Harith—the mother of the Messenger of Allah, may Allah bless him and grant him peace, who nursed him—related that she said: I came to Mecca with some women from Banu Sa'd ibn Bakr, seeking wet nurses, in a barren year. I came riding a gray she-donkey of mine that had lagged behind the caravan, and with me was a son of ours and a she-camel. By Allah, we could not sleep that entire night because of that son of ours, as we found nothing in my breasts to satisfy him, nor in our she-camel to feed him. We arrived in Mecca, and by Allah, there was no woman among us who was not offered the Messenger of Allah, may Allah bless him and grant him peace. But when it was said, 'He is an orphan,' we left him, saying: 'What can his mother do for us? We only hope for kindness from the father; as for the mother, what can she do for us?' By Allah, none of my companions remained without taking a nursing child except me. When I found no other, I said to my husband al-Harith ibn 'Abd al-'Uzza: 'By Allah, I hate to return among my companions without a nursing child. I will go to that orphan and take him.' He said: 'No harm.' So I went and took him. By Allah, I only took him because I found no other. No sooner had I taken him and brought him to my mount than my breasts flowed with as much milk as he wished. He drank until he was satisfied, and his brother drank until he was satisfied. My husband went to that she-camel of ours, and behold, she was full of milk. He milked what he drank, and I drank until we were satisfied. We spent the best night. My husband said: 'O Halima, by Allah, I think you have taken a blessed soul. Do you not see what good we have had tonight since we took him?' Allah continued to increase us in good until we set out to return to our land. By Allah, my she-donkey outran the caravan until no donkey could keep up with her, so that my companions would say: 'Woe to you, O daughter of Abi Dhu'ayb, is this your donkey that you came out with?' I would say: 'Yes, by Allah, it is the same.' They would say: 'By Allah, it has a story.' We arrived in the land of Banu Sa'd, and I know no land of Allah, mighty and majestic, more barren than it. Yet my sheep would go out to pasture and return in the evening full-bellied, with milk, and we would milk as much as we wished, while around us no one's ewe gave a drop of milk. Their sheep would return hungry, so that they would say to their shepherds: 'Woe to you, look where the sheep of the daughter of Abi Dhu'ayb graze, and graze with them.' So they would graze with my sheep where they grazed, and their sheep would return hungry with no drop of milk, while my sheep returned full-bellied with milk, and we milked as much as we wished. Allah, mighty and majestic, continued to show us blessing, and we recognized it, until he reached two years of age. He grew in a way unlike other boys. By Allah, he had not reached two years before he was a strong boy. We brought him to his mother, and we were the most reluctant to part with him because of the blessing we saw in him. [The Splitting of the Prophet's Chest] When his mother saw him, we said to her: 'O wet nurse, let us take our boy back this year, for we fear the epidemics of Mecca for him.' By Allah, we kept at her until she said: 'Yes.' So we sent him with us. We stayed with him for two or three months. While we were behind our houses, and he was with a brother of his through nursing among some lambs of ours, his brother came running and said: 'That brother of mine, the Qurayshi, two men in white garments came to him, laid him down, and split open his belly.' I and his father rushed out to him, and we found him standing, his color changed. His father embraced him and said: 'O my son, what is the matter with you?' He said: 'Two men in white garments came to me, laid me down, split open my belly, then took out something from it and threw it away, then returned it as it was.' We took him back with us. His father said: 'O Halima, I fear that my son has been afflicted. Let us go and return him to his family before what we fear appears in him.' She said: So we carried him, and his mother was not alarmed until we brought him to her. She said: 'What has brought you back? You were so eager to keep him!' We said: 'No, by Allah, O wet nurse, but Allah, mighty and majestic, has fulfilled our duty and we have paid what was upon us. We fear loss and accidents, so we return him to his family.' She said: 'That is not the case with you. Tell me the truth about his matter.' She did not leave us until we told her his story. She said: 'Did you fear the devil for him? No, by Allah, the devil has no way to him. Indeed, this son of mine will have a great matter. Shall I not tell you his story?' We said: 'Yes.' She said: 'I became pregnant with him, and I never carried a pregnancy lighter than him. I saw in a dream when I became pregnant with him as if a light came out of me by which the palaces of Syria were illuminated. Then, when I gave birth to him, he fell in a way that no newborn falls, supporting himself on his hands, raising his head to the sky. So leave him with you two.'

Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us from Ibn Ishaq, who said: Thawr ibn Yazid narrated to me from Khalid ibn Ma'dan, from the Companions of the Messenger of Allah, may Allah bless him and grant him peace, that they said: O Messenger of Allah, tell us about yourself. He said: The supplication of my father Ibrahim ⁵³, and the glad tidings of 'Isa ⁵⁴, and my mother saw when she became pregnant with me that a light came out of her which illuminated the palaces of Busra ⁵⁵ in the land of al-Sham ⁵⁶. I was nursed among the Banu Sa'd ibn Bakr. While I was with a foster brother of mine among our lambs, two men came to me wearing white garments, with a golden basin filled with snow. They laid me down, split open my belly, then took out my heart and split it, extracting a black clot ⁵⁷ which they threw away. Then they washed my heart and belly with that snow until they had cleansed them, then returned them as they were. Then one of them said to the other: Weigh him against ten of his community. So he weighed me against ten, and I outweighed them. Then he said: Weigh him against a thousand of his community. So he weighed me against a thousand, and I outweighed them. Then he said: Leave him, for if you weighed him against his entire community, he would outweigh them. Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us from Abu Sinan al-Shaybani, from Habib ibn Abi Thabit, from Yahya ibn Ja'da, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: Two angels came to me in the form of cranes ⁵⁸, with snow and cold water. One of them split open my chest, and the other poured from his beak and washed it. [The Hadith of Tubba' al-Himyari] Ahmad ibn 'Abd al-Jabbar narrated to us: Yunus ibn Bukayr narrated to us from Ibn Ishaq, who said: Then Tubba' ⁵⁹ advanced from his journey in which he had been roaming the earth until he camped near Medina. He camped in the valley of Quba' ⁶⁰ and dug a well there, which is today called the King's Well. At that time, Medina was inhabited by Jews, al-Aws ⁶¹, and al-Khazraj ⁶². They set up against him and fought him. They would fight him by day, and when evening came, they would send him and his companions hospitality. When they did this for several nights, he felt ashamed and sent to them seeking peace. A man from al-Aws called Uhayha ibn al-Jallah ibn Harish ibn Jahjaba ibn Kalada ibn 'Awf ibn 'Amr ibn 'Awf ibn Malik ibn al-Aws came out to him, and from the Jews came Binyamin al-Qurazi. Uhayha said: O king, we are your people. Binyamin said: O king, this is a town which you cannot enter even if you exert all your effort. He said: Why? He said: Because it is the abode of a prophet from among the prophets whom Allah, Mighty and Majestic, will send from Quraysh. News came to Tubba' from Yemen that Allah had sent a fire upon it which burned everything it passed over. So he departed quickly, and with him went a group of Jews including Binyamin and others, reciting: I vowed an oath without falsehood Not to pass by while in al-Hijaz ⁶³ is Makhled ⁶⁴ Until a learned man from Qurayza ⁶⁵ came to me A rabbi, by your life, among the Jews, honored He gave me sincere advice so that I might desist From a town forbidden by Muhammad. Ahmad narrated to us: Yunus from Ibn Ishaq, who said: Then he set out traveling until, when he was at al-Daff ⁶⁶ of Jamdan ⁶⁷, two nights from Mecca, people from Hudhayl ibn Mudrika ⁶⁸ came to him—their dwellings were there—and said: O king, shall we guide you to a house filled with gold, sapphire, and chrysolite ⁶⁹ which you can take and give us some of it? He said: Yes. They said: It is a house in Mecca. So Tubba' set off, intending to destroy the House. But Allah, Mighty and Majestic, sent a wind upon him which paralyzed his hands and feet and wounded his body. He sent for the Jews who were with him and said: Woe to you! What is this that has befallen me? They said: Did you do something? He said: What did I do? They said: Did you intend something? He said: Yes, some people from the inhabitants of this house from which we set out came to me and guided me to a house filled with gold, sapphire, and chrysolite, and called me to demolish it and take what is in it, on condition that I give them something from it. I agreed to that and set off intending to demolish it. The group of Jews who were with him said: That is the Sacred House of Allah ⁷⁰; whoever intends to destroy it perishes. He said: Woe to you! What is the way out of what I have gotten into? They said: You should intend to circumambulate it as its people do, and clothe it, and offer a sacrifice to it. So he intended that, and Allah, Mighty and Majestic, released him. He said in his poetry: At al-Daff of Jamdan, ascending Until there came to me from Hudhayl slaves They mentioned the House to me, saying its treasure Is pearls, sapphire, and chrysolite I intended a matter, but my Lord prevented it And the Lord defends the mosque from destruction. Then he traveled until he entered Mecca, circumambulated the House, and ran between al-Safa and al-Marwa ⁷¹. He saw in a dream that he should clothe the House, so he clothed it with khisaf ⁷²; he was the first to clothe it. Then he saw that he should clothe it with something better, so he clothed it with Mu'afiri ⁷³ cloth. Then he saw that he should clothe it with something better, so he clothed it with wasa'il ⁷⁴, the wasa'il of Yemen. He stayed in Mecca for six days—as was mentioned to me—slaughtering animals for the people, feeding those who were there from its inhabitants, and giving them honey to drink. It is said that Tubba' was the first to clothe it, and he instructed its guardians from Jurhum ⁷⁵ to take care of it, commanded them to purify it, not to bring near it a corpse, blood, or mu'lan ⁷⁶—meaning a menstruating woman—and he made for it a door and a key. Tubba' said in poetry: We sacrificed in al-Sha'b ⁷⁷ six thousand You see the people towards them like a stream And we clothed the House which Allah has sanctified With fine garments and striped robes We stayed there for six days of the month And made for its door a lock We commanded the Jurhumites to do good And they were witnesses around it We commanded that no mu'lan should approach it Nor a corpse, nor spilled blood. Then we set out heading for the direction of Suhayl ⁷⁸ Having raised our banner tied. Ahmad narrated to us, saying: Yunus from Ibn Ishaq, who said: When he wanted to depart to Yemen, he wanted to take out the Cornerstone ⁷⁹ and take it with him. Quraysh gathered to Khuwaylid ibn Asad ibn 'Abd al-'Uzza ibn Qusayy ⁸⁰ and said: What has befallen us, O Khuwaylid, if this man takes our stone? He said: What is that? They said: Tubba' wants to take our stone and carry it to his land. Khuwaylid said: Death is better than that. Then he took his sword and went out, and Quraysh went out with their swords until they came to Tubba'. They said: What do you want, O Tubba', with the Cornerstone? He said: I wanted to take it out to my people. Quraysh said: Death is closer than that. Then they went out until they came to the Cornerstone, stood by it, and prevented him from what he intended. Khuwaylid said in poetry: Leave me, O Umm 'Amr, and do not blame me And gently, O blamer, do not reproach me Leave me, I will not accept humiliation from them By the House of Allah, until they kill me For what excuse have I, while this sword is with me And a sharp blade reaching the hilt of my right hand? But I found no escape from it And I am about to do what they urge me to do. Ahmad narrated to us, saying: Yunus from Ibn Ishaq, who said: Then he set out heading to Yemen with his troops who were with him, until he arrived there. The people of Yemen had two cities, one called Ma'rib ⁸¹ and the other Zafar ⁸². The king's residence in Ma'rib was built with sheets of gold, and his residence in Zafar was built with marble. When he wintered, he wintered in Ma'rib, and when he summered, he summered in Zafar. In Ma'rib, the sons of kings were raised and learned speech. When a son of Himyar ⁸³ reached maturity, it was said: Send him to Ma'rib to learn eloquence. In Zafar, there was a column from the Sacred Land ⁸⁴ on which was written in an ancient script: "To whom belongs the kingdom? Zafar belongs to the good Himyarites. To whom belongs the kingdom? Zafar belongs to the good Persians. To whom belongs the kingdom? Zafar belongs to the merchant Quraysh." When Tubba' arrived there, the Jews spread out the Torah and called upon Allah, Mighty and Majestic, against the fire until Allah extinguished it. The people of Yemen had a demon ⁸⁵ which they worshipped. They had built for it a house of gold and placed basins before it. They would sacrifice animals in them, and it would come out, drink some of the blood, speak to them, and they would ask it. So they worshipped it. When the Jews extinguished the fire, they said to Tubba': This religion of ours which we follow is better than your religion. If only you would follow our religion, for you have seen that this god of yours did not avail you at all, nor your people, against what befell you. Tubba' said: What shall we do with it, since we see from it what you see of wonders? They said: Do you think that if we drive it away from you, you will follow our religion? He said: Yes. So they came to the door of that house, sat upon it with their Torah, and began to mention the names of Allah, Mighty and Majestic. When the demon heard that, it could not stay and came out openly until it fell into the sea, while they were watching. Tubba' ordered his house which contained it to be demolished. Some of the kings of Himyar became Jews, and some people claim that Tubba' himself had become a Jew. Ahmad narrated to us, saying: Yunus from Zakariyya ibn Yahya al-Madani, who said: 'Ikrima narrated to us, saying: I heard Ibn 'Abbas say: Do not let the matter of Tubba' be ambiguous to you, for he was a Muslim. [The Killing of Tubba'] Ahmad ibn 'Abd al-Jabbar narrated to us: Yunus ibn Bukayr from Ibn Ishaq, who said: When Tubba' did what he did, the kings of Himyar became angry and said: He was not content to prolong our campaigns and keep us far from our families, but he also attacked our religion and insulted our forefathers. They agreed to kill him and appoint his brother after him. All the kings agreed on that except Dhu Ghamdan ⁸⁶, who refused to join them. They rose against him, seized him, and were about to kill him. He said to them: Do you think you will kill me? They said: Yes. He said: As for me, when you kill me, bury me standing upright, for your kingdom will remain standing as long as I am standing. When they killed him, they said: By Allah, we will not be ruled by him alive or dead. So they turned him upside down on his head. Dhu Ghamdan said in poetry about what happened: If Himyar betrayed and acted treacherously Then the excuse of Allah is for Dhu Ra'ayn ⁸⁷ Who will buy sleeplessness with sleep? Blessed is he who spends the night with a tranquil eye. And 'Abd Kulal ⁸⁸ said after the killing of his brother and their appointment of him as successor, when the nobles of Himyar were killed: I satisfied my soul against the one who was yesterday With a tranquil eye, they killed my noble one When I did that, my heart was afflicted By what I brought of killing a dear one They advised me to kill a noble brother And the one with qualities is not base So I became as if my heart were in a wing In a life that does not return to bliss And my heart became like a madman, striving Towards the goals, without a close friend When I killed noble ones for him And they all became like the resigned I returned to what had been from me As if my heart had no wounds May the Lord of creation reward Dhu Ra'ayn With eternal reward from a generous caller For I will preserve him, by my Lord And give him the new with the old. And 'Abd Kulal also said, eulogizing his brother: I obeyed the people when they all deceived And I suspected the deception of the sincere advisor If I had obeyed my advisor Ra'ayn I would have said to him, and my speech is clear But I did not raise his words to me And I became like a slave wandering When I accepted his speech Upon the souls from the right of exposure So whoever now obeys me, I will Strive in speech and declare. When I met them, it established For that soul a relieving worry. Then they appointed a brother of his, called 'Abd Kulal, as successor. It is claimed that he could not sleep at night. So he sent for the Jews who were there and said: Woe to you, what do you think about my condition?

Ils dirent : « Tu ne dormiras pas avant d’avoir tué tous ceux qui t’ont soutenu dans le meurtre de ton frère. » Il les poursuivit donc et tua les chefs et les notables de Ḥimyar. Ensuite, un fils de Tubbaʿ, nommé Daws, partit jusqu’à ce qu’il arrive chez César. Il est un proverbe au Yémen que l’on cite : « Ni comme Daws, ni comme celui qui suspend sa selle. » Lorsqu’il parvint chez César, il entra auprès de lui et dit : « Je suis le fils du roi des Arabes. Mon peuple a agi perfidement contre mon frère et l’a tué. Je suis venu pour que tu envoies avec moi quelqu’un qui te soumette mon pays, car leur roi, qui a régné après mon père, a tué leurs nobles et leurs chefs. » César convoqua ses patrices et dit : « Que pensez-vous de cette affaire ? » Ils dirent : « Nous estimons que tu ne dois envoyer personne avec lui au pays des Arabes, car nous ne sommes pas sûrs de lui à leur égard ; peut-être est-il venu seulement pour les anéantir. » César dit : « Que dois-je faire de lui, puisqu’il est venu me demander secours ? » Ils dirent : « Écris-lui une lettre pour le Negus, roi d’Abyssinie. Or le roi d’Abyssinie est soumis à l’autorité du roi des Romains. » Il lui écrivit donc et lui ordonna d’envoyer avec lui des hommes dans son pays. Daws partit avec la lettre de César jusqu’à ce qu’il arrive chez le Negus. Lorsque celui-ci la lut, il se prosterna et se soumit, et envoya avec lui soixante mille hommes, qu’il plaça sous le commandement de Rozbah. Ils partirent en mer jusqu’à ce qu’ils accostent sur la côte du Yémen. Daws et son peuple sortirent à leur rencontre, et Ḥimyar – Ḥimyar étant alors les cavaliers du Yémen – sortit contre eux. Les gens du Yémen combattirent farouchement à cheval. Ils les chargeaient par escadrons, puis les attaquaient ; chaque fois qu’un escadron était anéanti, un autre le suivait. Voyant cela, Rozbah dit à Daws : « Tu ne m’as amené ici que pour que ton peuple me massacre. Je vais commencer par toi et te tuer avant de tuer les autres. » Il dit : « Ne fais pas cela, ô roi, mais laisse-moi te conseiller, et accepte mon conseil. » Il dit : « Oui, conseille-moi. » Daws lui dit : « Ô roi, les Ḥimyarites ne combattent qu’à cheval. Si tu ordonnais à tes compagnons de jeter devant eux leurs boucliers et leurs écus… » Ils firent ainsi. Les Ḥimyarites chargeaient, mais les chevaux glissaient sur les boucliers et les écus, désarçonnant leurs cavaliers, que les autres tuaient. Ils continuèrent ainsi jusqu’à ce qu’ils soient écrasés, et les autres furent plus nombreux. Ils marchèrent jusqu’à entrer dans Ṣanʿāʾ, la conquirent et conquirent le Yémen. Parmi les compagnons de Rozbah se trouvait un homme appelé Abraha ibn al-Ashram, père de Yaksūm. Lorsqu’ils eurent conquis le Yémen, Abraha dit à Rozbah : « J’ai plus de droit que toi à ce commandement. » L’autre dit : « Comment cela, alors que le roi m’a envoyé ? » Il dit : « Même si le roi t’a envoyé, j’ai plus de droit que toi à ce commandement. » L’autre lui résista, et Abraha fut suivi par des gens de son peuple ; ils sortirent pour combattre. Lorsqu’ils se firent face pour se battre, Abraha dit à Rozbah : « Pourquoi anéantirions-nous les Abyssins, faisant ainsi disparaître notre royaume de ce pays ? Sors, et celui de nous deux qui tuera l’autre aura le royaume. » L’autre dit : « Oui. » Rozbah était un homme corpulent, tandis qu’Abraha était un homme trapu et de petite taille. Abraha dit à son serviteur : « Quand je sortirai pour le combattre en duel, viens par derrière et tue-le. Ses compagnons ne feront que fuir, et tu auras de moi ce que tu me demanderas de mon royaume. » Lorsqu’ils sortirent, Rozbah dégaina son épée contre Abraha et le frappa au milieu de la tête, tandis que le serviteur d’Abraha le frappa par derrière et le coupa en deux. Ses compagnons l’emportèrent, et les compagnons de l’autre l’emportèrent aussi. Ensuite, ils se réconcilièrent en faveur d’Abraha, car il n’y avait personne parmi eux qui lui fût comparable après la mort de leur chef. La nouvelle parvint au Negus, qui lui écrivit pour le menacer. Abraha se rasa la tête, prit de la poussière de sa terre, et l’envoya au Negus en disant : « Ô roi, voici ma tête et la poussière de ma terre, sous tes pieds. Moi et Rozbah n’étions que tes deux serviteurs. J’ai estimé que j’étais plus capable que lui de gérer ton royaume, c’est pourquoi j’ai agi ainsi. » Le Negus lui écrivit pour lui donner son agrément et le confirma dans son royaume. Ensuite, Abraha ibn al-Ashram, père de Yaksūm, construisit une Kaʿba au Yémen, y plaça des dômes d’or, et ordonna aux gens de son royaume d’y faire le pèlerinage, imitant ainsi la Maison Sacrée (al-Bayt al-Ḥarām). [Le récit de l’Éléphant] Aḥmad ibn ʿAbd al-Jabbār nous a rapporté, disant : Yūnus nous a rapporté d’après Ibn Isḥāq, disant : Un homme des Banū Milkān ibn Kināna, qui était des Ḥums, partit et arriva au pays du Yémen. Il y entra, l’observa, puis s’assit et y déféqua. Abraha entra et trouva cette souillure. Il dit : « Qui a osé faire cela contre moi ? » Ses compagnons dirent : « C’est un homme de cette Maison vers laquelle les Arabes font le pèlerinage. » Il dit : « C’est donc contre moi qu’il a osé cela, malgré ma foi chrétienne ? Je vais détruire cette Maison et la ruiner, afin qu’aucun pèlerin ne l’approche jamais. » Il fit venir l’éléphant et ordonna à son peuple et à ceux qui le suivaient parmi les gens du Yémen de se mettre en marche. La plupart de ceux qui le suivirent étaient de ʿAkk, des Ashʿarites et de Khathʿam. Ils partirent en scandant : « Le pays est un pays dévoré, Que dévorent ʿAkk, les Ashʿarites et l’Éléphant. » Il partit en marchant, jusqu’à ce qu’en chemin il envoie un homme des Banū Sulaym pour appeler les gens au pèlerinage de la Maison qu’il avait construite. Un homme des Ḥums, des Banū Kināna, le rencontra et le tua. Cela, lorsqu’il l’apprit, accrut sa rage et sa colère, et il hâta la marche et le départ. Lorsqu’il arriva à la vue de la vallée de Wajj, à Ṭāʾif, Thaqīf sortit à sa rencontre et dit : « Ô roi, nous ne sommes que tes serviteurs. Notre divinité n’est pas celle que tu veux » – ils voulaient dire al-Lāt, leur idole – « et ce n’est pas vers elle que les Arabes font le pèlerinage. C’est la Maison des Quraysh, vers laquelle les Arabes se rendent. » Il dit : « Trouvez-moi un guide pour m’y conduire. » Ils envoyèrent avec lui un homme de Hudhayl, appelé Nufayl, qui partit avec eux pour les guider. Lorsqu’ils furent à al-Mughammas, ils campèrent à al-Mughammas, à six milles de La Mecque. Ils envoyèrent leurs avant-gardes à La Mecque. Les Mecquois se dispersèrent en groupes sur les sommets des montagnes, disant : « Nous n’avons pas la force de combattre ces gens. » Il ne resta personne à La Mecque, sauf ʿAbd al-Muṭṭalib ibn Hāshim, qui resta à son poste d’abreuvement, et Shayba ibn ʿUthmān ibn ʿAbd al-Dār, qui resta à la garde de la Maison. ʿAbd al-Muṭṭalib saisit les montants de la porte et dit : « Ô Dieu, l’homme défend son bien, Défends donc Ton sanctuaire. Que ne triomphent leur croix Et leur ruse, traîtres à Ton pouvoir, En entrant dans le Pays Sacré demain. Ordonne donc ce qu’il Te plaît. » Il dit : « Quelle que soit la chose que Tu ordonnes, Tu ne l’aurais pas faite à nous. » Ensuite, les avant-gardes d’Abraha s’emparèrent de troupeaux appartenant aux Quraysh, et parmi eux, deux cents chameaux de ʿAbd al-Muṭṭalib ibn Hāshim. Lorsque cela lui parvint, il partit jusqu’à arriver chez les gens. Le chambellan d’Abraha était un homme des Ashʿarites, qui connaissait ʿAbd al-Muṭṭalib auparavant. Lorsque ʿAbd al-Muṭṭalib arriva chez lui, l’Ashʿarite dit : « Quel est ton besoin ? » Il dit : « Mon besoin est que tu demandes pour moi la permission d’entrer chez le roi. » Le chambellan entra chez lui et dit : « Ô roi, le chef des Quraysh est venu à toi, celui qui nourrit leurs gens dans la plaine et leurs bêtes sauvages dans la montagne. » Il dit : « Permets-lui d’entrer. » ʿAbd al-Muṭṭalib était un homme imposant et beau. Il lui permit donc d’entrer. Lorsqu’Abū Yaksūm le vit, il le tint en grande estime pour le faire asseoir en dessous de lui, mais il répugna à le faire asseoir avec lui sur son trône. Il descendit donc de son trône, s’assit à terre et fit asseoir ʿAbd al-Muṭṭalib avec lui. Puis il dit : « Quel est ton besoin ? » Il dit : « Mon besoin est de deux cents chameaux que ton avant-garde a pris, qui m’appartiennent. » Abū Yaksūm dit : « Par Dieu, je t’ai vu et tu m’as plu, puis tu as parlé et tu m’as déçu. » Il dit : « Et pourquoi, ô roi ? » Il dit : « Parce que je suis venu pour une Maison qui est votre protection contre les Arabes, votre supériorité parmi les gens, votre noblesse sur eux, et votre religion que vous adorez. Je suis venu pour la détruire, et on a pris deux cents chameaux à toi. Je t’ai interrogé sur ton besoin, et tu m’as parlé de tes chameaux, sans me demander pour votre Maison ! » ʿAbd al-Muṭṭalib lui dit : « Ô roi, je ne te parle que de mes biens. Quant à cette Maison, elle a un Seigneur qui la protégera ; je n’ai rien à y faire. » Cela impressionna Abū Yaksūm, et il ordonna de rendre à ʿAbd al-Muṭṭalib ses chameaux. ʿAbd al-Muṭṭalib retourna. Ils passèrent cette nuit-là. Ce fut une nuit sombre, dont les étoiles semblaient leur parler, tant elles étaient proches d’eux. Leurs âmes pressentirent le châtiment. Leur guide sortit, entra dans le sanctuaire et les abandonna. Les Ashʿarites et Khathʿam se levèrent, brisèrent leurs lances et leurs épées, et se déclarèrent innocents devant Dieu Très-Haut de toute aide à la destruction de la Maison. Ils passèrent ainsi la plus mauvaise nuit. Puis ils partirent avant l’aube. Ils firent avancer leur éléphant, voulant atteindre La Mecque au matin. Ils le dirigèrent vers La Mecque, mais il s’accroupit. Ils le frappèrent, mais il se roula par terre. Ils continuèrent ainsi jusqu’à ce qu’ils fussent sur le point d’atteindre le matin. Ensuite, ils s’adressèrent à l’éléphant et dirent : « Par Dieu, nous ne te dirigerons pas vers La Mecque. » Ils firent des serments à son égard, et il remua les oreilles, les prenant à partie. Lorsqu’ils eurent multiplié les serments, il se leva. Ils le dirigèrent vers le Yémen pour retourner, et il partit en trottant. Ils le firent tourner quand ils le virent partir, jusqu’à ce qu’ils le ramènent à sa place initiale ; il s’accroupit et se roula par terre. Voyant cela, ils firent des serments à son égard, et il se mit à remuer les oreilles, les prenant à partie. Lorsqu’ils eurent multiplié les serments, il se leva. Ils le dirigèrent vers le Yémen, et il partit en trottant. Voyant cela, ils le firent revenir, et il retourna avec eux jusqu’à ce qu’il soit à sa place initiale ; il s’accroupit. Ils le frappèrent, et il se roula par terre. Ils continuèrent ainsi, s’efforçant avec lui, jusqu’à ce qu’au lever du soleil, des oiseaux vinrent sur eux, et des oiseaux de mer semblables à des hirondelles noires surgirent sur eux. Ils se mirent à les lapider, chaque oiseau tenant dans son bec une pierre et dans ses pattes deux pierres. Lorsqu’ils en lançaient une, elle partait, et un autre surgissait. Aucune de ces pierres ne tombait sur un ventre sans le transpercer, ni sur un os sans le briser et le perforer. Abū Yaksūm se leva pour retourner, ayant été touché par quelques pierres. Chaque fois qu’il arrivait dans une région, une partie de lui se détachait, jusqu’à ce qu’il parvienne au Yémen, sans qu’il ne reste rien de lui, sinon qu’il fut anéanti. Lorsqu’il y arriva, sa poitrine se fendit, son ventre se déchira, et il périt. Aucun des Ashʿarites et de Khathʿam ne fut touché. Lorsqu’ils s’inquiétèrent de leur guide et le cherchèrent, ils se mirent à dire : « Ô Nufayl, ô Nufayl ! » Or Nufayl était entré dans le sanctuaire. C’est à ce sujet que Nufayl dit : « Ô Redīnā, arrête ta chamelle, Nous t’avons comblée au matin d’un œil. Car si tu avais vu – et tu ne le verras pas – Près d’al-Muḥaṣṣab ce que nous avons vu, Tu l’aurais craint et aurais eu peur de lui, Et tu n’aurais pas regretté ce qui a échappé à l’œil. J’ai craint Dieu quand j’ai vu des oiseaux Et le jet de pierres lancées sur nous. » Et tous demandaient des nouvelles de Nufayl, Comme si les Abyssins avaient une dette envers lui. Al-Mughīra ibn ʿAbd Allāh ibn ʿUmar ibn Makhzūm dit : « Tu as retenu l’éléphant à al-Mughammas, Tu as anéanti Abū Yaksūm et al-Mughallis. Tu les as écrasés sans être écrasé, Tu les as piétinés sans être piétiné. » ʿAbd al-Muṭṭalib dit, en scandant et invoquant contre les Abyssins : « Ô Seigneur, je n’espère qu’en Toi, Ô Seigneur, protège donc Ton sanctuaire contre eux. L’ennemi de la Maison est celui qui T’est hostile, Ils ne vaincront jamais Ta force. » ʿAbd al-Muṭṭalib dit, lorsqu’ils s’en retournèrent : « Tu as protégé la terre que Tu as défendue Contre les vils, et Tu n’en as pas fait une demeure pour eux. Tu as protégé La Mecque contre eux, car je suis un homme D’une famille qui n’a jamais été traître chez les Ḥums. Quand j’ai dit : « Ô maître des Abyssins, nous avons, Avant que la Maison bâtie ne soit détruite, des garanties. » Il marcha avec son armée, puissant par l’éléphant, Et je marchai, endurant la mort avec patience, Avec des jeunes gens des Quraysh dont la mort Ne lègue à leurs vivants ni honte ni opprobre. » Aḥmad nous a rapporté, Yūnus ibn Bukayr nous a rapporté d’après ʿAbd Allāh ibn ʿAwn, d’après Muḥammad ibn Sīrīn, d’après ʿAbd Allāh ibn ʿAbbās, au sujet de Sa parole : « Et Il envoya sur eux des oiseaux par volées » (abābīl) : il dit : « Des oiseaux ayant des becs comme des becs d’oiseaux et des pattes comme des pattes de chiens. »

Ahmad narrated to us, saying: My father and Yunus both narrated to us from Qays ibn al-Rabi', from Jabir ibn 'Abd al-Rahman ibn Asbat, from 'Ubayd ibn 'Umayr: "And He sent against them birds in flocks" ⁸⁹ — he said: birds coming from the sea, resembling Indian men, "pelting them with stones of baked clay" ⁹⁰; the smallest of them like the heads of men, and the largest like lean camels; whatever they aimed at they hit, and whatever they hit they killed. My father added: 'al-Ababīl' ⁹¹ means successive ones; whatever they intended they hit, and whatever they hit they killed. Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: 'Abd Allah ibn Abi Bakr ibn Hazm narrated to me from 'Amrah bint 'Abd al-Rahman ibn As'ad ibn Zurarah, from 'A'ishah, the wife of the Prophet, may God bless him and grant him peace, who said: I indeed saw the elephant's driver and its keeper, both blind and crippled, begging for food in Mecca. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Ya'qub ibn 'Utbah ibn al-Mughirah ibn al-Akhnas narrated to me, saying: I was told that the first time measles, smallpox, and bitter tree saps like colocynth ⁹² and harmal ⁹³ and the like were seen in the land of the Arabs was in the Year of the Elephant. [The journey of the Prophet's mother with him to Medina and her death.] Ahmad narrated to us: Yunus ibn Bukayr narrated to us from Ibn Ishaq, who said: 'Abd Allah ibn Abi Bakr ibn Hazm narrated to me, saying: Aminah bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace, brought the Messenger of God to his maternal uncles from Banu 'Adi ibn al-Najjar in Medina, then returned with him. When she was at al-Abwa' ⁹⁴, she died there, and the Messenger of God was six years old. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: The Messenger of God was with his grandfather 'Abd al-Muttalib. Al-'Abbas ibn 'Abd Allah ibn Ma'bad narrated to me from some of his family, who said: A bed was placed for 'Abd al-Muttalib, the grandfather of the Messenger of God, in the shade of the Ka'bah, and none of his sons would sit on it out of reverence for him. The Messenger of God would come and sit on it, and his uncles would go to remove him, but his grandfather 'Abd al-Muttalib would say: "Leave my son," and he would pat his back and say: "This son of mine has a great matter." [Death of 'Abd al-Muttalib ibn Hashim.] Then 'Abd al-Muttalib died when the Messenger of God was eight years old, eight years after the Year of the Elephant. [Uncovering the grave of 'Abd Allah ibn al-Thamir.] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Abd Allah ibn Abi Bakr ibn Hazm narrated to us, saying: A man in Sana'a went to dig one of its ruins for some benefit to the people, and he uncovered 'Abd Allah ibn al-Thamir, sitting with his hand placed on a wound on his head. When they moved his hand away from it, blood would flow; when they let it go, he would return it and place it on the wound. On his hand was a ring with the engraving "My Lord is God." So a letter was written about this to 'Umar ibn al-Khattab, and he wrote: "Return to him what was upon him and leave him as he was." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: He was of the religion of Jesus, peace be upon him. [Uncovering the corpse of Daniel the Prophet.] Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us from Abu Khaldah Khalid ibn Dinar, who said: Abu al-'Aliyah narrated to us, saying: When we conquered Tustar ⁹⁵, we found in the treasury of Hormuzan a bier on which was a dead man, with a scripture at his head. We took the scripture and carried it to 'Umar ibn al-Khattab. He summoned Ka'b ⁹⁶ and he copied it into Arabic. I was the first Arab man to read it; I read it as I read this Qur'an. I said to Abu al-'Aliyah: "What was in it?" He said: "Your biographies, your affairs, the melodies of your speech, and what will happen after." I said: "What did you do with the man?" He said: "We dug thirteen graves during the day, scattered, and when night came we buried him and leveled all the graves to confuse the people, so they would not dig him up." I said: "What did they hope from him?" He said: "When the sky withheld rain from them, they would bring out his bier and they would be rained upon." I said: "Who did you think the man was?" He said: "A man called Daniel." I said: "How long ago did you find he had died?" He said: "Three hundred years." I said: "Had he changed at all?" He said: "No, except for a few hairs on the back of his neck. The flesh of prophets is not consumed by the earth, nor eaten by beasts." [Leadership of Mecca after the death of 'Abd al-Muttalib.] Ahmad narrated to us, saying: Yunus ibn Bukayr narrated to us from Ibn Ishaq, who said: When death approached 'Abd al-Muttalib, he said to his daughters: "Weep for me so that I may hear how you lament." They were six women: Umaymah, Umm Hakim, Barrah, 'Atikah, Safiyyah, and Arwa. Umaymah said: "Alas, the shepherd of the tribe has perished, the possessor of the covenant, / The waterer of pilgrims, the defender of praise, / He who brings the stranger neighbor to his house / When the sky of the house is stingy with thunder." 'Atikah said: "O my eyes, weep and do not be stingy / With your tears after the sleep of the sleeping. / O my eyes, shed tears and pour them out, / And mix weeping with tears, / For the great host in calamities, / Noble in deeds and in protection, / For Shaybah al-Hamd ⁹⁷, the kindler of fire, / The truthful one after firm standing." Safiyyah said: "I lay awake at the sound of a wailing woman at night / For a man on the level ground. / Then my tears flowed / On my cheeks like a descending bead, / For al-Ghiyad ⁹⁸ Shaybah, the possessor of high qualities, / Your father the good, inheritor of all generosity, / Long-armed, noble, tall, / Obeyed in his clan, praiseworthy, / Great in forbearance, from a noble people, / Generous, mild, lions." Al-Bayda' ⁹⁹ Umm Hakim said—and al-Bayda' was the grandmother of 'Uthman ibn 'Affan, his mother's mother; al-Bayda' was married to Kurayz ibn Rabi'ah ibn Habib ibn 'Abd Shams and bore him 'Amir and Arwa: "Alas, O eye, weep and wail / And weep for the possessor of generosity and honors. / Alas, O eye, woe to you, help me / With tears from pouring tears. / Weep for the best of those who ride mounts, / Your father the good, the flowing river, / Long-armed, Shaybah, possessor of high qualities, / Noble in nature, praiseworthy in gifts, / Joining kinship, a lion, / And a rain in years of drought. / Weep for him and do not name with grief, / And weep as the weeping women weep." Barrah said: "O my eyes, weep with streaming tears / For the good-natured and pure one, / For the noble of lineage, kindler of fire, / Beautiful of face, great of importance, / For Shaybah al-Hamd, possessor of noble deeds, / Possessor of glory, honor, and pride, / Possessor of virtue and forbearance in calamities, / Abundant in noble deeds, great in glory. / He has a precedence of glory over his people, / Clear, shining like the light of the moon. / Death came to him and did not harm him / With the vicissitudes of nights and the calamities of fate." Arwa said: "My eye wept, and it had the right to weep / For a generous one whose nature is modesty, / For an easy-going, noble, lowland-dwelling, / Noble of lineage, his intention high, / For al-Ghiyad Shaybah, possessor of high qualities, / Your father the good, who has no equal, / Long-armed, smooth, tall, / Bright, as if his brightness were light, / The refuge of Malik, the spring of Fihr, / And their judge when judgment is confused." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Abd al-Muttalib died when the Messenger of God was eight years old, and no one before him was wept for as he was. After him, Zamzam and the water supply from Banu 'Abd al-Muttalib were taken over by al-'Abbas ibn 'Abd al-Muttalib, who was the youngest of his brothers at that time. It remained with him until Islam came, and it was in his hand. The Messenger of God confirmed it as it was, and it has remained with the family of al-'Abbas due to al-'Abbas's authority until this day. Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: When 'Abd al-Muttalib died, the leadership, honor, and seniority among his people, Banu 'Abd Manaf, went to Harb ibn Umayyah ibn 'Abd Shams ibn 'Abd Manaf. He fed the people, protected the clan, honored his people, and set up a dome in Mecca for the guest, feeding whoever came to him. 'Abd al-Muttalib—as they claim—used to entrust Abu Talib with the care of the Messenger of God, because 'Abd Allah and Abu Talib were from the same mother. 'Abd al-Muttalib said—as they claim—in his bequest to him—and Abu Talib's name was 'Abd Manaf: "I entrust you, O 'Abd Manaf, after me / With a monotheist, an only son after his father, / Separated from him while he was a baby in the cradle, / So you were like a mother to him in affection, / Drawing him close to her innermost and liver, / Until when I feared the fulfillment of the promise, / I entrusted the most hopeful of our family for deputation / With the son of him who was buried in the grave, / Reluctantly from me, then not intentionally." He said to me—and the speech was decisive—: "Your brother's son, as long as I live among Ma'add, / Is like the closest of my sons in affection, / With me I see that as the door of guidance, / Rather Ahmad is hoped for guidance, / And every matter among matters is a turn. / The people of the covenant know / That my son is the master of the people of Najd, / He rises above the strong-bodied." 'Abd al-Muttalib also said: "I entrust him whose kunyah is Talib, / 'Abd Manaf, who has experience, / With the son of him who has gone and will not return, / With a brother's son, and the loving women, / With the son of the beloved, the closest of relatives." He said to me, like one reproaching: "Do not entrust me if you are reproaching / With one whose right upon me is binding. / Muhammad, possessor of honor and forelocks, / My heart turns to him and returns. / I am not despairing but desiring / That God may fulfill the words of the monk / Concerning him, and that he may favor the family of Ghalib. / I have heard the most amazing of wonders / From every learned man and scribe: / This is the one who leads like a captive, / He who dwells in al-Abtah and al-Akhashib, / Also he who returns to the place of return, / A dweller of the sanctuary or a stranger." End of the first part of the Book of Maghazi by Ibn Ishaq. It will be followed in the second, God willing, by the hadith of Bahira the monk. Praise be to God, true praise, and His blessings be upon Muhammad, the best of His creation, and upon his family and companions, abundant peace. God suffices us, and He is the best disposer of affairs.

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1. musnad : A hadith with a continuous chain of transmission back to the Prophet or a Companion.
2. Hijr : The semicircular walled area adjacent to the Ka'bah, also known as Hatim.
3. Jurhum : An ancient Arab tribe that once controlled Mecca.
4. al-Mun'im : The Beneficent, one of the names of Allah.
5. Isaf and Na'ilah : Two idols that were worshipped near the Ka'bah; according to tradition, they were originally a man and a woman transformed into stone.
6. Allahu akbar : Arabic phrase meaning 'Allah is the Greatest'.
7. Jurhum : An ancient Arab tribe that once controlled Mecca.
8. qidah : Divination arrows used in pre-Islamic Arabia for decision-making.
9. adra' : Coats of mail, armor.
10. Jahiliyyah : The pre-Islamic period of ignorance.
11. la wallah : An oath meaning 'No, by Allah'.
12. al-Siddiq : The Truthful, a title of Abu Bakr, the first Caliph.
13. diwan : A register or list, often used for military or administrative purposes.
14. Jahiliyyah : The pre-Islamic period of ignorance, characterized by polytheism and moral darkness.
15. al-shahr al-haram : The sacred month, one of the four months in which fighting was forbidden in pre-Islamic Arabia.
16. Qur'an : Here likely referring to a place or a type of gathering, not the Islamic scripture.
17. al-Tawasif : Possibly a place or a term; unclear meaning.
18. 'ummar : Plural of 'amir, meaning those performing 'Umrah (minor pilgrimage).
19. munkal : A heavy club or mace used as a weapon.
20. Qur'an 54:46 : Reference to the Quranic verse: 'Nay, but the Hour is their appointed time, and the Hour is more calamitous and more bitter.'
21. Hubal : A major idol of the Quraysh, placed inside the Ka'bah.
22. 'aql : Blood-wit or compensation for homicide.
23. al-ghafil : The 'heedless' arrow, possibly indicating a neutral or default outcome.
24. na'am : Meaning 'yes', indicating approval.
25. la : Meaning 'no', indicating rejection.
26. minkum : Meaning 'from you', indicating the person is from the tribe.
27. min ghayrikum : Meaning 'from other than you', indicating the person is an outsider.
28. mulhaq : Meaning 'attached' or 'affiliated', indicating a client status without full lineage.
29. al-miyah : Meaning 'waters', used for decisions about digging wells.
30. Isaf and Na'ilah : Two idols that were worshipped by the Quraysh, located near the Ka'bah.
31. shaykh : An elder or chief, here referring to 'Abd al-Muttalib.
32. tabi‘ : A familiar spirit or jinn that serves a soothsayer (kahin) in pre-Islamic Arabian belief.
33. qidah : Arrows used for divination (istisqam) in pre-Islamic Arabia, marked with instructions or names to determine outcomes.
34. Ma‘add : A prominent northern Arabian tribal confederation, often used to refer to the Quraysh or Arabs in general.
35. julah al-jidh‘ : Short-haired camels, likely a specific type of sacrificial animal.
36. ihlal : The proclamation of the talbiyah during Hajj, or the ritual cry of 'Labbayk'.
37. Zamzam : The sacred well in Mecca, associated with Hagar and Ishmael.
38. a‘jam : Non-Arab, often referring to Persians or those who do not speak Arabic fluently; here possibly meaning 'valuable' or 'foreign' camels.
39. Hubal : A major pre-Islamic idol worshipped in the Ka‘bah, associated with divination.
40. hilal : The crescent moon, often associated with pagan rituals or timing of sacrifices.
41. la yusadd ‘anha ahad : Meaning the sacrificed camels were left for anyone to take, as a free offering.
42. Barrah : Name meaning 'pious'; the genealogy is given to establish Aminah's noble lineage.
43. nur : The light of prophethood that was transferred to Aminah after conception, indicating the Prophet's special status.
44. ban : A fragrant tree or shrub (Moringa peregrina), symbolizing pleasant scent.
45. al-Lat : A pre-Islamic Arabian goddess, one of the chief deities of the Quraysh.
46. Furqan : A name for the Qur'an, meaning 'the Criterion' that distinguishes truth from falsehood.
47. Hubal : A pre-Islamic idol worshipped by the Quraysh, placed inside the Ka'ba.
48. Mathani : A term referring to the seven oft-repeated verses (al-Fatiha) or the Qur'anic verses that are repeated; also a name for the Qur'an.
49. Zamzam : The sacred well in Mecca, believed to have been revealed to Hagar and Ishmael.
50. Year of the Elephant : The year approximately 570 CE when Abraha's army, with elephants, attacked Mecca but was repelled; traditionally the birth year of Muhammad.
51. 'Ukaz : A famous pre-Islamic annual fair and market near Mecca, known for poetry competitions.
52. al-Shayma' : The name by which Hudhafa bint al-Harith, the foster sister of Muhammad, was commonly known.
53. Ibrahim : Abraham, the patriarch of monotheism, whose supplication for a prophet from his descendants is mentioned in the Quran (2:129).
54. 'Isa : Jesus, son of Mary, who gave glad tidings of a coming prophet named Ahmad (Quran 61:6).
55. Busra : A city in southern Syria, known for its Roman ruins; here it symbolizes the reach of the Prophet's light.
56. al-Sham : The Levant region, including modern Syria, Lebanon, Jordan, and Palestine.
57. 'alaqa sawda' : A black clot; in Islamic tradition, this refers to the part of the heart that is the seat of sin, removed during the Prophet's purification.
58. kurkiyayn : Dual of kurkiy, meaning 'crane' (bird); some interpret as angels in bird form.
59. Tubba' : Title of Himyarite kings in pre-Islamic Yemen; here refers to a specific king who embraced monotheism.
60. Quba' : A place near Medina where the Prophet Muhammad built the first mosque.
61. al-Aws : One of the two main Arab tribes in Medina before Islam.
62. al-Khazraj : The other main Arab tribe in Medina, often allied with al-Aws.
63. al-Hijaz : The western region of Arabia containing Mecca and Medina.
64. Makhled : A name meaning 'eternal'; possibly a reference to a person or place.
65. Qurayza : A Jewish tribe in Medina.
66. al-Daff : A location near Mecca, possibly a mountain or valley.
67. Jamdan : A place name; possibly a mountain or region near Mecca.
68. Hudhayl ibn Mudrika : A pre-Islamic Arab tribe.
69. zabarjad : Chrysolite, a precious stone; also used generically for jewels.
70. al-Bayt al-Haram : The Sacred House, i.e., the Kaaba in Mecca.
71. al-Safa wa al-Marwa : Two small hills in Mecca, part of the Hajj and Umrah rituals.
72. khisaf : A type of coarse cloth or matting made from palm leaves.
73. Mu'afiri : A type of fine cloth from Mu'afir, a region in Yemen.
74. wasa'il : Fine striped cloth from Yemen.
75. Jurhum : An ancient Arab tribe that once controlled Mecca.
76. mu'lan : A menstruating woman; from the root 'ayn-lam-nun, meaning 'to be impure'.
77. al-Sha'b : A valley or mountain pass near Mecca.
78. Suhayl : Canopus, a bright star; also a place name in Yemen.
79. al-Rukn : The Cornerstone, i.e., the Black Stone set in the corner of the Kaaba.
80. Khuwaylid ibn Asad : An ancestor of the Prophet's first wife Khadija; a notable of Quraysh.
81. Ma'rib : Ancient capital of the Sabaean kingdom in Yemen, known for its dam.
82. Zafar : Ancient city in Yemen, capital of the Himyarite kingdom.
83. Himyar : A powerful ancient kingdom in Yemen.
84. al-Balad al-Haram : The Sacred Land, i.e., Mecca and its surroundings.
85. shaytan : A demon or satanic entity; here a jinn worshipped by the Yemenites.
86. Dhu Ghamdan : A Himyarite noble; name means 'possessor of Ghamdan' (a palace or fortress).
87. Dhu Ra'ayn : A title meaning 'possessor of Ra'ayn'; possibly a place or tribe.
88. 'Abd Kulal : Name meaning 'servant of Kulal'; a Himyarite king.
89. ṭayran abābīl : Birds in flocks; a Qur'anic term (105:3) referring to the birds that destroyed the Abyssinian army in the Year of the Elephant.
90. sijjīl : Baked clay stones; a Qur'anic term (105:4) for the stones used to pelt the Abyssinian army.
91. al-abābīl : Flocks or successive groups; the plural of ibbīl, meaning a group of birds or animals.
92. al-ʿushar : Colocynth; a bitter plant (Calotropis procera) used medicinally.
93. al-ḥarmal : Harmal; a plant (Peganum harmala) with medicinal and ritual uses.
94. al-Abwāʾ : A place between Mecca and Medina where the Prophet's mother Aminah died.
95. Tustar : A city in Khuzestan, Iran; conquered by Muslims in 17 AH.
96. Kaʿb : Ka'b al-Ahbar, a Jewish convert to Islam known for transmitting Isra'iliyyat (traditions from Jewish sources).
97. Shaybah al-Ḥamd : A nickname for 'Abd al-Muttalib, meaning 'the gray-haired one of praise'.
98. al-Ghiyāḍ : A nickname for 'Abd al-Muttalib, possibly meaning 'the generous' or 'the abundant'.
99. al-Bayḍāʾ : A nickname for Umm Hakim, meaning 'the white one'; she was the grandmother of 'Uthman ibn 'Affan.

The second part of the Book of Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn…

The second part of the Book of Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq and others.

The second part of the Book of Maghazi ¹, transmitted by Yunus ibn Bukayr from Muhammad ibn Ishaq and others. Transmitted by the Shaykh Abu al-Husayn Ahmad ibn Muhammad ibn al-Naqqur al-Bazzaz from Abu Tahir al-Mukhlis from Ridwan from Ahmad ibn 'Abd al-Jabbar al-'Utaridi from Yunus ². May Allah be pleased with them all. In the name of Allah, the Most Gracious, the Most Merciful. I rely on Allah. Hadith of Bahira the Monk ³ Shaykh Abu al-Husayn Ahmad ibn Muhammad ibn al-Naqqur al-Bazzaz informed us, reading to him while I listened, saying: Abu Tahir Muhammad ibn 'Abd al-Rahman al-Mukhlis informed us, saying: It was read to Abu al-Husayn Ridwan ibn Ahmad while I listened, saying: Abu 'Umar Ahmad ibn 'Abd al-Jabbar al-'Utaridi narrated to us, saying: Yunus ibn Bukayr narrated to us from Muhammad ibn Ishaq, who said: Abu Talib was the one who took charge of the affairs of the Messenger of Allah, may Allah bless him and grant him peace, after his grandfather, so he was under his care and with him. Then Abu Talib set out with a caravan to Syria as a merchant. When he prepared for departure and resolved to travel ⁴, the Messenger of Allah, may Allah bless him and grant him peace, clung to him ⁵ and took hold of the reins of his she-camel, saying: "O uncle, to whom are you entrusting me? I have no father nor mother?" Abu Talib felt compassion for him and said: "By Allah, I will take him out with me; he will not leave me nor will I ever leave him," or as he said. So he took him out with him. When the caravan alighted at Busra in the land of Syria, there was a monk there called Bahira in his hermitage. He was the most learned of the Christians, and he had remained in that hermitage; no monk ever came to him without acquiring knowledge from a book they had ⁶, as they claimed, which they inherited from generation to generation. When they alighted that year at Bahira's place—and they had often passed by him before without him speaking to them or paying them any attention—that year they alighted near his hermitage. He prepared a great deal of food for them. This, as they claimed, was because of something he saw while in his hermitage regarding the caravan when they approached: a cloud overshadowed him from among the people. Then they came and alighted in the shade of a tree near him. He looked at the cloud until it shaded the tree, and the branches of the tree bent down ⁷ over the Messenger of Allah, may Allah bless him and grant him peace, until ⁸ he was shaded beneath it. When Bahira saw that, he came down from his hermitage, having ordered that food to be prepared. Then he sent word to them, saying: "I have prepared food for you, O company of Quraysh, and I would like you all to attend, young and old, free and slave." A man among them said to him: "O Bahira, you have something unusual today; you did not used to do this in the past, and we have often passed by you. What is the matter with you today?" Bahira replied: "You have spoken the truth; what you say is correct. But you are guests, and I wished to honor you and prepare food for you so that all of you, young and old, may eat from it." So they gathered to him, but the Messenger of Allah, may Allah bless him and grant him peace, stayed behind from the people—due to his young age—among the baggage of the people under the tree. When Bahira looked at the people, he did not see the description that he knew and found with him. He said: "O company of Quraysh, let none of you stay behind from this food of mine." They said: "O Bahira, no one who should come to you has stayed behind except a young boy, the youngest of the people, who stayed behind with their baggage." He said: "Do not do that; call him so that he may attend this food with you." A man from Quraysh among the people said: "By al-Lat and al-'Uzza, this is a disgrace to us that the son of 'Abdullah ibn 'Abd al-Muttalib should stay behind from the food among us!" Then he went to him, embraced him, and brought him until he seated him with the people. When Bahira saw him, he began to look at him intently, examining aspects of his body that he had found in his description. When the people finished eating and dispersed, Bahira approached him and said: "O young boy, I ask you by al-Lat and al-'Uzza to tell me what I ask you." Bahira said this because he heard his people swearing by them. They claimed that the Messenger of Allah, may Allah bless him and grant him peace, said to him: "Do not ask me by al-Lat and al-'Uzza anything, for by Allah, I have never hated anything as much as I hate them." Bahira said to him: "Then by Allah, tell me what I ask you." He said: "Ask me what you wish." So he began to ask him about aspects of his state: his sleep, his appearance, and his affairs. The Messenger of Allah, may Allah bless him and grant him peace, would inform him, and that corresponded with what Bahira had of his description. Then he looked at his back and saw the Seal of Prophethood between his shoulders in the place described in his knowledge ⁹. When he finished, he turned to his uncle Abu Talib and said: "What is this boy to you?" He said: "My son." Bahira said: "He is not your son, nor should this boy's father be alive." He said: "He is my nephew." He said: "What happened to his father?" He said: "He died while his mother was pregnant with him." He said: "You have spoken the truth. Return your nephew to his country and beware of him against the Jews. For by Allah, if they see him and recognize from him what I have recognized, they will surely seek to harm him. Indeed, this nephew of yours will have a great matter. So hasten with him to his land." So his uncle Abu Talib took him out quickly until he brought him to Mecca after finishing his trade in Syria. They claimed, as people relate ¹⁰, that Zubayr ¹¹, Tammam, and Daris—a group of People of the Book—had seen from the Messenger of Allah, may Allah bless him and grant him peace, during that journey with his uncle Abu Talib, certain things, and they desired him. But Bahira turned them away from him ¹² and reminded them of Allah, the Mighty and Majestic, and what they found in the Book regarding his mention and description: that if they united for what they intended, they would not succeed against him. They recognized what he said to them and believed him in what he said, so they left him and departed. Abu Talib composed poetry about that, mentioning his journey with the Messenger of Allah, may Allah bless him and grant him peace, and what those people ¹³ intended for him, and what Bahira said to them about him: Indeed, the son of Aminah, the Prophet Muhammad, is with me like the status of children. When he clung to the reins, I had mercy on him, while the camels had set out with provisions. Then tears flowed from my eyes, like scattered pearls, separated strands. I observed in him a connected kinship and preserved the bequest of the forefathers. I ordered him to travel among uncles, white-faced, noble, and generous. They set out for the farthest known journey; indeed, the journey of the seeker was far. Until when the people saw Busra, they encountered a snare of ambush. A scholar informed them with truthful news about him, and repelled the envious hosts. A people of Jews who had seen what he saw: the shadow of the cloud and the might of the Possessor of plots. They set out to kill Muhammad, but he forbade them, exerting the utmost effort. So Bahira turned Zubayr back, and he turned back among the people after argument and distance. And he forbade Daris, so he desisted from his word, a scholar whose command agrees with guidance. Abu Talib also said: Do you not see that after a concern I intended, with the separation of the freeborn of noble parents? With Ahmad, when I tightened my mount with my saddle, having bid him farewell with peace. He wept in sorrow while the camels had departed with us, and I took with my hands the excess of the reins. I remembered his father, then tears flowed, gushing from the eyes with streaming. I said: Go forth rightly guided among uncles, sympathetic in hardship, not base. So we went with the caravan whose people departed, Syrian in inclination but not Syrian in origin. When we descended to the land of Busra, they looked out at us from above houses, gazing with large eyes. Then Bahira generously provided us with pleasant drink and food ⁴. He said: Gather your companions for our food. We said: We have gathered the people except a young orphan. He said: Call him, for our food is abundant; today it is not forbidden. When he saw him approaching his house, protected from the sun's heat by the shade of a cloud, He bowed his head as if prostrating and embraced him to his chest ¹⁴ and bosom with a tight embrace. And a group came seeking what Bahira had seen of the signs amidst the tents. He rose against them fearing their aggression, and they were people of cunning and aggression together: Daris and Tammam, and among them was Zubayr, and all the people were not asleep. They came having intended to kill Muhammad, but he turned them back with good argument. By his interpretation of the Torah until they dispersed, and he said to them: You are not base. That is among his signs and his clarity, and a bright day is not like darkness. Abu Talib also said: He wept with emotion when he saw us, Muhammad, as if he would not see me returning to a destination. So I spent the night keeping me awake, his tears flowing, and I brought him close to my bed and pillow. I said to him: Draw near your seat and depart, and do not fear from me any harshness in my land. Let go the reins of the camels and let us depart with determination and guidance. And go forth among the rightly guided, accompanying a relative among the people, not hostile. So we went with the caravan whose riders departed, heading toward the lowlands of the land of Ibad. They did not return until they saw from Muhammad accounts that dispel the grief of every heart. And until they saw the scholar of every city prostrating to him, in groups and individually: Zubayr and Tammam, and Daris was present, and they all intended corruption. Bahira said a word to them, and they were convinced after denial and long distance. As he said to the group who had become Jews and struggled against them in Allah's struggle. He said, and he did not withhold sincere advice: Turn him back, for he has the ambushes of every adversary. For I fear the envious, and he is the brother of the Scriptures, written with every ink. Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: The Messenger of Allah, may Allah bless him and grant him peace, grew up, with Allah protecting him, guarding him, and shielding him from the impurities of the Jahiliyyah and its faults, because of what He intended for him of His honor and His message. He followed the religion of his people until he became a man, the most excellent of his people in manliness, the best in character, the most honorable in companionship, the best in neighborliness, the greatest in character, the most truthful in speech, the greatest in trustworthiness, and the farthest from obscenity ⁵ and the morals that defile men, due to his purity and nobility, until his name among his people was only "al-Amin" [the Trustworthy], because of the good qualities that Allah, the Mighty and Majestic, had gathered in him. The Messenger of Allah, may Allah bless him and grant him peace, as was mentioned to me, used to relate what Allah preserved him with in his childhood and during his pre-Islamic period. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: My father Ishaq ibn Yasar narrated to me from someone who narrated to him from the Messenger of Allah, may Allah bless him and grant him peace, that he said, mentioning Allah's protection of him: "I was with boys of my age; we had placed our waist-wrappers on our necks to carry stones, playing with them. Then someone slapped me a severe slap and said: 'Tighten your waist-wrapper.'" Ahmad narrated to us, saying: Yunus narrated to us from 'Amr ibn Thabit from Simak ibn Harb from 'Ikrimah from Ibn 'Abbas, who said: My father al-'Abbas ibn 'Abd al-Muttalib narrated to me, saying: We were carrying stones when Quraysh built the House. Quraysh worked in pairs, and the women carried the mortar, while the men carried the stones. I was carrying stones with my nephew. We would carry on our necks, with our waist-wrappers under the stones. When people came near us, we would tie our waist-wrappers. While I was walking and Muhammad, may Allah bless him and grant him peace, was ahead of me with nothing on him, Muhammad fell and lay prostrate. I dropped my stone and came running, and he was looking up at the sky above him. I said: 'What is the matter with you?' He stood up, took his waist-wrapper, and forbade me to walk naked. I kept it secret from the people, fearing they would say he was mad, until Allah, the Mighty and Majestic, manifested his prophethood.

Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: Muhammad ibn 'Abdullah ibn Qays ibn Makhramah narrated to me from al-Hasan ibn Muhammad ibn 'Ali ibn Abi Talib from his father from his grandfather 'Ali ibn Abi Talib, who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'I never intended anything of what the people of the Jahiliyyah ¹⁵ used to intend regarding women except on two nights, both of which Allah, the Mighty and Majestic, protected me from. I said one night to one of the youths of Mecca while we were tending the sheep of our families, I said to my companion: "Will you watch my sheep for me so that I can enter Mecca and stay up as the youths stay up?" He said, "Yes." He said: So I entered, and when I reached the first house of the houses of Mecca, I heard the sound of tambourines and flutes. I said, "What is this?" It was said, "So-and-so has married so-and-so." So I sat down to watch, and Allah, the Mighty and Majestic, struck my ears [with deafness]. By Allah, nothing woke me except the touch of the sun. So I returned to my companion, and he said, "What did you do?" I said, "I did nothing." Then I told him what I had seen. Then I said to him another night: "Watch my sheep for me so that I can stay up in Mecca." He did so, and I entered. When I reached Mecca, I heard the same as I had heard that night. I asked, and it was said: "So-and-so has married so-and-so." So I sat down to watch, and Allah, the Mighty and Majestic, struck my ears [with deafness]. By Allah, nothing woke me except the touch of the sun. So I returned to my companion, and he said, "What did you do?" I said, "Nothing." Then I told him the story. By Allah, I never intended nor returned to anything of that sort after those two nights until Allah honored me with His prophethood.' [The Story of Khadijah bint Khuwaylid] Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: Khadijah bint Khuwaylid was a merchant woman of noble lineage and wealth. She would hire men to work with her wealth and give them a share of the profits. The Quraysh were a trading people. When she heard about the Messenger of Allah, may Allah bless him and grant him peace, what she heard of his truthfulness, great trustworthiness, and noble character, she sent for him and offered that he should go out with her wealth as a trader to Syria, and she would give him more than she gave other traders, along with a slave of hers called Maysarah. The Messenger of Allah, may Allah bless him and grant him peace, accepted that from her and went out with that wealth, accompanied by her slave Maysarah, until he reached Syria. The Messenger of Allah, may Allah bless him and grant him peace, stopped in the shade of a tree near a monk's hermitage. The monk looked at Maysarah and said, "Who is this man who has stopped under this tree?" Maysarah said to him, "This is a man from the Quraysh, from the people of the Sanctuary." The monk said to him, "No one has ever stopped under this tree except a prophet." Then the Messenger of Allah, may Allah bless him and grant him peace, sold the goods he had brought and bought what he wanted to buy. Then he set off back to Mecca with Maysarah. Maysarah, as they claim, would see two angels shading him from the sun when it was midday and the heat was intense, while he was riding his camel. When he arrived in Mecca with Khadijah's wealth, she sold what he had brought and doubled the profit, or nearly so. Maysarah told her about the monk's words and what he had seen of the angels shading him. Khadijah was a decisive, noble, and intelligent woman, along with what Allah, the Mighty and Majestic, intended for her of His honor. When Maysarah told her what he had told her, she sent for the Messenger of Allah, may Allah bless him and grant him peace, and said to him—as they claim—"O cousin, I have desired you because of your kinship to me, your honor among your people, your good standing among them, your trustworthiness with them, your good character, and your truthfulness." Then she offered herself in marriage to him. At that time, Khadijah was the most noble in lineage among the women of Quraysh, the greatest in honor, and the wealthiest. All of her people were eager for that from her if they could attain it. She is Khadijah bint Khuwaylid ibn Asad ibn 'Abd al-'Uzza ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinanah. Her mother was Fatimah bint Za'id ibn al-Asamm ibn Rawahah ibn Hujr ibn 'Abd ibn Mu'ays ibn 'Amir ibn Lu'ayy. Her mother was Halah bint 'Abd Manaf ibn al-Harith ibn 'Abd ibn Munqidh ibn 'Amr ibn Mu'ays ibn 'Amir ibn Lu'ayy. Her mother was so-and-so bint Sa'id ibn Sa'd ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy. Her mother was 'Atikah bint 'Abd al-'Uzza ibn Qusayy. Her mother was Raytah bint Ka'b ibn Sa'd ibn Taym ibn Murrah ibn Ka'b ibn Lu'ayy. Her mother was Qaylah bint Hudhafah ibn Jumah ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy. Her mother was Umaymah bint 'Amir ibn al-Harith ibn Fihr. Her mother was the daughter of Sa'd ibn Ka'b ibn 'Amr, from Khuza'ah. Her mother was so-and-so bint Harb ibn al-Harith ibn Fihr. Her mother was Salma bint Ghalib ibn Fihr. Her mother was the daughter of Muharib ibn Fihr. Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: When she said what she said to the Messenger of Allah, may Allah bless him and grant him peace, he mentioned that to his uncles. Hamzah ibn 'Abd al-Muttalib went out with him until he entered upon Asad ibn Asad, and he proposed to her. The Messenger of Allah, may Allah bless him and grant him peace, married her, and she bore him all his children before the revelation came to him: Zaynab, Umm Kulthum, Ruqayyah, Fatimah, al-Qasim, al-Tahir, and al-Tayyib. As for al-Qasim, al-Tahir, and al-Tayyib, they died before Islam. He was nicknamed after al-Qasim, may Allah bless him and grant him peace. As for his daughters, they reached Islam, emigrated with him, followed him, and believed in him, peace be upon him. The Story of the Jewish Scholars ¹⁶ Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: The Jewish scholars and monks, the people of the two Scriptures ¹⁷, were the most knowledgeable about the Messenger of Allah, may Allah bless him and grant him peace, before his mission and the time they were awaiting among the Arabs, because of what they found in their books of his descriptions, what was established with them of his name, and the covenant taken from them in the covenant of their prophets and scriptures to follow him. They used to seek victory through him against the idolaters, the people of polytheism, and inform them that a prophet would be sent with the religion of Ibrahim, whose name was Ahmad. Thus they found him in their books and the covenant of their prophets. Allah, Blessed and Exalted, says: "Those who follow the Messenger, the unlettered prophet, whom they find written with them" up to His words: "Those are the successful." ¹⁸ And Allah, Blessed and Exalted, says: "And when Jesus, son of Mary, said: O Children of Israel" ¹⁹ the entire verse. And He says: "Muhammad is the Messenger of Allah, and those with him" ²⁰ the entire verse. And His words: "And they used to seek victory through him against those who disbelieved" up to His words: "So they incurred wrath upon wrath, and for the disbelievers is a humiliating punishment." ²¹ Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: The Arabs were unlettered ²²; they did not study a book, nor did they know any covenant from the messengers, nor did they know Paradise or Hell, nor resurrection or judgment, except something they heard from the People of the Book, which did not settle in their hearts, nor did they act upon it in any of their deeds. This was among what reached us of the reports of the Jewish scholars and monks about the Messenger of Allah, may Allah bless him and grant him peace, before Allah, the Mighty and Majestic, sent him, some time before. Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatadah narrated to me, saying: Some elders of ours narrated to me, saying: No one among the Arabs was more knowledgeable about the matter of the Messenger of Allah, may Allah bless him and grant him peace, than us. There were Jews with us, and they were people of scripture, while we were idol worshippers. When we heard from them something we disliked, they would say: 'A prophet is about to be sent; his time has drawn near. We will follow him and kill you with him like the killing of 'Ad and Iram.' When Allah sent His Messenger, we followed him, and they disbelieved in him. By Allah, it is about us and them that Allah, the Mighty and Majestic, revealed: 'And they used to seek victory through him against those who disbelieved. But when there came to them that which they recognized' ²³ the verse. Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: Salih ibn Ibrahim ibn 'Abd al-Rahman ibn 'Awf narrated to me from Yahya ibn 'Abdullah ibn 'Abd al-Rahman ibn Sa'd ibn Zurarah, who said: Someone I trust from my people narrated to me from Hassan ibn Thabit, who said: By Allah, I was a young boy of seven or eight years, understanding everything I heard, when I heard a Jew calling out on his fortress ²⁴ in Yathrib ²⁵: 'O assembly of Jews!' When they gathered around him, they said, 'Woe to you! What is the matter?' He said: 'The star of Ahmad, the one who is to be sent, has risen tonight.' Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: Salih ibn Ibrahim narrated to me from Mahmud ibn Labid from Salamah ibn Salamah ibn Waqsh, who said: There was a Jew among our houses. He came out to the gathering of my people, Banu 'Abd al-Ashhal, one morning and mentioned the resurrection, the judgment, Paradise, Hell, the reckoning, and the scale. He said that to idol worshippers who did not believe that any resurrection would occur after death. That was shortly before the mission of the Messenger of Allah, may Allah bless him and grant him peace. They said, 'Woe to you, O so-and-so! Is this true? Will people be resurrected after their death to a place with Paradise and Hell, and be recompensed for their deeds?' He said, 'Yes, by the One by whom he swears. I wish that my share of that Fire were that you light the largest oven in your house, heat it, then throw me into it and seal it over me, and that I would be saved from the Fire tomorrow.' It was said, 'O so-and-so, what is the sign of that?' He said, 'A prophet will be sent from the direction of this land,' and he pointed with his hand towards Mecca and Yemen. They said, 'When will you see him?' He cast his glance and saw me lying in the courtyard of my family's door. He said—and I was the youngest of the people—'If this boy lives out his life, he will reach him.' By Allah, night and day had not passed before Allah, the Mighty and Majestic, sent His Messenger, may Allah bless him and grant him peace—and he was alive among you. We believed in him and affirmed him, but he disbelieved out of transgression and envy. We said to him, 'O so-and-so, are you not the one who said what you said and informed us?' He said, 'It is not him.' Ahmad narrated to us, saying: Yunus narrated to us from Ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatadah narrated to me from a shaykh of Banu Qurayzah, who said: Do you know about the Islam of Usayd ²⁶ and Tha'labah, the two sons of Sa'yah, and Asad ²⁷ ibn 'Ubayd, a group from Hudhayl ²⁸? They were not from Banu Qurayzah or al-Nadir; they were above that. I said, 'No.' He said: A man from Syria, a Jew called Ibn al-Hayyaban, came to us and stayed with us. By Allah, we never saw a man who did not pray the five prayers better than him. He came to us years before the mission of the Messenger of Allah, may Allah bless him and grant him peace. When we suffered drought and rain was scarce, we would say, 'O Ibn al-Hayyaban, go out and pray for rain for us.' He would say, 'No, by Allah, until you give charity before you go out.' We would say, 'How much?' He would say, 'A sa' ²⁹ of dates or two mudd ³⁰ of barley.' We would give it, then go out to the outskirts of our cultivated land, with him, and he would pray for rain. By Allah, he would not leave his place until streams flowed. He did that more than once or twice or three times. When his death approached, we gathered around him and said, 'O assembly of Jews, what do you think brought me out of the land of wine and wheat to the land of hardship and hunger?' They said, 'You know best.' He said, 'I was brought out only in anticipation of the emergence of a prophet whose time has drawn near. This land is his place of emigration. I will follow him. So do not be the first to reject him when he emerges, O assembly of Jews. He will be sent with the shedding of blood and the taking of captives of women and children from those who oppose him. Do not let that prevent you from him.' Then he died. When the night came when Qurayzah was conquered, those three young men—who were young youths—said, 'O assembly of Jews, by Allah, he is the one whom Ibn al-Hayyaban mentioned.' They said, 'He is not him.' They said, 'Yes, by Allah, he is.'

Yes, by Allah, it is indeed His attribute. Then they descended and embraced Islam, and they left their wealth, children, and families. Ahmad narrated to us: He said: Yunus narrated to us from Ibn Ishaq, who said: Their wealth was in the fortress with the polytheists, and when it was conquered, that was returned to them. Ahmad narrated to us: Yunus narrated to us from Qays ibn al-Rabi' from Yunus ibn Abi Muslim from 'Ikrimah that some people from the People of the Book believed in their messengers, affirmed them, and believed in Muhammad (peace be upon him) before he was sent. When he was sent, they disbelieved in him. That is His saying, Blessed and Exalted: "As for those whose faces become black, [it will be said to them], 'Did you disbelieve after your belief?'" (3:37). And there were people from the People of the Book who believed in their messengers and in Muhammad (peace be upon him) before he was sent. When Muhammad was sent, they believed in him. That is His saying: "And those who are guided, He increases them in guidance and gives them their righteousness" (3:38). The Conversion of Salman al-Farisi, may Allah have mercy on him Ahmad narrated to us: He said: Yunus ibn Bukayr narrated to us from Muhammad ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatadah narrated to me from Mahmud ibn Labid from 'Abdullah ibn 'Abbas, who said: Salman al-Farisi narrated to me, saying: I was a man from Persia, from the people of Isfahan, from a village called Jayy ³¹, and my father was a landowner ³² of his estate. He loved me intensely, more than he loved any of his wealth or children. His love for me continued until he confined me in the house as one confines a maiden. I strove hard in Magianism until I became the caretaker of the fire that they kindled, never letting it go out for a moment. I remained like that, knowing nothing of people's affairs except what I was in, until my father built a building for himself. He had a farm with some work on it. He called me and said: 'My son, the building you see has occupied me from this farm of mine, and I must inspect it. Go to them and order them to do such and such, and do not delay from me, for if you delay, you will occupy me from everything.' So I went out intending his farm. I passed by a Christian church and heard their voices ³³ in it. I said: 'What is this?' They said: 'These are Christians praying.' I entered to look, and I was impressed by what I saw of their state. By Allah, I kept sitting with them until the sun set. My father sent people searching for me in every direction until I came to him in the evening, having not gone to his farm. He said: 'My son, where were you? Did I not tell you?' I said: 'O father, I passed by some people called Christians, and I was impressed by their prayer and supplication, so I sat watching how they do.' He said: 'My son, your religion and the religion of your forefathers is better than their religion.' I said: 'No, by Allah, it is not better than their religion. These are people who worship Allah, supplicate to Him, and pray to Him, while we only worship a fire that we kindle with our own hands; if we leave it, it dies.' He feared me, so he put shackles on my feet and confined me in a room in his house. I sent to the Christians and said to them: 'Where are the people of this religion that I see you upon?' They said: 'In Syria.' I said: 'If any people come to you from there, inform me.' They said: 'We will.' Some merchants from among their traders came to them, and they sent to me: 'Some traders from our traders have come to us.' I sent to them: 'When they finish their business and intend to leave, inform me of them.' They said: 'We will.' When they finished their business and intended to depart, they sent to me about that. I threw off the shackles on my feet and joined them. I went with them until I arrived in Syria. When I arrived, I said: 'Who is the best of this religion?' They said: 'The bishop ³⁴, the master of the church.' I came to him and said: 'I would love to be with you in your church, worship Allah with you in it, and learn good from you.' He said: 'Stay with me.' So I stayed with him. He was an evil man. He would command them to give charity and encourage them in it, but when they collected it for him, he hoarded it and did not give it to the poor. I hated him intensely because of what I saw of his state. He did not live long after that; he died. When they came to bury him, I said to them: 'This is an evil man. He commanded you to give charity and encouraged you in it, until when you collected it for him, he hoarded it and did not give it to the poor.' They said: 'What is the sign of that?' I said: 'I will bring out his treasure for you.' They said: 'Then bring it.' I brought out for them seven jars filled with gold and silver ³⁵. When they saw that, they said: 'By Allah, he will never be buried.' So they crucified him on a piece of wood and pelted him with stones. They brought another man and placed him in his position. By Allah, O Ibn 'Abbas, I have never seen a man who does not pray the five prayers whom I consider more virtuous than him, more diligent, more ascetic in this world, or more persistent night and day than him. I do not think I ever loved anything before him as I loved him. I remained with him until his death approached. I said: 'O so-and-so, what you see of Allah's command has come to you. By Allah, I have never loved anything as I loved you. What do you command me, and to whom do you entrust me?' He said: 'My son, by Allah, I know of no one except a man in Mosul. Go to him, for you will find him in a similar state to mine.' When he died and was buried, I went to Mosul. I came to its master and found him in a similar state of diligence and asceticism in this world. I said to him: 'So-and-so entrusted me to you to come to you and stay with you.' He said: 'Stay, my son.' I stayed with him in a similar state to his companion until his death approached. I said to him: 'So-and-so entrusted me to you, and what you see of Allah's command has come to you. To whom?' He said: 'By Allah, my son, I know of no one except a man in Nusaybin ³⁶ who is upon what we are upon. Go to him.' When we buried him, I went to the other. I said to him: 'O so-and-so, so-and-so entrusted me to so-and-so, and so-and-so entrusted me to you.' He said: 'Stay, my son.' I stayed with him in a similar state to them until his death approached. I said to him: 'O so-and-so, what you see of Allah's command has come to you. So-and-so entrusted me to so-and-so, and so-and-so entrusted me to so-and-so, and so-and-so entrusted me to you. To whom?' He said: 'My son, by Allah, I know of no one upon what we are upon except a man in 'Ammuriyya ³⁷ in the land of the Byzantines. Go to him, for you will find him upon what we were upon.' When I buried him, I set out until I came to the master of 'Ammuriyya. I found him in a similar state to them. I stayed with him, and I earned until I had sheep and cows. Then his death approached. I said: 'O so-and-so, so-and-so entrusted me to so-and-so, and so-and-so to so-and-so, and so-and-so to you. What you see of Allah's command has come to you. To whom do you entrust me?' He said: 'My son, by Allah, I know of no one remaining upon what we were upon whom I can command you to go to. But the time of a prophet has come upon you, who will be sent from the Sanctuary ³⁸; his emigration will be between two lava fields ³⁹ to a land of salty soil with palm trees. And there are signs in him that are not hidden: between his shoulders is the seal of prophethood ⁴⁰; he eats gifts but does not eat charity. If you are able to reach that land, do so, for his time has come upon you.' When we buried him, I remained in good state until some Arab merchants from Kalb passed by me. I said to them: 'Will you take me with you until you bring me to the land of the Arabs, and I will give you these sheep and cows of mine?' They said: 'Yes.' I gave them to them, and they carried me until they brought me to Wadi al-Qura ⁴¹. They wronged me and sold me as a slave to a Jewish man in Wadi al-Qura. By Allah, I saw the palm trees and hoped that it might be the land that my companion had described to me, but it was not certain in my mind until a man from Banu Qurayza ⁴², a Jew from Wadi al-Qura, came and bought me from the master I was with. He took me out until he brought me to Medina. By Allah, as soon as I saw it, I recognized his description. I remained in slavery with my master. Allah, Mighty and Majestic, sent His Messenger, may Allah bless him and grant him peace, in Mecca, but nothing of his affair was mentioned to me because of my state of slavery until the Messenger of Allah, may Allah bless him and grant him peace, arrived in Quba' ⁴³. I was working for my master in a palm grove of his. By Allah, while I was in it, a cousin of his came and said: 'So-and-so, may Allah destroy Banu Qaylah ⁴⁴! By Allah, they are now in Quba' gathered around a man who has come from Mecca claiming to be a prophet.' By Allah, as soon as I heard it, a shiver—meaning trembling—seized me until I thought I would fall on my master. I descended saying, 'What is this news? What is it?' My master raised his hand and struck me a severe blow and said: 'What do you have to do with this? Get back to your work.' I said: 'Nothing, I just heard some news and wanted to know it.' When evening came, I had some food with me. I carried it and went to the Messenger of Allah, may Allah bless him and grant him peace, who was in Quba'. I said: 'I have heard that you are a righteous man, and you have companions with you who are strangers. I had some charity, and I saw that you are more deserving of it than anyone in this land. Here it is, eat from it.' The Messenger of Allah, may Allah bless him and grant him peace, withheld his hand and said to his companions: 'Eat,' but he did not eat. I said to myself: 'This is one characteristic that my companion described to me.' Then I returned. The Messenger of Allah, may Allah bless him and grant him peace, moved to Medina. I collected something I had and came to him with it. I said: 'I saw that you do not eat charity. This is a gift and an honor, not charity.' The Messenger of Allah, may Allah bless him and grant him peace, ate, and his companions ate. I said: 'These are two characteristics.' Then I came to the Messenger of Allah, may Allah bless him and grant him peace, while he was following a funeral procession. I was wearing two cloaks, and he was with his companions. I turned around to look at the seal on his back. When the Messenger of Allah, may Allah bless him and grant him peace, saw me turning around, he knew that I was verifying something that had been described to me. He removed his cloak from his back, and I looked at the seal between his shoulders as my companion had described. I fell upon him, kissing him and weeping. He said: 'Turn around, O Salman, like this.' So I turned around and sat before him. I wanted his companions to hear my story about him. I narrated to him, O Ibn 'Abbas, as I have narrated to you. When I finished, the Messenger of Allah, may Allah bless him and grant him peace, said: 'Make a contract of manumission ⁴⁵, O Salman.' So I made a contract with my master for three hundred palm trees to revive for him and forty ounces ⁴⁶. The companions of the Messenger of Allah, may Allah bless him and grant him peace, helped me with the palm trees: thirty saplings ⁴⁷ each, ten, each man according to what he had. The Messenger of Allah, may Allah bless him and grant him peace, said to me: 'Dig holes for them, and when you finish, inform me so that I may be the one to plant them with my own hand.' I dug holes for them—meaning I dug where they would be placed—and my companions helped me until we finished them. Then I came to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'O Messenger of Allah, we have finished digging.' He came out with me until he came to them. We would carry the saplings to him, and he would plant them with his hand and level the soil around them. By Him who sent him with the truth, not a single sapling died. There remained the money due from me. A man from one of the mines came to him with a piece of gold like an egg. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Where is the Persian Muslim who has a contract of manumission?' I was called to him. He said: 'Take this, O Salman, and pay off what you owe with it.' By Him in whose hand is the soul of Salman, if it were weighed against forty ounces, it would outweigh them. I paid it to them, and Salman was freed. Slavery had prevented me from being present with the Messenger of Allah, may Allah bless him and grant him peace, at Badr and Uhud. Then I was freed and witnessed the Trench ⁴⁸, and after that I never missed any campaign with him. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatadah narrated to me, saying: Someone who heard 'Umar ibn 'Abd al-'Aziz narrated to me, and this narration of Salman was mentioned, so he said:

It is narrated from Salman that the master of Amuriyya said to Salman, when death approached him: "Go to two thickets in the land of Syria, for a man comes out from one of them to the other every year on a night, and those afflicted with ailments intercept him, and he does not supplicate for any disease without it being cured. Ask him about this religion which you are asking me about, the Hanifiyya ⁴⁹, the religion of Ibrahim." So I went out and stayed there for a year, until that night when he came out from one thicket to the other. He used to come out passing through quickly. He came out, and the people overwhelmed me until he entered the thicket he used to enter, until only his shoulder remained. I grabbed him and said: "May God have mercy on you, tell me about the Hanifiyya, the religion of Ibrahim." He said: "You ask about something that people do not ask about today. A prophet is about to appear ⁵⁰ at this House, in this sanctuary, sent with the shedding of blood." When Salman mentioned that to the Messenger of God, peace and blessings be upon him, he said: "If you have spoken the truth, O Salman, you have seen Jesus son of Mary, peace be upon him." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: Yazid ibn Abi Habib narrated to me from a man of Abd al-Qays from Salman: When the Messenger of God, peace and blessings be upon him, gave me that gold and said: "Settle your debt with it," I said: "O Messenger of God, how does this ⁵¹ cover what I owe?" The Messenger of God, peace and blessings be upon him, turned it over on his tongue, then threw it to me, and said: "Go, for God Almighty will settle it for you." So I went and weighed out for them from it until I paid them forty uqiyyas ⁵². Ahmad narrated to us: Yunus narrated to us from Abu Layla: Attab al-Bakri narrated to us: We used to sit with Abu Sa'id al-Khudri, and a mat would be spread for him at his door, then a cushion placed on it, and he would lean on the cushion while we sat around him, encircling him. I asked him about the seal that was between the shoulders of the Messenger of God, peace and blessings be upon him, what it was? He said: Abu Sa'id pointed with his index finger and placed his thumb on the first joint below that. Yunus said: He brought out the entire joint. He said: It was a raised piece of flesh between the shoulders of the Messenger of God, peace and blessings be upon him. Ahmad narrated to us: Yunus narrated to us: Ibn Ishaq said: The Quraysh used to venerate the Ka'ba, circumambulate it, and seek forgiveness there, along with their veneration of idols and polytheism in their sacrifices. They performed Hajj and stood at the stations. [The Ka'ba's History] Ahmad narrated to us: Yunus narrated to us from Sa'id ibn Maysara al-Bakri: Anas ibn Malik narrated to me that the Messenger of God, peace and blessings be upon him, said: "The site of the House in the time of Adam was a cubit ⁵³ or more in height. The angels used to perform Hajj to it before Adam. Then Adam performed Hajj, and the angels met him, saying: 'O Adam, where have you come from?' He said: 'I have performed Hajj to the House.' They said: 'The angels performed Hajj to it before you.'" Ahmad narrated to us: Yunus narrated to us from Thabit ibn Dinar from Ata: Adam was sent down to India. He said: "O Lord, why do I not hear the voices of the angels as I used to hear them in Paradise?" He said: "Because of your sin, O Adam. Go and build a House for Me and circumambulate it as you saw them circumambulating." So he went until he reached Mecca and built the House. The places where Adam's feet stepped became villages, rivers, and cultivated land, and between his steps were deserts. Adam performed Hajj to the House from India for forty years. Ahmad narrated to us: Yunus narrated to us from Yahya ibn Salama ibn Kuhayl from his father from Mujahid: When it was said to Ibrahim: "Proclaim to the people the Hajj" ⁵⁴, he said: "O Lord, how should I say?" He said: "Say: O people, answer your Lord." So he climbed the mountain and called out: "O people, answer your Lord." They answered: "Labbaik Allahumma Labbaik ⁵⁵." This was the first talbiya ⁵⁶. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: Wahb ibn Sinan narrated to me: I heard A'idh ibn Umayr al-Laythi say: When Ibrahim was commanded to call the people to Hajj, he faced the east and called to God Almighty, and the response came: "Labbaik, Labbaik." Then he faced the west and called to God Almighty, and the response came: "Labbaik, Labbaik." Then he faced Syria and called to God Almighty, and the response came: "Labbaik, Labbaik." Then he faced Yemen and called to God Almighty, and the response came: "Labbaik, Labbaik." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: A trustworthy person from Medina narrated to me from Urwa ibn al-Zubayr that he said: There was no prophet who did not perform Hajj to the House, except Hud and Salih. Nuh performed Hajj to it. When the earth experienced the flood, the House was affected as the earth was, and it became like a red dung heap. Then God sent Hud, but he was occupied with his people's affair until God took him, and he did not perform Hajj to it until he died. Then God sent Salih, but he was occupied with his people's affair and did not perform Hajj to it until he died. When God established Ibrahim for it, he performed Hajj to it, and after that no prophet remained who did not perform Hajj to it. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq from Ata ibn Abi Rabah from Ka'b al-Ahbar ⁵⁷: The Ka'ba complained to its Lord and wept to Him, saying: "O Lord, my visitors have decreased and people have abandoned me." God Almighty said to her: "I will bring you a Gospel ⁵⁸ and make for you visitors who will yearn for you as the dove yearns for its eggs." Ahmad narrated to us: My father narrated to me: Jarir ibn Abd al-Hamid narrated to us from Mansur from Mujahid from Abdullah ibn Amr: The House was created two thousand years before the earth, then the earth was spread out from it. Ahmad narrated to us: Yunus narrated to us from al-Asbat ibn Nasr al-Hamdani from Ismail ibn Abd al-Rahman al-Suddi: Adam came out of Paradise with a stone in his hand and leaves in the other. He scattered the leaves in India, and from them come the perfumes you see. As for the stone, it was a white ruby that gave light. When Ibrahim built the House and reached the place of the Stone, he said to Ismail: "Bring me a stone from the mountain." He said: "Other than this?" He refused repeatedly, not satisfied with what he brought. Once he went, and Jibril brought him the stone from India, the one with which Adam was brought out of Paradise, and placed it. When Ismail came, he said: "Who brought this to you?" He said: "One who is more active than you." Ahmad narrated to us: Yunus narrated to us from al-Sari ibn Ismail from Amir from Umar ibn al-Khattab that he said: The Black Stone is from the stones of Paradise. It was sent down to the earth whiter than cotton, and it only became black from the sins of the children of Adam. Were it not for that, no mute, deaf, or blind person would touch it without being cured. Ahmad narrated to us: Yunus narrated to us from Abd al-Rahman ibn Abdullah from Salama ibn Kuhayl from a man from Ali that he said: The Sakina ⁵⁹ has a face like the face of a human, and it is a gentle breeze. Ahmad narrated to us: Yunus narrated to us from Ibrahim ibn Ismail from Yazid al-Raqqashi from his father from Abu Musa al-Ash'ari that the Messenger of God, peace and blessings be upon him, said: "Seventy prophets, barefoot and wearing cloaks, passed by the rock of al-Rawha ⁶⁰, heading to the Ancient House of God, among them Moses, peace be upon him." Ahmad narrated to us: Yunus narrated to us from Sa'id ibn Maysara from Anas ibn Malik that the Messenger of God, peace and blessings be upon him, said: "The Stone was from the rubies of Paradise. The polytheists wiped it, and it became black from their wiping." Ahmad narrated to us: Yunus narrated to us from Wahb ibn Uqba from Atiyya al-Awfi from Ibn Abbas: The Black Stone is from the stones of Paradise. It was whiter than milk, but it became black from the sins of the children of Adam that they wiped onto it. Ahmad narrated to us: Yunus narrated to us from Maslama ibn Abdullah al-Qurashi from Abd al-Karim Abu Umayya: The House was a ruby from the rubies of Paradise. At the time of the flood, it was raised to the lowest heaven. If it fell now, it would fall on the site of the House. Seventy thousand angels circumambulate it every night. Jibril entrusted the Stone to Abu Qubays ⁶¹, and it was a white ruby from the rubies of Paradise. When Ibrahim built the House, Jibril came and brought out the Stone for him and placed it in the foundations of the House. On the Day of Resurrection, it will be greater than Mount Uhud, with a tongue that will testify. Ahmad narrated to us: Yunus narrated to us from Abd al-Rahman ibn Abdullah al-Mas'udi from Sa'id ibn Abi Burda al-Ash'ari from Abdullah ibn Umar that he said to his father Abu Burda: "Do you know what your people used to say in the Jahiliyya ⁶² when they circumambulated the House?" He said: "What did they say?" He said: "They used to say: 'O God, this is one, if completed ... God completes it, and He has completed it. If You forgive, O God, You forgive abundantly ... And which servant of Yours has not sinned?'" Ahmad narrated to us: Yunus narrated to us from Qays ibn al-Rabi' from Mansur from Mujahid: The people of Jahiliyya used to say when circumambulating the House: "If You forgive, O God, You forgive abundantly ... And which servant of Yours has not sinned?" Ahmad narrated to us: Yunus narrated to us from Hisham ibn Urwa from his father: No one used to circumambulate the Ka'ba wearing clothes except the Hums ⁶³. The rest of the people, men and women, circumambulated naked, unless the Hums took pity on them and gave a man or woman a garment to wear. Ahmad narrated to us: Yunus narrated to us from Abu Ma'shar al-Madini from Muhammad ibn Qays: In the Jahiliyya, if a person was not from the Hums, if he was willing to throw the garment he was wearing to the Ka'ba when he circumambulated the House, or if he found a loan from the people of Mecca, he would circumambulate in it. If he was not willing to give up his garment and did not find a loan from the people of Mecca, he would circumambulate naked. They said: "We found our fathers upon it, and God has commanded us with it" ⁶⁴ until "exclusively on the Day of Resurrection" ⁶⁵. Muhammad ibn Qays said: It is for those who believe in the life of this world, with the disbelievers sharing it with them, but on the Day of Resurrection, the believers will have it exclusively. Ahmad narrated to us: Yunus narrated to us from Hisham ibn Urwa from his father from Aisha: The Quraysh and those who followed their religion, who were the Hums, used to spend the evening of Arafa at Muzdalifa, saying: "We are the people of the House." The rest of the people and the Arabs used to stand at Arafat. Then God revealed: "Then depart from where the people depart" ⁶⁶. So they advanced and stood with the people at Arafat. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: Abdullah ibn Abi Bakr narrated to me from Uthman ibn Abi Sulayman from Nafi' ibn Jubayr ibn Mut'im from his father Jubayr ibn Mut'im: I saw the Messenger of God, peace and blessings be upon him, while he was on the religion of his people, standing on his camel at Arafat, among his people, until he departed with them, by the guidance of God Almighty for him. Ahmad narrated to us: Yunus narrated to us from Zakariyya ibn Abi Za'ida from Abu Ishaq from Amr ibn Maymun from Umar: The polytheists at Jam' ⁶⁷ used to say: "Shine, O Thabir ⁶⁸, so that we may depart." He said: They would not depart from Jam' until the sun had risen. The Messenger of God, peace and blessings be upon him, forbade us from that. Zakariyya said: The Messenger of God, peace and blessings be upon him, departed before sunrise. Ahmad narrated to us: Yunus narrated to us from Yusuf ibn Maymun from al-Hasan: In the Jahiliyya, when people came to the Mash'ar ⁶⁹, a man would stand on a mountain and say: "I am so-and-so, son of so-and-so. I did such-and-such, my father did such-and-such, and my grandfather did such-and-such." Then God Almighty revealed: "And when you have completed your rites, remember God as you remember your fathers or with more intense remembrance" ⁷⁰. He says: As you used to remember your fathers in the Jahiliyya. When this verse was revealed, the Messenger of God, peace and blessings be upon him, said: "O people, God has removed from you this pride and boasting about fathers. We are all children of Adam, and Adam was created from dust." And God Almighty said: "O mankind, indeed We have created you from male and female" up to His saying: "the most righteous of you" ⁷¹.

Ahmad narrated to us: Yunus narrated to us from Yusuf ibn Maymun al-Tamimi from 'Ata' ibn Abi Rabah that a man asked him about the sa'y ⁷² between al-Safa and al-Marwa. He said: When Hagar was left by Abraham with her son Ishmael, she suffered severe thirst until she thought that Ishmael would die of thirst. When she feared that for him, she placed him at the site of the House ⁷³ and set out until she reached al-Safa. She climbed it to see if he had died yet, and she kept supplicating to Allah for him. Then she descended until she reached the bottom of the valley, where she ran, then walked until she reached al-Marwa. She climbed it to see if he had died yet. They were two stones near the House. She did that seven times. This is the origin of the sa'y between al-Safa and al-Marwa. Ahmad narrated to us: Yunus narrated to us from Hisham ibn 'Urwa from his father regarding this verse: "Indeed, al-Safa and al-Marwa are among the symbols of Allah" [2:158]. I said to 'Aisha: If a man performed Hajj and did not perform the sa'y between al-Safa and al-Marwa, I do not think he would be at fault. She said: Recite to me. So I recited: "So there is no blame upon him to perform the circumambulation between them." She said: If it were as you say, it would have been: "there is no blame upon him not to perform the circumambulation between them." This verse was revealed concerning some people of Quraysh who used to consecrate themselves for Manat ⁷⁴ and it was not permissible in their religion to perform the sa'y between al-Safa and al-Marwa. When they embraced Islam, they said to the Messenger of Allah: "We used to consecrate ourselves for Manat, and it is not permissible for us in our religion to perform the sa'y between al-Safa and al-Marwa." So Allah revealed the verse: "Indeed, al-Safa and al-Marwa are among the symbols of Allah." 'Aisha said: They are among the symbols of Allah, so Allah does not complete the Hajj of one who does not perform the sa'y between them. Ahmad narrated to us: Yunus narrated to us from Yusuf ibn Maymun from 'Ata' ibn Abi Rabah that he was asked about the stoning of the jamarat ⁷⁵. He said: Abraham came to the Sacred House and prayed there, then he went until he reached Mina at some part of the night. He went until he reached the tree, where Satan appeared to him. Abraham stoned him with seven pebbles, saying the takbir ⁷⁶ with each pebble, and he went away. Then he proceeded until he reached the place of the second jamra, where Satan appeared to him. He stoned him with seven pebbles, saying the takbir with each pebble, and he went away. Then he proceeded until he reached the place of the third jamra, where Satan appeared to him. He stoned him with seven pebbles, saying the takbir with each pebble, and he went away. When Allah sent His Prophet, he followed what Abraham had done and did the same. Ahmad narrated to us: Yunus narrated to us from Abu Bakr al-Hudhali who said: Al-Hasan narrated to us: During the Jahiliyya ⁷⁷, when people slaughtered, they would smear the blood on the face of the Ka'ba and cut the meat and place it on stones, saying: "It is not permissible for us to eat anything we have dedicated to Allah until the beasts and birds eat it." When Islam came, people came to the Messenger of Allah and said: "There is something we used to do in the Jahiliyya; should we not do it now? It is for Allah." So Allah revealed: "So eat of them and feed the needy" [22:28]. The Messenger of Allah said: "Do not do that, for that is not for Allah." Al-Hasan said: He did not obligate them to eat; if you wish, eat, and if you wish, leave it. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: I asked Ibn Abi Najih about the saying of the Messenger of Allah: "Time has completed its cycle and returned to its original state as it was on the day Allah created the heavens and the earth." He said: Quraysh used to intercalate a month every year, and they only coincided with Dhu al-Hijja once every twelve years. Allah enabled His Messenger during his Hajj to coincide with Dhu al-Hijja, so the Messenger of Allah performed Hajj in it. Then the Messenger of Allah said: "Time has completed its cycle and returned to its original state as it was on the day Allah created the heavens and the earth." I said to Ibn Abi Najih: What about the Hajj of Abu Bakr and 'Attab ibn Asid? He said: They performed Hajj according to what the people used to do. Then Ibn Abi Najih explained: They used to perform Hajj in Dhu al-Hijja, then the following year in Muharram, then Safar, until they completed twelve months. Ahmad narrated to us: Yunus narrated to us from Ibn Abi Layla and Ibn Abi Anisa from 'Abdullah ibn Abi Mulayka from 'Abdullah ibn 'Amr ibn al-'As that the Messenger of Allah said: Gabriel descended upon Abraham, and he went with him and led him in the prayers there. Yahya said: Zuhr, 'Asr, Maghrib, and 'Isha. Then they met, and he stayed with him until he led him in Fajr. Then he traveled with him on the day of 'Arafa until he descended at the place where people descend, and he led him in the two prayers—Yahya said: together. Then they met. He said: He traveled until he stopped with him at the standing place until it was the earliest time anyone among the Muslims prays Maghrib. Then he departed until he brought him to Muzdalifa and led him in the two prayers. Yahya said: Maghrib and 'Isha together. They said: Then he stayed there until it was the earliest time anyone among the Muslims prays Fajr, then he departed with him until he brought him to the jamra and he stoned it. Then he sacrificed and shaved his head. Then he brought him to the House and he performed tawaf ⁷⁸ around it. Ibn Abi Layla said: Then he returned with him to Mina and he stayed there those days. Then Allah revealed to Muhammad: "Follow the religion of Abraham, the hanif ⁷⁹." Ahmad narrated to us: Yunus narrated to us from Zakariyya ibn Abi Za'ida from Abu Ishaq from Zayd ibn Yuthay' from 'Ali who said: The Messenger of Allah sent me when the verse of Bara'a ⁸⁰ was revealed, that no one should circumambulate the House naked. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: Quraysh—I do not know whether before the building of the Ka'ba or after—innovated the opinion of the Hums ⁸¹, an opinion they devised and circulated among themselves. They said: We are the children of Abraham, the people of the Sanctuary, the custodians of the House, the inhabitants of Mecca and its residents. No Arab has a right like ours, nor a status like ours, nor do the Arabs recognize for anyone what they recognize for us. So do not venerate anything from the profane land as you venerate the Sanctuary, for if you do that, the Arabs will belittle your sanctity and say: They have venerated the profane as they venerate the Sanctuary. So they abandoned the standing at 'Arafa and the departure from it, while they acknowledged and recognized that it is among the rituals and the Hajj and the religion of Abraham, and they allowed other Arabs to stand there and depart from it. However, they said: We are the people of the Sanctuary; it is not fitting for us to leave the sanctity nor to venerate anything else as the Hums venerate it. The Hums are the people of the Sanctuary. Then they made for those born to them from the Arabs, whether dwellers of the profane land or the Sanctuary, the same status as theirs by virtue of their birth, making permissible for them what is permissible for them and forbidden what is forbidden for them. Kinana and Khuza'a had joined them in this. Then they innovated matters that were not there. They said: It is not fitting for the Hums to make clarified butter or ghee while they are in a state of ihram ⁸², nor to enter a tent of hair nor seek shade except in leather tents as long as they are in ihram. Then they raised it further: It is not fitting for the people of the profane land to eat from the food they brought with them from the profane land while in the Sanctuary when they come as pilgrims or for 'umra ⁸³, nor to circumambulate the House upon their arrival, their first circumambulation, except in the garments of the Hums. If they cannot find any of those, they should circumambulate the House naked. If a man or woman among them who is generous cannot find a garment from the Hums and circumambulates in the garments they brought from the profane land, they must discard them after finishing their circumambulation, not benefiting from them, nor touching them, nor anyone else ever. The Arabs used to call those garments al-luqa ⁸⁴. They imposed this on the Arabs, and they adhered to it. They stood at 'Arafat and departed from it, circumambulated the House naked, and followed what they had prescribed for them. So the people of the profane land would come as pilgrims or for 'umra, and when they entered the Sanctuary, they would put down their provisions they had brought and buy food from the Sanctuary and seek garments from the Sanctuary, either as a loan or for rent, and circumambulate in them. If they could not find any, they would circumambulate naked. As for men, they would circumambulate naked; as for women, one of them would remove all her clothes except a shift that she would put on, then circumambulate in it. A woman from the Arabs said while circumambulating like that: "Today some of it or all of it appears, and what appears of it I do not make permissible." Whoever among them circumambulated in the garments they came in would discard them, not benefiting from them himself or anyone else. A poet from the Arabs said, mentioning something he left and did not acknowledge while loving it: "Enough grief, it is like a discarded garment among the circumambulators, forbidden." He means: not to be touched. They remained like that until Allah sent His Prophet. [The Hadith of the Building of the Ka'ba] Ahmad ibn 'Abd al-Jabbar narrated to us: Yunus ibn Bukayr narrated to us from Ibn Ishaq who said: Quraysh remained, each tribe having its nobles, with no disagreement or discord among them. Then Quraysh agreed to build the Ka'ba. They had been intending to do so but feared demolishing it, as it was only a pile of stones above the height of a man. They wanted to raise it and roof it, because some men from Quraysh had stolen the treasure of the Ka'ba, which used to be in a well inside the Ka'ba. The one with whom the treasure was found was Duwayl (or Duwayd, Abu 'Umar was uncertain), a freed slave of Banu Mulayh ibn 'Amr of Khuza'a. Quraysh cut off his hand among them. Among those suspected in this matter was al-Harith ibn 'Amir ibn Nawfal, who was the brother of al-Harith ibn 'Amir ibn Nawfal ibn 'Abd Manaf through his mother, Abu Wahb ibn 'Abd al-Muttalib. It is he whom Quraysh claim placed the treasure of the Ka'ba when they took it from Duwayl (or Duwayd). When Quraysh came to them, they directed them to Duwayl (or Duwayd), and they cut off his hand. It is said that they placed it with him. They mentioned that when Quraysh were certain that this was with al-Harith ibn 'Amir ibn Nawfal ibn 'Abd Manaf, they took him to a soothsayer among the Arab soothsayers, who decreed that he should not enter Mecca for ten years because of what he had violated of the sanctity of the Ka'ba. They claimed that they expelled him from Mecca, and he stayed in its surroundings for ten years. The sea had cast a ship belonging to a Roman man onto the shore at Jeddah, and it broke apart. They took its wood and prepared it for the roof. There was a Coptic carpenter in Mecca, and he prepared himself in their minds for some of the work needed. There was a snake that used to come out of the well of the Ka'ba, into which were thrown the offerings made to it, every day, and it would bask on the wall of the Ka'ba. They feared it, because they claimed that whenever anyone approached the well of the Ka'ba, it would rear up, hiss, and open its mouth, so they feared it. One day, while it was basking on the wall of the Ka'ba as usual, Allah sent a bird upon it—they did not know what it was—and it snatched it from its basking place and flew away. Quraysh said: We hope that Allah has approved what we intended. We have a skilled worker, we have the wood, and Allah has removed the snake. This was fifteen years after the Fijar ⁸⁵ war, and the Messenger of Allah was then thirty-five years old.

When they resolved to demolish and rebuild it, Abu Wahb 'Amir ibn 'A'idh ibn 'Abd ibn 'Imran ibn Makhzum ⁸⁶ took a stone from the Ka'ba, but it leaped from his hand back to its place—so they claimed—and he said: 'O tribe of Quraysh, do not include in its construction anything but what is lawful from your earnings, and do not include the dowry of a prostitute, nor usurious profit, nor any injustice done to anyone.' They attribute this saying to al-Walid ibn al-Mughira. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Abdullah ibn Abi Najih narrated to me that he was told by 'Abdullah ibn Safwan ibn Umayya that he saw a son of Ja'da ibn Hubayra ibn Abi Wahb ibn 'Amr ibn 'A'idh ibn 'Abd ibn 'Imran ibn Makhzum circumambulating the House, and he asked about him. It was said: 'This is the son of Ja'da ibn Hubayra ibn Abi Wahb.' 'Abdullah ibn Safwan said: 'His grandfather, meaning Abu Wahb, is the one who took a stone from the Ka'ba when Quraysh wanted to demolish it, and it leaped from his hand back to its place. At that he said: "O tribe of Quraysh, do not include in it anything but what is lawful from your earnings; do not include the dowry of a prostitute, nor usurious profit, nor any injustice done to anyone." Abu Wahb was the maternal uncle of the Messenger of God, may God bless him and grant him peace, and he was noble. A poet of the Arabs said of him: 'If I had halted my mount at Abu Wahb's, I would have departed with my saddlebags not disappointed. And a white one from the two branches of Lu'ayy ibn Ghalib, when his lineages are traced to the noble roots. He refuses to accept humiliation, is eager for generosity; his two grandfathers are among the best of the good. Great is the ash of his cooking pot; his bowls are filled with bread, covered like strips of cloth.' (72) Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Then Quraysh divided the Ka'ba among themselves. The section of the door belonged to Banu 'Abd Manaf and Banu Zuhra. The area between the Black Corner and the Yemeni Corner belonged to Banu Makhzum, Taym, and other tribes of Quraysh that were added to them. The exterior belonged to Sahm and Jumah. The section of al-Hijr, which is al-Hatim, belonged to Banu 'Abd al-Dar ibn Qusayy, Banu Asad ibn 'Abd al-'Uzza ibn Qusayy, and Banu 'Adi ibn Ka'b. Then the people feared demolishing it and were afraid of it. Al-Walid ibn al-Mughira said: "I will begin the demolition for you." He took the pickaxe, stood upon it, and said: "O God, do not be afraid. O God, we intend nothing but good." Then he demolished from the side of the two corners. The people waited that night and said: "Let us see what befalls him. If he is struck, we will not demolish anything of it and will return it as it was. If nothing befalls him, then God Almighty has approved what we did." He went early the next morning to demolish, and the people demolished with him. When the demolition reached the foundation of the Ka'ba, they followed it until they reached ²⁴ green stones like spearheads, interlocked with one another. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'I was told that some men of Quraysh who were demolishing it said: "A man inserted a crowbar between two of its stones to pry one out, and when the stone moved, all of Mecca shook." So they became afraid to move that foundation. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Yahya ibn 'Abbad ibn 'Abdullah ibn al-Zubayr narrated to us from his father 'Abbad, who said: "I was told that they found in the foundation of the Ka'ba, or in some part of it, something of brass ⁸⁷ like ostrich eggs, on one of which was written: 'This is the sacred House of God Almighty; its people are provided from such-and-such; the first of its people shall not make it lawful.' On the other: 'Absolution for such-and-such a tribe of the Arabs from a pilgrimage they performed to God.'" Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'I was told that Quraysh found in the Corner, or in some part of the Maqam, a writing in Syriac which they did not understand until a Jewish man read it to them: "I am God, the Lord of Bakka; I created it on the day I created the heavens and the earth, and I made the sun and the moon, and I surrounded it with seven righteous angels who will not depart until its mountains depart ⁸⁸; blessed for its people in water and milk." And I was told that they found in the Maqam a writing: "Mecca the Sacred; its provision comes to it from three directions; the first of its people shall not make it lawful." Ahmad narrated to us: Yunus narrated to us from Zakariyya ibn Abi Za'ida from 'Amir al-Sha'bi, who said: 'Someone who read at the base of the Maqam or on a shelf ⁸⁹ in the ceiling of the House told me: "I am God, the Lord of Bakka; I built it upon seven righteous angels; I blessed its people in meat and water, and made their provision from three directions; and the first of its people shall not make its sanctuary lawful."' Ahmad narrated to us: Yunus narrated to us from al-Mundhir ibn Tha'laba from Sa'id ibn Harb, who said: 'I witnessed 'Abdullah ibn al-Zubayr as he removed the foundations that Abraham, peace be upon him, had laid for the building of the House, and they came upon a yellow soil near al-Hatim. Ibn al-Zubayr said: "This is the grave of Ishmael, peace be upon him," and he covered it. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Then the tribes of Quraysh gathered for its construction, each tribe collecting its own materials ⁹⁰. They built until the construction reached the place of the Corner. Then they disputed over lifting the Corner, each tribe wanting to lift it themselves. Each tribe said: "We will lift it," until they became hostile ⁹¹ or formed alliances, and prepared for battle. Banu 'Abd al-Dar brought a large bowl and filled it with blood, then they and Banu 'Adi ibn Ka'b made an alliance unto death, and they dipped their hands in that blood. 'Ikrima ibn 'Amir ibn Hashim ²⁵ ibn 'Abd Manaf ibn 'Abd al-Dar said concerning this: 'By God, we will not do what you want, while we are united, or we will dye our hands in blood. We are the guardians of the House, you do not deny that; so how can we be wronged in the knowledge of creation? We seek thereby the praise that is beneficial, and we fear God's punishment for every forbidden thing. How can you attack us while the strength of our spear is unbreakable on every battlefield? How far is it that the Corner will be placed safely while we are all present when it is placed? Either leave us and the House of our sanctuary, or bring that Corner with sanctity.' Wahb ibn 'Abd Manaf replied: 'Convey to Quraysh, when you come to honor them, that we refused and will not give you victory. We refused open oppression; by your father, we will not give you plunder. We are the noble; no tribe equals us; we are the kings and the most noble in lineage. I see a purity in our alliance, as you see a veil in the king's seclusion. Our glory is our father; what do people intend who seek wonder in our alliance? People who intend humiliation for us to accept; no, by your Lord, we will not give them anger.' (78) Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Quraysh remained for four or five nights, some against others. Then they gathered in the mosque, consulted, and reconciled. Some scholars and narrators claim that Abu Umayya, who was an elder and the chief of all Quraysh, said: "O tribe of Quraysh, make the first person to enter the mosque through its door the arbiter among you regarding what you dispute." When they agreed to that and were satisfied, the Messenger of God, may God bless him and grant him peace, entered. When they saw him, they said: "This is the Trustworthy; we are satisfied with whatever he decides between us." When he reached them, they told him the story. He said: "Bring me a cloth." They brought it to him. The Messenger of God, may God bless him and grant him peace, placed the Corner in it with his own hands, then said: "Let each tribe take hold of a side of the cloth, then lift it together." They lifted it until they reached its place, then the Messenger of God, may God bless him and grant him peace, placed it with his own hand, and then built upon it. The Messenger of God, may God bless him and grant him peace, was called the Trustworthy in the pre-Islamic period before revelation came to him. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'I was sitting with Abu Ja'far Muhammad ibn 'Ali ⁹² when 'Abd al-Rahman al-A'raj, the client of Rabi'a ibn al-Harith ibn 'Abd al-Muttalib, passed by. He called him, and he came ²⁶. He said: "O A'raj, what is this that you narrate, that 'Abd al-Muttalib placed the Black Stone in its place?" He said: "May God set you right! Someone who heard 'Umar ibn 'Abd al-'Aziz narrating told me that he narrated from Hassan ibn Thabit, who said: 'I witnessed the construction of the Ka'ba, and it is as if I see 'Abd al-Muttalib sitting on the wall, an old man with his eyebrows tied back, until the Stone was lifted to him, and he was the one who placed it with his own hands, saying: "Proceed, guided aright."'" Then Abu Ja'far turned to me and said: "This is something we have never heard of. No one placed it except the Messenger of God, may God bless him and grant him peace, with his own hand. Quraysh disputed about it and said: 'The first person to enter the mosque through its door shall be the arbiter among you.' The Messenger of God, may God bless him and grant him peace, entered, and they said: 'This is the Trustworthy.' So they appointed him arbiter. He ordered a cloth to be spread, then took the Stone with his own hands and placed it on the cloth. Then he said: 'Let each tribe take hold of a side of the cloth, and lift it together.' They lifted it together, and when they reached its place, the Messenger of God, may God bless him and grant him peace, took it and placed it in its place with his own hand, then built upon it." (80) Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'The Messenger of God, may God bless him and grant him peace, was at that time thirty-five years old. Revelation came to him five years after the construction of the Ka'ba, when he was forty years old. He stayed in Mecca for thirteen years, then emigrated to Medina. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Then they roofed it, and that was the first time the Ka'ba was roofed. When they finished the construction and built it as they wished, al-Zubayr ⁹³ ibn 'Abd al-Muttalib said concerning the matter of the snake that had made Quraysh fear to build the Ka'ba: 'I marveled when the eagle swooped down upon the serpent, which was writhing. It used to hiss, and sometimes it would leap. When we stood to build, it would tighten itself, fearing us, and we feared to build. When we feared the punishment, an eagle came, overshadowed by clouds. It clasped it to itself, then left us the building without obstacle. So we rose, hastening to build, with the foundations and the earth for us. On the morning we raised its foundation, without clothes on our backs. Through it, the King honored the sons of Lu'ayy; there is no loss for their origin. Banu 'Adi gathered there, and Murra, preceded by Kilab. So the King established us in honor through that, and with God is sought reward.' (82) ²⁷ Al-Zubayr ibn 'Abd al-Muttalib also said concerning that: 'There was indeed a wonder in the matter of the eagle and its snatching of the serpent when it descended. The extent of our sight was the last we saw of it after it had stayed there and lingered. When a people came to raise its pillars from the House, it would tighten itself toward them and rise up. It did not cease until we thought, as a group, that God's curse had befallen us. So we all said: "We have known ⁹⁴ a sin; perhaps forgiveness from us has been lost."' Al-Walid ibn al-Mughira said concerning the construction of the Ka'ba and the matter of the serpent: 'There was indeed a lesson in the serpent, O people, and a counsel for one who seeks affairs with caution. On the day the soaring eagle ⁹⁵ fell, descending upon it without your approval, O sons of Fihr. When the minds of your leaders were lost, and you feared you would never raise it again.' (85) Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'God Almighty revealed to His Prophet Muhammad, may God bless him and grant him peace, when his command was established and He prescribed for him the rites of his pilgrimage: "Then stream from where the people stream and ask forgiveness of God" ⁹⁶—meaning Quraysh and the Arab people in the practice of the pilgrimage to 'Arafat, standing there, and streaming from it. And God Almighty revealed concerning what they had forbidden to people of their food and clothing at the House when they circumambulated naked and forbade what they brought of food from the profane: "O children of Adam, take your adornment at every mosque" ⁹⁷.'

"And eat and drink, but be not excessive. Indeed, He does not love the excessive." (Qur'an 7:31) Say, "Who has forbidden the adornment of Allah..." (87) to the end of the verse. So Allah Almighty placed the command of the Khums (the fifth) and what Quraysh had innovated among the people in Islam when Allah Almighty sent His Messenger Muhammad, may Allah bless him and grant him peace. Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: 'Abdullah ibn Abi Bakr narrated to me, from 'Uthman ibn Abi Sulayman, from Nafi' ibn Jubayr ibn Mut'im (88), from his father Jubayr ibn Mut'im, that he said: "I saw the Messenger of Allah, may Allah bless him and grant him peace, standing on his camel at 'Arafat among his people until he departed with them, by the grace of Allah Almighty." [Account of the Jewish scholars, Christian monks, and Arab soothsayers concerning the Prophet.] Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: The Jewish scholars (al-ahbar) among the Jews, the Christian monks (al-ruhban) among the Christians, and the soothsayers (al-kuhan) among the Arabs had spoken about the matter of the Messenger of Allah, may Allah bless him and grant him peace, before his mission, when his time drew near. As for the Jewish scholars among the Jews and the Christian monks among the Christians, it was due to what they found of his description in their scriptures and the description of his time, according to what was in the covenant of their prophets concerning him ²⁸. As for the soothsayers among the Arabs, the devils from the jinn would bring them [news] from what they would eavesdrop on, since at that time they were not prevented from that by being pelted with stars. The male and female soothsayer among the Arabs would mention some of his matter, but the Arabs paid no attention to it until Allah Almighty sent him, and those matters which they had mentioned came to pass, so they recognized them. When the matter of the Messenger of Allah, may Allah bless him and grant him peace, drew near and his mission was imminent, the devils were prevented from eavesdropping, and a barrier was placed between them and the positions they used to sit in for eavesdropping, and they were pelted with stars. Thus the jinn knew that this was due to an event from Allah Almighty concerning the servants. Allah Almighty says to His Prophet, peace be upon him, when He sent him, relating to him the news of the jinn when they were prevented from eavesdropping, and they recognized what they recognized and denied what they denied when they saw what they saw: "Say, 'It has been revealed to me that a group of the jinn listened...'" up to His words: "...or does their Lord intend for them guidance?" (89) When the jinn heard the speech (90), they knew that they had been prevented from eavesdropping before that so that nothing from the news of the heaven would resemble the revelation, causing confusion for the people of the earth regarding what came to them from Allah Almighty, and to cut off doubt. So they believed and affirmed [then] (91) "and turned back to their people as warners. They said, 'O our people, indeed we have heard a Book...'" (92) to the end of the verse. [Accounts of the jinn.] And the saying of the jinn: "And that there were men from mankind who sought refuge in men from the jinn, so they increased them in burden" (93) — that there were men from the Arabs, from Quraysh and others, who, when a man traveled and camped in a valley of the land to spend the night, would say: "I seek refuge in the chief of this valley from the jinn tonight, from the evil of what is in it." Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Some people of knowledge narrated to me that a woman from Banu Sahm called al-'Aytaljah was a soothsayer in the Jahiliyyah. Her companion came to her one night and swooped down beneath her, saying: "Permission is given to one who permits on the day of 'Aqr and Nahr (94)." Quraysh, when this reached them, said: "What does he mean?" Then he came to her another night and swooped down beneath her, saying: "Shu'ub (destruction) — what is Shu'ub? It strikes the Ka'b on the side." When this reached Quraysh, they said: "What does he mean? This is surely a matter that will happen. Look into what it is." But they did not recognize it until the Battle of Badr and Uhud occurred at al-Shi'b, and then they knew that what had come to his female companion was [true]. Ahmad narrated to us: Al-Hasan narrated to us, from Jarir ibn 'Abd al-Hamid, from Mansur, from Ibrahim, regarding the saying of Allah Almighty (95): "And that there were men from mankind who sought refuge in men from the jinn, so they increased them in burden." He said: When they camped in a valley, they would say: "We seek refuge in the master of this valley from the evil of what is in it." ²⁹ He said: Then the jinn would say: "You seek refuge in us? We do not possess for ourselves harm or benefit!" He said: "So they increased them in burden" — meaning they increased them in audacity. Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: This clan of the Ansar used to speak about what they heard from the Jews concerning the mention of the Messenger of Allah, may Allah bless him and grant him peace. The first mention that occurred in Medina, before the mission of the Messenger of Allah, may Allah bless him and grant him peace, was that Fatimah, the mother of al-Nu'man ibn 'Amr, the brother of Banu al-Najjar — and she was one of the prostitutes of the Jahiliyyah — had a familiar spirit (tabi'). She used to relate that when he came to her, he would burst into the house where she was, bursting in upon whoever was inside, until one day he came to her and fell upon the wall, not doing as he used to do. She said to him: "What is the matter with you today?" He said: "A prophet has been sent to forbid adultery." Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Ya'qub ibn 'Uqbah ibn al-Mughirah ibn al-Akhnas narrated to me, from 'Ubaydullah ibn 'Abdullah ibn 'Utbah ibn Mas'ud, that he narrated to him: A man from Thaqif called 'Amr ibn Umayyah, who was one of the most cunning of the Arabs and was stingy with his opinion towards people, said — Ya'qub said: When the stars were pelted, the first clan among the people to be alarmed by it was Thaqif. They came to 'Amr ibn Umayyah and said to him: "Do you know about this event that has occurred?" He said: "What is it?" They said: "The stars of the sky are being pelted." He said: "Woe to you! Look: if they are the landmarks by which people are guided on land and sea, and by which the seasons of winter and summer are known for the benefit of people's livelihoods, then by Allah, it is the destruction of the world and the destruction of this creation. But if it is something else, then it is for an event that Allah Almighty intends for this creation. So look into what it is." Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Al-Zuhri narrated to me, from 'Ali ibn Husayn, from Ibn 'Abbas, who said: A group of the Ansar narrated to me, saying: While we were sitting with the Messenger of Allah, may Allah bless him and grant him peace, one night, he saw a shooting star and said: "What do you say about this star that has been thrown?" We said: "A child is born, a person dies, a king rules." The Messenger of Allah, may Allah bless him and grant him peace, said: "It is not so. Rather, when Allah Almighty decrees a matter in heaven, the Throne glorifies [Him] because of that, and those angels who are beneath them glorify due to their glorification. They continue thus until the glorification reaches the lowest heaven. Then the people of the lowest heaven say to the angels above them: 'Why did you glorify?' They say: 'We do not know. We heard the angels above us glorifying, so we glorified Allah Almighty due to their glorification. But we will ask.' So they ask those above them, and they continue thus until they reach the Bearers of the Throne. They say: 'Allah Almighty has decreed such and such.' Then they inform ⁹⁷ those beneath them, until they reach the people of the lowest heaven ³⁰. Then the jinn eavesdrop on what they say, and they descend with it to their allies among mankind, casting it upon their tongues, as they imagine, and they inform the people. Some of it is true, and some of it is false. The jinn continued thus until they were pelted with these meteors." Ahmad narrated to us: Yunus narrated to us, from Yunus ibn 'Amr, from his father, from Sa'id ibn Jubayr, from Ibn 'Abbas: The devils used to ascend to heaven and listen to a word from the revelation. Then they would descend with it to the earth and add nine lies to it. The people of the earth would find that word to be true and the nine lies to be false. They continued thus until Allah Almighty sent Muhammad, may Allah bless him and grant him peace. Then they were prevented from those positions. They mentioned that to Iblis, and he said: "An event has occurred on earth." So he sent them, and they found the Messenger of Allah, may Allah bless him and grant him peace, reciting the Qur'an between two palm groves. They said: "By Allah, this is the event." And indeed they are pelted. When the star disappears from you, it has struck him; it never misses, but it does not kill him; it burns his face, his side, and his hand. Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Khadijah bint Khuwaylid had mentioned to Waraqah ibn Nawfal ibn Asad — who was her cousin, a Christian who had followed the scriptures and learned from the knowledge of the people — what her servant Maysarah had told her of the monk's words and what he had seen of him, when the two angels shaded him. Waraqah said: "If this is true, O Khadijah, then Muhammad is the Prophet of this nation. I know that a prophet is awaited for this nation, and this is his time" — or as he said. Waraqah began to grow impatient for the matter and said: "Until when?" Among what they mention, he composed poetry in which he grew impatient for Khadijah's news and awaited what she had mentioned. Waraqah ibn Nawfal said: "Do you set out early, or are you departing this evening? ... In the breast, from your concealed grief, a spark kindles. For the separation of a people whose separation I do not love ... As if you, after two days, are far away. And truthful reports have been told about Muhammad ... A sincere one reports them about him when he is absent. So he is your servant whom you sent, O best of free women ... To your Ghawr and the two Najds, where the plains are. To the market of Busra, among the riding beasts that set out ... While they, from the loads, are weary and worn. So inform us about every scholar (hibr) with his knowledge ... And for the truth there are doors with keys. That Ibn 'Abdullah, Ahmad, is sent ... To all whom the valleys encompass. And my opinion of him is that he will be sent truthfully ... As the servants Hud and Salih were sent, And Moses and Abraham, until there appears for him ... Splendor and a clear revealed Book. ³¹ And his followers will be the living community of Lu'ayy ... Their youth and the gray-haired chiefs. If I remain until the people reach his time ... Then I am, by him, joyful in love, rejoicing. But if not, then I, O Khadijah, know ... In your land, in the wide earth, I am a traveler." [Account of the Hanifiyyah.] Ahmad narrated to us: Yunus narrated to us, from Muhammad ibn Ishaq, who said: When Quraysh raised the building of the Ka'bah and its roof, they used to cooperate in covering it every year, out of reverence for its sanctity. They would circumambulate it, seek forgiveness from Allah at it, and remember Him, along with their veneration of idols and polytheism in their sacrifices and all their religion. However, there were a number of men from Quraysh: Zayd ibn 'Amr ibn Nufayl, Waraqah ibn Nawfal ibn Asad ibn 'Abd al-'Uzza, 'Uthman ibn al-Harith (98) ibn Asad ibn 'Abd al-'Uzza, and 'Abdullah ibn Jahsh ibn Ri'ab — whose mother was Umaymah bint 'Abd al-Muttalib ibn Hashim, an ally of Banu Umayyah. They attended Quraysh at an idol of theirs where they used to sacrifice for one of their festivals. When they gathered, some of those men withdrew to others and said: "Be truthful with one another, and let some of you conceal from others." One of them said: "By Allah, you know that your people are upon nothing. They have erred from the religion of Abraham, peace be upon him, and opposed it. What is an idol that is worshipped, which neither harms nor benefits? So seek for yourselves." They went out seeking and traveling in the land, searching for the People of the Scripture among the Jews and Christians and all religions, [seeking] the Hanifiyyah, the religion of Abraham, peace be upon him. As for Waraqah ibn Nawfal, he became a Christian, became firmly established in Christianity, and followed the scriptures from their people, until he gained much knowledge from the People of the Scripture. There was none among them more upright in his affair or more balanced in his standing than Zayd ibn 'Amr ibn Nufayl. He abandoned idols, separated from the religions of the Jews, Christians, and all other faiths, except for the religion of Abraham, affirming the oneness of Allah Almighty and rejecting anything besides Him. He would not eat from the sacrifices of his people, having openly declared separation from them due to what they were upon.

**Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Hisham ibn 'Urwah narrated to me, from his father, from Asma' bint Abi Bakr, who said:** I indeed saw Zayd ibn 'Amr ibn Nufayl leaning his back against the Ka'bah, saying: "O assembly of Quraysh, by Him in Whose hand is the soul of Zayd, none of you remains upon the religion of Ibrahim (Abraham) except me." Then he would say: "O Allah, if I knew which countenance is most beloved to You, I would worship You with it, but I do not know it." Then he would prostrate upon his palm. **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Some of the family of Zayd ibn 'Amr ibn Nufayl narrated to me that Zayd, when he entered the Ka'bah, would say:** "Here I am (Labbayk), truly, truly, in worship and servitude. I seek refuge in that which Ibrahim sought refuge," while standing, as he said: "My nose is for You, humbled and abased. Whatever hardship You impose upon me, I will bear it. I seek righteousness (al-birr), not pride (al-khal)—meaning, not boasting—'Not one who has migrated is like one who stayed.'" **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Hisham ibn 'Urwah narrated to me, who said: 'Urwah ibn az-Zubayr narrated to me that Zayd ibn 'Amr ibn Nufayl said:** "One Lord or a thousand lords? / Shall I worship if the affairs are divided? I have separated myself from al-Lat and al-'Uzza altogether / Thus does the patient, enduring one do. I will not worship al-'Uzza nor her two daughters / Nor the two idols of Banu 'Amr will I turn to. Nor will I worship Ghannam, which was a lord for us / In time past, when my understanding was slight. I marvel—and in the nights are wonders / And in the days, which the discerning recognize— That Allah has destroyed many men / Whose affair was wickedness, And spared others through the righteousness of a people / So that their young child grows up. And while a man stumbles, he recovers one day / As the fresh branch revives." **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Zayd ibn 'Amr ibn Nufayl also said:** "I have submitted my face to Him to Whom / The earth submits, bearing heavy rocks. And I have submitted my face to Him to Whom / The clouds submit, bearing sweet, pure water. When they are driven to a land / They obey and pour down upon it in torrents. And I have submitted my face to Him to Whom / The wind submits, turning from state to state." **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Al-Khattab ibn Nufayl had harmed Zayd ibn 'Amr ibn Nufayl until he left him for the upper part of Mecca, so he settled in Hira', opposite Mecca. Al-Khattab appointed over him some youths from the youths of Quraysh and some foolish ones from their foolish ones, saying: "Do not let him enter Mecca." So he would not enter it except secretly from them. When they learned of that, they would inform al-Khattab, who would expel him and harm him, disliking that he should corrupt their religion for them, and that anyone among them should follow him in separating from them. Al-Khattab was Zayd's paternal uncle and his maternal brother. 'Amr ibn Nufayl had married the mother of al-Khattab after him, and she bore him Zayd ibn 'Amr. So al-Khattab was his paternal uncle and his maternal brother, despite his age. He would reproach him for separating from the religion of his people until he harmed him. Zayd ibn 'Amr said, magnifying his sanctity against those of his people who had made lawful what they made lawful: "O Allah, I am in a state of consecration (muhrim), I do not make it lawful / And my house is in the middle of the settlement, Near as-Safa, not having a canopy." **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: It was narrated to me that the Messenger of Allah, may Allah bless him and grant him peace, said, while speaking about Zayd ibn 'Amr ibn Nufayl:** "He was indeed the first to criticize the idols (al-awthan) for me and forbid me from them. I returned from at-Ta'if with Zayd ibn Harithah until I passed by Zayd ibn 'Amr, who was in the upper part of Mecca. Quraysh had made his separation from their religion notorious until he left their midst. He was in the upper part of Mecca. I sat with him, and with me was a provision bag (sufrah) containing meat which Zayd ibn Harithah was carrying from our sacrifices to our idols. I offered it to him, being a young boy, and said: 'Eat some of this food, O uncle.' He said: 'Perhaps it is, O son of my brother, from these sacrifices of yours which you sacrifice to your idols?' I said: 'Yes.' He said: 'As for me, O son of my brother, if you were to ask the daughters of 'Abd al-Muttalib, they would inform you that I do not eat these sacrifices. I have no need for them.' Then he criticized the idols and those who worship them and sacrifice to them, saying: 'They are nothing but falsehood; they neither harm nor benefit,' or similar words." He said: The Messenger of Allah, may Allah bless him and grant him peace, said: "I did not touch an idol after that, knowing what it was, nor did I sacrifice to them, until Allah, the Mighty and Majestic, honored me with His message." May Allah bless him and grant him peace. **Narrated Ahmad: Narrated Yunus, from al-Mas'udi, from Nufayl ibn Hisham, from his father, who said: Zayd ibn Nufayl passed by the Messenger of Allah, may Allah bless him and grant him peace, and by Zayd ibn Harithah. They invited him to their provision bag (sufrah). Zayd said:** "O son of my brother, I do not eat what is sacrificed on stone altars (an-nusub)." He said: "The Messenger of Allah, may Allah bless him and grant him peace, was not seen after that day eating anything sacrificed on stone altars." **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Zayd had resolved to leave Mecca, traveling through the land, seeking the Hanifiyyah (Hanifism), the religion of Ibrahim (Abraham). His wife, Safiyyah bint al-Hadrami, whenever she saw him preparing to leave and intending it, would inform al-Khattab ibn Nufayl. Zayd set out for ash-Sham (Greater Syria), seeking and searching among the People of the Book for the religion of Ibrahim, and asking about it. He continued in that until he reached al-Mawsil (Mosul) or all of al-Jazirah (Upper Mesopotamia). Then he came back until he reached ash-Sham. He traveled through it until he came to a monk in his church in the land of al-Balqa', who, they claimed, possessed the ultimate knowledge of Christianity. He asked him about the Hanifiyyah, the religion of Ibrahim. The monk said:** "You are asking about a religion for which you will find no one today to guide you to it. Its knowledge has perished, and those who knew it have gone. But the emergence of a Prophet is imminent, who will be sent in your land from which you came, with the religion of Ibrahim, the Hanifiyyah. So adhere to your country, for he is about to be sent; this is his time." He had examined Judaism and Christianity but was not satisfied with either. So he departed quickly—when the monk said what he said—heading for Mecca. When he was in the land of Lakhm, they attacked him and killed him. Waraqah ibn Nawfal, who had followed a similar path to Zayd but had not done what he did in that regard, wept for him and said: "You have been guided and blessed, O son of 'Amr, for indeed / You have avoided a blazing oven of fire. By worshipping a Lord, no Lord is like Him / And leaving the idols of the tyrants (at-tawaghi) as they are. And a man may attain the mercy of his Lord / Even if he were beneath the earth, sixty valleys deep." **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Muhammad ibn Ja'far ibn az-Zubayr, or Muhammad ibn 'Abd ar-Rahman ibn 'Abdullah ibn al-Husayn at-Tamimi, narrated to me that 'Umar ibn al-Khattab and Sa'id ibn Zayd said:** "O Messenger of Allah, shall we seek forgiveness for Zayd?" He said: "Yes, seek forgiveness for him, for he will be raised as a single community (ummah) on the Day of Resurrection." **Narrated Ahmad: Narrated Yunus, from al-Mas'udi, from Nufayl ibn Hisham, from his father, that his grandfather, Sa'id ibn Zayd, asked the Messenger of Allah, may Allah bless him and grant him peace, about his father, Zayd ibn 'Amr, saying:** "O Messenger of Allah, my father Zayd ibn 'Amr was as you have seen and as has reached you. If he had met you, he would have believed in you. Shall I seek forgiveness for him?" He said: "Yes, seek forgiveness for him, for he will come on the Day of Resurrection as a single community (ummah) alone." He was, as they mentioned, seeking the religion, and died while in its pursuit. **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: When Allah, the Mighty and Majestic, intended honor for His Prophet, may Allah bless him and grant him peace, and mercy for the servants through him, and the establishment of the proof against them, the Arabs were upon various, divided religions, despite what united them: the veneration of the sanctuary, the pilgrimage to the House, and adherence to what remained among them of the traces of Ibrahim, peace be upon him. They claimed to be upon his creed (millah). They performed the pilgrimage to the House, despite the differences in their practices concerning it.** The *Hums* (the sacred precinct people) were: Quraysh, Kinanah, Khuza'ah, and those born of Quraysh among the rest of the Arabs. They would pronounce the *talbiyah* (pilgrim's cry) for their pilgrimage. Among their differences was that they would say: "Here I am (Labbayk), there is no partner for You, except a partner who is Yours; You possess him and what he possesses." Thus they affirmed His oneness in the *talbiyah*, then they included their idols with Him, placing their ownership in His hand. Allah, the Mighty and Majestic, said to Muhammad, may Allah bless him and grant him peace: "And most of them believe not in Allah except while they associate others with Him" (Qur'an 12:106). They would not leave the sanctuary nor depart from al-Muzdalifah, saying: "We are the people of the sanctuary, so we do not leave it." They would dwell in houses when they were in a state of consecration (ihram). The people of Najd from Mudar would pronounce the *talbiyah* towards the House and stand at 'Arafah. **[The First Thing with which the Messenger of Allah was Begun in Prophethood.]** **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: Muhammad ibn Muslim ibn Shihab az-Zuhri narrated to me, from 'Urwah, from 'A'ishah, that she said:** The first thing with which the Messenger of Allah, may Allah bless him and grant him peace, was begun in prophethood—when Allah, the Mighty and Majestic, intended honor for him and mercy for the servants through him—was that he would not see anything except that it came like the break of dawn (ka-falaq as-subh). He remained in that state for as long as Allah, the Mighty and Majestic, willed for him to remain. Allah, the Mighty and Majestic, made seclusion beloved to him, so nothing was more beloved to him than to be alone. **Narrated Ahmad: Narrated Yunus, from Ibn Ishaq, who said: 'Abd al-Malik ibn 'Abdullah ibn Abi Sufyan ibn al-'Ala' ibn Jariyah ath-Thaqafi, who was a retainer (wā'iyah), narrated to me, from some people of knowledge, that when Allah, the Mighty and Majestic, intended honor for the Messenger of Allah, may Allah bless him and grant him peace, and began him with prophethood, he would not pass by a stone or a tree except that it would greet him and he would hear it. The Messenger of Allah, may Allah bless him and grant him peace, would turn behind him, to his right, and to his left, and see nothing but the trees and the stones around him, greeting him with the greeting of prophethood: "Peace be upon you, O Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, would go out to Hira' every year for a month of the year, devoting himself to worship (yansaku) therein. It was the practice of those who devoted themselves to worship in the Jahiliyyah (pre-Islamic period) among Quraysh to feed the poor who came to them. When he returned from his seclusion (mujāwarah) and completed it, he would not enter his house until he had circumambulated the Ka'bah. Until the other month—the year in which Allah, the Mighty and Majestic, intended what He intended of His honor—which was the month of Ramadan, the Messenger of Allah, may Allah bless him and grant him peace, went out as he used to go out for his seclusion, and he went out with his family. When it was the night in which Allah, the Mighty and Majestic, honored him with His message and had mercy on the servants through him, Jibril (Gabriel) came to him with the command of Allah, the Exalted. The Messenger of Allah, may Allah bless him and grant him peace, said:** "He came to me while I was asleep and said: 'Recite (Iqra')!' I said: 'What shall I recite?' until I thought it was death. Then he released me and said: 'Recite!' I said: 'What shall I recite?' He repeated the same to me. Then he said: 'Recite!' I said: 'What shall I recite?'—and I only said that seeking escape, lest he do to me what he had done—then he said: 'Recite in the name of your Lord who created. Created man from a clot. Recite, and your Lord is the Most Generous, who taught by the pen. Taught man what he did not know.' (Qur'an 96:1-5) Then he finished and departed from me. I awoke from my sleep, and it was as if a book had been inscribed in my heart. There was no one in Allah's creation more hateful to me than a poet or a madman; I could not bear to look at them. I said: 'The far one'—meaning himself, may Allah bless him and grant him peace—'is either a poet or a madman.' Then I said: 'Quraysh shall never speak of this about me. I will go to a high mountain peak, throw myself from it, kill myself, and find rest.' So I set out, intending nothing else. While I was proceeding towards that, I heard a caller calling from the sky, saying: 'O Muhammad! You are the Messenger of Allah, and I am Jibril.' I raised my head to the sky to look, and there was Jibril in the form of a man, his feet placed firmly on the horizon of the sky, saying: 'O Muhammad! You are the Messenger of Allah, and I am Jibril.' I stood looking at him, and that distracted me from that and from what I intended. I stood, unable to move forward or backward or turn my face away."

I did not see any part of the sky except that I saw him in it. I remained standing, neither advancing nor retreating, until Khadijah sent her messengers in search of me, and they reached Mecca and returned. I remained thus until the day was nearly spent. Then he departed from me, and I returned to my family until I came to Khadijah and sat beside her thigh, drawing close to her. She said: "O Aba al-Qasim, where were you? By Allah, I sent my messengers in search of you until they reached Mecca and returned." I said to her: "Indeed, the distant one (al-ab'ad) is either a poet or a madman." She said: "I seek refuge in Allah for you, O Aba al-Qasim, from that. Allah, the Mighty and Majestic, would not do that to you, given what I know of your truthfulness in speech, your great trustworthiness, your good character, your upholding of family ties. What is it, O cousin? Perhaps you have seen or heard something?" So I told her the story. She said: "Rejoice, O cousin, and be steadfast. By Him in Whose name you swear, I truly hope that you are the Prophet of this nation." Then she stood up, gathered her garments around her, and went to Waraqah ibn Nawfal—who was her cousin, and had read the scriptures, had become a Christian, and had heard the Torah and the Gospel. She told him the story and recounted to him what the Messenger of Allah, may Allah bless him and grant him peace, had told her he had seen and heard. Waraqah said: "Holy, Holy! By Him in Whose hand is the soul of Waraqah, if you have told me the truth, O Khadijah, then he is the Prophet of this nation, and the Great Namus (Angel of Revelation) who used to come to Moses, peace be upon him, comes to him. Tell him to be steadfast." She returned to the Messenger of Allah, may Allah bless him and grant him peace, and told him what Waraqah had said to her. That eased for him some of the distress he was in because of what had come to him. When the Messenger of Allah, may Allah bless him and grant him peace, completed his period of seclusion (jiwar), he did as he used to do: he began with the Ka'bah and circumambulated it. Waraqah met him while he was circumambulating the Ka'bah and said: "O son of my brother, tell me what you have seen and heard." So the Messenger of Allah, may Allah bless him and grant him peace, recounted his story to him. Waraqah said: "By Him in Whose hand is the soul of Waraqah, the Great Namus who used to come to Moses, peace be upon him, comes to you. You are the Prophet of this nation. You will be harmed, you will be denied, you will be fought, and you will be helped. If I live to see that day, I will support you with a support known to Allah." Then he brought his head close to him and kissed his crown (yafukh). Then the Messenger of Allah, may Allah bless him and grant him peace, returned to his home, and Allah, the Mighty and Majestic, increased his steadfastness through Waraqah's words and lightened some of the distress he was in. Ahmad narrated to us: Yunus narrated to us, from Qarrah ibn Khalid, who said: Abu Raja' al-Utaridi narrated to me, saying: The first surah revealed to Muhammad, may Allah bless him and grant him peace, was: "Read in the name of your Lord who created" (Surah al-'Alaq 96:1). Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Waraqah ibn Nawfal ibn Asad ibn 'Abd al-'Uzza ibn Qusayy said, regarding what Khadijah had mentioned to him of the affair of the Messenger of Allah, may Allah bless him and grant him peace, as they claim: "If it is true, O Khadijah, then know ... your story to us, that Ahmad is sent. Jibril comes to him, and Mika'il with them ... from Allah, a revelation that expands the breast, sent down. He who attains repentance therein is successful ... and the rebellious, erring, misguided one is wretched. Two groups: one group in His Gardens ... and another in the depths of Hell, chained. When they call out 'Woe!' therein, successive ... maces strike their heads from above. So glory be to Him by Whose command the winds blow ... and Who does as He wills in the days. And Whose Throne is above all the heavens ... and His decrees among His creation are not changed." And Waraqah also said regarding that: "O men, for the vicissitudes of time and fate ... and for nothing that Allah decrees can be altered. Until Khadijah called me to inform her ... and she has no knowledge of the hidden unseen. She came to ask me about him to inform her ... of a matter I see will come to people in the future. So she told me of a matter I had heard of ... in times past, of ancient days and ages. That Ahmad is visited and informed by ... Jibril: 'You are sent to mankind.' So I said: 'May what you hope for be fulfilled for you ... by Allah, so hope for good and wait.' And send him to us so we may ask him ... about what he sees in sleep and wakefulness.' He said, when he came to us, speaking wondrously ... that makes the skin and hair stand on end: 'I saw the Trustworthy One (Amin Allah) facing me ... in a form complete, in the most awe-inspiring of forms.' Then he continued, and fear almost terrified me ... from what the trees around me were surrendering. So I said: 'My opinion—and I do not know if he will confirm me— ... that he will be sent, reciting revealed surahs. And I will test you, if you proclaim their call ... with jihad, without favor or hardship.'" Ahmad narrated to us: Yunus ibn Bukayr narrated to us, from Muhammad ibn Ishaq, who said: 'Abdullah ibn Abi Bakr narrated to me, from Abu Ja'far, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to be affected by the evil eye (al-'ayn) in Mecca, and it would quickly affect him before revelation came down to him. Khadijah bint Khuwaylid used to send for an old woman in Mecca to perform ruqyah (incantation) for him. When the Qur'an was revealed to him, and he was affected by the evil eye in a similar manner as before, Khadijah said to him: "O Messenger of Allah, shall I send for that old woman to perform ruqyah for you?" He said: "As for now, no." Ahmad narrated to us: Yunus narrated to us, from Hisham ibn 'Urwah, that the Messenger of Allah, may Allah bless him and grant him peace, said: "There is no prophet except that he has shepherded sheep." It was said: "And you, O Messenger of Allah?" He said: "And I." Ahmad narrated to us: Yunus narrated to us, from Yunus ibn 'Amr, from his father, from 'Ubaydah al-Nasri, who said: The shepherds of camels and the shepherds of sheep boasted in the presence of the Messenger of Allah, may Allah bless him and grant him peace. The shepherds of camels overpowered them, saying: "What are you, O shepherds of small cattle (al-naqad)? Do you protect or hunt?" The Messenger of Allah, may Allah bless him and grant him peace, was sitting. He spoke and said: "Moses, peace be upon him, was sent as a shepherd of sheep. David was sent as a shepherd of sheep. And I was sent, and I was a shepherd of my family's sheep in Ajyad." So the Messenger of Allah, may Allah bless him and grant him peace, overcame them. Ahmad narrated to us: Yunus narrated to us, from 'Ubayd ibn 'Utaybah al-'Uyadhi, from Wahb ibn Ka'b ibn 'Abdullah ibn Sawr al-Azdi, from Salman al-Farisi, that he asked the Messenger of Allah, may Allah bless him and grant him peace, saying: "O Messenger of Allah, there is no prophet except that he has a successor (wasi) and two grandsons (sibtan). So who is your successor and your two grandsons?" The Messenger of Allah, may Allah bless him and grant him peace, remained silent and did not respond. Salman left, saying: "Woe to him! Woe to him!" Whenever he met people from among the Muslims, they said: "What is wrong with you, O Salman al-Khayr?" He said: "I asked the Messenger of Allah, may Allah bless him and grant him peace, about something, and he did not respond to me. I fear that it might be due to displeasure." When the Messenger of Allah, may Allah bless him and grant him peace, prayed the Zuhr prayer, he said: "Come closer, O Salman." He began to draw near, saying: "I seek refuge in Allah from His anger and the anger of His Messenger." He said: "You asked me about something for which no command had come to me. Now it has come to me that Allah, the Mighty and Majestic, sent four thousand prophets, and they had four thousand successors and eight thousand grandsons. By Him in Whose hand is my soul, I am the best of the prophets, my successor is the best of the successors, and my two grandsons are the best of the grandsons." End of the second part. It will be followed in the third part, Allah willing: Ahmad narrated to us: Yunus narrated to us, from Ibn Ishaq, who said: Then Allah, the Mighty and Majestic, sent Muhammad, may Allah bless him and grant him peace, as a mercy to the worlds and as a messenger to all mankind. And praise be to Allah, His due praise, and His blessings be upon Muhammad, the master of the messengers, and upon his family, the good and pure, and abundant peace. And Allah is sufficient for us, and He is the best Disposer of affairs.

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1. المغازي : The Maghazi, or military expeditions, of the Prophet Muhammad, a genre of early Islamic historical literature.
2. يونس : Yunus ibn Bukayr, a narrator of hadith and early Islamic history, known for his transmission of Ibn Ishaq's Sirah.
3. بحيرا الراهب : Bahira the Monk, a Christian monk who recognized the Prophet Muhammad as a future prophet during a journey to Syria.
4. أجمع السير : Resolved to travel; a phrase indicating the final decision to set out on a journey.
5. صب : Clung to; literally 'poured himself,' indicating the Prophet's emotional attachment.
6. عن كتاب فيهم : From a book they had; referring to a scripture or collection of knowledge inherited among the monks.
7. تهصرت : Bent down; describing the branches of the tree lowering to provide shade.
8. حتى : Until; indicating the result of the branches bending.
9. خاتم النبوة : Seal of Prophethood; a physical mark between the Prophet's shoulders believed to be a sign of his prophethood.
10. يتحدث : Relate; people narrate or tell stories.
11. زبيرا : Zubayr; a Jewish scholar or figure mentioned in the story.
12. بحيرا : Bahira; the monk who protected the Prophet from the Jewish scholars.
13. أولئك النفر : Those people; referring to the Jewish scholars Zubayr, Tammam, and Daris.
14. نحره : His chest; the upper part of the chest.
15. Jahiliyyah : The pre-Islamic period of ignorance and polytheism.
16. Jewish scholars : Ahbar, plural of habr, referring to Jewish rabbis or scholars.
17. two Scriptures : The Torah and the Gospel.
18. Quran 7:157 : Reference to the verse about the unlettered prophet.
19. Quran 61:6 : Verse where Jesus foretells the coming of Ahmad.
20. Quran 48:29 : Verse describing Muhammad and his companions.
21. Quran 2:89 : Verse about the Jews seeking victory through the coming prophet.
22. unlettered : Ummiyyun, meaning illiterate or without scripture.
23. Quran 2:89 : Same verse as above.
24. fortress : Utum, a fortified tower or stronghold.
25. Yathrib : The pre-Islamic name of Medina.
26. Usayd : Name of a Jewish convert.
27. Asad : Name of a Jewish convert.
28. Hudhayl : A tribe, but here referring to a group of Jews.
29. sa' : A unit of volume, approximately 2.5-3 kg.
30. mudd : A unit of volume, approximately 0.5-0.75 kg.
31. Jayy : A village near Isfahan in Persia.
32. Dihqan : A Persian term for a village headman or landowner.
33. Aswat : Literally 'voices,' referring to the sounds of prayer or chanting.
34. Usquf : A bishop or high-ranking Christian cleric.
35. Waraq : Silver coins or silver in general.
36. Nusaybin : An ancient city in Upper Mesopotamia, modern-day Nusaybin in Turkey.
37. 'Ammuriyya : The ancient city of Amorium in Anatolia, modern-day Turkey.
38. Haram : The sacred sanctuary of Mecca.
39. Harratayn : Dual form of harrah, meaning two lava fields; refers to the volcanic terrain near Medina.
40. Khatam al-Nubuwwa : The seal of prophethood, a physical mark between the shoulder blades of the Prophet Muhammad.
41. Wadi al-Qura : A valley north of Medina, known for its palm groves and Jewish settlements.
42. Banu Qurayza : A Jewish tribe in Medina.
43. Quba' : A suburb of Medina where the Prophet stayed upon arrival during the Hijra.
44. Banu Qaylah : An ancient Arab tribe; here used to refer to the Ansar (the Helpers) of Medina.
45. Kataba : To make a contract of manumission (mukatabah), where a slave agrees to pay for freedom.
46. Uqiyya : An ounce, a unit of weight for silver; approximately 40 grams.
47. Wadi : A sapling or young palm tree.
48. Khandaq : The Battle of the Trench (5 AH), where a defensive trench was dug around Medina.
49. al-Ḥanīfiyya : The primordial monotheistic religion of Abraham, often associated with pure submission to God before the advent of Judaism and Christianity.
50. qad aẓallaka [zamān] : Literally 'a time has overshadowed you,' meaning a prophet is about to appear.
51. wa-ayna taqaʿ : Idiomatic expression meaning 'how does this suffice?' or 'how does this cover?'
52. ūqiyya : A unit of weight, approximately 40 grams or 1.3 ounces, used for precious metals.
53. shīran : A cubit, an ancient unit of length based on the forearm, typically about 18 inches.
54. Qur'an 22:27 : The verse commanding Abraham to proclaim the Hajj pilgrimage.
55. Labbaik Allahumma Labbaik : The talbiya phrase meaning 'Here I am, O God, here I am,' recited by pilgrims during Hajj.
56. talbiya : The ritual chant of pilgrims, beginning with 'Labbaik Allahumma Labbaik.'
57. Kaʿb al-Aḥbār : A Jewish convert to Islam, known for transmitting Isra'iliyyat (traditions from Jewish sources).
58. Injīl : The Gospel, the scripture revealed to Jesus in Islamic belief.
59. al-Sakīna : A divine presence or tranquility, often associated with the Ark of the Covenant in Islamic tradition.
60. al-Rawḥāʾ : A place near Medina, about 30 miles from the city.
61. Abū Qubays : A mountain in Mecca, near the Ka'ba, traditionally associated with the Black Stone.
62. al-Jāhiliyya : The pre-Islamic period of ignorance, characterized by polytheism and tribal customs.
63. al-Ḥums : A group of Quraysh and allied tribes who considered themselves the 'people of the sanctuary' and had special rituals during Hajj.
64. Qur'an 5:104 : A verse criticizing blind following of ancestors: 'We found our fathers upon a religion, and we are guided by their footsteps.'
65. Qur'an 7:32 : A verse stating that adornment and good things are for believers in this life and exclusively for them on the Day of Resurrection.
66. Qur'an 2:199 : The verse commanding the Quraysh to depart from Arafat like other pilgrims.
67. Jamʿ : Another name for Muzdalifa, the plain where pilgrims spend the night after Arafat.
68. Thabīr : A mountain near Muzdalifa, associated with a pre-Islamic practice of waiting for sunrise before departing.
69. al-Mashʿar : The sacred monument at Muzdalifa, also known as al-Mash'ar al-Haram.
70. Qur'an 2:200 : The verse instructing pilgrims to remember God after completing rites, as they remembered their fathers.
71. Qur'an 49:13 : The verse stating that the most noble among people is the most righteous.
72. sa'y : The ritual walking or running between the hills of Safa and Marwa during Hajj or Umrah.
73. House : Refers to the Ka'ba, the sacred house of worship in Mecca.
74. Manat : A pre-Islamic Arabian goddess, one of the three chief goddesses of Mecca.
75. jamarat : The three stone pillars at Mina that are stoned during the Hajj ritual.
76. takbir : The phrase 'Allahu Akbar' (God is the Greatest).
77. Jahiliyya : The period of ignorance before the advent of Islam in Arabia.
78. tawaf : The act of circumambulating the Ka'ba seven times in a counterclockwise direction.
79. hanif : A monotheist who follows the pure religion of Abraham, before any sectarian divisions.
80. Bara'a : Surah 9 of the Quran, also known as At-Tawba, which includes verses about disassociation from polytheists.
81. Hums : A term used for the Quraysh and their allies who held strict rules regarding the sanctity of Mecca during the pre-Islamic period.
82. ihram : The sacred state of ritual purity and dress for performing Hajj or Umrah.
83. 'umra : The lesser pilgrimage to Mecca, which can be performed at any time of the year.
84. al-luqa : Garments discarded after circumambulation, considered forbidden for further use.
85. Fijar : A series of wars fought among the tribes of Quraysh and Qays 'Aylan in the pre-Islamic period.
86. Abu Wahb 'Amir ibn 'A'idh ibn 'Abd ibn 'Imran ibn Makhzum : A notable of the Quraysh tribe, maternal uncle of the Prophet Muhammad.
87. sufr : Brass or copper; a metal alloy.
88. akhashibuha : Its mountains or rugged terrain; a reference to the stability of the sanctuary.
89. takhtaja : A shelf or niche; a small compartment in the ceiling.
90. jiddatiha : Their own materials or resources for construction.
91. tahazabu : They became hostile or formed factions.
92. Abu Ja'far Muhammad ibn 'Ali : Muhammad al-Baqir, the fifth Shia Imam, a descendant of the Prophet.
93. al-Zubayr : Al-Zubayr ibn 'Abd al-Muttalib, uncle of the Prophet and a poet.
94. khatiyya : Sin or transgression; here referring to a collective fault.
95. al-nasr al-muhalliq : The soaring eagle; a poetic reference to the eagle that seized the serpent.
96. Qur'an 2:199 : A verse instructing the pilgrims to proceed from 'Arafat, as the Quraysh used to do.
97. Qur'an 7:31 : A verse commanding proper attire at places of worship, countering the pre-Islamic practice of circumambulating naked.

The third part of the Book of al-Maghazi [1], narrated by Yunus ibn Bukayr [2] from…

The third part of the Book of al-Maghazi [1], narrated by Yunus ibn Bukayr [2] from Muhammad ibn Ishaq [3].

The third part of the Book of Military Expeditions, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. [The Prophet's mission, peace be upon him.] In the name of God, the Most Gracious, the Most Merciful. I rely on God ¹. The shaykh Abu al-Husayn Ahmad ibn Muhammad al-Naqqur al-Bazzaz informed us—reading to him while I listened—saying: Abu Tahir Muhammad ibn Abd al-Rahman al-Mukhlis informed us, saying: It was read to Abu al-Husayn Radwan ibn Ahmad while I listened, saying: Abu Umar Ahmad ibn Abd al-Jabbar al-Ataridi narrated to us, saying: Yunus ibn Bukayr narrated to us from Muhammad ibn Ishaq, who said: Then God ² sent Muhammad ³ as a mercy to the worlds and a bringer of glad tidings to all people. God had taken a covenant from every prophet He sent before him, to believe in him, to affirm him, and to support him against those who opposed him. He took from them that they should convey this to those who believed in them and affirmed them. They fulfilled what was required of them in this regard. God, blessed and exalted, says to Muhammad, peace be upon him: "And [mention] when God took the covenant of the prophets, [saying], 'Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.' [God] said, 'Have you acknowledged and taken upon that My commitment?'" ⁴ to the end of the verse. So God took the covenant of all the prophets to affirm him and support him against those who opposed him. They conveyed this to those who believed in them and affirmed them from the people of these two scriptures ⁵. Then God sent him five years after the building of the Kaaba, and the Messenger of God, peace be upon him, was at that time forty years old. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: The revelation began to come down to the Messenger of God, peace be upon him, in the month of Ramadan, according to God's word, blessed and exalted: "The month of Ramadan [is that] in which was revealed the Qur'an" ⁶ to the end of the verse. And God, exalted, says: "Indeed, We sent it down during the Night of Decree" ⁷ to the end of the sura. And He says: "Ha, Meem. By the clear Book, indeed We sent it down during a blessed night. Indeed, We were ever warning" ⁸. And He says: "If you have believed in God and in what We sent down to Our Servant on the day of discrimination, the day when the two armies met" ⁹. That "meeting" was the meeting of the Messenger of God, peace be upon him, and the polytheists at Badr. [The day on which the Battle of Badr took place.] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Abu Ja'far Muhammad ibn Ali ibn al-Husayn told me that the Messenger of God, peace be upon him, met the polytheists at Badr on the morning of Friday, the seventeenth of Ramadan. Ahmad narrated to us: Yunus narrated to us from Asbat ibn Isma'il ibn Abd al-Rahman, who said: The day of Badr was Friday, the seventeenth of Ramadan. Ahmad narrated to us: Yunus narrated to us from Asbat ibn Isma'il ibn Abd al-Rahman, who said: The day of Badr was Friday, the seventeenth of Ramadan. Ahmad narrated to us: Yunus narrated to us from Qurra ibn Khalid ¹⁰, who said: I asked Abd al-Rahman ibn Qasim about the Night of Decree, and he said: Zayd ibn Thabit used to venerate the seventeenth and say: It is the day of the Battle of Badr. Ahmad narrated to us: Yunus narrated to us from Busr ibn Abi Hafs al-Kindi al-Dimashqi, who said: Makhul narrated to us that the Messenger of God, peace be upon him, said to Bilal: "Do not let Monday's fast escape you, for revelation was sent down to me on Monday, I emigrated on Monday, and I will die on Monday." Ahmad ibn Abd al-Jabbar narrated to us, saying: Muhammad ibn Fudayl narrated to us from Asim ibn Kulayb from his father from Abdullah ibn Abbas, who said: I was with Umar ibn al-Khattab, may God have mercy on him, and his companions were with him. He asked them: "What do you think of the saying of the Messenger of God, peace be upon him, about the Night of Decree: 'Seek it in the last ten [nights] on odd nights'? Which night do you think it is?" Some said: The night of the twenty-first. Some said: The night of the twenty-third. Some said: The night of the twenty-fifth. Some said: The night of the twenty-seventh. I remained silent. He said: "Why don't you speak?" I said: "You ordered me not to speak until they speak." He said: "I only sent for you to speak." So I said: "I heard God mention the seven, and He mentioned 'seven heavens and of the earth, the like thereof' ¹¹, and He created man from seven ¹², and the vegetation of the earth from seven ¹³." Umar said: "This is what you have informed me of what I know. What about what I do not know—your saying 'the vegetation of the earth from seven'?" I said: "God said: 'We have split the earth in pieces. And caused to grow therein grain, and grapes and herbage, and olive and palm trees, and gardens of dense shrubbery, and fruit and fodder' ¹⁴. 'Gardens of dense shrubbery' are walls of palm trees and trees, 'and fruit and fodder.'" He said: "Fodder is what the earth produces that animals and cattle eat, but people do not eat." Umar said to his companions: "You were unable to say what this young man, whose head has not yet matured, said. By God, I see the matter as he said." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: The revelation was completed to the Messenger of God, peace be upon him, while he believed in God and affirmed what came to him. He accepted it with [full] acceptance and bore from it what God made him bear, regardless of people's pleasure or displeasure. Prophethood has heavy burdens and difficulties that only the strong and resolute among the messengers can bear, with God's help and success, because of what they encounter from people and the rejection they face regarding what they brought from God, exalted. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Rabi'a ibn Abi Abd al-Rahman told me, saying: I heard Ibn Munabbih ¹⁵ in the mosque of Mina, and he mentioned the prophet Jonah, peace be upon him, saying: He was a righteous servant, but he had a narrow disposition. When the burdens of prophethood were placed upon him—and it has burdens—when they were placed upon him, he crumbled under them like a young camel crumbles under a heavy load. So he cast them off and fled. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Khadija was the first to believe in God and His Messenger and to affirm what he brought. Through her, God lightened the burden for the Messenger of God, peace be upon him. Whenever he heard something he disliked—rejection or denial—that grieved him, God would relieve him through her. When he returned to her, she would strengthen him, lighten his burden, affirm him, and make people's [opposition] easy for him. May God have mercy on her. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Al-Zuhri narrated to me from Urwa from Aisha, who said: The first thing that began with the Messenger of God, peace be upon him, of prophethood, when God intended to honor him and have mercy on the servants through him, was that he would not see anything but it came like the break of dawn. He remained in that state for as long as God willed. Solitude became beloved to him, and nothing was more beloved to him than being alone. Ahmad narrated to us: Yunus narrated to us from Yunus ibn Amr from Abu Maysara Amr ibn Shurahbil that the Messenger of God, peace be upon him, said to Khadija: "When I am alone, I hear a call, and by God, I fear that this matter [might be from Satan]." She said: "God forbid! God would never do that to you. By God, you fulfill trusts, maintain family ties, and speak truthfully." When Abu Bakr, may God have mercy on him, entered—and the Messenger of God, peace be upon him, was not present—Khadija mentioned his words to him. She said: "O Atiq ¹⁶, go with Muhammad to Waraqa." When the Messenger of God, peace be upon him, entered, Abu Bakr took his hand and said: "Come with us to Waraqa." He said: "Who told you?" He said: "Khadija." So they went to him and told him [the story]. He said: "When I am alone, I hear a call behind me: 'O Muhammad, O Muhammad,' and I flee into the earth." Waraqa said to him: "Do not do that. When it comes to you, stay still until you hear what it says, then come and tell me." When he was alone, it called him: "O Muhammad, say: 'In the name of God, the Most Gracious, the Most Merciful. Praise be to God, Lord of the worlds' until 'nor of those who go astray.' Say: 'There is no god but God.'" So he went to Waraqa and mentioned that to him. Waraqa said to him: "Rejoice, then rejoice. I bear witness that you are the one about whom the son of Mary gave glad tidings, and that you are upon the religion of Moses ¹⁷, and that you are a prophet sent [by God]. You will be commanded to wage jihad after this day of yours. If I live to see that, I will certainly fight alongside you." When Waraqa died, the Messenger of God, peace be upon him, said: "I saw the priest ¹⁸ in Paradise wearing garments of silk, because he believed in me and affirmed me"—meaning Waraqa. Yunus narrated to us from Hisham ibn Urwa from his father, who said: A brother of Waraqa insulted him, and a man attacked Waraqa and reviled him. That reached the Messenger of God, peace be upon him, and he said to his brother: "Do you know that I saw for Waraqa a garden or two gardens?" So the Messenger of God, peace be upon him, forbade reviling him. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Isma'il ibn Abi Hakim, the freed slave of al-Zubayr, narrated to me that he was told by Khadija bint Khuwaylid that she said to the Messenger of God, peace be upon him, in order to reassure him, regarding what God had honored him with of prophethood: "O cousin, can you inform me about this companion of yours who comes to you when he comes?" He said: "Yes." She said: "When he comes, inform me." While the Messenger of God, peace be upon him, was with her one day, Gabriel came. The Messenger of God, peace be upon him, saw him and said: "O Khadija, this is Gabriel; he has come to me." She said: "Do you see him now?" He said: "Yes." She said: "Sit on my left side." He sat. She said: "Do you see him now?" He said: "Yes." She said: "Sit on my right side." He moved and sat. She said: "Do you see him now?" He said: "Yes." She said: "Move and sit in my lap." The Messenger of God, peace be upon him, moved and sat. She said: "Do you see him now?" He said: "Yes." Then she uncovered herself and threw off her head covering while the Messenger of God, peace be upon him, was sitting in her lap. She said: "Do you see him now?" He said: "No." She said: "This is not a devil; this is an angel, O cousin. So be steadfast and rejoice." Then she believed in him and testified that what he brought was the truth. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: I narrated this hadith to Abdullah ibn al-Hasan, and he said: I heard Fatima bint al-Husayn narrate this hadith from Khadija, except that I heard her say: "She brought the Messenger of God, peace be upon him, between herself and her garment, and at that point Gabriel, peace be upon him, left." Yunus narrated to us from Zakariyya ibn Abi Za'ida from Amir al-Sha'bi, who said: The Messenger of God, peace be upon him, was asked: "When were you made a prophet?" He said: "Between the creation of Adam and the breathing of the spirit into him." Yunus narrated to us from Ibrahim ibn Isma'il ibn Mujammi' al-Ansari from a man from Sa'id ibn al-Musayyib, who said: Revelation came down to the Messenger of God, peace be upon him, when he was forty-three years old. He stayed in Mecca for ten years and in Medina for ten years. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Revelation came down to the Messenger of God, peace be upon him, when he was forty years old. He stayed in Mecca for thirteen years and in Medina for ten years. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: The Messenger of God, peace be upon him, was commanded to be patient for God's sake in conveying his message and delivering what he was commanded. Yunus narrated to us from Isa ibn Abdullah al-Tamimi from al-Rabi' ibn Anas from Abu al-Aliya:

So be patient, as were the Messengers of firm resolve ¹⁹ (17): Noah, Hud, and Abraham. So the Messenger of Allah, peace and blessings be upon him, was commanded to be patient as they were patient, and they were three, and the Messenger of Allah, peace and blessings be upon him, was the fourth of them, peace and mercy of Allah be upon them. Noah said: "O my people, if my stay and my reminding you of the signs of Allah has become burdensome to you" (18) to its end, thus he declared separation from them. And Hud said when they said: "We only say that some of our gods have afflicted you with evil." He said: "Indeed, I call Allah to witness, and bear witness that I am free from what you associate [with Allah]" (19), thus he declared separation from them. And Abraham said: "There has already been for you an excellent example in Abraham" (20) to the end of the verse, thus he declared separation from them. And Muhammad said: "Indeed, I have been forbidden to worship those you invoke besides Allah" (21). So the Messenger of Allah, peace and blessings be upon him, stood at the Kaaba and recited it to the polytheists, thus declaring separation from them. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then the revelation ceased from the Prophet, peace and blessings be upon him, for a period, and he became weary of it until it became difficult and saddened him. Then he said to himself, such was the effect on him: "I feared that my companion had abandoned me and bid me farewell." Then Gabriel came with Surah "Ad-Duha" ²⁰, swearing by Him, and He is the One who honored him: "Your Lord has not taken leave of you, nor has He detested [you]" (93:3). He said: "By the morning brightness, and by the night when it covers with darkness" (93:1-2), meaning: "Your Lord has not taken leave of you, nor has He detested [you]" — He has not forsaken you nor abandoned you, and "nor has He detested" means He has not hated you since He loved you. "And the Hereafter is better for you than the first [life]" (93:4), meaning what is with Me of your return to Me is better for you than what I have hastened for you of honor in this world. "And your Lord is going to give you, and you will be satisfied" (93:5) — from victory in this world and reward in the Hereafter. "Did He not find you an orphan and give [you] shelter? And He found you lost and guided [you], and He found you poor and made [you] self-sufficient" (93:6-8) — He informs him of what He initiated for him of His honor in the immediate matter and His favor upon him in his orphanhood ²¹, poverty, and misguidance, and His rescue of him from all that by His mercy. "So as for the orphan, do not oppress [him], and as for the petitioner, do not repel [him]" (93:9-10) — do not be tyrannical, arrogant, foul, or harsh towards the weak among Allah's servants. "And as for the favor of your Lord, report [it]" (93:11) — meaning what has come to you from Allah of His honor and favor, namely prophethood, so report it, mention it, and call to it. He reminds him of what Allah has bestowed upon him and upon the servants of prophethood. Ahmad narrated to us: Yunus narrated to us from Hisham ibn Urwa from his father from Khadija, who said: When the revelation delayed from the Messenger of Allah, peace and blessings be upon him, he became extremely distressed. I said to him, seeing his distress: "Your Lord has surely abandoned you, due to what I see of your distress." Then Allah revealed: "Your Lord has not taken leave of you, nor has He detested [you]." Yunus narrated to us from Umar ibn Dharr from his father from Saeed ibn Jubayr from Ibn Abbas that the Messenger of Allah, peace and blessings be upon him, said to Gabriel: "What prevents you from visiting us more than you do?" Then Allah revealed: "And we do not descend except by the command of your Lord. To Him belongs what is before us" (19:64) up to His saying: "And your Lord is not forgetful" (19:64). Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then Gabriel came to the Messenger of Allah, peace and blessings be upon him, when prayer was made obligatory upon him. He struck the ground with his heel in a corner of the valley, and a spring of water gushed forth. Gabriel, peace be upon him, performed ablution, and Muhammad watched him. He washed his face, rinsed his mouth, sniffed water into his nose, wiped his head and ears, and washed his feet up to the ankles, and sprinkled his private parts. Then he stood and prayed two rak'ahs ²² with four prostrations on his face. Then the Prophet, peace and blessings be upon him, returned, his eyes comforted and his soul pleased, having received what he loved from Allah. He took Khadija by the hand until they came to the spring. He performed ablution as Gabriel had done, then he prayed two rak'ahs and four prostrations, he and Khadija. Then he and Khadija used to pray in secret. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Salih ibn Kaysan narrated to me from Urwa ibn al-Zubayr from Aisha that when prayer was first made obligatory, it was two rak'ahs, then it was completed to four, and it was confirmed for the traveler. He said: I narrated that to Umar ibn Abd al-Aziz, and he said to Urwa: "You narrated to me that Aisha used to pray four rak'ahs while traveling." So Urwa came, and I said to myself: "This cannot be from me." So I asked him about the hadith, and he narrated it. Umar said: "I do not know what these hadiths of yours are!" Then he turned his hip, got down from his bed, and entered. Yunus narrated to us from Hisham ibn Urwa from his father from Aisha that she said: When prayer was first made obligatory, it was two rak'ahs. So it was confirmed for the traveler and completed to four for the resident. Yunus narrated to us from Salim, the freed slave of Abu al-Muhajir, who said: I heard Maymun ibn Mihran say: The first prayer was two by two by two, then the Messenger of Allah, peace and blessings be upon him, prayed four, so it became a sunna, and the two rak'ahs were confirmed for the traveler, and it is complete. [The Islam of Ali ibn Abi Talib, may Allah be pleased with him] Ahmad narrated to us: Yunus narrated to me from Ibn Ishaq, who said: Then Ali ibn Abi Talib came after two days and found them praying. Ali said: "What is this, O Muhammad?" The Prophet, peace and blessings be upon him, said: "The religion of Allah, which He has chosen for Himself and sent His messengers with. I call you to Allah alone, to worship Him, and to disbelieve in al-Lat and al-Uzza." Ali said: "This is something I have not heard before today. I will not decide anything until I inform Abu Talib." The Messenger of Allah, peace and blessings be upon him, disliked that his secret be disclosed before his matter became public, so he said: "O Ali, if you do not accept Islam, then conceal [this]." Ali stayed that night, then Allah placed Islam in Ali's heart. He went early to the Messenger of Allah, peace and blessings be upon him, until he came to him and said: "What did you offer me, O Muhammad?" The Messenger of Allah, peace and blessings be upon him, said: "Bear witness that there is no god but Allah alone, with no partner, and disbelieve in al-Lat and al-Uzza, and disavow the idols." So Ali did that and accepted Islam. Ali continued to come to him in fear of Abu Talib, and Ali concealed his Islam and did not reveal it. And Zayd ibn Haritha accepted Islam. He continued for nearly a month visiting the Messenger of Allah, peace and blessings be upon him. Among the blessings Allah bestowed upon Ali was that he was under the care of the Messenger of Allah, peace and blessings be upon him, before Islam. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Abdullah ibn Abi Najih narrated to me — he thought from Mujahid — who said: Ali ibn Abi Talib accepted Islam when he was ten years old. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Yahya ibn Abi al-Ash'ath al-Kindi — from the people of Kufa — narrated to me, saying: Ismail ibn Iyas ibn Afif narrated to me from his father from his grandfather Afif, who said: I was a merchant. I came during the days of Mina, during the Hajj season. Al-Abbas ibn Abd al-Muttalib was a merchant, so I came to him to buy and sell from him. He said: While we were there, a man came out of a tent and prayed facing the Kaaba. Then a woman came out and stood praying with him, and a boy came out and stood praying with him. I said: "O Abbas, what is this religion? This is a religion we do not know." Al-Abbas said: "This is Muhammad ibn Abdullah, who claims that Allah has sent him and that the treasures of Kisra and Caesar will be opened for him. This is his wife Khadija bint Khuwaylid, who has believed in him, and this boy is his cousin Ali ibn Abi Talib, who has believed in him." Afif said: "Would that I had believed that day and been a second [to them]." Yunus narrated to us from Yusuf ibn Suhayb from Abdullah ibn Buraida, who said: The first man to accept Islam was Ali ibn Abi Talib, then the three: Abu Dharr, Buraida, and a cousin of Abu Dharr. [The Islam of Abu Bakr al-Siddiq, may Allah be pleased with him] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then Abu Bakr met the Messenger of Allah, peace and blessings be upon him, and said: "Is what Quraysh say true, O Muhammad, that you have abandoned our gods, called our intellects foolish, and declared our forefathers disbelievers?" The Messenger of Allah, peace and blessings be upon him, said: "O Abu Bakr, I am the Messenger of Allah and His Prophet. He has sent me to convey His message and to call you to Allah in truth. By Allah, it is the truth. I call you to Allah alone, with no partner, and that none be worshipped besides Him, and that loyalty is for obedience to Him and the people of His obedience." And he recited the Quran to him. He did not flee or deny, so he accepted Islam, disbelieved in idols, abandoned the rivals, and affirmed the truth of Islam. Abu Bakr returned as a believer and a confirmer. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Muhammad ibn Abd al-Rahman ibn Abdullah ibn al-Husayn al-Tamimi narrated to me that the Messenger of Allah, peace and blessings be upon him, said: "I never called anyone to Islam except that he had hesitation, delay, and consideration, except Abu Bakr. He did not hesitate when I mentioned it to him, nor did he waver." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: So Abu Bakr began his affair, declared his Islam, and called the people. Ali and Zayd ibn Haritha ²³ declared their Islam, and that became great in the eyes of Quraysh. The first to follow the Messenger of Allah, peace and blessings be upon him, was Khadija bint Khuwaylid, his wife. Then the first male to believe in him was Ali, who was then ten years old. Then Zayd ibn Haritha. Then Abu Bakr al-Siddiq, may Allah be pleased with them all. When Abu Bakr accepted Islam and declared it, and called to Allah and His Messenger, and Abu Bakr was a man who was sociable with his people, beloved ²⁴, easy-going, the most knowledgeable of Quraysh about Quraysh, the most knowledgeable of Quraysh about what good or evil was among them, and he was a merchant, possessing good character and kindness. The men of his people used to come to him and befriend him for many reasons: his knowledge, his trade, and his good company. So he began to call to Islam those he trusted from his people who visited him and sat with him. Those who accepted Islam at his hands, as far as I have heard, were: al-Zubayr ibn al-Awwam, Uthman ibn Affan, Talha ibn Ubaydullah, Sa'd ibn Abi Waqqas, and Abd al-Rahman ibn Awf. With them was Abu Bakr. They went until they came to the Messenger of Allah, peace and blessings be upon him. He presented Islam to them, recited the Quran to them, informed them of the truth of Islam and what Allah had promised them of honor. So they believed and became affirmers of the truth of Islam. These were the eight individuals who preceded in Islam, prayed, believed the Messenger of Allah, peace and blessings be upon him, and believed in what came from Allah Almighty. [The Islam of Abu Dharr, may Allah be pleased with him]

Narrated Yunus from Yusuf ibn Suhayb from Abdullah ibn Buraydah: Abu Dharr and Buraydah, along with a cousin of Abu Dharr, set out seeking the Messenger of Allah, may Allah bless him and grant him peace, while he was in the mountain concealing himself in a part of Mecca. They came to him while he was asleep in the mountain, covered with his garment, his feet exposed ²⁵. The Messenger of Allah, may Allah bless him and grant him peace, had the most beautiful feet of all people. Abu Dharr said, 'If there is a prophet in this land, it is this sleeping man.' So they walked until they stood over him. Abu Dharr had a staff on which he leaned. Abu Dharr said, 'O sleeping man!' The Messenger of Allah, may Allah bless him and grant him peace, was asleep, so he did not answer him. Then Abu Dharr called out, 'O sleeping man!' but he did not answer. Then Abu Dharr repeated, 'O sleeping man!' and poked ²⁶ the sole of the Messenger of Allah's foot with his staff ²⁷. The Messenger of Allah, may Allah bless him and grant him peace, woke up and sat up. Abu Dharr said to him, 'O Muhammad, we have come to hear what you say and to what you call.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'I say: There is no god but Allah, and I am the Messenger of Allah.' So Abu Dharr and his two companions believed in him. Ali, may Allah be pleased with him, was on an errand for the Messenger of Allah, may Allah bless him and grant him peace, which he had sent him on. Narrated Yunus from Ja'far ibn Hayyan from al-Hasan: The Messenger of Allah, may Allah bless him and grant him peace, said, 'You complete seventy nations; you are the best of them and the most honored by Allah.' Narrated Ahmad: Narrated Yunus from Ibn Ishaq: He said, 'Muhammad ibn Thabit ibn Sharhabil narrated to me from Umm al-Darda' who said, 'I said to Ka'b al-Ahbar ²⁸, 'How do you find the description of the Messenger of Allah, may Allah bless him and grant him peace, in the Torah?' He said, 'We find him as Muhammad, the Messenger of Allah, his name is al-Mutawakkil ²⁹; he is not harsh nor coarse, nor a noisy one in the markets. He is given the keys so that Allah may make blind eyes see, deaf ears hear ³⁰, and crooked tongues straighten, until they testify that there is no god but Allah alone, with no partner. He helps the oppressed and prevents (harm) from them.' Narrated Yunus from Abd al-Rahman ibn Abdullah from Amr ibn Murrah from Abu Ubaydah from Abu Musa: He said, 'The Messenger of Allah, may Allah bless him and grant him peace, named for us his names, some of which we memorized. He said, 'I am Muhammad, Ahmad, al-Muqaffa ³¹, al-Hashir ³², the Prophet of Repentance and the Prophet of Mercy ³³.' Narrated Yunus from Yunus ibn Amr from al-Aizar ibn Hurayth from Aisha, may Allah be pleased with her: She said, 'The Messenger of Allah, may Allah bless him and grant him peace, is written in the Gospel: not harsh, nor coarse, nor a noisy one in the markets, nor does he repay evil with evil, but he pardons and forgives.' Narrated Yunus from Abd al-Rahman ibn Abdullah from Ziyad, the freed slave of Mus'ab, from al-Hasan: He said, 'The Messenger of Allah, may Allah bless him and grant him peace, said, 'Sixty-nine nations have passed, and you complete seventy nations; you are the best of them and the most honored by Allah.' Narrated Ahmad: Narrated Yunus from Ibn Ishaq: He said, 'Al-Zuhri informed me from Muhammad ibn Jubayr ibn Mut'im from his father: He said, 'I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I have five names: I am Muhammad, Ahmad, I am al-Mahi ³⁴ by whom Allah erases disbelief, I am al-Aqib ³⁵, and I am al-Hashir ³⁶ who gathers people at my feet.' [The Islam of the Emigrants, may Allah be pleased with them] Narrated Ahmad: Narrated Yunus from Ibn Ishaq: He said, 'Then Abu Ubaydah ibn al-Harith, Abu Salamah ibn Abd al-Asad, Abdullah ibn al-Arqam al-Makhzumi, and Uthman ibn Maz'un went to the Messenger of Allah, may Allah bless him and grant him peace. He presented Islam to them and recited the Quran to them, so they embraced Islam and testified that he was upon guidance and light. Then people from the Arab tribes embraced Islam, among them: Sa'id ibn Zayd ibn Amr ibn Nufayl, brother of Banu Adi ibn Ka'b, and his wife Fatimah bint al-Khattab ibn Nufayl ibn Abd al-Uzza, sister of Umar ibn al-Khattab; Asma bint Abi Bakr; Aisha bint Abi Bakr, who was young; Qudamah ibn Maz'un; Abdullah ibn Maz'un, both from Jumah; Khabbab ibn al-Aratt, an ally of Banu Zuhrah; Umayr ibn Abi Waqqas al-Zuhri ³⁷; Abdullah ibn Mas'ud, an ally of Banu Zuhrah; Mas'ud ibn al-Qari; Sulayt ibn Amr, brother of Banu Amir ibn Lu'ayy; Ayyash ibn Abi Rabi'ah al-Makhzumi and his wife Asma bint Salamah ibn Mukhramah al-Tamimi; Khunays ibn Hudhafah al-Sahmi; Amir ibn Rabi'ah, an ally of Banu Adi ibn Ka'b; Abdullah ibn Jahsh al-Asadi; Abu Ahmad ibn Jahsh; Ja'far ibn Abi Talib and his wife Asma bint Umays; Hatib ibn al-Harith al-Jumahi and his wife Asma bint al-Muhallal, sister of Banu Amir ibn Lu'ayy; al-Khattab ibn al-Harith and his wife Fukayhah bint Yasar; Ma'mar ibn al-Harith ibn Ma'mar al-Jumahi; al-Sa'ib ibn Uthman ibn Maz'un; al-Muttalib ibn Azhar ibn Abd Awf al-Zuhri and his wife Ramlah bint Abi Awf ibn Subayr ibn Sa'd ibn Sahm; al-Nahham, whose name is Nu'aym ibn Asad, brother of Banu Adi ibn Ka'b; Amir ibn Fuhayrah, freed slave of Abu Bakr al-Siddiq; Khalid ibn Sa'id ibn al-As and his wife Aminah bint Khalaf ibn As'ad ibn Amir ibn Bayadah from Khuza'ah; Hatib ibn Amr ibn Abd Shams, brother of Banu Amir ibn Lu'ayy; Abu Hudhayfah ibn Utbah ibn Rabi'ah; Waqid ibn Fayid ibn Abdullah ibn Aziz ibn Tha'labah al-Tamimi, an ally of Banu Adi ibn Ka'b; Khalid ibn al-Bukayr; Amir ibn al-Bukayr; Aqil ibn al-Bukayr; Iyas ibn al-Bukayr ibn Abdullah ibn Nashib from Banu Sa'd ibn Layth, allies of Banu Adi ibn Ka'b; Ammar ibn Yasir, an ally of Banu Makhzum; Suhayb ibn Sinan, an ally of Banu Tamim. Then people entered Islam in groups, men and women, until the mention of Islam spread and was talked about. When these individuals embraced Islam and their affair became public in Mecca, Quraysh became enraged and angered by it. Envy and hostility towards the Messenger of Allah, may Allah bless him and grant him peace, appeared among them. Men from them stood up against him, initiating enmity and seeking contention with him. Among them were: Abu Jahl ibn Hisham and his companions; Abu Lahab; Ubayd ibn Abd Yaghuth; Amr ibn al-Talatilah; al-Walid ibn al-Mughirah; al-As ibn Wa'il; Umayyah ibn Khalaf; Ubayy ibn Khalaf, who struck the face of the Messenger of Allah, may Allah bless him and grant him peace, in Mecca; Abu Qays ibn al-Fakah ibn al-Mughirah; Abu Qays ibn al-Aslat; al-Hudayn or al-Hudayr ibn al-Harith ibn Sa'id ibn al-Hajjaj, who is Zuhayr ibn Abi Umayyah ibn al-Mughirah; al-Sa'ib ibn Sayfi ibn A'idh; al-Aswad ibn Abd al-Asad; al-As ibn Sa'id; Utbah ibn Rabi'ah; Shaybah ibn Rabi'ah; Abu Sufyan ibn Harb; Abu al-As ibn Hisham; Uqbah ibn Abi Mu'ayt; Abu al-Aswad al-Hudhali, whom Arwa ³⁸ butted and he fell and was cut to pieces; al-Hakam ibn Abi al-As; Adi ibn Jabr al-Thaqafi; Zam'ah ibn al-Aswad. Those who harmed him were: Abu Lahab, Uqbah ibn Abi Mu'ayt, al-Hakam ibn Abi al-As, Adi ibn Jabr al-Thaqafi, and another man. His saying, Exalted is He: 'And warn your closest kindred' ^{39 40} Narrated Ahmad: Narrated Yunus from Ibn Ishaq: He said, 'The one who took the lead in enmity towards the Messenger of Allah, may Allah bless him and grant him peace, and around whom they gathered for that purpose, was Abu Jahl, out of envy and transgression, because of the honor Allah had bestowed upon His Messenger, may Allah bless him and grant him peace. Then Allah, Exalted is He, commanded His Messenger, may Allah bless him and grant him peace, to proclaim openly what he had brought, to call people to His command, and to invite to Allah, the Exalted. He had sometimes concealed things and kept them secret until he was commanded to make them manifest. So he remained for years after his mission, then Allah, Exalted is He, said: 'So proclaim what you are commanded and turn away from the polytheists' ⁴¹. And He said: 'And warn your closest kindred. And lower your wing to those who follow you of the believers. And say, 'Indeed I am a clear warner'' ⁴². Narrated Ahmad: Narrated Yunus from Ibn Ishaq: He said, 'Someone who heard Abdullah ibn al-Harith ibn Nawfal, and he asked me to conceal his name, narrated to me from Ibn Abbas from Ali ibn Abi Talib, may Allah be pleased with him, who said: 'When this verse was revealed to the Messenger of Allah, may Allah bless him and grant him peace: 'And warn your closest kindred. And lower your wing to those who follow you of the believers' ⁴³, the Messenger of Allah, may Allah bless him and grant him peace, said, 'I knew that if I initiated this with my people, I would see from them what I dislike, so I remained silent about it.' Then Gabriel came to me and said, 'O Muhammad, if you do not do what your Lord commands you, your Lord will punish you.' Ali said: So the Messenger of Allah, may Allah bless him and grant him peace, called me and said, 'O Ali, Allah has commanded me to warn my closest kindred. I knew that if I initiated this with them, I would see from them what I dislike, so I remained silent about it until Gabriel came to me and said, 'O Muhammad, if you do not do what you are commanded, your Lord will punish you.' So prepare for us, O Ali, a leg of sheep with a sa' ⁴⁴ of food, and prepare a bowl of milk for us. Then gather the sons of Abd al-Muttalib.' So I did, and they gathered for him. At that time they were forty men, not less, including his uncles: Abu Talib, Hamzah, al-Abbas, and Abu Lahab, the wicked disbeliever. I brought that large dish to them. The Messenger of Allah, may Allah bless him and grant him peace, took a piece of meat from it, split it with his teeth, then threw it into the sides of the dish, then said, 'Eat in the name of Allah.' So the people ate until they were full, and nothing was seen except the marks of their fingers. By Allah, each man among them would eat the like of it. Then the Messenger of Allah, may Allah bless him and grant him peace, said, 'Give them drink, O Ali.' So I brought that cup, and they drank until they were all satisfied. By Allah, each man among them would drink the like of it. When the Messenger of Allah, may Allah bless him and grant him peace, wanted to speak to them, Abu Lahab preceded him in speech and said, 'Confound you ⁴⁵! Your companion has bewitched you!' So they dispersed, and the Messenger of Allah, may Allah bless him and grant him peace, did not speak to them. The next day, the Messenger of Allah, may Allah bless him and grant him peace, said, 'O Ali, prepare for us the like of what you prepared for us yesterday of food and drink, for this man has preceded me in what you heard before I could speak to the people.' So I did, then I gathered them for him. The Messenger of Allah, may Allah bless him and grant him peace, did as he had done the day before: they ate until they were full, then I gave them drink, and they drank from that cup until they were satisfied. By Allah, each man among them would eat the like of it and drink the like of it. Then the Messenger of Allah, may Allah bless him and grant him peace, said, 'O sons of Abd al-Muttalib, by Allah, I do not know of any young man among the Arabs who has brought his people better than what I have brought you. I have brought you the matter of this world and the Hereafter.' [The Form of Revelation's Descent upon the Prophet] Narrated Yunus from Hisham ibn Urwah from his father from Aisha, may Allah be pleased with her: She said, 'Al-Harith ibn Hisham asked the Messenger of Allah, may Allah bless him and grant him peace, 'How does revelation come down to you?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Sometimes the angel comes to me in the likeness of the ringing of a bell, and that is the hardest ⁴⁶ upon me; then it leaves me, and I have understood it. And sometimes the angel appears to me in the form of a man and speaks to me, and I understand what he says.' Narrated Yunus from Abbad ibn Mansur from Ikrimah from Ibn Abbas: He said, 'When revelation came down upon the Messenger of Allah, may Allah bless him and grant him peace, it was heavy upon him, his skin would become taut, and people would refrain from speaking to him.' Narrated Yunus from Umar ibn Dharr from Mujahid: He said, 'When the Quran was revealed to the Messenger of Allah, may Allah bless him and grant him peace, he would recite it to the men, then to the women.'

Nā Yūnus from Abū Ma‘shar from Sa‘īd al-Maqburī from Abū Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said: “O sons of ‘Abd al-Muṭṭalib, O Fāṭima daughter of Muḥammad, O Ṣafiyya aunt of the Messenger of Allah, ransom yourselves from Allah; I cannot avail you anything against Allah. Ask me of my wealth whatever you wish, and know that the first to come ⁴⁷ on the Day of Resurrection are the God-fearing. If you are on the Day of Resurrection with your relatives, then that is well. But as for me, people will come with [their] deeds, and you will come with the world, carrying it on your necks, and I will turn my face away from you. You will say, ‘O Muḥammad,’ and I will say thus—and he turned his face away. Then you will say, ‘O Muḥammad,’ and I will say thus—and he turned his face to the other side.” Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: The Companions of the Messenger of Allah, may Allah bless him and grant him peace, when they prayed, they would go to the mountain passes and conceal their prayers from their people. While Sa‘d ibn Abī Waqqāṣ was with a group of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, in one of the mountain passes of Mecca, a group of polytheists came upon them while they were praying. They denounced them and criticized what they were doing until they fought them and they clashed. Sa‘d ibn Abī Waqqāṣ struck a man from the polytheists with the jawbone of a camel and split his head, and that was the first blood shed in Islam. When Quraysh saw that the Messenger of Allah, may Allah bless him and grant him peace, did not blame them for anything they disapproved of regarding his separation from them and his criticism of their gods, and they saw that his uncle Abū Ṭālib had become protective of him and stood in his defense and did not surrender him to them, some nobles of Quraysh went to Abū Ṭālib. Among them were ‘Utba ibn Rabī‘a, Shayba, Abū Sufyān, Abū al-Bakhtarī, al-Aswad ibn al-Muṭṭalib, al-Walīd ibn al-Mughīra, Abū Jahl, al-‘Āṣ ibn Wā’il, Munabbih and Nabīh, the sons of al-Ḥajjāj, or whoever went among them. They said: “O Abū Ṭālib, your nephew has insulted our gods, criticized our religion, called our minds foolish, and declared our forefathers misguided. Either you restrain him from us, or you leave us alone with him so that we may deal with him, for you are upon the same [religion] as we are, in opposition to him.” Abū Ṭālib spoke gently to them and gave a gracious reply, so they left him. The Messenger of Allah, may Allah bless him and grant him peace, continued as he was, manifesting the religion of Allah and calling to it. Then Quraysh conspired among themselves against those of their tribes who were Companions of the Messenger of Allah, may Allah bless him and grant him peace, who had embraced Islam. Each tribe attacked the Muslims among them, torturing them and trying to turn them from their religion. Allah protected His Messenger from them through his uncle Abū Ṭālib. When Abū Ṭālib saw Quraysh doing what they did to Banū Hāshim and Banū al-Muṭṭalib, he called them to what he was upon of protecting the Messenger of Allah, may Allah bless him and grant him peace, and standing in his defense. They gathered with him and stood with him and responded to his call to defend the Messenger of Allah, may Allah bless him and grant him peace, except for Abū Lahab, who incited Banū Hāshim. Banū al-Muṭṭalib were called Hāshim when invoked due to the alliance between Banū Hāshim and Banū al-Muṭṭalib apart from Banū ‘Abd Manāf. He said: “Until when shall we be in trial, O Hāshim, while the people are in a gathering? They call for horses upon a neck ⁴⁸ from us in fear and in isolation, like the black plain upon which their swift ones rise in a rushing desert. Upon them are the spears ⁴⁹ on their flock, like the drinking waterfowl ⁵⁰. O people, defend your multitudes with every generous one on a path ⁵¹. War has been witnessed among youths at the battle in the dust of the battlefield.” When Banū Hāshim and Banū al-Muṭṭalib gathered with him and he saw that he was protected by them and that Quraysh would not oppose him with them, Abū Ṭālib declared ⁵² enmity to his people and set up war ⁵³ against them. He said: “We have protected the Messenger, the Messenger of the King, with white [swords] that glitter like the flash of lightning, with striking with a sword ⁵⁴ against the fire, fearing the sudden attacks like the young ostrich ⁵⁵. I defend and protect the Messenger of the King with the protection of a guardian ⁵⁶ compassionate over him. I do not creep to his enemies like the creeping of young camels ⁵⁷ fearing the stallion ⁵⁸, but I roar at them loftily, as a lion roars in a narrow thicket.” When Abū Ṭālib saw from his people what pleased him of their earnestness with him and their protectiveness over him, he began to praise them and mention their ancient [virtues] and mention the virtue of the Messenger of Allah, may Allah bless him and grant him peace, among them and his status with them, so that their resolve for him would strengthen and they would be protective with him over their affair. Abū Ṭālib said: “If Quraysh gather one day for boasting, then ‘Abd Manāf is their core and their essence. And if the nobles of ‘Abd Manāf are examined, then in Hāshim are their nobles and their ancient ones. And if they boast one day, then Muḥammad is the chosen one from their core and their noble. Quraysh, both their worthless and their valuable, conspired against us, but they did not succeed and their minds became foolish. We have never accepted injustice; when they turn the sides of their cheeks, we straighten them. And we protect its sanctuary every day of battle, and we strike at its stones those who seek it ⁵⁹.” Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Then Abū Ṭālib turned to Abū Lahab when his people prevailed over him and he set up enmity to the Messenger of Allah, may Allah bless him and grant him peace, along with those who set up against him. Abū Lahab was [the son] of al-Khuzā‘iyya, while Abū Ṭālib, ‘Abd Allāh the father of the Messenger of Allah, and al-Zubayr were [the sons] of Fāṭima bint ‘Amr ibn ‘Ā’idh ibn ‘Imrān ibn Makhzūm. Abū Ṭālib reproached him with a mother called Ismāḥīj and spoke harshly to him: “One who displays himself to the people, informing them of my excuse—but I have not come with an excuse. So take so-and-so and her son as a substitute for the noble ones of equal rank and marriage. And listen to some true tales that are as hard as rocks. We are the sons of Umm al-Zubayr and her stallion; she bore us for goodness and purity. So you have been deprived of a companion and supporter and a brother in prosperity and adversity.” He said: When Abū Ṭālib persisted in his course of opposing his people regarding what the Messenger of Allah, may Allah bless him and grant him peace, wanted, and Quraysh united in hostility and opposition to him, Abū Ṭālib said concerning that: “We have not committed any great [offense] against Quraysh, except that we have protected the best of those who tread the earth: a sheltering one ⁶⁰ against calamities, generous, whose nature is not base nor sharp. O our two brothers, ‘Abd Shams and Nawfal, beware of kindling war between us. And if after love and intimacy you become allied bands ⁶¹, all of you complaining of misfortune, do you not know what happened in the war of Dāḥis and the clan of Abū Yaksūm when it filled the valley? By Allah, if not for Allah, there is no god but Him, you would not possess for us a path ⁶².” [Al-Walīd ibn al-Mughīra and what was revealed concerning him] Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Muḥammad ibn Abī Muḥammad narrated to me from Sa‘īd ibn Jubayr, or ‘Ikrima, from Ibn ‘Abbās that al-Walīd ibn al-Mughīra gathered a group of Quraysh to him—he was an elder among them—and the season [of pilgrimage] had come. He said: “O people, the season has come, and the delegations of the Arabs will come to you ⁶³. They have heard about this affair of your companion. So agree on a single opinion about him, and do not differ, lest some of you belie others and the statement of some of you be rejected.” They said: “You, O Abū ‘Abd Shams, speak and give us an opinion to adopt.” He said: “Rather you; say [something] and I will listen.” They said: “We say: a soothsayer.” He said: “He is not a soothsayer. I have seen soothsayers, and he is not like the murmuring and rhyming of a soothsayer.” They said: “We say: a madman.” He said: “He is not a madman. We have seen madness and recognized it; he does not have its choking, agitation, or whispering.” They said: “We say: a poet.” He said: “He is not a poet. We know poetry in its rajaz ⁶⁴ and its qarīḍ ⁶⁵, its concise and its extended; it is not poetry.” They said: “Then we say: a sorcerer.” He said: “He is not a sorcerer. We have seen sorcerers and their sorcery; he does not have their blowing or knotting.” They said: “Then what do we say, O Abū ‘Abd Shams?” He said: “By Allah, his speech has sweetness, its root is abundant, and its branches are fruitful. You will not say anything of this without it being known as false. The closest statement is for you to say: a sorcerer. So say: a sorcerer who separates a man from his father, a man from his brother, a man from his wife, and a man from his clan. Thus you will disperse [people] from him.” So they began to sit and ask people when they came to the season; they did not pass anyone without warning him against him and mentioning his affair. Then Allah revealed concerning al-Walīd ibn al-Mughīra and that statement of his: “Leave Me with whom I created alone ⁶⁶” up to His words: “I will cast him into Saqar ⁶⁷.” And Allah, Mighty and Majestic, revealed concerning the group who were with him, classifying ⁶⁸ for him the statements about the Messenger of Allah, may Allah bless him and grant him peace, and what he brought from Allah Almighty: “Those who made the Qur’an into portions ⁶⁹”—that is, categories—“So by your Lord, We will surely question them all ⁷⁰”—those are the group who said that to the Messenger of Allah, may Allah bless him and grant him peace, to whomever they met among the people. The Arabs left that season with the affair of the Messenger of Allah, may Allah bless him and grant him peace, and his mention spread throughout all the lands of the Arabs. Nā Yūnus from Abū Ma‘shar from Muḥammad ibn Qays concerning His words: “And they said, ‘Our hearts are in covers ⁷¹’”: He said: Quraysh said to the Messenger of Allah, may Allah bless him and grant him peace: “What you say is true, but by Allah, our hearts are in covers from it, so we do not understand it; and in our ears is deafness, so we do not hear it; and between us and you is a veil, so we do not know what you say.” Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Then when Quraysh knew that Abū Ṭālib refused to abandon the Messenger of Allah, may Allah bless him and grant him peace, and to surrender him, and that he was united in separating from them in that and in hostility, they went to him, and with them was ‘Umāra ibn al-Walīd ibn al-Mughīra. They said to him, according to what has reached us: “O Abū Ṭālib, we have brought you the youth of Quraysh, ‘Umāra ibn al-Walīd, in beauty, youth, and strength. He is for you: his support and his intellect. Take him as a son, with no dispute over him, and leave us alone with this nephew of yours ⁷² who has separated from your religion and the religion of your forefathers, divided the unity of his people, and called their minds foolish. He is just a man like [any] man, so that we may kill him. That is more unifying for the clan and better in the consequences of affairs.” Abū Ṭālib said to them: “By Allah, you have not been fair to me. You give me your son so that I may raise him for you, and I give you my nephew so that you may kill him ⁷³? This, by Allah, will never be. Do you not know that when a she-camel loses her young, she does not yearn for another?” Al-Muṭ‘im ibn ‘Adī ibn Nawfal ibn ‘Abd Manāf said to him: “Your people have been fair to you, O Abū Ṭālib, but I see that you do not intend to accept that from them.” Abū Ṭālib said to al-Muṭ‘im ibn ‘Adī: “By Allah, they have not been fair to me, but you have resolved to abandon me and to support the people against me. So do as you wish,” or as Abū Ṭālib said. So the matter became serious ⁷⁴ at that point, and they gathered ⁷⁵ for war, and the people called out, and they declared ⁷⁶ against each other. Abū Ṭālib said at that—and he alluded to al-Muṭ‘im and included those of Banū ‘Abd Manāf who abandoned him and those of the tribes of Quraysh who opposed him, and mentioned what they asked of him and how far their affair was from [his acceptance]: “Oh, would that my share of your protection were a young camel ⁷⁷ that urinates on its legs, its urine drops, from the weak ones ⁷⁸, a braying one ⁷⁹ with much braying; when it climbs the high ground ⁸⁰, you would think it a [wild] goat. I see my two brothers from our father and mother, when asked, they say, ‘The matter is for others.’ They have the matter, but they dissemble, as rocks dissemble ⁸¹ from the top of Dhū al-Falaq. They both incited the people against their two brothers, while their hands have become empty of them. I single out especially ‘Abd Shams and Nawfal; they cast us away as one casts away ⁸² a hot coal. So I swear that no neighbor of theirs will cease to be hostile to us as long as there remains among our progeny a single nail ⁸³.”

They associated in glory one whom I consider not... among people, unless his mention is sprinkled. A boy whose father was a slave to our grandfather... to a blue-eyed woman, the sea surged with her. And Taym, Makhzum, and Zuhra among them... and they were our allies when victory was sought. Their dreams and minds have become foolish... and they were like a young camel whose mother was pressed by a young camel. Chapter: What the Companions of the Messenger of God, may God bless him and grant him peace, suffered of trials and hardship. Then Quraysh went to Abu Talib another time and spoke to him, saying: "O Abu Talib, we are not, even though you hold a position among us due to your age, honor, and status, going to leave your nephew alone until we destroy him or he refrains from what he has manifested among us: reviling our gods, insulting our forefathers, and criticizing our religion. If you wish, gather for war against us; if you wish, leave us. We have excused ourselves to you and sought to be free from your war and enmity. Everything we think might be a way out, consider your affair, then give us your decision." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Ya'qub ibn 'Utba ibn al-Mughira ibn al-Akhnas narrated to me that he was told that when Quraysh said this to Abu Talib, he sent for the Messenger of God, may God bless him and grant him peace, and said to him: "O son of my brother, your people have come to me and said such-and-such, as they said to him, and they have harmed me before. Spare me and yourself, and do not burden me with what I cannot bear, neither I nor you. Refrain from your people regarding what they dislike of your speech that has divided us and them." The Messenger of God, may God bless him and grant him peace, thought that his uncle had changed his mind about him, that he would abandon him and surrender him, and that he was too weak to support him and stand with him. So the Messenger of God, may God bless him and grant him peace, said: "O uncle, if they placed the sun in my right hand and the moon in my left, I would not abandon this matter until God makes it prevail or I perish in seeking it." Then the Messenger of God, may God bless him and grant him peace, became tearful and wept. When he turned away, Abu Talib said to him—when he saw what had befallen the Messenger of God, may God bless him and grant him peace—: "Come back, O son of my brother." So he came back to him, and he said: "Proceed with your affair and do what you wish, for by God, I will never surrender you to anything." Yunus narrated to us from Talha ibn Yahya ibn Talha ibn 'Ubayd Allah from Musa ibn Talha, who said: 'Uqayl ibn Abi Talib informed me, saying: Quraysh came to Abu Talib and said: "Your nephew has harmed us in our assembly and our mosque, so forbid him from us." He said: "O 'Uqayl, go and bring Muhammad—may God bless him and grant him peace—to me." So I went to him and brought him out from a khays ⁸⁴, meaning a small house. He brought him at noon in intense heat, and he sought shade, walking in it due to the severe heat of the ground ⁸⁵. When he came to them, Abu Talib said: "Your cousins claim that you harm them in their assembly and their mosque, so refrain from harming them." The Messenger of God, may God bless him and grant him peace, looked up to the sky and said: "Do you see this sun?" They said: "Yes." He said: "I am no more able to abandon that than you are to kindle a flame from it." Abu Talib said: "By God, my nephew has not lied to us, so go back." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: Then Abu Talib composed poetry when he resolved to support the Messenger of God, may God bless him and grant him peace, and defend him despite the enmity of his people and their separation from him: By God, they will not reach him with their multitude... until I am buried in the earth, entombed. Proceed with your command, no harm upon you... and rejoice, and let eyes be cooled by that. You called me, and I knew you were sincere... you spoke truth, and you were ever trustworthy. You presented a religion that I knew to be... among the best religions of mankind, a religion. Were it not for blame or fear of shame... you would have found me generous and clear for that. When Quraysh said: "He has made our dreams foolish, criticized our religion, and insulted our forefathers. By God, we will never accept this," and Abu Talib stood up for the Messenger of God, may God bless him and grant him peace, who was the most beloved of people to him, he girded himself for his affair and called his people. He composed a poem in which he sought refuge from them and began with them at the end: When I saw the people, no friendship among them... and they have cut all bonds and ties, And they have openly shown us enmity and harm... and have obeyed the command of the departing enemy, And they have allied with a people suspicious of us... they give vent to anger behind us with fingers, I endured them with a generous yellow ⁸⁶... and a white sword from the swords of the chiefs. And I brought my clan and family to the House... and I held onto its curtains with the ties. Devoted together, facing its direction... where every generous one fulfills his oath, And where the Ash'aris dismount their mounts... at the confluence of torrents between giver and receiver. [Account of the boycott document.] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: When the Messenger of God, may God bless him and grant him peace, persisted in what he was sent with, and Banu Hashim and Banu al-Muttalib stood up for him, refusing to surrender him, even though they disagreed with him as their people did, except that they were too proud to be humiliated and to surrender their brother to those who had separated from him among his people. When Banu Hashim and Banu al-Muttalib did that, and Quraysh realized that there was no way to Muhammad, may God bless him and grant him peace, while they were with him, they agreed to write among themselves against Banu Hashim and Banu al-Muttalib: not to marry them nor give them in marriage, not to buy from them nor sell to them. So they wrote a document to that effect, and 'Ikrima ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar wrote in the document, and they hung it in the Ka'ba. Then they attacked those who had embraced Islam, bound them, harmed them, and the trial became severe upon them, and the tribulation was great among them, and they were shaken with a mighty shaking. So Abu Lahab, the enemy of God, came out to support Quraysh against them, saying: "I have supported al-Lat and al-'Uzza, O company of Quraysh!" Then God, Mighty and Majestic, revealed: "Perish the hands of Abu Lahab" to its end. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Safiyya bint 'Abd al-Muttalib said: Oh, would someone inform Quraysh from me... what is the matter with us regarding authority and command? We have the precedence, as you know... and no fire of treachery is kindled for us. Generous in giving when we bestow... and generous when generosity is sought. And all virtues are in us... and some matters are deficiency and shame. So by the chargers ⁸⁷ on the morning of assembly... with their hands when dust rises, We will surely endure for God's command until... our Lord makes clear where the decision lies. And Abu Talib said: Oh, convey from me, despite her distance... to Lu'ayy, and especially to the sons of Lu'ayy ibn Ka'b, Do you not know that we found Muhammad... a prophet like Moses, inscribed in the first books? And that upon him among the servants is love... and no good in one whom God has singled out for evil. And what you have added in your document... will be for you a misfortune like the yearning of a young camel. Come to your senses, come to your senses before you dig the earth... and one who committed no sin becomes like the sinner. Do not follow the command of the misguided and cut... our ties after love and kinship. And seek a war already kindled, and perhaps... the taste of war will be bitter for whoever tastes it. By the Lord of the House, we will not surrender Ahmad... in any state of time's bite or distress. Is not our father Hashim who strengthened his arm... and advised his sons to thrust and strike? We do not tire of war until it tires of us... nor do we complain of what befalls us from calamities. But we are people of protection and intellect... when the souls of the brave fly from fear. And Abu Talib said: Oh, convey from me to Lu'ayy a message... truly, and what does a messenger's message avail? Our closest cousins, Taym, we single them out... and our brothers from 'Abd Shams and Nawfal. Have you supported a people against us with loyalty... and the command of a misguided one from the misguided and ignorant? They say: "If we kill Muhammad... the forelocks of Hashim will submit in humiliation." You lie, by the Lord of the sacrificial animals ⁸⁸ whose throats bleed... in Mecca and the ancient corner that is faced. You will not reach him, or you will be prevented from killing him by swords... that cleave every bone and joint. And you will call for woe if you are wronged... on a day white and bright. So wait, for war has not yet succeeded in its first onset... and it comes to completion or with a hastened end. And whenever we drive it with our swords... it rumbles and rubs whoever rises with a chest. And the spring of the two Batha' will rise over Muhammad... on a hill from the head of a high mountain. And Hashim will take refuge in it, for Hashim... are the chiefs of Ka'b, one after another. If you hope to kill Muhammad... then try, with what you have gathered, to move a mountain. For we will protect him with every swift horse... and every spirited steed, high of withers, tall. And every long spear, smooth and hard... and a sword like the passing cloud, well-jointed. With hands of the elite from the progeny of Hashim... warriors against the brave in every assembly. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: When Quraysh heard that, and saw his determination and despaired of him, they showed hostility to Banu 'Abd al-Muttalib. So Abu Talib took them and they stood between the curtains of the Ka'ba, and they called upon God against the oppression of their people, their cutting of kinship ties, their unity in fighting them, and their intent to shed their blood. Abu Talib said: "O God, our people have refused us except victory over us, so hasten our victory, and prevent them from killing my nephew." Then he turned to the assembly of Quraysh, who were looking at him and his companions, and Abu Talib said: "We call upon the Lord of this House against the one who cuts and violates sanctities. By God, you must desist from what you intend, or God will send down upon you in your cutting of us something you dislike." They answered: "O Banu 'Abd al-Muttalib, there is no peace between us and you, nor kinship, except through the killing of this foolish boy." Then Abu Talib took his nephew, his father's sons, and those who followed him—among them believers who entered for God's support and the support of His Messenger, may God bless him and grant him peace, and among them polytheists who protected—and they entered their ravine, which was a ravine in a part of Mecca. When 'Amr—'Amr ibn al-'As—and 'Abd Allah ibn Abi Rabi'a came to Quraysh and told them what the Negus had said to Muhammad, may God bless him and grant him peace, and his companions, their grief intensified, and they harmed the Prophet, may God bless him and grant him peace, and his companions severely, beating them in every path, and besieging them in their ravine, cutting off their supplies from the markets. They did not allow anyone to bring them food or anything beneficial. They would go out from the ravine to the season, and Quraysh would hasten to the markets, buy goods, and raise prices against them. The herald of al-Walid ibn al-Mughira announced among Quraysh: "Any man you find buying food, increase the price for him." Yunus narrated to us from 'Isa ibn 'Abd Allah al-Tamimi from al-Rabi' ibn Anas, who said: This was revealed concerning al-Walid ibn al-Mughira: "A bully, besides that, base-born" ⁸⁹. He said: Obscene and ignoble. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq in his hadith about al-Walid: "Whoever you see buying food, increase the price for him, and prevent him from it. And whoever has no cash, let him buy on credit, and the cash is upon me." They did that for three years until the people reached severe hardship, until they heard the voices of their children crying from behind the ravine. The polytheists disliked what Banu Hashim were suffering, until most of Quraysh disliked what had befallen Banu Hashim, and they showed their dislike for their unjust, cutting document by which they had covenanted against them.

Muhammad, may God bless him and grant him peace, and his clan, until some of them wanted to disavow him. Abu Talib feared that they would assassinate the Messenger of God, may God bless him and grant him peace, by night or in secret. So when the Messenger of God, may God bless him and grant him peace, took his bed or lay down, Abu Talib would move him from his bed and place him between himself and his sons for fear that they would kill him. Quraysh would hear at night the voices of the children of Banu Hashim who were in the mountain pass crying from hunger. In the morning, they would sit by the Kaaba and ask each other, one man saying to his companion: "How did your family spend last night?" He would reply: "Well," and the other would say: "But your brothers in the mountain pass, their children cried from hunger until morning." Among them were those who liked what Muhammad, may God bless him and grant him peace, and his clan were experiencing, and others who disliked it. Abu Talib, recalling what they had demanded of Muhammad, may God bless him and grant him peace, and how they had gathered against them at every season to prevent them from buying what they needed, said in poetry: "Is there no one for them at the end of the night, in darkness, who has folded me up while another star has not yet set? He folded me up while many eyes slept, and another sleepless eye did not sleep. For the dreams of a people who sought evil against Muhammad—and whoever does not fear injustice will be wronged. They acted foolishly and led them astray with their evil opinion, against a speaker whose opinion is not firm. They hoped for matters they did not attain, though they gathered every group and season. They hoped that we would give up Muhammad to be killed, while the brown spearheads have not been stained with blood. They hoped from us a plan ⁹² short of which are blows and thrusts with the straight bamboo. You lie, by the House of God, you will not kill him, until skulls fall at al-Hatim and Zamzam, and wombs are cut, and a wife forgets her husband, and we commit one forbidden act after another. A people in armor will rise against you, defending their honor from every criminal." Ahmad narrated to us: Yunus narrated from Ibn Ishaq: Quraysh persisted in their treatment of Banu Hashim and Banu al-Muttalib ⁹⁰ for two or three years, until the people suffered severely, with nothing reaching them except secretly or from those who wished to maintain ties with them from Quraysh. It reached me that Hakim ibn Hizam went out one day with a man carrying food to his aunt Khadija bint Khuwaylid, who was under the Messenger of God, may God bless him and grant him peace, and with him in the mountain pass. Abu Jahl met him and said: "Are you taking food to Banu Hashim? By God, you and your food will not leave until I disgrace you before Quraysh." Abu al-Bakhtari ibn Hisham ibn al-Harith ibn Asad said to him: "Do you prevent him from sending food to his aunt that she has with him?" Abu Jahl refused to let him. So Abu al-Bakhtari struck him with a camel shinbone, wounding him and trampling him severely. Hamza ibn Abd al-Muttalib was nearby watching, and they disliked that news reaching the Messenger of God, may God bless him and grant him peace, and his companions, who would gloat over them. Abu al-Bakhtari ibn Hisham ⁹⁵ said about that: "Taste, O Abu Jahl, you have met grief; thus ignorance becomes blameworthy. Soon you will see my stick if it comes near; thus blame becomes blameworthy. Know that we relieve distress and protect the bright-faced one from being overwhelmed." Ahmad narrated to us: Yunus narrated from Ibn Ishaq: Then God Almighty, out of His mercy, sent termites upon the document of Quraysh in which they had pledged against Banu Hashim, and it consumed every name of God Almighty, leaving only injustice, severance of ties, and slander. God Almighty informed His Messenger, may God bless him and grant him peace, of this, and he informed Abu Talib. Abu Talib said: "O son of my brother, who told you this? No one comes to us, nor do you go out to anyone, and I do not consider myself a liar." The Messenger of God, may God bless him and grant him peace, said: "My Lord told me." His uncle said: "Your Lord is true, and I bear witness that you are truthful." Abu Talib gathered his clan without telling them what the Messenger of God, may God bless him and grant him peace, had told him, fearing that they would spread the news and the polytheists would plot evil and deceit against the document. Abu Talib set out with his clan until they entered the mosque, while the polytheists of Quraysh were in the shade of the Kaaba. When they saw him, they rejoiced, thinking that the siege and hardship had forced them to hand over the Messenger of God, may God bless him and grant him peace, to be killed. When Abu Talib and his clan reached them, they welcomed them and said: "It is time for you to be content with killing a man whose death brings your welfare and unity, while his life brings your division and corruption!" Abu Talib said: "I have come to you about a matter that may bring welfare ⁹¹ and unity, so accept that from us. Bring your document in which you pledged against us." They brought it, not doubting that they would hand over the Messenger of God, may God bless him and grant him peace, to them when they unfolded it. When they brought their document, Abu Talib said: "Your document is between me and you. My nephew has informed me—and he has not lied to me—that God Almighty has sent termites upon your document, which consumed every name of God, leaving only injustice, severance of ties, and slander. If he is lying, then I will hand him over to you to kill him. If he is truthful, will that not deter you from your pledge against us?" He took pledges from them, and they took pledges from him. When they unfolded it, it was as the Messenger of God, may God bless him and grant him peace, had said. They were more deserving of treachery than others. Abu Talib and his companions rejoiced and said: "Who among us is more deserving of sorcery, severance of ties, and slander?" Al-Mut'im ibn Adi ibn Nawfal ibn Abd Manaf and Hisham ibn Amr, brother of Amir ibn Lu'ayy ibn Haritha, said: "We disavow this document that severs ties, is unjust, and oppressive. We will never support anyone in corrupting ourselves and our nobles." Some nobles of Quraysh followed suit. People came out of their mountain pass, having suffered severe hardship ⁹⁹. Abu Talib said about the matter of Muhammad, may God bless him and grant him peace, and their desire to kill him: "My night grew long with them, and tears like the pouring of a waterskin. Qusayy played with their dreams—can dreams return after play? Qusayy expelled Banu Hashim like cooks expel small firewood. They said to Ahmad: 'You are a man of corrupt speech and weak lineage.' But Ahmad brought them truth, not falsehood. Our brothers supported Banu Hashim and Banu al-Muttalib; they are two brothers like the bone of the right hand, a matter upon us like a knot of distress. O Qusayy, have you not been informed of what has passed of Arab affairs? Do not hold with your hands after the noses to the tail of the matter. Why, why did you agree with a frivolous matter and absent reason? You sought from Ahmad what you sought, despite close ties and near kinship. How, by the pilgrim to the Kaaba of Mecca with its veils ⁹², can you attain Ahmad and taste the points of spears and edges of swords? You will scoop between your houses the breasts of spearheads and a rope of sinew. They are seen among pure horses, short-girthed, long-necked. And a bay mare like a bird, swift, folded by the covers after milking. Upon them are champions from Hashim, the noble and chosen." Abu Talib also said about the document when he saw his people not desisting, having seen clear signs: "Is there no one for them at the end of the night, weary, and the splitting of the staff from your divided people? The war of our father from Lu'ayy ibn Ghalib—whenever the document confronts it, it will be war. When an adviser stands with a plan, the tail becomes a tail, though not guilty. What guilt has one who calls to righteousness and piety, unable to repair the mountain pass? They have experienced the consequences of their past actions—one who knows a matter is not like one who does not. There was a lesson in the matter of the document—when the absent one is informed, he marvels. God erased from it their disbelief and disobedience, and what they resented of falsehood, truth made clear. So what they said became false, and whoever invents what is not truth lies. And Ibn Abdullah remains among us, believed, despite the anger of our people, not reproached. Do not think, O Muslims, that Muhammad is a stranger to us or a foreigner. A Hashimite hand will protect him from us, whose foundation among people is the best foundation." When Abu Talib openly declared enmity and war, Quraysh attacked those who had embraced Islam among them, binding them, harming them, and the affliction became severe upon them, and the trial was great, and they were shaken violently. Banu Jumah attacked Uthman ibn Maz'un, and Abu Salama ibn Abd al-Asad ibn Hilal ibn Abdullah ibn Umar ibn Makhzum fled to Abu Talib for protection, as he was his maternal uncle. Banu Makhzum came to take him, but Abu Talib prevented them. They said: "O Abu Talib, you prevented us from your brother's son, will you prevent us from our brother's son?" Abu Talib said: "I protect my sister's son as I protect my brother's son." Abu Lahab—who never spoke a good word, not that day—said: "Abu Talib is right; he will not hand him over to you." Abu Talib became hopeful when he heard that from him, hoping for his support and standing with him, so he said poetry to win him over ⁹³: "A man whose uncle is Abu Utayba is in a garden from being subjected to injustices. I say to him—and where is my advice from me?—'O Abu Mu'attib, steady your blackness standing. Do not accept, as long as you live, a plan for which you will be blamed when you descend to the watering places. Fight, for war is half, and you will never see a warrior accept humiliation except peacefully. Leave the path of weakness to others besides you, for you will not attain, through weakness, what is lasting.'" Ahmad narrated to us: Yunus narrated from Ibn Ishaq: Then, concerning the annulment of the document that Quraysh had written against Banu Hashim and Banu al-Muttalib, a number of Quraysh took action. No one acted more nobly than Hisham ibn Amr ibn Rabi'a ibn al-Harith ibn Habib ibn Khuzayma ibn Nasr ibn Malik ibn Hasl ibn Amir ibn Lu'ayy. He was the son of Nudla ibn Hashim ibn Abd Manaf through his mother—Amr and Nudla were maternal brothers—and Hisham was a supporter of Banu Hashim, a man of honor among his people. It reached me that he used to go to Banu al-Mughira, Banu Hashim, and Banu al-Muttalib in the mountain pass at night, loading a camel with food. When he brought it to the mountain pass, he would loosen its halter from its head, strike its flank, and it would enter the pass to them. He would also bring it loaded with wheat or cloth and do the same. Then he went to Zuhayr ibn Abi Umayya ibn al-Mughira ibn Abdullah ibn Umar ibn Makhzum—his mother was Atika bint Abd al-Muttalib—and said to Zuhayr: "Are you content to eat food, wear clothes, and marry women while your brothers, as you know, cannot buy or sell, cannot marry or be married to, and have no security or protection? By God, if they were the maternal uncles of Abu al-Hakam ibn Hisham and he called you to something like what he calls you to against them, you would never respond to him." He said: "Woe to you, what can I do? I am only one man!" He said: "I have found a second." He said: "Who is it?" He said: "I will stand with you." Zuhayr said: "Find us a third." He went to al-Mut'im ibn Adi ibn Nawfal ibn Abd Manaf and said: "O Mut'im, are you content that a branch of Banu Abd Manaf perish while you witness and agree? By God, if you allow them to do this, you will find them quick to do the same to you." He said: "Woe to you, what can I do? I am only one man!" He said: "I have found a second." He said: "Who is it?" He said: "I am." He said: "Find us a third." He said: "I have done so."

And who is he? He said: Zuhayr ibn Abi Umayya. He said: Then find us a fourth to speak with us. He said: So he went to Abu al-Bakhtari ibn Hisham and mentioned their kinship and their right. He said: Is there anyone who can help with this? He said: Yes, al-Mut‘im ibn ‘Adi and Zuhayr ibn Abi Umayya. He said: Find us a fifth. So he went to Zam‘a ibn al-Aswad ibn al-Muttalib ibn Asad and spoke to him, mentioning their kinship and their right. Zam‘a said to him: Is there anyone with you in this matter to which you call me ⁹⁴? He said: Yes, and then he named the men to him. So they appointed a meeting at the slope of al-Jahun at night in the upper part of Mecca. They gathered there and agreed upon their plan, and pledged themselves to stand up for the document until they tore it up. Zuhayr said: I will begin and be the first of you. When morning came, they went to their meeting places. Zuhayr ibn Abi Umayya went in a fine garment, circumambulated the House seven times, then turned to the people and said: O people of Mecca, shall we eat food and drink drink and wear clothes while the Banu Hashim and Banu al-Muttalib are perishing, not being sold to nor bought from ⁹⁵, nor marrying nor being married to? By Allah, I will not taste food nor drink until this unjust, severing document is torn up. Abu Jahl said: You lie, by Allah—and he was in a corner of the mosque—this document will not be torn up. Zam‘a ibn al-Aswad said: Rather, you are more lying, by Allah; we were not pleased with its writing when it was written. Abu al-Bakhtari said: Zam‘a ibn al-Aswad has spoken the truth; we are not pleased with what is written in it nor do we acknowledge it. Al-Mut‘im ibn ‘Adi said: You two have spoken the truth, and whoever says otherwise lies; we disavow ourselves before Allah Almighty from it and from what is written in it. Hisham ibn ‘Amr said the same as they did regarding its tearing and rejection. Abu Jahl said: This is a matter decided by night, conspired about—meaning in a place other than this—while Abu Talib was sitting in a corner of the mosque watching what the people were doing. Then al-Mut‘im ibn ‘Adi stood up to the document and tore it, and found that the woodworm had eaten it ⁹⁶ except for "In Your name, O Allah." The one who had written the document was Mansur ibn ‘Ikrima ibn Hisham ibn ‘Abd Manaf ibn ‘Abd al-Dar, and his hand became paralyzed, as they claim. And Allah knows best. When it was torn and what was in it became void, Abu Talib said concerning that, regarding the matter of those men in tearing it, praising them: "Has not the news reached our enemies of our Lord’s mercy, despite their distance, while Allah is more forbearing with people? So that He informs them that the document was torn, and that everything Allah is not pleased with is corrupt. Falsehood and gathered sorcery called for it, and no sorcery at the end of time ascends. Those who are not close to it called for it, so its bird flutters in its midst. Was it not a true, crushing blow to cut off ⁹⁷ a forearm and a neck? And the settled people would depart, fleeing, their flanks trembling from fear of death ⁹⁸." [The Delegation of Quraysh to Abyssinia.] Ahmad narrated to us: Yunus from Ibn Ishaq said: ‘Umara ibn al-Walid ibn al-Mughira and ‘Amr ibn al-‘As, after the mission of the Messenger of Allah, may Allah bless him and grant him peace, and the walking of Quraysh with ‘Umara to Abu Talib, had set out as traders to the land of Abyssinia, which was a refuge and a destination for Quraysh, while they were still in their polytheism. Both were poets, raiders, and reckless. ‘Umara was a handsome, handsome man who fascinated women, a good conversationalist. He embarked on the sea, and with ‘Amr ibn al-‘As was his wife. When they had sailed for several nights, they drank some wine they had. When ‘Umara ibn al-Walid became intoxicated, he said to ‘Amr’s wife: Kiss me. ‘Amr said: Kiss your cousin. So she kissed him. Then ‘Umara ibn al-Walid threw her down and tried to seduce her, but she refused. Then ‘Amr sat on the gunwale ⁹⁹ of the ship to urinate, and ‘Umara pushed him into the sea. When he fell in, he swam until he grabbed the gunwale. ‘Umara said to him: By Allah, if I had known, O ‘Amr, that you could swim, I would not have thrown you, but I thought you could not swim well. When ‘Umara said that to ‘Amr, ‘Amr harbored a grudge against him in his heart, knowing that he had intended to kill him. They continued on their way until they arrived in the land of Abyssinia. ‘Amr wrote to his father al-‘Asi ibn Wa’il: Disown me and disavow my crime to the Banu al-Mughira and all the Banu Makhzum, fearing that his father would be held accountable for his crime. When the letter reached al-‘Asi, he went to some men from Banu Makhzum and some men from Banu al-Mughira and said: These two men have set out as you know, both reckless and evil, not to be trusted with themselves; I do not know what will happen. I disavow myself to you from ‘Amr and his crime, for I have disowned him. The Banu al-Mughira and some men from Banu Makhzum said to him: And do you fear ‘Amr for ‘Umara? We have disowned ‘Umara and disavow ourselves to you from his crime. So leave the two men. He said: I have done so. So they disowned them, and each disavowed himself from his companion and from what they had brought upon them. When they had settled, it was not long before ‘Umara began to court the wife of the Negus. He was a handsome, handsome man, so she let him in, and he visited her frequently. Whenever he returned from such visits, he would tell ‘Amr about his affair. ‘Amr would say: I do not believe you; you could not have achieved this; the matter of the woman is higher than that! When ‘Umara insisted, and ‘Amr had believed him and knew that he had entered upon her, and saw from his appearance ¹⁰⁰ and what he did, and his going at night and staying away until near dawn, he became certain of it. They were in the same house, but he wanted to bring him something he could not deny if he raised the matter to the Negus. So he said to him, while he was telling him about her: If you are truthful that you have attained from her what you say, tell her to anoint you with the Negus’s oil, which no one else uses, for I know it, and bring me some of it so that I may believe you in what you say. He said: I will do it. He said: So he came to her during one of his visits, and she anointed him and gave him some of it in a vial. When ‘Amr smelled it, he recognized it and said to him: I bear witness that you have spoken the truth, and you have achieved something that no Arab has ever achieved ¹⁰¹, the wife of the king; we have never heard the like. They were people of the Jahiliyya, and that was considered a decisive matter for anyone who achieved it. Then he kept silent about it until he felt secure. Then ‘Amr entered upon the Negus and said: O king, with me is a foolish man from the fools of Quraysh, and I fear that his matter may become serious with you. I wanted to raise his matter to you, but I did not inform you until I was certain that he had entered upon some of your women frequently. This is your oil, which she gave him and with which he anointed himself. When the Negus smelled the oil, he said: You have spoken the truth; this is my oil, which is only with my women. Then ‘Umara ibn al-Walid was summoned, and the sorceresses were summoned. They stripped him of his clothes, then ordered them to blow into his penis ¹⁰². Then he was released, and he fled into the wilderness. He remained in the land of Abyssinia until the caliphate of ‘Umar ibn al-Khattab, may Allah be pleased with him. Then some men from Banu al-Mughira, including ‘Abdullah ibn Abi Rabi‘a ibn al-Mughira—whose name before he embraced Islam was Bujayr, but when he embraced Islam, the Messenger of Allah, may Allah bless him and grant him peace, named him ‘Abdullah—went out to him. They lay in wait for him in the land of Abyssinia at a water source he used to visit with the wild beasts. They mentioned that he came with a herd of wild asses, drinking with them. When he smelled the scent of humans, he fled until thirst exhausted him. Then he came to drink, and when he had drunk his fill, they went out in pursuit of him. ‘Abdullah ibn Abi Rabi‘a said: I raced to him and embraced him. He began to say: O Bujayr, let me go, for I will die if you hold me. ‘Abdullah said: I held him tightly, and he died in my hands on the spot. I buried him and then we left. His hair, they claim, had covered everything of him. ‘Amr said, mentioning what he had done to him and what he had intended with his wife: "Know, ‘Umara, that among the worst traits for the likes of you is that a cousin is called 'such-and-such'. If you have two garments, green and striped, you will not see your cousin as forbidden. When a man does not leave food he loves, nor restrain a straying heart wherever it goes, He fulfills a small desire from her, and then when similar things are mentioned, the mouth is filled. You have attained the great of the subtle matter, and a life, when you meet one you have blamed. So raise up fear from hopes, and pursue the matter of glory, lest you regret. For a youth, even if his roots are noble, is not noble unless he acts nobly ¹⁰²." [The Conversion of Hamza ibn ‘Abd al-Muttalib, may Allah be pleased with him.] Ahmad narrated to us: Yunus from Ibn Ishaq said: A man from Aslam, who was a retainer, told me that Abu Jahl confronted the Messenger of Allah, may Allah bless him and grant him peace, at al-Safa, and harmed him, insulted him, and said things he disliked, criticizing his religion and belittling him. The Messenger of Allah, may Allah bless him and grant him peace, did not speak to him. A female client of ‘Abdullah ibn Jud‘an al-Taymi was in her dwelling above al-Safa, hearing that. Then he left him and went to a gathering of Quraysh near the Ka‘ba and sat with them. It was not long before Hamza ibn ‘Abd al-Muttalib came, carrying his bow, returning from a hunting expedition. Whenever he did that, he would pass by any gathering of Quraysh, stop, greet, and talk with them. He was the strongest and most resolute of Quraysh, and at that time he was a polytheist following the religion of his people. When he passed by the female client, the Messenger of Allah, may Allah bless him and grant him peace, had stood up and returned to his house. She said to him: O Abu ‘Umara, if only you had seen what your nephew suffered from Abu al-Hakam just a short while ago. He found him here and harmed him, insulted him, and said things he disliked, then left him, and Muhammad did not speak to him. Hamza was filled with anger, for what Allah Almighty willed of His honor for him. He went out quickly, not stopping for anyone as he used to do, intending to circumambulate the House, ready to confront Abu Jahl. When he entered the mosque, he saw him sitting among the people. He approached him until he stood over his head, raised the bow, and struck him with it, inflicting a severe wound. Some men of Quraysh from Banu Makhzum stood up to Hamza to support Abu Jahl against him. They said: What do you think, Hamza? Have you become a Sabian? Hamza said: What prevents me from it, when it has become clear to me from him? I bear witness that he is the Messenger of Allah and that what he says is true. By Allah, I will not desist; so prevent me if you are truthful. Abu Jahl said: Leave Abu ‘Umara alone, for by Allah, I insulted his nephew with ugly insults. Hamza persisted in his Islam and in what he had pledged to the Messenger of Allah, may Allah bless him and grant him peace, of his words. When Hamza embraced Islam, Quraysh knew that the Messenger of Allah, may Allah bless him and grant him peace, had become mighty and invincible ⁷³, and that Hamza would protect him. So they refrained from some of what they used to do to him. He said poetry about striking Abu Jahl and embracing Islam: "Taste, O Abu Jahl, what you have earned from your unjust matter when ^{103 104} you walked. You will be forced to swallow humiliation for what you brought, harming the Messenger of Allah when you forbade Your unjust matter when you rebelled. If you hoped for Allah, you would not be wretched, Nor would you abandon the truth when called, nor would you love after what you loved. You harm the Messenger of Allah; you have gone astray. You were not a beloved after you betrayed, Until you taste disgrace; you have met it. So I have healed my soul and healed."

Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then Hamza returned to his house, and Satan came to him and said, "You are the master of Quraysh, and you have followed this Sabian ¹⁰⁵ and abandoned the religion of your fathers? Death would be better for you than what you have done." So Hamza began to ponder what he had done and said, "What have I done? O Allah, if this is guidance, then place its confirmation in my heart; otherwise, grant me a way out of what I have fallen into." He spent a night unlike any other due to Satan's whispering and embellishment until morning. Then he went to the Messenger of Allah, peace and blessings be upon him, and said, "O son of my brother, I have fallen into a matter from which I see no way out. Is it proper for someone like me to remain in a state where I do not know whether it is guidance or misguidance? So tell me a story, for I desire, O son of my brother, that you speak to me." The Messenger of Allah, peace and blessings be upon him, turned to him, reminded him, warned him, and gave him glad tidings. He said: Then Allah, the Mighty and Majestic, cast faith into his heart regarding what the Messenger of Allah, peace and blessings be upon him, had said. He said, "I bear witness that you are truthful, with the testimony of sincere recognition. So, O son of my brother, make your religion public. By Allah, I would not love to have all that the sky covers if I were to remain in my former religion." Thus Hamza was among those by whom Allah strengthened the religion. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Hamza ibn Abd al-Muttalib said: I praised Allah when He guided my heart To Islam and the true religion ¹⁰⁶, A religion that came from a Mighty Lord, All-Knowing of His servants, Kind to them. When His messages are recited to us, Tears flow from the possessor of sound intellect. Messages brought by Ahmad ¹⁰⁷, from whose guidance Come verses with clear letters. And Ahmad is chosen among us, obeyed, So do not approach him with harsh speech. For by Allah, we will not surrender him to a people Until we have settled accounts with them by swords. We will leave among them slain on the ground, Upon which birds hover like roses. And I have learned what Thaqif did to him, So may the tribes of Thaqif be recompensed By the God of mankind with the worst recompense for a people, And may He not give them the drink of the autumn rain. What has come regarding the migration of the companions of the Messenger of Allah, peace and blessings be upon him, to the land of Abyssinia. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Allah protected His Messenger, peace and blessings be upon him, through Abu Talib. When the Messenger of Allah, peace and blessings be upon him, saw his companions suffering from trial and hardship, and that Allah the Exalted had spared him from that, and that he could not protect them from their people, and that there was no one among their people to protect them as his uncle Abu Talib protected him, he commanded them to migrate to the land of Abyssinia. He said to them: "There is a king there who does not oppress anyone in his land; it is a land of truth. Seek refuge with him until Allah, the Mighty and Majestic, brings relief from this and provides a way out for me and for you." So some of his companions migrated to the land of Abyssinia out of fear of persecution, fleeing to Allah with their religion, while others concealed their Islam. Yunus narrated to us from Isa ibn Abd Allah al-Tamimi from al-Rabi' ibn Anas from Abu al-Aliyah regarding the saying of Allah, the Mighty and Majestic: "Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession" ¹⁰⁸ [the verse]. The Messenger of Allah, peace and blessings be upon him, remained in Mecca for ten years after revelation came to him, fearful, he and his companions, calling upon Allah secretly and openly. Then they were commanded to migrate to Medina, and they remained fearful there, spending the night and morning armed. A man from among the companions of the Messenger of Allah, peace and blessings be upon him, said, "O Messenger of Allah, will there not come a day when we will be safe and lay down our weapons?" The Messenger of Allah, peace and blessings be upon him, said, "You will not pass but a little time until a man among you will sit in a great assembly without any iron [weapons]." Then Allah, the Mighty and Majestic, revealed this verse: "Allah has promised those who have believed and done righteous deeds" to the end of the verse, in response to the man's words and the words of the Messenger of Allah, peace and blessings be upon him. And His saying: "And whoever disbelieves after that – then those are the defiantly disobedient" ¹⁰⁹ He said: Whoever disbelieves in this blessing, not meaning whoever disbelieves in Allah. They remained in this state until Allah took His Messenger, peace and blessings be upon him. Then they remained so during the caliphate of Abu Bakr, Umar, and Uthman. Then they changed, so what was with them changed; they disbelieved in this blessing, so Allah, the Mighty and Majestic, brought back upon them the fear that He had removed from them. Yunus narrated to us from Hisham ibn Sa'id from Zayd ibn Aslam, who said: The companions of the Messenger of Allah, peace and blessings be upon him, were of three groups: a group in Medina, and two groups in Mecca. One group was harmed in Mecca for ten years and they forgave the polytheists; another group, when harmed, would retaliate. So Allah, the Mighty and Majestic, revealed to all of them, saying: "Those who avoid the major sins" ¹¹⁰ which is polytheism, "and immoralities" ¹¹¹ which is adultery, "and when they are angry, they forgive" ¹¹² – these are those who did not retaliate against the polytheists. "And those who have responded to their Lord and established prayer and whose affair is [determined by] consultation among themselves" ¹¹³ – these are those who were in Medina; they had no leader, as the Messenger of Allah, peace and blessings be upon him, was in Mecca while they were in Medina, and they consulted among themselves about their affairs. "And those who, when tyranny strikes them, they retaliate" ¹¹⁴ – these are those who retaliated. "And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah" ¹¹⁵ – those who pardoned. And for those who retaliate after being wronged, up to His saying: "on the earth without right" ¹¹⁶ – the polytheists who wronged the Muslim people. "For them is a painful punishment" ¹¹⁷. Listing of those who migrated to the land of Abyssinia from Mecca. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Among those who migrated from Mecca to the land of Abyssinia, before the migration of Ja'far and his companions from Banu Umayya ibn Abd Shams ibn Abd Manaf, were: Uthman ibn Affan with his wife Ruqayya, the daughter of the Messenger of Allah, peace and blessings be upon him; Abu Hudhayfa ibn Utba ibn Abd Shams with his wife Sahla bint Suhayl ibn Amr ibn Abd Shams ibn Abd Wudd ibn Nasr ibn Malik ibn Hisl; she gave birth there to Muhammad ibn Abi Hudhayfa. From their allies: Abd Allah ibn Jahsh ibn Ri'ab. From Banu Nawfal ibn Abd Manaf: Utba ibn Ghazwan ibn Jabir, an ally of theirs from Qays Aylan. From Banu Asad ibn Abd al-Uzza ibn Qusayy: al-Zubayr ibn al-Awwam ibn Khuwaylid ibn Asad. From Banu Abd al-Dar ibn Qusayy: Mus'ab ibn Umayr ibn Amir ibn Hashim ibn Abd Manaf ibn Abd al-Dar. From Banu Abd ibn Qusayy: Tulayb ibn Umayr ibn Wahb ibn Abi Kathir ibn Abd ibn Qusayy. From Banu Zuhra ibn Kilab: Abd al-Rahman ibn Awf ibn Abd Awf ibn Abd ibn al-Harith ibn Zuhra; and Abd Allah ibn Mas'ud, an ally of theirs; and al-Miqdad, an ally of theirs. From Banu Makhzum ibn Yaqaza ibn Murra: Abu Salama ibn Abd al-Asad with his wife Umm Salama bint Abi Umayya; Salama ibn Hisham ibn al-Mughira, who was detained in Mecca and did not come until after Badr, Uhud, and the Trench; and Ayyash ibn Abi Rabi'a ibn al-Mughira, who migrated with him to Medina, but his maternal brothers Abu Jahl ibn Hisham and al-Harith ibn Hisham caught up with him and took him back to Mecca, where they detained him until after Badr, Uhud, and the Trench. From their allies: Ammar ibn Yasir – there is doubt whether he went to Abyssinia or not; and Mu'attib ibn Awf ibn Amir ibn Khuza'a from Banu Adi ibn Ka'b ibn Lu'ayy ibn Amir ibn Rabi'a, an ally of theirs, with his wife Layla bint Abi Hathma ibn Ghanim. From Banu Jumah ibn Amr ibn Husays: Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah, and his son al-Sa'ib, and Qudama ibn Maz'un. From Banu Sahm ibn Amr ibn Husays ibn Ka'b: Khunays ibn Hudhafa ibn Qays ibn Adi, and Hisham ibn al-Asi ibn Wa'il. From Banu Amir ibn Lu'ayy: Hatib ibn Amr ibn Abd Shams, who is said to be the first to migrate; Sulayt ibn Amr ibn Abd Shams, with his wife Umm Yaqza bint Alqama, who gave birth to Sulayt ibn Sulayt; and al-Sakran ibn Amr ibn Abd Shams, with his wife Sawda bint Zam'a ibn Qays, who died in Mecca before the migration of the Messenger of Allah, peace and blessings be upon him, to Medina, so the Messenger of Allah, peace and blessings be upon him, married his wife Sawda bint Zam'a. From their allies: Sa'id ibn Khawla. From Banu al-Harith ibn Fihr ibn Malik: Abu Ubayda ibn al-Jarrah; Suhayl ibn Bayda'; Amr ibn Abi Shurayh ibn Rabi'a; and Amr ibn al-Harith ibn Zuhayr ibn Abi Shaddad. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: They remained until news reached them that the people of Mecca had accepted Islam and prostrated. This was because Surah al-Najm ¹¹⁸ was revealed to the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, recited it, and every Muslim and polytheist listened attentively until he reached His saying: "Have you considered al-Lat and al-Uzza?" ¹¹⁹ They listened to him, and the believers were giving charity. Some people apostatized when they heard the Satanic interpolation ¹²⁰, saying, "By Allah, we will worship them so that they may bring us nearer to Allah." Satan made every polytheist aware of those two verses, and their tongues were loosened by it. This weighed heavily on the Messenger of Allah, peace and blessings be upon him, until Gabriel, peace be upon him, came to him. He complained to him about these two verses and what he had encountered from the people regarding them. Gabriel disavowed them and said, "You recited to the people what I did not bring to you from Allah, the Mighty and Majestic, and you said what He did not say to you." The Messenger of Allah, peace and blessings be upon him, became extremely sad and fearful. So Allah, the Mighty and Majestic, revealed to console him: "And We did not send before you any messenger or prophet except that when he recited [the revelation], Satan threw [some corruption] into his recitation" ¹²¹ up to His saying "All-Knowing and Wise" ¹²². Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: When the Muslims in Abyssinia heard about the prostration of the people of Mecca with the Messenger of Allah, peace and blessings be upon him, they returned – or those whom Allah willed among them – thinking that they had followed the Messenger of Allah, peace and blessings be upon him. When they drew near to Mecca, they learned the truth of the matter. It became difficult for them to return to Abyssinia, and they feared entering Mecca without protection. So they remained in that state until each of them entered with protection from some of the people of Mecca. Uthman ibn Maz'un entered with protection from al-Walid ibn al-Mughira, and Abu Salama ibn Abd al-Asad with protection from Abu Talib, who was his maternal uncle. The mother of Abu Salama was Barra bint Abd al-Muttalib. As for Uthman ibn Maz'un, his story is that Yunus ibn Bukayr narrated to us from Muhammad ibn Ishaq, who said: Salih narrated to me from Ibrahim ibn Abd al-Rahman ibn Awf from someone who told him: When Uthman saw what the Messenger of Allah, peace and blessings be upon him, and his companions were suffering from harm, while he himself went out and returned safely under the protection of al-Walid ibn al-Mughira, he said, "By Allah, my going out and returning safely under the protection of a polytheist, while my companions and family suffer from trial and harm for the sake of Allah, the Mighty and Majestic, which does not befall me, is a great deficiency in myself." So he went to al-Walid ibn al-Mughira while he was in the mosque and said, "O Abu Abd Shams, you have fulfilled your pledge. I have been under your protection, and I would like to leave it and join the Messenger of Allah, peace and blessings be upon him, so that I may be like him and his companions." Al-Walid said,

Perhaps, my nephew, you have been harmed or violated? He said: No, but I am content with the protection of Allah Almighty and I do not wish to seek protection from other than Him. He said: Then go to the mosque and return my protection publicly as I granted you protection publicly. He said: Let us go. So they went out until they reached the mosque. Al-Walid said: This is 'Uthman ibn Maz'un who has come to return my protection to me. 'Uthman said: He speaks the truth. I found him faithful and generous in protection, and I wished not to seek protection from other than Allah, so I have returned his protection to him. Then 'Uthman ibn Maz'un left, and Labid ibn Rabi'a ibn Ja'far ibn Kilab al-Qaysi was in a gathering of Quraysh. 'Uthman sat with them. Labid was reciting to them: "Indeed, everything except Allah is false..." 'Uthman said: You have spoken the truth. Labid said: "And every blessing is inevitably fleeting." 'Uthman said: You have lied. The people turned to him and said to Labid: Repeat it for us. So Labid repeated, and 'Uthman again affirmed him once and denied him once. What 'Uthman meant when he said "You have lied" was that the blessings of Paradise do not cease. Labid said: By Allah, O assembly of Quraysh, your gatherings were not like this! A foolish person among them stood up to 'Uthman and struck his eye, which turned black. Those around him said: By Allah, O 'Uthman, you were under an invincible protection, and your eye was safe from what it has encountered! 'Uthman said: The protection of Allah is more secure and mighty, and my sound eye is in need of what its sister has encountered ¹²³. And I have in the Messenger of Allah, peace and blessings be upon him, an example, and in those with him an example. Al-Walid said: Do you want my protection? 'Uthman said: I have no desire for the protection of anyone except the protection of Allah. Then 'Uthman composed concerning that: "I have no desire, O son of al-Mughira, for what you say, but I am confident in Ahmad. A messenger of great stature who recites His Book, loved by everyone who seeks recitation. Every day there is a freshness in love for him, and when he speaks, what he says is true. O Lord, I am a believer in Muhammad and Gabriel, when Gabriel comes with revelation. And every verse that the Merciful has sent down makes every heart tremble when mentioned, out of fear of what Allah warns His creation, when one turns away from the verses of the Owner of the Throne. You see people in error, and their striving is lost, cheated of good and preceding in evil." (126) [The Conversion of 'Umar ibn al-Khattab, may Allah be pleased with him] Ahmad narrated to us: Yunus narrated to us from Muhammad ibn Ishaq, who said: The conversion of 'Umar ibn al-Khattab occurred after the departure of those who left from the companions of the Messenger of Allah, peace and blessings be upon him, to the land of Abyssinia. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Abd al-Rahman ibn al-Harith narrated to me from 'Abd al-'Aziz ibn 'Abd Allah from 'Abd Allah ibn 'Amir ibn Rabi'a from his mother Layla, who said: 'Umar ibn al-Khattab was among the harshest of people towards us regarding our conversion. When we prepared to leave for the land of Abyssinia, 'Umar ibn al-Khattab came to me while I was on my camel intending to depart, and said: Where, O Umm 'Abd Allah? I said to him: You have harmed us in our religion, so we are going to the land of Allah Almighty where we will not be harmed in worshipping Allah. He said: May Allah accompany you. Then he left. Then my husband 'Amir ibn Rabi'a came to me, and I told him about the softness I saw in 'Umar. He said: Do you hope that he will convert? I said: Yes. He said: By Allah, he will not convert until the donkey of al-Khattab converts. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then Quraysh sent 'Umar ibn al-Khattab—at that time still a polytheist—in pursuit of the Messenger of Allah, peace and blessings be upon him, while the Messenger of Allah was in a house at the foot of al-Safa. He met al-Nahham, who was Nu'aym ibn 'Abd ibn Asad, the brother of Banu 'Adi ibn Ka'b, who had converted before that, while 'Umar was girded with his sword. He said: O 'Umar, where do you intend to go? He said: I intend to go to Muhammad, this one who has made fools of the intellects of Quraysh, insulted their gods, and opposed their community. Al-Nahham said to him: By Allah, you have set out on an evil path, O 'Umar, and you have been negligent, and you intend the destruction of Banu 'Adi ibn Ka'b. Or do you think you will escape from Banu Hashim and Banu Zuhra after killing Muhammad—peace and blessings be upon him—? ¹²⁴ They argued until their voices rose. 'Umar said to him: I think you have become a Sabian ¹²⁵, and if I knew that for sure, I would start with you. When al-Nahham saw that he would not stop, he said: Then I inform you that your family and your in-laws have converted and left you in your error. When 'Umar heard that statement, he said: Which of them? He said: Your brother-in-law, your cousin, and your sister. So 'Umar set off until he came to his sister. The Messenger of Allah, peace and blessings be upon him, when a group of his companions of needy status came to him, he would look to those of ample means and say: So-and-so is with you, let him be with you. It happened that 'Umar's cousin and brother-in-law, the husband of his sister, Sa'id ibn Zayd ibn 'Amr ibn Nufayl, was there, and the Messenger of Allah had entrusted to him Khabbab ibn al-Aratt, the client of Thabit ibn Umm Anmar, an ally of Banu Zuhra. Allah Almighty had revealed: "Ta Ha. We have not sent down the Quran to you to cause you distress, but only as a reminder for those who fear [Allah]." And the Messenger of Allah had prayed on Thursday night, saying: O Allah, strengthen Islam with 'Umar ibn al-Khattab or with Abu al-Hakam ibn Hisham. 'Umar's cousin and sister said: We hope that the prayer of the Messenger of Allah is for 'Umar. And so it was. 'Umar approached until he reached his sister's door to rebuke her for what he had heard of their conversion. Khabbab ibn al-Aratt was with his sister, teaching her "Ta Ha" and teaching her "When the sun is wrapped up [in darkness]." The polytheists used to call the study "humming." 'Umar entered, and when his sister saw him, she recognized evil in his face, so she hid the parchment, and Khabbab slipped away into the house. 'Umar said to his sister: What is this humming in your house? She said: Nothing but some talk we were exchanging among ourselves. He rebuked her and swore that he would not leave until she revealed her matter. Her husband Sa'id ibn Zayd ibn 'Amr ibn Nufayl said to him: O 'Umar, you cannot make people follow your desire if the truth is otherwise. So 'Umar struck him and trampled him severely in anger. His sister stood up to protect her husband, and 'Umar struck her with his hand, wounding her head. When she saw the blood, she said: Do you hear, O 'Umar? As for everything that has reached you about me regarding my abandonment of your gods and my disbelief in al-Lat and al-'Uzza, it is true. I bear witness that there is no god but Allah alone, with no partner, and that Muhammad is His servant and Messenger. So decide your matter and do what you will. When 'Umar saw that, he was dismayed. 'Umar said to his sister: Show me what you were studying, and I will give you a pledge from Allah that I will not erase it until I return it to you, and I will not harm you regarding it. When his sister saw that and his eagerness for the scripture, she hoped that the prayer of the Messenger of Allah would be for him. She said: You are impure; none touch it except the purified ¹²⁶, and I do not trust you with it. So perform the purification bath from major impurity and give me a pledge ¹²⁷ that my soul can be assured of. 'Umar did so, and she gave him the parchment. 'Umar began to read the scripture. He read "Ta Ha" until he reached: "Indeed, the Hour is coming—I almost conceal it—so that every soul may be recompensed according to that for which it strives" up to His words: "and you will perish" ¹²⁸. And he read "When the sun is wrapped up [in darkness]" until he reached: "a soul will know what it has brought" ¹²⁹. At that, 'Umar converted. He said to his sister and brother-in-law: How does one become Muslim? They said: You bear witness that there is no god but Allah alone, with no partner, and that Muhammad is His servant and Messenger, and you renounce the idols and disbelieve in al-Lat and al-'Uzza. 'Umar did that. Khabbab came out, who had been inside the house, and said: Rejoice, O 'Umar, for the honor of Allah, for the Messenger of Allah has prayed for you that Allah would strengthen Islam through you. 'Umar said: Show me the house where the Messenger of Allah is. Khabbab ibn al-Aratt said: I will tell you. He told him that he was in the house at the foot of al-Safa. So 'Umar set off, eager to meet the Messenger of Allah. The news had reached the Messenger of Allah that 'Umar was seeking him to kill him, and his conversion had not reached him. When 'Umar reached the house, he asked to be let in. When the companions of the Messenger of Allah saw 'Umar girded with a sword, they were afraid of him. When the Messenger of Allah saw the fear of the people, he said: Open for him. If Allah Almighty intends good for 'Umar, he will follow Islam and believe the messenger; and if He intends otherwise, his killing will not be easy for us. Some men from the companions of the Messenger of Allah rushed to him, while the Messenger of Allah was receiving revelation. The Messenger of Allah came out when he heard 'Umar's voice, without a cloak, until he took hold of the collar of 'Umar's shirt and his cloak. The Messenger of Allah said to him: What is it? I see you will not stop, O 'Umar, until Allah sends down upon you the disgrace He sent down upon al-Walid ibn al-Mughira. Then he said: O Allah, guide 'Umar. 'Umar laughed and said: O Prophet of Allah, I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and Messenger. The people of Islam shouted one takbir that was heard by those outside the house. At that time, the Muslims numbered about forty-three men and eleven women. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Umar said when he converted: "Praise be to Allah, the Possessor of favor, whose favors upon us are countless. And we began by denying, but he said to us: 'Truthful speech, a prophet with news.' And I wronged the daughter of al-Khattab, then my Lord guided me on the evening they said: 'Umar has become a Sabian. And I regretted what I had done of error in wronging her when the verses were recited to her. When she called upon her Lord, the Owner of the Throne, earnestly, while tears from her eyes hastened to flow ¹³⁰, I was certain that the One she called was her Creator, and tears almost preceded me from my eyes. So I said: I bear witness that Allah is our Creator, and that Ahmad is well-known among us today. A truthful prophet who brought the truth from a trustworthy source, faithful in his covenant, with no weakness in his return." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: 'Umar said at that time: By Allah, we are more deserving of proclaiming Islam than we were of proclaiming disbelief. The religion of Allah will surely appear in Mecca. If our people seek to oppress us, we will fight them; and if our people treat us fairly, we will accept from them. So 'Umar and his companions went out and sat in the mosque. When Quraysh saw 'Umar's conversion, they were dismayed. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Nafi' narrated to me from Ibn 'Umar, who said: When 'Umar ibn al-Khattab converted, he said: Who among the people of Mecca is the best at spreading news? They said: Jamil ibn Ma'mar al-Jumahi. So 'Umar went out, and I went out behind my father while I was a boy who understood everything I saw, until he came to him. He said: O Jamil, do you know that I have converted? By Allah, he did not answer him until he stood up dragging his cloak, and 'Umar went out with him, and I with my father. When he stood at the door of the Kaaba mosque, he shouted at the top of his voice: O assembly of Quraysh, 'Umar has become a Sabian! 'Umar said: You lie, but I have converted. They rushed at him, and he fought them and they fought him until the sun rose over their heads and they became exhausted. He sat down, and they stood around his head, saying: Do what you will. By Allah, if we were three hundred men, you would have left it to us or we would have left it to you. While they were in that state, an old man from Quraysh approached, wearing a garment of fine striped cloth and a Qumisi shirt ¹³¹.

What? They said: Good, Umar ibn al-Khattab has embraced Islam. He said: What?! A man who chose a religion for himself? Do you think the Banu Adi ibn Ka'b will hand over their companion to you like that? By Allah, it was as if a garment had been lifted from him. When we arrived in Medina, I said: O father, who was the man in the cloak who turned the people away from you? He said: That was al-As ibn Wa'il al-Sahmi. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Al-Munkadir narrated to me that a Bedouin from the Banu al-Du'il said, when news of the Messenger of Allah, may Allah bless him and grant him peace, and his emergence and the people's differing about it reached him: So what has the bald, tall, left-handed one done? With which of the two parties is he? By Allah, tomorrow he will fill it with good or evil—meaning Umar ibn al-Khattab. Yunus narrated to us from al-Nadr Abu Umar from Ikrimah from Ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said: O Allah, strengthen Islam with Abu Jahl ibn Hisham or with Umar ibn al-Khattab. So Umar woke up and went to the Messenger of Allah, may Allah bless him and grant him peace, and embraced Islam. Then he went out and prayed in the mosque openly. Yunus narrated to us from Abd al-Rahman ibn Abd Allah from al-Qasim from Abdullah ibn Mas'ud, who said: The conversion of Umar ibn al-Khattab was a conquest, his emigration was a victory, and his caliphate was a mercy. We were not able to pray openly at the Kaaba until Umar, may Allah have mercy on him, embraced Islam. [What has been narrated about the first one to recite the Quran aloud in Mecca] Yunus narrated to us from Muhammad ibn Ishaq, who said: Yahya ibn Urwa ibn al-Zubayr ibn al-Awwam narrated to me from his father, who said: The first to recite the Quran aloud in Mecca after the Messenger of Allah, may Allah bless him and grant him peace, was Abdullah ibn Mas'ud. One day the companions of the Messenger of Allah, may Allah bless him and grant him peace, gathered and said: By Allah, Quraysh has never heard this Quran recited aloud to them. Who will make them hear it? Abdullah ibn Mas'ud said: I will. They said: We fear for you from them; we want a man with a clan that will protect him from the people if they harm him. He said: Leave me, for Allah Almighty will protect me. So Abdullah went in the morning until he came to the Maqam ¹³² in the forenoon, while Quraysh were in their assemblies, until he stood at the Maqam and said, raising his voice: "In the name of Allah, the Most Gracious, the Most Merciful. The Most Gracious taught the Quran." He faced them and recited it. They listened and began saying: What is Ibn Umm Abd saying? Then they said: He is reciting some of what Muhammad, peace be upon him, brought. So they stood up and began striking his face, but he continued reciting until he had recited as much as Allah willed. Then he returned to his companions, with marks on his face. They said: This is what we feared for you. He said: The enemies of Allah have never been more contemptible to me than they are now. If you wish, I will go to them tomorrow and do the same. They said: Enough, you have made them hear what they dislike. Yunus narrated to us from Abd al-Rahman ibn Abd Allah from al-Mut'im, who said: The first to spread the Quran in Mecca and was tortured for the sake of the Messenger of Allah, may Allah bless him and grant him peace, was Abdullah ibn Mas'ud, may Allah be pleased with him. End of the third part, to be followed, if Allah wills, by [the account of] those who were tortured for Allah's sake in Mecca from among the believers. And Allah suffices us, and may Allah bless our master the Prophet Muhammad and his family and grant them peace.

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1. tawakkaltu 'ala Allah : I rely on God; a phrase expressing trust in God.
2. Allah 'azza wa jalla : God, the Mighty and Majestic; a common epithet for God.
3. salla Allahu 'alayhi wa sallam : Peace be upon him; a formula of blessing for the Prophet Muhammad.
4. Qur'an 3:81 : The verse about the covenant of the prophets.
5. ahl hadhayn al-kitabayn : People of these two scriptures; referring to Jews and Christians.
6. Qur'an 2:185 : The verse about Ramadan and the revelation of the Qur'an.
7. Qur'an 97:1 : The verse about the Night of Decree.
8. Qur'an 44:1-3 : The verses about the revelation on a blessed night.
9. Qur'an 8:41 : The verse about the day of discrimination (Badr).
10. Qurra ibn Khalid : A narrator in the chain of transmission.
11. Qur'an 65:12 : The verse about seven heavens and the like of the earth.
12. min sab' : From seven; referring to the stages of human creation mentioned in the Qur'an.
13. nabat al-ard min sab' : Vegetation of the earth from seven; a reference to the seven categories of plants mentioned in the Qur'an.
14. Qur'an 80:26-31 : The verses about splitting the earth and producing various plants.
15. Ibn Munabbih : A narrator; possibly Wahb ibn Munabbih, a known transmitter of Isra'iliyyat.
16. Atiq : A nickname of Abu Bakr, meaning 'freed one' or 'noble'.
17. milla Musa : The religion of Moses; i.e., monotheism.
18. al-qiss : The priest; referring to Waraqa ibn Nawfal, a Christian scholar.
19. ulū al-ʿazm : Messengers of firm resolve; refers to the prophets who showed exceptional patience and determination in conveying God's message despite severe opposition.
20. Sūrat al-Ḍuḥā : Chapter 93 of the Quran, revealed to comfort the Prophet after a period of revelation cessation.
21. yutm : Orphanhood; the Prophet's father died before his birth, and his mother died when he was six.
22. rakʿa : Unit of prayer consisting of standing, bowing, prostrating, and sitting.
23. Zayd ibn Ḥāritha : The Prophet's adopted son and freed slave, among the first to accept Islam.
24. muḥabban : Beloved; Abu Bakr was known for his gentle and affable nature.
25. khārijatan qadamayhi : His feet were exposed, i.e., uncovered.
26. ghamaza : He poked or prodded with a stick.
27. biʿaṣāhu fī bāṭini qadami : With his staff on the sole of the foot.
28. Kaʿb al-Aḥbār : A Jewish scholar who converted to Islam.
29. al-Mutawakkil : The one who relies (on Allah).
30. wa yusmiʿu bihi ādhānan wuqran : And makes deaf ears hear through him.
31. al-Muqaffā : The one who follows (the previous prophets) or the one who is followed.
32. al-Ḥāshir : The gatherer (of people on the Day of Resurrection).
33. Nabī al-Tawbah wa al-Malḥamah : Prophet of Repentance and Prophet of Battle (or mercy).
34. al-Māḥī : The eraser (of disbelief).
35. al-ʿĀqib : The last (prophet).
36. al-Ḥāshir : The gatherer (of people on the Day of Resurrection).
37. al-Zuhrī : From the tribe of Zuhrah.
38. Arwā : A woman who butted him with her head.
39. wa andhir ʿashīrataka l-aqrabīn : Quranic verse (26:214): 'And warn your closest kindred.'
40. qawluhu ʿazza wa jalla : His saying, Exalted and Majestic is He.
41. faṣdaʿ bimā tuʾmaru wa aʿriḍ ʿani l-mushrikīn : Quranic verse (15:94): 'So proclaim what you are commanded and turn away from the polytheists.'
42. wa andhir ʿashīrataka l-aqrabīn. wa khfiḍ janāḥaka liman ittabaʿaka mina l-muʾminīn. wa qul innī anā l-nadhīru l-mubīn : Quranic verses (26:214-215 and 15:89): 'And warn your closest kindred. And lower your wing to those who follow you of the believers. And say, 'Indeed I am a clear warner.''
43. wa andhir ʿashīrataka l-aqrabīn. wa khfiḍ janāḥaka liman ittabaʿaka mina l-muʾminīn : Quranic verses (26:214-215).
44. ṣāʿ : A unit of volume, approximately 2.5-3 kg of grain.
45. lahad : An expression of disapproval or rebuke, meaning 'confound you' or 'perish you'.
46. ashaqquhu : The most difficult or hardest upon me.
47. ātin : Literally 'coming'; here referring to those who come to the Resurrection.
48. ‘alā raqaba : Literally 'upon a neck'; an idiom meaning 'openly' or 'publicly'.
49. al-nazak : Spears or lances.
50. al-qaṭā al-shārib al-muhmil : A type of bird (sandgrouse) that drinks water; here used as a simile for a group of warriors.
51. ‘alā musbil : Literally 'on a path'; meaning 'on a road' or 'in a way'.
52. bādā : He declared or manifested.
53. naṣaba lahum al-ḥarb : He set up war against them, i.e., declared war.
54. biḍarb bi-zubar : Striking with a sword; 'zubar' is a type of sword.
55. al-khunfuqīq : A young ostrich; used as a simile for something swift or timid.
56. ḥām : A guardian or protector.
57. dabīb al-bikār : The creeping of young camels; meaning a slow, stealthy approach.
58. al-fanīq : A stallion camel.
59. man yarūmuhā : Who seeks it; i.e., who attacks the sanctuary.
60. khāfiqa : One who shelters or protects; from the root kh-f-q meaning to shelter.
61. aḥābīsh : Allied bands or confederates; plural of ḥubsh.
62. sirb : Path, way, or route; also means a herd or flock.
63. ‘alaykum : Upon you; here meaning 'to you'.
64. rajaz : A meter of Arabic poetry, often used for short, simple verses.
65. qarīḍ : A type of Arabic poetry with full meter and rhyme.
66. waḥīdan : Alone; referring to the Qur'anic verse 74:11.
67. saqar : One of the names of Hell; refers to Qur'an 74:26.
68. yuṣannifūn : They classify or categorize; from the root ṣ-n-f.
69. ‘iḍīn : Portions or parts; refers to Qur'an 15:91.
70. ajma‘īn : All together; refers to Qur'an 15:92.
71. akinnah : Covers or veils; refers to Qur'an 41:5.
72. hādhā : This; referring to the Prophet Muhammad.
73. taqtulūnahu : You kill him; the pronoun refers to the Prophet.
74. ḥaqiba : Became serious or intense; from the root ḥ-q-b.
75. jamma‘at : They gathered or assembled.
76. bādā : They declared or manifested; same root as earlier.
77. bikr : A young camel.
78. al-khurr : Weak or inferior; plural of akharr.
79. ḥabḥāb : One who brays much; from ḥabḥaba meaning to bray.
80. al-fayfā’ : A high, flat desert plain.
81. tarjamat : They dissemble or interpret; here meaning they speak ambiguously.
82. nabadha : To cast or throw away.
83. shifr : A nail or claw; also means a remnant or trace.
84. khays : A small house or hut, often made of reeds or palm branches.
85. rahd : Intense heat of the ground; the heat radiating from the earth.
86. safra' : Yellow; here referring to a yellow sword or a generous disposition.
87. al-'adiyat : The chargers; referring to horses that run swiftly, mentioned in Surah al-'Adiyat.
88. al-hady : Sacrificial animals brought to the Ka'ba; here used as an oath.
89. zanim : Base-born; one of illegitimate birth or ignoble character, as in Quran 68:13.
90. Banu al-Muttalib : The clan of al-Muttalib ibn Abd Manaf, allied with Banu Hashim in the boycott.
91. Salah : Welfare, righteousness, or reconciliation.
92. al-Hujub : The veils or curtains of the Kaaba.
93. Shi'r : Poetry, often used for persuasion or praise in pre-Islamic and early Islamic times.
94. al-ṣaḥīfa : The document; refers to the boycott pact against Banu Hashim and Banu al-Muttalib.
95. lā yubā‘ūna wa lā yubā‘u : They are not sold to nor bought from; meaning no trade or social dealings.
96. al-arḍa : Woodworm; termites that had eaten the document except for the basmala.
97. sā‘id wa muqallad : Forearm and neck; metaphor for killing.
98. farā’iṣuhum : Their flanks; metaphor for trembling with fear.
99. minjāf : Gunwale; the upper edge of the side of a ship.
100. hay’atihi : His appearance; indicating signs of his visits.
101. mā aṣāba aḥadun min al-‘arab mithlahu : No Arab has ever achieved the like; referring to seducing the queen.
102. nafakhna fī iḥlīlihi : They blew into his penis; a form of magical punishment to cause impotence or death.
103. idh : When; poetic usage.
104. mashayta : You walked; poetic form.
105. al-Ṣābiʾ : A term used by the polytheists of Mecca to refer to the early Muslims, implying they had abandoned the religion of their forefathers.
106. al-Ḥanīf : The pure monotheistic religion, often associated with the religion of Abraham.
107. Aḥmad : Another name of the Prophet Muhammad, meaning 'most praiseworthy'.
108. Qur'an 24:55 : The verse promising succession and security to the believers.
109. Qur'an 24:55 : The end of the verse referring to those who disbelieve after the promise.
110. Qur'an 42:37 : Part of the description of the believers.
111. Qur'an 42:37 : Continuation of the description.
112. Qur'an 42:37 : Another attribute of the believers.
113. Qur'an 42:38 : Description of those who respond to their Lord.
114. Qur'an 42:39 : Description of those who retaliate when wronged.
115. Qur'an 42:40 : The principle of retribution and forgiveness.
116. Qur'an 42:42 : Referring to those who wrong people on earth.
117. Qur'an 42:42 : The punishment for the wrongdoers.
118. Sūrat al-Najm : Chapter 53 of the Qur'an, revealed in Mecca.
119. Qur'an 53:19 : The verse mentioning the idols al-Lat and al-Uzza.
120. al-gharānīq : The so-called 'Satanic verses' incident, where Satan allegedly interpolated words into the Prophet's recitation. This is a controversial narrative rejected by mainstream Islamic scholarship.
121. Qur'an 22:52 : The verse that consoles the Prophet regarding Satan's interference.
122. Qur'an 22:52 : The end of the verse affirming Allah's knowledge and wisdom.
123. al-ukht : Here, 'sister' refers to the other eye, i.e., the injured eye.
124. Banu Hashim wa Banu Zuhra : The clans of Hashim and Zuhra, powerful clans of Quraysh who would seek vengeance if Muhammad was killed.
125. saba'ta : You have become a Sabian, i.e., left the religion of Quraysh; used derogatorily for converts to Islam.
126. la yamassuhu illa al-mutahharun : Quranic verse (56:79) meaning 'None touch it except the purified,' referring to the Quran.
127. mawthiqan : A pledge or covenant, here a promise not to harm the scripture.
128. fatarada : Quran 20:15-16, meaning 'and you will perish' or 'and you will be ruined.'
129. alimat nafsun ma ahdarat : Quran 81:14, meaning 'a soul will know what it has brought forth.'
130. yabtadir : Hastening, flowing quickly; describing tears.
131. hulla hibratin wa qamis qumusiyyin : A garment of fine striped cloth (hulla) and a shirt from Qumis (a region in Persia).
132. Maqam : The station of Abraham, a stone near the Kaaba where Abraham stood during the construction of the Kaaba.

The fourth part of the Book of al-Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn…

The fourth part of the Book of al-Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq.

The fourth part of the Book of Military Expeditions, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq. In the name of God, the Most Gracious, the Most Merciful. I rely on God ¹. [Of those who were tortured for God in Mecca among the believers] Abu al-Husayn Ahmad ibn Muhammad ibn al-Naqqur al-Bazzaz narrated to us, reading to him while I listened, saying: Abu Tahir Muhammad ibn Abd al-Rahman al-Mukhlis narrated to us, saying: It was read to Abu al-Husayn Radwan ibn Ahmad while I listened, saying: Abu Umar Ahmad ibn Abd al-Jabbar al-Ataridi narrated to us, saying: Yunus ibn Bukayr narrated to us from Ibn Ishaq, saying: al-Zuhri narrated to us, saying: I was told that Abu Jahl, Abu Sufyan, and al-Akhnas ibn Shurayq went out one night to listen to the Messenger of God, may God bless him and grant him peace, as he prayed at night in his house. Each man took a place to listen, and none knew of the other's location. They spent the night listening to him until dawn or daybreak, then they dispersed. The road brought them together, and they blamed one another ², saying to each other: "Do not return; if some of your foolish ones saw you, they would put something in his mind." Then they left. On the second night, each man returned to his place and spent the night listening until dawn. They dispersed, and the road brought them together. They said to each other the same as they had said the first time, then left. On the third night, each man took his place and spent the night listening until dawn. They dispersed, and the road brought them together. They said: "We will not leave until we pledge not to return." So they pledged that, then dispersed. When morning came, al-Akhnas ibn Shurayq took a staff and went to Abu Sufyan's house. He said: "Tell me, O Abu Hanzala, your opinion of what you heard from Muhammad." He replied: "O Abu Tha'laba, by God, I heard things I recognize and know what is intended by them, and things I do not understand their meaning nor what is intended by them." Al-Akhnas said: "And I, by the One by whom you swore ³." Then he left and went to Abu Jahl, entering his house. He said: "O Abu al-Hakam, what is your opinion of what you heard from Muhammad?" He said: "What did you hear? We and the Banu Abd Manaf competed for honor. They fed, so we fed; they carried burdens, so we carried burdens; they gave, so we gave, until we were knee to knee ⁴ and like two racehorses. Then they said: 'Among us is a prophet to whom revelation comes from heaven.' When will we ever attain that? By God, we will never believe in him nor trust him." Then al-Akhnas ibn Shurayq left him. Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Then they attacked those who had embraced Islam and followed the Messenger of God, may God bless him and grant him peace, from among his companions. Every tribe set upon those among them who were Muslims and began to torture them. Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Hisham ibn Urwa narrated to me from his father, saying: Waraqa ibn Nawfal used to pass by Bilal while he was being tortured for Islam, and he would say: "One, One." Waraqa would say: "One, One. By God, O Bilal, you will not perish." Then he would turn to those who were doing that to him from Banu Jumah and to Umayya ⁸⁶ and say: "I swear by God, if you kill him for this, I will take him as a beloved ⁵." Ahmad narrated to us: Yunus from Ibn Ishaq, saying: It reached me that Ammar ibn Yasir said, while mentioning Bilal ibn Rabah, his mother Hamama, and his companions, and what they were ⁶ suffering, and the freeing of them by Abu Bakr, may God be pleased with him: "May God reward well, for Bilal and his companions, the freed one, and disgrace Fakih and Abu Jahl. On the evening when they sought ⁷ evil for Bilal, not fearing what a man of reason fears. For his declaring the Lord of mankind as One and his saying: 'I bear witness that God is my Lord,' calmly. If you kill me, you kill me, but I will not associate partners with the Most Merciful out of fear of death ⁸. So O Lord of Abraham, the servant Jonah, Moses, and Jesus, save me and do not delay. Against those who persist in error from the clan of Ghalib, without any righteousness or justice." Yunus from Hisham ibn Urwa from his father: Abu Bakr freed seven of those who were being tortured for God, may He be exalted. He freed: Bilal, Amir ibn Fuhayra, al-Zinnira, the slave girl of Banu ⁹ Amr ibn Muammil ¹⁰, al-Hindiyya and her daughter, and Umm Ubays. It is mentioned that he passed by al-Nahdiyya and her mistress torturing her, saying: "By God, I will not free you until your life frees you." Abu Bakr said: "Indeed, O mother of so-and-so." She said: "Then free her, for she is of your religion." Abu Bakr said: "For how much? ¹¹" She said: "For such and such." He said: "I have taken her and freed her. Return her flour to her." She said: "Let me grind it for her." Yunus from Hisham ibn Urwa from his father: al-Zinnira lost her sight. She was among those tortured for God, may He be exalted, for Islam, but she refused anything but Islam. The polytheists said: "Only al-Lat and al-Uzza have taken her sight." She said: "Is that so? By God, it is not so." God restored her sight to her. Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Abu Abd Allah narrated to me from Abu Atiq from Amir ibn Abd Allah ibn al-Zubayr, saying: When Abu Bakr began freeing those weak ones in Mecca, his father Quhafa said to him: "My son, if you free, free strong men who will protect you and stand with you." He said: "Father, I only seek what I seek [for God, may He be exalted, he said:] ¹²" Then it is narrated ¹³ that these verses were revealed ¹⁴ about Abu Bakr: "As for he who gives and fears God, and believes in the best [reward], We will ease him toward ease ¹⁵" to the end of the sura. Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Men from the family of Ammar ibn Yasir narrated to me that Sumayya, the mother of Ammar, was tortured by this clan of Banu al-Mughira ibn Abd Allah ibn Makhzum for Islam, but she refused anything else until they killed her. The Messenger of God, may God bless him and grant him peace, used to pass by Ammar and his mother while they were being tortured in al-Abtah ⁸⁷ in the scorching heat of Mecca, and he would say: "Be patient, family of Yasir; your promised place is Paradise." Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Yasir was a slave of Banu Bakr from Banu al-Ashja' ibn Layth, so they bought him from them and married him to Sumayya, the mother of Ammar. She gave birth to Ammar. Sumayya was a slave girl of theirs, so they freed Sumayya, Ammar, and Yasir. Yunus from Abd Allah ibn Awn from Muhammad ibn Sirin, saying: The Messenger of God, may God bless him and grant him peace, passed by Ammar ibn Yasir while he was weeping with those eyes. The Messenger of God, may God bless him and grant him peace, said to him: "What is the matter? Did the disbelievers seize you, submerge you in water, and you said such and such? If they do it again, say as you said." Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Hakim ibn Jubayr narrated to me from Said ibn Jubayr, saying: I said to Ibn Abbas: "O Abu ¹⁶ Abbas, did the polytheists inflict such torture on the Muslims that they could be excused for abandoning their religion?" He said: "Yes, by God. They would beat one of them, starve him, and thirst him until he could not sit upright from the severity of the harm he suffered, so that he would give them what they asked of apostasy, even saying: 'Is al-Lat and al-Uzza your god instead of God?' He would say: 'Yes.' Even a beetle would pass by them, and they would say: 'Is this beetle your god instead of God?' He would say: 'Yes,' to ransom themselves from the hardship they endured." Yunus from al-Ayzar ibn Hurayth, saying: Khalid ibn al-Walid passed by al-Lat and al-Uzza and said: "Disbelief to you, not glory to you. I have seen that God has humiliated you." Then he went on. Yunus from Habib ibn Hassan al-Asadi from Muslim ibn Subayh, saying: The companions of the Messenger of God, may God bless him and grant him peace, said: "We have become numerous. If you would order every ten of us to go to a man from the chiefs of Quraysh at night and seize and kill him, then the land would be ours in the morning?" The Prophet, may God bless him and grant him peace, was pleased with that, and it showed on his face. Then Uthman ibn Affan stood and said: "O Messenger of God, our sons, our fathers, our brothers." Uthman kept repeating that until the Messenger of God, may God bless him and grant him peace, accepted ¹⁷ their first statement, and it showed on his face, until he abandoned that. The polytheists seized us when evening came, and there was none of the companions of the Messenger of God, may God bless him and grant him peace, who did not ¹⁸ give in to apostasy except Bilal, for he said: "The One, the One." Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Salih ibn Kaysan narrated to me from some of the family of Sad from Sad ibn Abi Waqqas, saying: We were people who suffered the harshness of life in Mecca with the Messenger of God, may God bless him and grant him peace, and its severity. When affliction befell us, we acknowledged it and endured it. Musab ibn Umayr was the most favored young man in Mecca, with the finest garments with his parents. Then I saw him struggle severely in Islam until I saw his skin peeling ⁸⁸ like the skin of a snake, so much so that we would carry him on our bows due to his weakness. He did not hold back from anything we endured. Then God, may He be exalted, honored him with martyrdom on the day of Uhud. Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Yazid ibn Ziyad narrated to me from Muhammad ibn Kab al-Quradhi, saying: Someone who heard Ali ibn Abi Talib, may God be pleased with him, narrated to me, saying: We were sitting with the Messenger of God, may God bless him and grant him peace, in the mosque when Musab ibn Umayr appeared before us, wearing only a cloak patched with fur. When the Messenger of God, may God bless him and grant him peace, saw him, he wept for the luxury he had been in and what he was ¹⁹ in today. The Messenger of God, may God bless him and grant him peace, said: "How will it be when one of you goes out in a suit in the morning and returns in a suit in the evening, a dish is placed before him and another is taken away, and the walls of your houses are draped as the Kaaba is draped?" They said: "O Messenger of God, will we be better then than we are today, free for worship and spared the burden?" The Messenger of God, may God bless him and grant him peace, said: "You are better today than you will be then." Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Salih ibn Kaysan narrated to me from some of the family of Sad from Sad ibn Abi Waqqas, saying: I was with the Messenger of God, may God bless him and grant him peace, in Mecca. I went out at night to urinate, and I heard a rattling sound under my urine. I looked and saw a piece of camel skin. I took it, washed it, burned it, crushed it between two stones, then sniffed it and drank water over it, and it sustained me for three days. Ahmad narrated to us: Yunus from Ibn Ishaq, saying: Yazid ibn Ziyad narrated to me from Muhammad ibn Kab al-Quradhi, saying: Someone who heard Ali ibn Abi Talib, may God be pleased with him, narrated to me, saying: I went out on a winter day from the house of the Messenger of God, may God bless him and grant him peace. I had taken a worn hide ²⁰, hollowed out its middle, put it around my neck, tied it around my waist, and fastened it with palm leaves. I was very hungry. If there had been food in the house of the Messenger of God, may God bless him and grant him peace, I would have eaten from it. I went out seeking something. I passed by a Jew who had property and was drawing water with a pulley. I looked at him through a gap in the wall. He said: "What is the matter with you, O Arab? Would you like each bucket for a date?" I said: "Yes. Open the door so I can enter." He opened it, and I entered. He gave me his bucket. When I pulled up a bucket, he gave me a date, until my hand was full. I let go of the bucket and said: "Enough for me." I ate them, then drew water and drank. Then I came to the mosque and found the Messenger of God, may God bless him and grant him peace. Yunus from Hisham ibn Urwa from his father from Aisha, who said: The mattress of the Messenger of God, may God bless him and grant him peace, ⁸⁹ was of tanned leather stuffed with palm fibers.

Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq from al-Zuhri from 'Ubaydullah ibn Abi Thawr from 'Umar ibn al-Khattab, may Allah be pleased with him, who said: I entered upon the Messenger of Allah, peace and blessings be upon him, while he was lying on a mat ²¹, and part of his body was on the dust, resting his head on a leather pillow stuffed with palm fibers. Above his head hung a tanned hide ²² from the ceiling of the upper room, and in a corner there was some qirt ²³. Yunus narrated to us from Abu Ma'shar al-Madani from Sa'id al-Maqburi who said: The Messenger of Allah, peace and blessings be upon him, had a mat which he would spread during the day, and when night came, he would screen himself with it in the mosque and pray on it. Yunus narrated to us from al-Mas'udi from 'Amr ibn Murrah from Ibrahim from 'Alqamah from 'Abdullah who said: The Messenger of Allah, peace and blessings be upon him, lay down one day on a mat, and when he got up, it had left marks on his skin. When he woke up, I began to wipe it off and said: Why did you not inform us so that we could spread something on the mat to protect you from it? The Messenger of Allah, peace and blessings be upon him, said: What have I to do with the world? What have I to do with the world? I am but like a rider who takes shade under a tree, then leaves it and goes on his way. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: 'Abd al-Malik ibn Abi Sufyan al-Thaqafi narrated to me, saying: A man from Iradh came to Mecca with camels, and Abu Jahl ibn Hisham bought them from him but delayed ²⁴ paying their price. The Iradhi came and stopped at the assembly of Quraysh while the Messenger of Allah, peace and blessings be upon him, was sitting in a corner of the mosque. He said: O assembly of Quraysh, who will help me get my due from Abu al-Hakam ibn Hisham? For I am a stranger, a wayfarer, and he has overpowered me regarding my right, and I am a stranger, a wayfarer. The people of the assembly said—mocking him, pointing to the Messenger of Allah, peace and blessings be upon him, because they knew of the enmity between him and Abu Jahl—Go to that man, he will help you get your due. So the Iradhi came and stopped before the Messenger of Allah, peace and blessings be upon him, and said: O servant of Allah, Abu al-Hakam ibn Hisham has overpowered me regarding a right I have against him, and I am a stranger, a wayfarer. I asked these people for someone to help me get my due, and they pointed me to you. So take my right from him, may Allah have mercy on you. The Messenger of Allah, peace and blessings be upon him, said: Go to him. And he stood up with him. When they saw him stand up with him, they said to a man among them: Follow him and see what he does ²⁵. The Messenger of Allah, peace and blessings be upon him, went until he came to him and knocked on his door. He said: Who is this? He said: Muhammad. Come out to me. So he came out, and there was no trace of color in his face; his color had changed. He said to him: Give this man his right. He said: Yes, I will not leave until I give him his due. He went in, then came out to him with his right and gave it to him. Then the Messenger of Allah, peace and blessings be upon him, turned away and said to the Iradhi: Go about your business. The Iradhi came until he stopped at that assembly and said: May Allah reward him ⁹⁰ with good, for he has taken what is mine. And the man they had sent with him came, and they said to him: Woe to you, what did you see? He said: A wonder of wonders ²⁶. By Allah, when he knocked on his door, he came out with no spirit in him, and he said: Give this man his right. He said: Yes, I will not leave until I bring out his right to him. He went in and brought out his right and gave it to him. Then soon after, Abu Jahl came, and they said to him: Woe to you, what is the matter with you? By Allah, we have never seen anything like what you did! He said: Woe to you, by Allah, as soon as he knocked on my door and I heard his voice, I was filled with terror. Then I came out, and above my head there was a stallion camel, the likes of whose hump, neck, and fangs I have never seen. By Allah, if I had refused, he would have eaten me. [The hadith of the Prophet, peace and blessings be upon him, when the polytheists argued with him] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: An old man from the people of Mecca, from about forty-some years ago, narrated to me from 'Ikrimah from Ibn 'Abbas that 'Utbah and Shaybah, the two sons of Rabi'ah, Abu Sufyan ibn Harb, al-Nadr ibn al-Harith of Banu 'Abd al-Dar, Abu al-Bakhtari of Banu Asad, al-Aswad ibn al-Muttalib ibn Asad, Zam'ah ibn al-Aswad, al-Walid ibn al-Mughirah, Abu Jahl ibn Hisham, 'Abdullah ibn Umayyah, Umayyah ibn Khalaf, al-'Asi ibn Wa'il, and Nabih and Munabbih, the two sons of al-Hajjaj al-Sahmi, gathered—or those of them who gathered—after sunset near the Ka'bah. They said to one another: Send for Muhammad, speak to him and argue with him so that you may have an excuse against him. So they sent for him: The nobles of your people have gathered to speak to you. The Messenger of Allah, peace and blessings be upon him, came quickly, thinking that they might have had a change of heart regarding him. He was eager for them, loving their guidance and finding their error hard to bear, until he sat with them. They said to him: O Muhammad, we have sent for you to have an excuse against you. By Allah, we do not know of any man among the Arabs who has brought to his people what you have brought to your people. You have insulted the fathers, criticized the religion, called the intellects foolish, reviled the gods, and divided the community. There is no evil thing left that you have not brought between us and you. If you have come with this speech seeking wealth, we will collect for you from our wealth until you become the wealthiest among us. If you are seeking honor among us, we will make you our leader. If you are seeking kingship, we will make you king over us. If this that comes to you is a ra'y ²⁷ that has overcome you—and they used to call the jinn companion ra'y—then we will spend our wealth seeking a cure for you until we cure you of it, or we will have an excuse ²⁸ against you. The Messenger of Allah, peace and blessings be upon him, said: I do not know what you are saying [91]. I have not brought you what I have brought to seek ²⁹ your wealth, nor honor among you, nor kingship over you ³⁰. Rather, Allah has sent me to you as a messenger and has revealed a book to me, and commanded me to be a bearer of good tidings and a warner to you. I have conveyed to you the message of my Lord and advised you. If you accept from me what I have brought you, that is your share in this world and the Hereafter. If you reject it, I will be patient for the command of Allah until Allah judges between me and you—or as the Messenger of Allah, peace and blessings be upon him, said. They said: O Muhammad, if you will not accept what we have offered you, then you know that there is no people with narrower land, less water, or harsher life than us. So ask your Lord, who sent you with what He sent you, to move these mountains that have narrowed our land, to expand our land for us, to cause rivers to flow in it like the rivers of Syria and Iraq, and to resurrect for us our forefathers who have passed away, and let among those He resurrects for us be Qusayy ibn Kilab, for he was a truthful old man. Let them ask them whether what you say is true or false. If you do what we ask and they confirm you, we will believe you and know your status with Allah, and that He sent you as a messenger as you claim. The Messenger of Allah, peace and blessings be upon him, said to them: I was not sent for this. I have only come to you from Allah with what He sent me. I have conveyed to you what I was sent with. If you accept it from me, it is your share in this world and the Hereafter. If you reject it, I will be patient for the command of Allah until Allah judges between me and you. They said: If you will not do this for us, then do something for yourself. Ask your Lord to send with you an angel to confirm what you say and to argue with us on your behalf. Ask Him to make for you gardens, treasures, and palaces of gold and silver to enrich you with what we see you seeking. For you go to the markets and seek a livelihood as we do, so that we may know your virtue and your status with your Lord if you are a messenger as you claim. The Messenger of Allah, peace and blessings be upon him, said to them: I will not do that, nor will I ask my Lord for this. I was not sent to you for this. Rather, Allah has sent me as a bearer of good tidings and a warner. If you accept what I have brought you, it is your share in this world and the Hereafter. If you reject it, I will be patient for the command of Allah until Allah judges between me and you. They said: Then cause the sky to fall upon us, as you claim that your Lord can do if He wills. For we will not believe you unless you do that. The Messenger of Allah, peace and blessings be upon him, said: That is up to Him. If He wills, He will do that to you. They said: O Muhammad, does your Lord not know that we will sit with you and ask you what we ask and demand from you what we demand? Should He not instruct you and teach you what to answer us and inform you what He will do to us if we do not accept what you have brought? It has reached us that this is taught to you by a man in al-Yamamah called al-Rahman. By Allah, we will never believe in al-Rahman. We have given you an excuse, O Muhammad. By Allah, we will not leave you and what you have brought until we destroy [92] you or you destroy us. One of them said: We worship the angels, and they are the daughters of Allah. Another said: We will not believe you until you bring Allah and the angels before us as a guarantee. When they said that to him, the Messenger of Allah, peace and blessings be upon him, stood up from them, and 'Abdullah ibn Abi Umayyah ibn al-Mughirah ibn 'Abdullah ibn 'Umar ibn Makhzum stood up with him—he was his cousin, the son of his maternal aunt 'Atikah bint 'Abd al-Muttalib—and said to him: O Muhammad, your people offered you what they offered, and you did not accept it from them. Then they asked you for themselves things by which they might know your status with Allah, and you did not do it. Then they asked you to hasten for them some of the punishment you warn them of. By Allah, I will never believe in you until you take a ladder to the sky, then ascend it while I watch until you reach it, then come back with a written document and four angels testifying that you are as you claim. By Allah, even if you did that, I do not think I would believe you. Then he left the Messenger of Allah, peace and blessings be upon him, and the Messenger of Allah, peace and blessings be upon him, returned to his family sad and grieved for what he had missed of what he had hoped for from his people when they called him, and for what he saw of their turning away from him. When the Messenger of Allah, peace and blessings be upon him, stood up from them, Abu Jahl said: O assembly of Quraysh, Muhammad refuses nothing but what you see of criticizing our religion, insulting our fathers, calling our intellects foolish, and reviling our gods. I make a covenant with Allah that tomorrow I will sit for him with a stone that I cannot carry, and when he prostrates in his prayer, I will smash his head with it. Then you may surrender me and protect me ³¹. Let Banu 'Abd Manaf do whatever they wish after that. Then he sat waiting for the Messenger of Allah, peace and blessings be upon him. The next morning, the Messenger of Allah, peace and blessings be upon him, went out as he used to. In Mecca, his prayer direction was toward Syria, and when he prayed, he would pray between the Black Stone and the Yemeni corner, making the Ka'bah between him and Syria. The Messenger of Allah, peace and blessings be upon him, stood to pray, and Quraysh had gone out and sat in their assemblies waiting for what Abu Jahl would do. When the Messenger of Allah, peace and blessings be upon him, prostrated, Abu Jahl picked up the stone and approached him. When he drew near, he retreated, terrified, his color changed, frightened, his hand dried up on the stone until he threw the stone from his hand. The men of Quraysh stood up and said: What is the matter with you, O Abu al-Hakam? He said: I stood up to do what I told you last night, but when I approached him, a stallion camel appeared before me—by Allah, I have never seen the likes of its hump, neck, and fangs—and it was about to eat me. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: It was mentioned to me that the Messenger of Allah, peace and blessings be upon him, said: That was Jibril. If he had come closer, he would have seized him.

Na Yunus said: Then the discussion returned [93] to the first matter. When Abu Jahl said that to him, al-Nadr ibn al-Harith ibn Kalada ibn ‘Alqama ibn ‘Abd Manaf ibn ‘Abd al-Dar ibn Qusayy stood up and said: "O assembly of Quraysh, by Allah, a matter has befallen you for which you have not yet prepared its arrowhead. Muhammad was among you as a young lad, the most pleasing to you, the most truthful in speech, and the most trustworthy, until when you saw grey hair at his temples and he brought you what he brought, you said: 'A sorcerer.' By Allah, he is not a sorcerer; we have seen sorcerers and their blowing and knots. And you said: 'A soothsayer.' By Allah, he is not a soothsayer; we have seen soothsayers and their states and heard their rhymed prose. And you said: 'A poet.' By Allah, he is not a poet; we have recited poetry and all its types—its light verse, its rajaz ³², and its qarid ³³. And you said: 'Mad.' By Allah, he is not mad; we have seen madness, and he is not affected by its choking, whispering, or confusion. O assembly of Quraysh, consider your affair, for by Allah, a great matter has befallen you." Al-Nadr was among the devils of Quraysh and among those who harmed the Messenger of Allah, peace and blessings be upon him, and set up enmity against him. He had gone to al-Hira and learned there the tales of the Persian kings and the stories of Rustam and Isfandiyar. When the Messenger of Allah, peace and blessings be upon him, sat in a gathering and mentioned Allah and warned his people of the vengeance ³⁴ of Allah that had befallen previous nations, al-Nadr would follow him after he left and say: "By Allah, O assembly of Quraysh, I can tell better stories than he. Come, let me tell you better than his stories." Then he would tell them about the Persian kings, Rustam, and Isfandiyar, and then say: "In what way is Muhammad better than me in storytelling?" Na Ahmad: Na Yunus from Ibn Ishaq said: A man from Mecca narrated to me from Sa‘id ibn Jubayr from Ibn ‘Abbas that Allah revealed concerning al-Nadr eight verses, the saying of Allah Almighty: "When Our verses are recited to him, he says, 'Tales of the ancients'" ³⁵, and everything mentioned in the Qur’an about "tales" ³⁶. When al-Nadr said that, they sent him and ‘Uqba ibn Abi Mu‘ayt with him to the Jewish rabbis in Medina, saying to them: "Ask them about Muhammad, describe his attributes to them, and inform them of his sayings. For they are the People of the First Book, and they have knowledge that we do not have concerning the prophets." So they set out until they arrived in Medina and asked the Jewish rabbis about the Messenger of Allah, peace and blessings be upon him, described his affair to them, informed them of some of his sayings, and said to them: "You are the people of the Torah; we have come to you to inform us about this companion of ours." The Jewish rabbis said to them: "Ask him about three things which he will command you. If he informs you about them, he is a sent prophet. If he does not, then the man is a fabricator; form your own opinion about him. Ask him [94] about the youths who went in ancient times—what was their story? For they had a wondrous tale. Ask him about the wandering man who reached the east and the west of the earth—what was his construction? And ask him about the spirit—what is it? If he informs you about that, he is a prophet; follow him. If he does not inform you, he is a fabricator; do as you please regarding him." So al-Nadr and ‘Uqba returned to Mecca to Quraysh and said: "O assembly of Quraysh, we have brought you the decisive matter between you and Muhammad. The Jewish rabbis commanded us to ask him about certain things." So they informed them of them. Then they came to the Messenger of Allah, peace and blessings be upon him, and said: "O Muhammad, inform us." They asked him about what they had been commanded. The Messenger of Allah, peace and blessings be upon him, said to them: "I will inform you about what you have asked tomorrow," but he did not say "if Allah wills." So they left him. The Messenger of Allah, peace and blessings be upon him, remained for fifteen nights without Allah revealing any revelation to him concerning that, and Gabriel, peace be upon him, did not come to him, until the people of Mecca began to gossip, saying: "Muhammad promised us tomorrow, and today it has been fifteen days, and we have woken up to find that he has not told us anything about what we asked him." This distressed the Messenger of Allah, peace and blessings be upon him, due to the delay of revelation, and he was grieved by what the people of Mecca were saying. Then Gabriel came to him from Allah with Surah al-Kahf, which contained a rebuke for his grief and the news of what they had asked him about—the matter of the youths and the wandering man. Allah Almighty says: "And they ask you about the spirit. Say, 'The spirit is of the command of my Lord, and you have not been given of knowledge except a little'" ³⁷. Na Ahmad: Na Yunus from Ibn Ishaq said: It has reached me that the Messenger of Allah, peace and blessings be upon him, began the surah by saying: "[All] praise is [due] to Allah, who has sent down upon His Servant the Book" ³⁸—meaning Muhammad, you are a messenger from Me, confirming what they asked about regarding his prophethood—"and has not made therein any crookedness. [He has made it] straight" ³⁹—i.e., balanced, with no discrepancy—"to warn of severe punishment from Him" ⁴⁰—he said: immediate punishment in this world and His punishment in the Hereafter from your Lord who sent you as a messenger. [Chapter: Reports of the Rabbis and the People of the Book about the Description of the Prophet, peace and blessings be upon him] Na Yunus from al-A‘mash from Ibrahim from ‘Abdullah said: I was with the Messenger of Allah, peace and blessings be upon him, as he was walking in a field, leaning on a palm branch ⁴¹. He passed by a group of Jews, and some of them said to others: "Ask him about the spirit." Others said: "Do not ask him." Then one of them stood up and said: "Inform us, O Muhammad, about the spirit—what is it?" The Messenger of Allah, peace and blessings be upon him, stood silent, not speaking. I knew that revelation was coming to him, and I was behind him, so I stepped back. Then the Messenger of Allah spoke and said: [95] "And they ask you about the spirit. Say, 'The spirit is of the command of my Lord'" ⁴² up to His saying "a little." They said: "Did we not forbid you to ask him?" Na Ahmad: Na Yunus from Ibn Ishaq said: A man in Mecca narrated to me from Sa‘id ibn Jubayr from Ibn ‘Abbas that the Jewish rabbis said to the Messenger of Allah, peace and blessings be upon him, in Medina: "O Muhammad, do you mean us or your people by your saying, 'And you have not been given of knowledge except a little'?" The Messenger of Allah, peace and blessings be upon him, said: "Both." They said: "Do you not recite in what has come to you that we have been given the Torah, in which is an explanation of everything?" The Messenger of Allah, peace and blessings be upon him, said: "It is little in the knowledge of Allah, and you have from it what suffices you if you act upon it." Then Allah, Mighty and Majestic, revealed concerning what they asked about: "And if whatever trees upon the earth were pens..." up to His saying: "the words of Allah would not be exhausted" ⁴³. "I see that the Torah is little in the knowledge of Allah." Na Yunus from Bassam, the freed slave of ‘Ali ibn Abi al-Tufayl, said: ‘Ali ibn Abi Talib stood on the pulpit and said: "Ask me before you cannot ask me, and you will never ask anyone like me after me." So Ibn al-Kawwa’ ⁴⁴ stood up and said: "O Commander of the Faithful, what is Dhul-Qarnayn? Was he a prophet or a king?" He said: "He was neither a king nor a prophet, but he was a righteous servant who loved Allah, so Allah loved him, and he was sincere to Allah in his sincerity. Then he was struck on his right horn and died, then resurrected; then he was struck on his left horn and died. And among you is one like him." Na Yunus from ‘Amr ibn Thabit from Simak ibn Harb from a man of Banu Asad said: A man asked ‘Ali: "What do you think of Dhul-Qarnayn? How was he able to reach the east and the west?" He said: "The clouds were subjected to him, and the means were extended for him, and light was spread for him, so night and day were equal for him." Na Ahmad: Na Yunus from Ibn Ishaq said: When the Messenger of Allah, peace and blessings be upon him, brought them the truth they recognized, and they recognized his truthfulness in what he narrated and the place of his prophethood in what he brought them of the knowledge of the unseen when they asked him about what they asked, envy from them towards him prevented them from following him and believing him. So they rebelled against Allah and openly abandoned His command, and persisted in their disbelief. One of them said: "Do not listen to this Qur’an and make noise during it that perhaps you may overcome" ⁴⁵—i.e., make it play and falsehood, and take it as mockery—"that perhaps you may overcome"—overcome him by that, for if you agree with him and treat him fairly, he will overcome you. When some of them said that to others, they began to disperse when the Messenger of Allah, peace and blessings be upon him, recited the Qur’an aloud while praying, and they refused to listen to him. A man among them, if he wanted to hear some of what the Messenger of Allah, peace and blessings be upon him, recited from the Qur’an while he was praying, would hide and listen away from them, fearing them. If he saw that they realized he was listening, he would leave for fear of their harm and not listen. And if the Messenger of Allah, peace and blessings be upon him, lowered his voice, those who were listening thought that they [96] had not heard anything of his recitation, while he heard without them, and he would incline ⁴⁶ to listen to him. Na Ahmad: Na Yunus from Ibn Ishaq said: Dawud ibn al-Husayn narrated to me from ‘Ikrima from Ibn ‘Abbas that when the Messenger of Allah, peace and blessings be upon him, recited the Qur’an aloud while praying, they would disperse and refuse to listen to him. A man, if he wanted to hear some of what the Messenger of Allah, peace and blessings be upon him, recited while praying, would eavesdrop away from them, fearing them. If he saw that they realized he was listening, he would leave for fear of their harm and not listen. And if the Messenger of Allah, peace and blessings be upon him, lowered his voice, the one listening thought that they had not heard anything of his recitation, and he heard from without them, and he would incline ⁴⁷ to listen. So Allah Almighty revealed: "And do not recite aloud in your prayer, [lest] they disperse from you, and do not recite too softly, lest the one who wants to hear it from among those who eavesdrop without them does not hear, so that perhaps he may be guided by some of what he hears and be convinced, and seek between that a way" ⁴⁸. Na Yunus from Hisham ibn ‘Urwa from his father from ‘A’isha ("And do not recite aloud in your prayer, nor too softly") she said: It was revealed concerning supplication. Na Yunus from ‘Isa ibn ‘Abdullah al-Tamimi from a man from Mujahid concerning the saying of Allah Almighty: "So proclaim what you are commanded" ⁴⁹ he said: The Messenger of Allah, peace and blessings be upon him, was commanded to recite the Qur’an aloud in Mecca. Na Yunus from Yunus ibn ‘Amr al-Hamdani from his father from Sa‘d ibn ‘Iyad al-Yamani said: The Messenger of Allah, peace and blessings be upon him, was among the least talkative of people. When he was commanded to fight, he prepared himself and became one of the most severe in strength. Na Ahmad: Na Yunus from Ibn Ishaq said: Yazid ibn Ziyad, the freed slave of Banu Hashim, narrated to me from Muhammad ibn Ka‘b that he said: It was narrated to me that ‘Utba ibn Rabi‘a was a noble and forbearing chief. He said one day:

He was sitting in the assembly of Quraysh while the Messenger of God, may God bless him and grant him peace, was sitting alone in the mosque. [He said:] 'O assembly of Quraysh, shall I not go to this man and speak to him about matters, perhaps he will accept some of them, so that we may give him whatever he wishes and he may leave us alone?' This was after Hamza ibn Abd al-Muttalib had embraced Islam, and they saw the companions of the Messenger of God increasing and multiplying. They said: 'Yes, O Abu al-Walid, go and speak to him.' So Utba stood up and sat down beside the Messenger of God, may God bless him and grant him peace, and said: 'O son of my brother, you are among us as you know, of high standing ⁵⁰ in the clan and noble lineage. You have brought to your people a grave matter, by which you have divided their community, belittled their intellects, reviled their gods and religion, and declared your forefathers to be disbelievers. So listen to me, I will present to you some matters for you to consider; perhaps you will accept some of them.' The Messenger of God, may God bless him and grant him peace, said: 'Speak, O Abu al-Walid, I am listening.' He said: 'O son of my brother, if by what you have brought of this speech you seek wealth, we will gather from our wealth until you become the wealthiest among us. If you seek honor, we will honor you above us so that we decide no matter without you. If you seek kingship, we will make you king. And if this that comes to you is a vision ⁵¹ that you see and cannot repel from yourself, we will seek medicine for you and spend our wealth on it until we cure you of it, for sometimes a familiar spirit ⁵² overcomes a man until he is treated for it. Perhaps this that you bring is poetry that has stirred your breast, for by my life, O Banu Abd al-Muttalib, you are capable of it as no one else is.' When Utba finished, and the Messenger of God, may God bless him and grant him peace, was listening to him, the Messenger of God said: 'Have you finished, O Abu al-Walid?' He said: 'Yes.' He said: 'Then listen to me.' He said: 'I will.' The Messenger of God, may God bless him and grant him peace, said: 'In the name of God, the Most Gracious, the Most Merciful. Ha Mim. A revelation from the Most Gracious, the Most Merciful. A Book whose verses are made distinct, an Arabic Quran ⁵³.' Then the Messenger of God continued reciting it to him. When Utba heard it, he listened attentively, placing his hands behind his back, leaning on them, listening until the Messenger of God reached the prostration ⁵⁴ and prostrated. Then he said: 'You have heard what you heard, O Abu al-Walid, so it is up to you.' Then Utba returned to his companions, and some of them said to others: 'By God, Abu al-Walid has come back to you with a different face than the one he left with.' When he sat down with them, they said: 'What is behind you, O Abu al-Walid?' He said: 'Behind me, by God, I have heard a speech the like of which I have never heard. By God, it is not poetry, nor sorcery, nor soothsaying. O assembly of Quraysh, obey me and let me handle this. Leave this man alone and what he is about, and withdraw from him. For by God, the speech I heard will have a great outcome. If the Arabs overcome him, you will be spared by others. If he prevails over the Arabs, then his kingship is your kingship, his honor your honor, and you will be the most fortunate of people through him.' They said: 'By God, he has bewitched you with his tongue, O Abu al-Walid.' He said: 'This is my opinion for you; do as you please.'

Narrated Yunus from Qays ibn al-Rabi' from Hakim ibn al-Dailam from al-Dahhak ibn Muzahim from 'Abdullah ibn 'Abbas regarding the saying of Allah Almighty: "While you were Samidun ⁵⁵" (60). He said: They used to pass by the Messenger of Allah, peace be upon him, while he was praying. Have you not seen the camel among the camels, how it swishes its tail, turning away?

Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: Then there came to the Messenger of God (peace and blessings be upon him), while he was in Mecca, twenty men, or close to that number, of Christians, when news of him had spread from Abyssinia. They found him in the mosque, sat with him, spoke to him, and questioned him, while men of Quraysh were in their assemblies around the Kaaba. When they finished questioning the Messenger of God (peace and blessings be upon him) about what they desired, the Messenger of God (peace and blessings be upon him) called them, recited the Qur’an to them, and when they heard it, their eyes overflowed with tears. Then they responded to him, believed in him, affirmed him, and recognized from him what had been described to them about his affair in their scripture. When they rose from his presence, Abū Jahl and a group of Quraysh intercepted them and said: “May God disappoint you, O company sent by those behind you from your people of your religion, seeking news for them, so that you might bring them news of the man. You did not even settle in your seats with him until you abandoned your religion and affirmed him in what he said to you. We know of no company more foolish than you,” or as they said to them. So they replied: “Peace be upon you. We do not seek to contend with you. To us our deeds, and to you your deeds. We do not wish for ourselves anything but good.” It is said that the group of Christians were from the people of Najrān, but God knows best which of that was the case. It is said—and God knows best—that concerning them these verses were revealed: “Those to whom We gave the Scripture before it, they believe in it” up to His saying: “we do not seek the ignorant” (68). Yūnus narrated to us, from Asbāṭ ibn Naṣr al-Hamdānī, from Ismā‘īl ibn ‘Abd al-Raḥmān, who said: The Negus (al-Najāshī) sent to the Messenger of God (peace and blessings be upon him) twelve men to question him and bring him news of him. The Messenger of God (peace and blessings be upon him) recited the Qur’an to them, and they wept. Among them were seven monks and five priests, or five monks and seven priests. Concerning them God revealed: “And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears” (69) to the end of the verse. Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: I asked al-Zuhrī about the verses: “That is because among them are priests and monks and because they are not arrogant. And when they hear what has been revealed to the Messenger” up to His saying: “with the witnesses” (70), and His saying: “And when the ignorant address them, they say, ‘Peace’” (71). He said: I have continued to hear our scholars say that they were revealed concerning the Negus and his companions. Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: Al-Zuhrī narrated to me, from Sa‘īd ibn al-Musayyab, from Abū Hurayra, who said: The Messenger of God (peace and blessings be upon him) led us out to the prayer ground, lined us up behind him, and prayed four takbīrs over us. When he turned away, we said: “O Messenger of God, for whom did you pray?” He said: “For your brother, the Negus. He died today.” Yūnus narrated to us, from ‘Abd Allāh ibn ‘Umar, from Shihāb, who said: The Messenger of God (peace and blessings be upon him) prayed four takbīrs over the Negus. Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: Yazīd ibn Rūmān narrated to me (106), from ‘Urwa ibn al-Zubayr, from ‘Ā’isha, the wife of the Prophet (peace and blessings be upon him), that she said: Light continued to be seen upon the grave of the Negus. Yūnus narrated to us, from Ibn Isḥāq, who said: The name of the Negus was Aṣḥama (72), which in Arabic is ‘Aṭiyya. “Negus” (al-Najāshī) is only the title of the king, like saying Kisrā (Chosroes) or Hiraql (Heraclius). Aḥmad narrated to us: Yūnus narrated to us, from Yūnus al-Īlī, from al-Zuhrī, who said: Ibn ‘Umar said to a man sitting with him, “Wish for something.” He said, “I will not do it.” Ibn ‘Umar said: “But I would love to have gold like Mount Uḥud, counting its weight and paying its zakāt.” Yūnus narrated to us, from Hishām ibn ‘Urwa, from his father, from ‘Ā’isha, that she said: When one of you wishes, let him wish for much, for he is only asking his Lord, the Mighty and Majestic. Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: My father, Isḥāq ibn Yasār, narrated to me, saying: I saw Abū Nayzar, the son of the Negus, and I have never seen any man, Arab or non-Arab, greater, taller, or more handsome than him. His grandfather, ‘Alī ibn Abī Ṭālib, found him with a merchant in Mecca, bought him from him, and freed him as a reward for the Negus for what he had done regarding the affair of Ja‘far and his companions. I said to my father: “Was Abū Nayzar (73) black like the blackness of the Abyssinians?” He said: “If you had seen him, you would have said he was a man of the Arabs.” Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: ‘Abd Allāh ibn al-Ḥasan narrated to me that his mother, Fāṭima bint al-Ḥusayn, narrated to him, saying: Some people from Abyssinia came to Abū Nayzar, the son of the Negus—and ‘Alī had freed him—and they stayed with him for a month. ‘Alī ibn Abī Ṭālib slaughtered animals for them and prepared food for them. They said to him: “The affair of the Abyssinians has become disordered among them. Go with us, and we will make you king over them, for you are the son of one whom you know.” He said: “Since God has honored me with Islam, I will not do it.” When they despaired of him, they returned and left him. He was a good man, except that he was a man who would find fault and drink wine (74). Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: Among the poetry composed about the Abyssinians was that of ‘Abd al-Muṭṭalib ibn al-Ḥārith ibn Qays ibn ‘Adī ibn Sa‘d ibn Sahm, when they were safe in the land of Abyssinia, praised the protection of the Negus, and worshipped God, fearing no one for their religion, and the Negus had treated them well when they settled with him. He said: “O convey from me a penetrating message to whoever hopes for God’s conveyance and the religion—every oppressed servant of God in the midst of Mecca, subdued and tormented. I have found God’s land spacious, delivering from humiliation, disgrace, and shame. So do not remain in the humiliation of life nor the disgrace of death and blameworthy defect. We have followed the Messenger of God, so abandon the Prophet’s words and go to excess in the scales. Place Your punishment upon the people who transgressed, and upon Your protectors, lest they rise and become tyrannical over me.” [107] He also said, mentioning the Quraysh’s expulsion of them from their land and rebuking some of their people for that: “My liver refuses—I do not lie to you—to fight them, and my fingers refuse it. How can I fight a people who discipline them (75) upon the truth, that they not mix it with falsehood? You expelled the servants of God from their hot land, so they became amidst a matter of many tribulations. If there was trustworthiness in ‘Adī—‘Adī ibn Ka‘b—who fulfills and connects, then I used to think that was among you, by the praise of Him who is not sought with bribes. So you have exchanged a lion cub for the lion cub of every battalion, with its pride, the refuge of the weak and widows.” And Abū Ṭālib said, when he saw that from their opinion and what they had become involved in, verses to the Negus, urging him to treat them well and defend them: “Would that I knew how Ja‘far and Zayd are in the distance, and the enemies of the close enemy. Has the Negus’s action reached Ja‘far and his companions, or has some hinderer prevented that? Know—may you not be cursed—that you are noble and generous, so no neighbor is harmed by you. Know that God has increased you in excellence, and all the means of good are bound to you. For you are an overflowing torrent with abundant outpourings, whose benefit reaches enemies and relatives.” And Abū Ṭālib also said: “Know, O best of people, that Muḥammad is the vizier of Moses and the Messiah, son of Mary. He came with guidance like that which they brought, and each, by God’s command, guides and protects. And you recite it in your scripture with truthful speech, not the speech of a translator. And whatever group comes to us from you for your excellence, they return with honor.” Yūnus narrated to us, from Zakariyyā ibn Abī Zā’ida, from ‘Āmir al-Sha‘bī, from Asmā’ bint ‘Umays, that she went to (76) the Messenger of God (peace and blessings be upon him) and said: “O Messenger of God, some of the emigrants boast over us and claim that we are not among the first emigrants.” The Messenger of God (peace and blessings be upon him) said: “You have two emigrations: you emigrated to the land of Abyssinia while we were staying put in Mecca, and you emigrated afterwards.” They had come to him at Khaybar. Yūnus narrated to us, from Ibrāhīm ibn Ismā‘īl, from al-Zuhrī, from Qabīṣa ibn Dhu’ayb, from Abū Salama ibn ‘Abd al-Asad, who was the son of the maternal aunt of the Messenger of God (peace and blessings be upon him), and the first to emigrate with his wife to the land of Abyssinia, then (108) to Medina. He was married to Umm Salama, with whom he emigrated. When he died, the Messenger of God (peace and blessings be upon him) married her after him. Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: Ṣāliḥ ibn Ibrāhīm narrated to me, from ‘Abd al-Raḥmān ibn ‘Awf, from his father, who said: We were traveling with ‘Uthmān ibn ‘Affān on the road to Mecca when he saw ‘Abd al-Raḥmān ibn ‘Awf and said: “No one can surpass this elder in virtue in both emigrations”—meaning his emigration to Abyssinia and his emigration to Medina. **Listing of those who emigrated to the land of Abyssinia** Aḥmad narrated to us: Yūnus narrated to us, from Ibn Isḥāq, who said: This is the listing of those who emigrated to the land of Abyssinia from among the companions of the Messenger of God (peace and blessings be upon him): those who witnessed Badr, those who stayed behind until after Badr, and those who stayed behind until the Messenger of God (peace and blessings be upon him) sent ‘Amr ibn Umayya al-Ḍamrī to them, who placed them on a ship and then sent them to him. They arrived in the year of al-Ḥudaybiyya, in the seventh year. Among those who came to him and witnessed Badr with him from the Banū Umayya ibn ‘Abd Shams ibn ‘Abd Manāf: ‘Uthmān ibn ‘Affān—the Messenger of God (peace and blessings be upon him) assigned him his share and reward in Badr, and he was the deputy for Ruqayya, the daughter of the Messenger of God (peace and blessings be upon him), who was with him in the land of Abyssinia, and he has descendants. And Abū Ḥudhayfa ibn ‘Utba ibn Rabī‘a ibn ‘Abd Shams ibn ‘Abd Manāf—he was killed at the battle of al-Yamāma (78) as a martyr, and his wife, Sahla bint Suhayl ibn ‘Amr, of the Banū ‘Āmir ibn Lu’ayy, was with him in the land of Abyssinia, and she bore him Muḥammad ibn Abī Ḥudhayfa there; he has no descendants. From the Banū Asad ibn ‘Abd al-‘Uzzā: al-Zubayr ibn al-‘Awwām. From the Banū ‘Abd al-Dār ibn Quṣayy: Muṣ‘ab ibn ‘Umayr. From the Banū Zuhra: ‘Abd al-Raḥmān ibn ‘Awf. From the Banū Makhzūm: Abū Salama ibn ‘Abd al-Asad ibn Hilāl ibn ‘Abd Allāh ibn ‘Umar ibn Makhzūm, with his wife Umm Salama bint Abī Umayya. From the Banū Jumaḥ ibn ‘Amr ibn Huṣayṣ: ‘Uthmān ibn Maẓ‘ūn. From the Banū ‘Adī ibn Ka‘b: ‘Āmir ibn Rabī‘a, an ally of the family of al-Khaṭṭāb, with his wife Laylā bint Abī Ḥathma (79). From the Banū ‘Āmir ibn Lu’ayy: Abū Sabra ibn Abī Ruhm ibn ‘Abd al-‘Uzzā—and it is said: rather it was his father (80) Ḥāṭib ibn ‘Abd Shams ibn ‘Abd Wudd ibn Naṣr ibn Mālik—and it is said: rather he was the first to arrive there. From the Banū al-Ḥārith ibn Fihr: Suhayl ibn Bayḍā’, and he is Suhayl ibn Rabī‘a ibn Hilāl ibn Uhayb. These ten were the first to depart from the Muslims to the land of Abyssinia, as far as I have heard. Then Ja‘far ibn Abī Ṭālib. From the Banū Nawfal ibn ‘Abd Manāf ibn Quṣayy: ‘Utba ibn Ghazwān ibn Jābir ibn Wahb, an ally of theirs, a man, and they have descendants. From the Banū ‘Abd al-Dār: Suwaybiṭ ibn [Sa‘d ibn Ḥarmala ibn Mālik ibn ‘Umayla ibn al-Sabbāq ibn ‘Abd al-Dār, and Jahm ibn Qays ibn ‘Abd ibn Shuraḥbīl ibn Hāshim ibn ‘Abd Manāf ibn ‘Abd al-Dār, with his wife Umm] (81) Ḥarmala bint al-Aswad ibn Khuzayma ibn Uqaysh ibn (109) ‘Āmir ibn Bayāḍa ibn Tubay‘ (82) ibn Kha‘thama ibn Khuzā‘a, and his two sons ‘Amr ibn Jahm, and Abū al-Rūm ibn ‘Umayr ibn Hāshim ibn ‘Abd Manāf ibn ‘Abd al-Dār, and Firās ibn al-Naḍr ibn al-Ḥārith ibn Kalada ibn ‘Alqama ibn ‘Abd Manāf ibn ‘Abd al-Dār. From the Banū ‘Abd ibn Quṣayy: Ṭulayb ibn ‘Umayr ibn Wahb ibn Abī Kabīr ibn ‘Abd ibn Quṣayy, a man with no descendants. From the Banū Zuhra ibn Kilāb: ‘Abd al-Raḥmān ibn ‘Awf, he has descendants, and ‘Alqama ibn Abī Waqqāṣ, and Waqqāṣ, and Abū Waqqāṣ Mālik ibn Uhayb ibn ‘Abd Manāf ibn Zuhra.

And al-Muṭṭalib ibn Azhar ibn ʿAbd ʿAwf ibn ʿAbd al-Ḥārith ibn Zuhra, with him his wife Ramla bint Abī ʿAwf ibn Ḍubayra, she gave birth to him in the land of Abyssinia ʿAbd Allāh ibn al-Muṭṭalib. And among their allies: ʿAbd Allāh ibn Masʿūd and his brother ʿUtba ibn Masʿūd. And from Bahrāʾ: al-Miqdād ibn ʿAmr, and he was called al-Miqdād ibn al-Aswad ibn ʿAbd Yaghūth ibn Wahb ibn ʿAbd Manāf ibn Zuhra, because he had adopted him and made an alliance with him, six men. And from Banī Makhzūm: Shammās ibn ʿUthmān ibn al-Sharīd ibn Suwayd ibn Hirm ibn ʿUmar ibn Makhzūm, and the name of Shammās was ʿUthmān, and he had no descendants, and Habbār ibn Sufyān ibn ʿAbd al-Asad ibn Hilāl, and his brother ʿAbd Allāh ibn Sufyān, and Hishām ibn Abī Ḥudhayfa. And among their allies: Muʿattib ibn ʿAwf ibn ʿĀmir ibn al-Faḍl ibn ʿAfīf, who is called ʿAyhala, ibn Fulayt ibn Salūl ibn Kaʿb ibn Khuzāʿa. And from Banī ʿĀmir ibn Luʾayy: ʿAbd Allāh ibn Suhayl ibn ʿAmr, and he has descendants, Abū Sabra ibn Abī Ruhm with him his wife Umm Kulthūm bint Suhayl ibn ʿAmr, and ʿAbd Allāh ibn Mukhrama ibn ʿAbd al-ʿUzzā ibn Abī Qays ibn ʿAbd Wudd, and Sulayṭ ibn ʿAmr ibn ʿAbd Shams ibn ʿAbd Wudd, and his brother al-Sakrān ibn ʿAmr, with him his wife Sawda bint Zamʿa, and Mālik ibn Rabīʿa ibn Qays ibn ʿAbd Shams ibn Luʾayy, and with him his wife ʿAmra bint al-Saʿdī, and Saʿīd, an ally of theirs. And from Banī Jumaḥ ibn ʿAmr ibn Huṣayṣ: ʿUthmān ibn Maẓʿūn, and his son al-Sāʾib ibn ʿUthmān, they have no descendants, and his brother Qudāma ibn Maẓʿūn, he has descendants, and Ḥāṭib ibn al-Ḥārith ibn al-Mughīra ibn Ḥabīb ibn Ḥudhāfa, with him his wife Fāṭima bint al-Muḥajjal ibn ʿAbd Allāh, and his two sons Muḥammad ibn Ḥāṭib and al-Ḥārith ibn Ḥāṭib, and they are for his son al-Muḥajjal, and his son al-Ḥārith ibn Ḥāṭib with him his wife Fukayha bint Yasār, and Sufyān ibn Muʿammar ibn Ḥabīb, with him his sons Jābir ibn Sufyān and Junāda ibn Sufyān, and with him his wife Ḥasana, who is their mother, and their brother from their mother Shuraḥbīl ibn Ḥasana, and ʿUthmān ibn Rabīʿa ibn Ahbān, eleven men. And from Banī Sahm ibn ʿAmr ibn Huṣayṣ: Khunays ibn Ḥudhāfa, killed on the day of Badr as a martyr, he had no descendants except his wife, and Ḥafṣa bint ʿUmar ibn al-Khaṭṭāb was with him, the Messenger of Allāh, may Allāh bless him and grant him peace, married her after him ⁵⁶, and ʿAbd Allāh ibn al-Ḥārith ibn Qays, and Hishām ibn al-ʿĀṣī ibn Wāʾil, and Abū Qays ibn al-Ḥārith, and al-Ḥajjāj ibn al-Ḥārith, and Muʿammar ibn al-Ḥārith, and a brother of his from his mother from Banī Tamīm called Saʿīd ibn ʿAmr, and Saʿīd ibn al-Ḥārith ibn Qays, and al-Sāʾib ibn al-Ḥārith ibn Qays, and ʿImrān ibn Riʾāb ibn Ḥudhāfa; and Maḥmiyya ibn Juzʾ, an ally of theirs from Banī Zubayd, twelve men. And from Banī al-Ḥārith ibn Fihr: Abū ʿUbayda, who is ʿĀmir ibn ʿAbd Allāh ibn al-Jarrāḥ, died at ʿAmawās in the land of Syria as an amīr for ʿUmar ibn al-Khaṭṭāb, he had no descendants. And Suhayl ibn Bayḍāʾ, who is Suhayl ibn Bayḍāʾ ibn Suhayl ibn Wahb, and al-Bayḍāʾ is his mother—thus in the original—and he is Suhayl ibn Wahb ibn Rabīʿa, and he has no descendants, but his mother prevailed over his lineage, so he is attributed to her, and she is Daʿd bint Jaḥdam ibn Umayya ibn Ḍarb, and she was called al-Bayḍāʾ, killed on the day of Badr as a martyr, and ʿIyāḍ ibn Zuhayr ibn Abī Shadīd ibn Rabīʿa, he has no descendants, and it is said ibn Rabīʿa ibn Hilāl ibn Mālik, and al-Ḥārith ibn ʿAbd Qays ibn ʿĀmir ibn Umayya, and ʿAmr ibn Abī Sarḥ ibn Rabīʿa ibn Hilāl, eight men. Then the Muslims followed one after another until they gathered in the land of Abyssinia, and they were there, among them those who went out with themselves and their families. From Banī Hāshim ibn ʿAbd Manāf: Jaʿfar ibn Abī Ṭālib, killed on the day of Muʾta as a martyr, an amīr for the Messenger of Allāh, may Allāh bless him and grant him peace, he has descendants, and it was said that he was the first among the Muslims to hamstring his mount in war, with him his wife Asmāʾ bint ʿUmays ibn Kaʿb ibn Mālik ibn Qaḥāfa from Khathʿam, she gave birth to him in the land of Abyssinia ʿAbd Allāh ibn Jaʿfar, one man. Aḥmad narrated to us: Yūnus narrated to us from Ibn Isḥāq, he said: Yaḥyā ibn ʿAbbād ibn ʿAbd Allāh ibn al-Zubayr narrated to me from his father ʿAbbād from a man from Banī Murra ibn Ribāb, and it is said ibn Dhubyān, he said: It is as if I see Jaʿfar when the war clung to him, he hamstrung a sorrel horse of his, then fought until he was killed. And from Banī Umayya ibn ʿAbd Shams: Khālid ibn Saʿīd ibn al-ʿĀṣī, with him his wife Umayna bint Khalaf ibn Asʿad ibn ʿĀmir ibn Bayāḍa, from Banī Subayʿ ibn Khathʿama from Khuzāʿa, she gave birth to him in the land of Abyssinia Saʿīd ibn Khālid, and his mother is bint Khālid, then Umm al-Zubayr ibn al-ʿAwwām married her, and she gave birth to him ʿAmr ibn al-Zubayr and Khālid ibn al-Zubayr, Khālid was killed on the day of Marj al-Ṣuffar in the land of Syria, and ʿAmr ibn Saʿīd ibn al-ʿĀṣī, with him his wife Fāṭima bint Ṣafwān ibn Umayya ibn Shafī ibn Muḥrib ibn Shafī al-Kinānī, killed on the day of Ajnādayn, and about ʿAmr, Abū Saʿīd said: I wept in my poetry for you, O ʿAmr ... asking when he grows up and his blood becomes intense, it becomes bright You leave the matter of the people in it with troubles ... and you uncover anger that was in the chest, kindled And among their allies from Banī Asad ibn Khuzayma: ʿAbd Allāh ibn Jaḥsh, with him his wife Baraka bint Yasār, ⁵⁷ and Muʿayqib ibn Abī Fāṭima, and he is his father Saʿīd ibn al-ʿĀṣī, and he has descendants. And from Banī ʿAbd al-Dār ibn Quṣayy: Jahm from Qays ibn ʿAbd Shuraḥbīl ibn Hāshim ibn ʿAbd Manāf ibn ʿAbd al-Dār, and ʿAmr ibn Jahm, and Abū al-Rūm ibn ʿUmayr ibn Wahb. And from Banī ʿAbd ibn Quṣayy: Ṭulayb ibn ʿUmayr ibn Abī Kabīr, he has no descendants. And from Banī Asad ibn ʿAbd al-ʿUzzā ibn Quṣayy: al-Aswad ibn Nawfal ibn Khuwaylid. And from Banī Zuhra ibn Kilāb: ʿĀmir ibn Abī Waqqāṣ, who is Mālik ibn Uhayb ibn ʿAbd Manāf ibn Zuhra, and he has descendants; and ʿUtba ibn Masʿūd ibn al-Ḥārith. And from Banī Taym ibn Murra: al-Ḥārith ibn Khālid ibn Ṣakhr ibn ʿĀmir ibn Kaʿb ibn Rabīʿa ibn Taym ibn Murra, with him his wife Rayṭa bint al-Ḥārith from Banī Tamīm, she gave birth to him in the land of Abyssinia: Mūsā ibn al-Ḥārith, and ʿĀʾisha bint al-Ḥārith, and Zaynab bint al-Ḥārith, and ʿAmr ibn ʿUthmān ibn Kaʿb ibn Saʿd ibn Taym, two men. Aḥmad narrated to us: Yūnus narrated to us from Ibn Isḥāq, he said: The total of those who joined the land of Abyssinia and emigrated there from among the Muslims, apart from their children whom they took out with them, or were born there, was over eighty men, if ʿAmmār ibn Yāsir was among them, and he is doubtful about it. Aḥmad narrated to us: Yūnus narrated to us from Ibn Isḥāq, and Hind bint ʿUtba said, satirizing Abū Ḥudhayfa when he became Muslim: The one-eyed, the piebald, his kidney turned ... Abū Ḥudhayfa is the worst of people in religion What reward did you give to the one who raised you from smallness ... then fed you with the food of a well-fed weaned one? Aḥmad narrated to us: Yūnus narrated to us from Ibn Isḥāq, he said: And this is the letter of the Prophet, may Allāh bless him and grant him peace, to the Negus: In the name of Allāh, the Most Gracious, the Most Merciful. This is a letter from Muḥammad the Prophet to the Negus al-Aṣḥam, the ruler of Abyssinia. Peace be upon whoever follows guidance, and believes in Allāh and His Messenger, and bears witness that there is no god but Allāh alone, with no partner, He has not taken a companion nor a son, and that Muḥammad is His servant and Messenger. And I invite you to the call of Allāh, for I am His Messenger, so become Muslim and be safe. And "O People of the Scripture, come to a word that is just between us and you: that we worship none but Allāh, and associate nothing with Him, and that none of us take others as lords besides Allāh." [92] If you refuse, then upon you is the sin of the Christians, your people. Yūnus narrated to us from Ibn Isḥāq, he said: And ʿAbd Allāh ibn al-Ḥārith al-Sahmī said, mentioning Quraysh's expulsion of them: Those are Quraysh, they deny Allāh His right ... as ʿĀd and Madyan and al-Ḥijr denied If I do not emigrate, then may not be spacious for me ... of the earth any land with expanse nor sea In a land where ʿAbd al-Ilāh Muḥammad is ... I make clear what is in the soul when the frontier is reached [93] ⁵⁸ [Account of what the Messenger of Allāh, may Allāh bless him and grant him peace, suffered from the harm of his people] Aḥmad narrated to us: Yūnus narrated to us from Ibn Isḥāq, he said: Yaḥyā ibn ʿUrwa narrated to me from his father ʿUrwa ibn al-Zubayr, he said: I said to ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣī: What is the most that you saw Quraysh inflict upon the Messenger of Allāh, may Allāh bless him and grant him peace, in what they used to show of hostility towards him? He said: I saw them when their nobles gathered one day in the Ḥijr and they mentioned the Messenger of Allāh, may Allāh bless him and grant him peace, and they said: We have not seen anything like what we have endured from this man ever: he has insulted our intellects, reviled our fathers, criticized our religion, divided our community, cursed our gods, and we have endured from him a great matter—or as he said. While they were in that, the Messenger of Allāh, may Allāh bless him and grant him peace, appeared and came walking until he touched the corner, then passed by them circumambulating the House, and they made a gesture at him with some words, and I recognized that in the face of the Messenger of Allāh, may Allāh bless him and grant him peace, so he went on. When he passed by them a second time, they made a similar gesture at him, and I recognized it in his face, so he went on. Then he passed a third time, and they made a similar gesture at him, so he stopped and said: "Do you hear, O assembly of Quraysh? By Him in whose hand is my soul, I have brought you slaughter." The people were seized by his words, so that there was no man but it was as if a bird was perched on his head, and even the most severe among them in advising him before that would meet him with the best words he could find, until he would say: "Go back, O Abū al-Qāsim, rightly guided, for by Allāh, you are not ignorant." So the Messenger of Allāh, may Allāh bless him and grant him peace, left. When it was the next day, they gathered in the Ḥijr, and I was with them. Some of them said to others: You mentioned what you have suffered and what he has done to you, until when he confronted you with what you dislike, you left him. While they were on that, the Messenger of Allāh, may Allāh bless him and grant him peace, appeared, and they jumped up to him with a single jump and surrounded him, saying: "Are you the one who says such and such?" regarding what used to reach them of his criticism of their gods and religion. The Messenger of Allāh, may Allāh bless him and grant him peace, said: "Yes, I am the one who says that." And I saw a man among them seize the collar of his cloak, and Abū Bakr al-Ṣiddīq stood before him weeping and saying: "Woe to you! Would you kill a man for saying: My Lord is Allāh?" [94] Then they left him. And that is the most I ever saw Quraysh inflict upon him. Aḥmad narrated to us: Yūnus narrated to us from Ibn Isḥāq, he said: Some of the family of Umm Kulthūm bint Abī Bakr narrated to me that she used to say: Abū Bakr returned that day, and they had split the top of his head by pulling him, and he was a man with much hair. Yūnus narrated to us from ʿĪsā ibn ʿAbd Allāh al-Tamīmī from ⁵⁹ al-Rabīʿ ibn Anas al-Bakrī, he said: The Messenger of Allāh, may Allāh bless him and grant him peace, was praying, and when he prostrated, Abū Jahl came and stepped on his neck. So Allāh revealed concerning him: "Have you seen the one who forbids a servant when he prays?" Abū Jahl. "Have you seen if he is upon guidance?" Muḥammad. "Have you seen if he denies and turns away?" Abū Jahl. "No! If he does not desist, We will surely call the Zabāniya." [95] He said: They are the nineteen keepers of Hell. The Messenger of Allāh, may Allāh bless him and grant him peace, said: "By Allāh, if he returns, the Zabāniya will surely seize him." So he desisted and did not return. Yūnus narrated to us from al-Mubārak ibn Faḍāla from al-Ḥasan, he said: The ignorant ones of the people of the Messenger of Allāh, may Allāh bless him and grant him peace, spent most of a night saying to him: "O Muḥammad, do you disbelieve in your fathers and reject their affair, and do such and such?" So Allāh revealed: "Say, 'Is it other than Allāh you order me to worship, O ignorant ones?'" up to His saying: "and be among the grateful." [96]

Nā Yūnus from Abū Ma‘shar from Muḥammad ibn Qays who said: The Messenger of God, may God bless him and grant him peace, was sitting with ‘Utbah ibn Rabī‘ah and Ibn Umm Maktūm ⁶⁰, the blind man, who said: “O Messenger of God, teach me the Qur’an.” The Messenger of God, may God bless him and grant him peace, frowned at him and turned away from him, disliking that his attention to him might discourage ‘Utbah from Islam, thinking: “Only the blind and the poor follow this man.” So God, the Exalted, revealed: “He frowned and turned away” up to His words: “you eagerly attend to him” ⁶¹—‘Utbah—“But as for him who came to you striving, and he fears [God]” ⁶²—Ibn Umm Maktūm. And the Messenger of God, may God bless him and grant him peace, was not excused for such [behavior]. Nā Yūnus from Mis‘ar ibn Kidām from Ash‘ath ibn Abī al-Shu‘thā’ from a man of Kinānah who said: I heard the Messenger of God, may God bless him and grant him peace, say: “O people, say: There is no god but God, and you will succeed.” [The story of the Prophet when he presented himself to the Arabs] Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: The Messenger of God, may God bless him and grant him peace, continued in that manner, calling the tribes to God and to Islam, presenting himself and what he brought from God, the Exalted, of guidance and mercy. Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Al-Zuhrī narrated to me: The Messenger of God, may God bless him and grant him peace, came to some people of Kindah at their watering places, among whom was their chief named Fulayḥ ⁶³. He called them to God and presented himself to them, but they refused to accept him out of spite ⁶⁴ against him. Then he came to a clan of Kalb called Banū ‘Abd Allāh and said to them: “O Banū ‘Abd Allāh, God has made your father’s name good.” But they did not accept, so he turned away from them ⁶⁵. Nā Yūnus from Yazīd ibn Ziyād from Abū al-Ja‘dī from Jāfi‘ ibn Shaddād from Ṭāriq who said: I saw the Messenger of God, may God bless him and grant him peace, twice: I saw him ⁶⁶ at the market of Dhū al-Majāz while I was selling [goods] for him. He passed by wearing a red cloak, and I heard him say: “O people, say: There is no god but God, and you will succeed.” A man followed him, throwing stones at him until his ankles bled, saying: “O people, do not obey him, for he is a liar.” I asked: “Who is this?” It was said: “This is a youth from the Banū ‘Abd al-Muṭṭalib.” I asked: “Who is this throwing stones at him?” It was said: “His uncle ‘Abd al-‘Uzzā, Abū Lahab, son of ‘Abd al-Muṭṭalib.” When God made Islam manifest, we left al-Rabadhah with a woman ⁶⁷ of ours until we camped near Medina. While we were sitting, a man with two garments came and greeted us, saying: “Where have the people come from?” We said: “From al-Rabadhah.” We had a red camel. He said: “Will you sell the camel?” We said: “Yes.” He said: “For how much?” We said: “For such and such a measure of dates.” He said: “I have taken it, and we have not undervalued it.” He took the camel’s halter and went away until he disappeared behind the walls of Medina. Some of us said to others: “Do you recognize the man?” None of us knew him. The people blamed each other, saying: “You gave your camel to someone you do not know!” The woman said: “Do not blame each other, for I have seen the face of a man who will not betray you ⁶⁸. I have never seen anything more like the full moon than his face.” In the evening, a man came to us and said: “Peace be upon you and God’s mercy. Are you the ones who came from al-Rabadhah?” We said: “Yes.” He said: “I am the messenger of the Messenger of God, may God bless him and grant him peace, to you. He commands you to eat from this dates until you are full and to measure out until you receive your full due.” So we ate from the dates until we were full and measured until we received our full due. Then we entered Medina the next day, and there was the Messenger of God, may God bless him and grant him peace, standing and addressing the people from the pulpit. I heard him say: “The hand of the giver is the upper hand. Begin with those you support: your mother, your father, your sister, your brother, then the nearest, then the nearest.” Then a man from the Anṣār said: “O Messenger of God, these are Banū Tha‘labah ibn Yarbū‘ who killed so-and-so in the pre-Islamic period, so deprive us of our vengeance?” The Messenger of God, may God bless him and grant him peace, raised his hand until I saw the whiteness of his armpits, and said: “No mother bears the sin of her child. No mother bears the sin of her child.” Yūnus from Yūnus ibn ‘Amr from Abū al-Sufyān Sa‘īd ibn Aḥmad al-Thawrī who said: Abū Ṭālib sent to the Messenger of God, may God bless him and grant him peace, saying: “Feed me from the grapes of your garden.” Abū Bakr al-Ṣiddīq was sitting with the Messenger of God, may God bless him and grant him peace. Abū Bakr said: “Indeed, God has forbidden them to the disbelievers” ⁶⁹. Nā Yūnus said: Ibn Isḥāq said: When Abū Sufyān heard of the Islam of Khufāf ibn Īmā’ ibn Raḥḍah, he said: “Tonight the chief of Banū Kinānah has become a Ṣābi’ ⁷⁰.” Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Ya‘qūb ibn ‘Utbah narrated to me from Sālim ibn ‘Abd Allāh ibn ‘Umar who said: A man ⁷¹ from Quraysh came to the Messenger of God, may God bless him and grant him peace, in Mecca and said: “O Muḥammad, has it not reached me that you forbid capturing [people]?”—meaning the capturing of Arabs. The Messenger of God, may God bless him and grant him peace, said: “Yes.” So the man turned and exposed his buttocks in the face 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, cursed him and invoked [God] against him. Then God, the Exalted, revealed concerning him: “You have no part in the matter, whether He turns to them [in mercy] or punishes them, for they are wrongdoers” ⁷². Later, that man embraced Islam and his Islam became good. Nā Yūnus from Yūnus ibn ‘Amr from his father who said: A youth from Quraysh struck Fāṭimah, the daughter of the Messenger of God, may God bless him and grant him peace, while she was going out early. She cried out: “O clan of ‘Abd Shams!” Abū Sufyān came out, and Abū Jahl came out and said: “O Abū Sufyān, here is my hand,” so he returned ⁷³. Nā Yūnus from Zakariyyā ibn Abī Zā’idah from al-Sha‘bī that he was asked about al-Zanīm ⁷⁴. He said: He is a man who has a mark ⁷⁵ of evil by which he is known. He is al-Akhnas ibn Shuraiq al-Thaqafī; it was revealed concerning him. Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: My father Isḥāq ibn Yasār narrated to me from men of Banū Sa‘d ibn Bakr who said: Al-Ḥārith ibn ‘Abd al-‘Uzzā, the father of the Messenger of God, may God bless him and grant him peace, from breastfeeding, came to the Messenger of God, may God bless him and grant him peace, in Mecca. Quraysh said to him when [the revelation] was sent down to him: “O Ḥārith, do you not hear what your son says?” He said: “What does he say?” They said: “He claims that God will resurrect after death, and that God has two abodes in which He punishes those who disobey Him and honors those who obey Him. He has disrupted our affairs and divided our community.” So he came to him and said: “O my son, what is wrong with you and your people? They complain about you and claim that you say people will be resurrected after death and then go to Paradise or Hell.” The Messenger of God, may God bless him and grant him peace, said: “Yes, I claim that. If that day were to come, O father, I would take your hand until I make you recognize your conversation today.” Al-Ḥārith later embraced Islam, and his Islam became good. He used to say after embracing Islam: “If my son takes my hand and makes me recognize what he said, he will not let me go, God willing, until he makes me enter Paradise.” Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Al-Zuhrī narrated to me from ‘Urwah from ‘Ā’ishah who said: Abū Bakr had a mosque in the courtyard of his house. When he prayed there and recited the Qur’an, he wept profusely. Women, children, and servants would gather around him, amazed at what they saw of his tenderness. He had asked the Messenger of God, may God bless him and grant him peace, for permission to emigrate when they were harmed in Mecca. The Messenger of God, may God bless him and grant him peace, gave him permission, so he left. When he was two days away from Mecca, he met Ibn al-Dughunnah, a man from Banū al-Ḥārith ibn ‘Abd Manāt ibn Kinānah, who was the chief of the Aḥābīsh ⁷⁶. He said to him: “Where are you going, O Abū Bakr?” He said: “My people have harmed me and driven me out of my land. I wish to go to a land where I can be, find rest from their harm, and be safe from them.” He said: “Why? By God, you adorn the clan, help in times of calamity, do good, and provide for the needy. Return, for you are under my protection.” So he returned. When he entered Mecca, he ⁷⁷ stood and cried out in Mecca: “O assembly of Quraysh, I have granted protection to Ibn Abī Quḥāfah, so let no one harm him.” They used to, when they made a covenant, they would make a mark ⁷⁸. And this clan of Quraysh refrained from him. When he prayed in his prayer place in Mecca, his state was as I described. Some men of Quraysh went to him and said: “O Ibn al-Dughunnah, this man whom you have protected is a man of a condition unlike others. When he recites what Muḥammad has brought, he weeps as no one else weeps, and our weak ones, women, and servants are moved by that. So order him to refrain from us and take a prayer place other than this in his house.” So Ibn al-Dughunnah went to him and said: “O Abū Bakr, I did not grant you protection so that you would harm your people. Take a prayer place other than this.” Abū Bakr said: “Or something else?” He said: “What is it?” He said: “I return your protection to you and am content with God’s protection.” He said: “Yes.” Abū Bakr said: “I have returned your protection to you.” Ibn al-Dughunnah said: “O assembly of Quraysh, Abū Bakr has returned my protection to me, so deal with your companion as you wish.” [The death of Abū Ṭālib and what came concerning it] Nā Aḥmad: Nā Yūnus from Ibn Isḥāq who said: Abū Jahl, ‘Utbah and Shaybah, the sons of Rabī‘ah, al-‘Āṣ ibn Sa‘īd, and Umayyah ibn Khalaf said: “O assembly of Quraysh, this matter is increasing. Abū Ṭālib is a man of opinion, honor, and age, and he follows your religion. Today he is ill. Go to him and give him a fair offer ⁷⁹ to take for you and against you concerning his nephew. For if you leave ‘Umar ibn al-Khaṭṭāb and Ḥamzah ibn ‘Abd al-Muṭṭalib—and they have opposed your religion—war will occur between you and your people.” So they went walking to Abū Ṭālib until they came to him and said: “You are our chief and you have been fair to us regarding ourselves. You have seen what these foolish ones have done with your nephew: they have abandoned our gods, attacked our religion, and Muḥammad has divided us, disbelieved in our gods, and insulted our forefathers. Send for your nephew, and you will be a just arbiter between us.” He said: So Abū Ṭālib sent for the Messenger of God, may God bless him and grant him peace, and he came to him. He said: “These are your people, their elders, and the honorable among them. They offer you a fair deal, so do not incline too much toward them.” The Messenger of God, may God bless him and grant him peace, said: “Say, I hear your words.” Abū Jahl ibn Hishām said: “Abandon us from mentioning you, and do not impose upon us or our gods anything, so we will leave you and your Lord.” The Messenger of God, may God bless him and grant him peace, said: “If I give you what you ask, will you give me one word by which you will have good, rule the Arabs, and the non-Arabs will submit to you?” Abū Jahl, mocking, said: “Yes, by your father, we will give you that word and ten times its like.” He said: “Say: There is no god but God alone, with no partner.” They recoiled from his words and left him ⁸⁰, saying: “Walk away and be steadfast to your gods. Indeed, this is something intended. We have not heard of this in the latter religion. This is nothing but a fabrication. Has the Reminder been sent down to him from among us? Nay, they are in doubt about My Reminder. Nay, they have not yet tasted My punishment” ⁸¹. Their walking to Abū Ṭālib was because of what they encountered from ‘Umar and heard from him. ⁸²

Ahmad narrated to us: Yunus narrated to us from Muhammad ibn Ishaq, who said: When the Messenger of Allah, may Allah bless him and grant him peace, saw their denial of the truth, he said: 'I have called my people to a matter in which I have not been excessive in speech.' His uncle said: 'Indeed, you have not been excessive.' Then the Messenger of Allah, may Allah bless him and grant him peace, said—and his uncle's words pleased him—'O uncle, you have a noble status with me, and your hand has been good to me. Today I find nothing with which to repay you, except that I ask you for one word by which you will make intercession ⁸³ permissible for me with my Lord: that you say, "There is no god but Allah alone, with no partner," by which you will attain honor at the time of death, for a barrier has been placed between you and this world, and by this word you will descend to the highest rank in the Hereafter.' His uncle said to him: 'By Allah, O son of my brother, were it not for the fear that Quraysh would see that fear ⁸⁴ had seized me, and that your concern for me after my death would be a disgrace upon you and the sons of your father, I would do what you say and thereby gladden your eye, given the intensity of your distress and your sincere advice to me.' Then Abu Talib summoned the sons of Abd al-Muttalib and said: 'You will continue to be in good as long as you hear the words of Muhammad and follow his command. So follow him and believe in him, and you will be guided.' The Messenger of Allah, may Allah bless him and grant him peace, said to him at that: 'You command them to give sincere advice, yet you abandon it for yourself?' His uncle said: 'Yes, if you had asked me for this word while I was healthy, I would have followed you in what you say. But I dislike fear at the time of death, and that Quraysh should see that I took it at death while I abandoned it when I was healthy.' Then Allah, the Exalted, revealed: 'Indeed, [O Muhammad], you do not guide whom you love, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.' ⁸⁵ Yunus narrated to us from Muhammad ibn Abi Unaysa from al-Zuhri from Sa'id ibn al-Musayyab from his father, who said: When death approached Abu Talib, the Messenger of Allah, may Allah bless him and grant him peace, came to him and found Abu Jahl and Abdullah ibn Abi Umayya with him. The Messenger of Allah, may Allah bless him and grant him peace, said to Abu Talib: 'O uncle, say, "There is no god but Allah," a word by which I will testify for you before Allah.' Abu Jahl and Abdullah said: 'O Abu Talib, do you turn away from the religion of Abd al-Muttalib?' The Messenger of Allah, may Allah bless him and grant him peace, kept presenting it to him and repeating that statement until Abu Talib finally said to them, as his last words: 'He is upon the religion of Abd al-Muttalib,' and he refused to say, 'There is no god but Allah.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'By Allah, I will surely ask forgiveness for you as long as I am not forbidden from doing so.' Then Allah revealed concerning that: 'It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.' ⁸⁶ And Allah revealed concerning Abu Talib: 'Indeed, [O Muhammad], you do not guide whom you love, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.' Yunus narrated to us from Qays ibn al-Rabi' from Habib ibn Abi Yasir, who said: Someone who heard Ibn Abbas said concerning the verse: 'And they prevent [others] from him and are [themselves] remote from him' ⁸⁷ —it was revealed concerning Abu Talib: he used to prevent harm to Muhammad and keep away from following what he brought. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Al-Abbas ibn Abdullah ibn Ma'bad narrated to me from some of his family from Ibn Ishaq, who said: When the Messenger of Allah, may Allah bless him and grant him peace, came to Abu Talib during his illness, he said to him: 'O uncle, say, "There is no god but Allah," so that I may make intercession permissible for you on the Day of Resurrection.' He said: 'By Allah, O son of my brother, were it not that it would be a disgrace upon you and your family after me, and they would think that I said it out of fear when death came upon me, I would say it. I would not say it except to please you.' When Abu Talib became heavy [with death], he was seen moving his lips. Al-Abbas leaned in to hear his words, then raised his head and said: 'O Messenger of Allah, by Allah, he has said the word you asked of him.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'I did not hear.' Yunus narrated to us from Sinan ibn Isma'il al-Hanafi from Yazid al-Raqqashi, who said: It was said to the Messenger of Allah, may Allah bless him and grant him peace: 'O Messenger of Allah, Abu Talib—his support for you and his protection of you—what is his station?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'He is in a shallow place ⁸⁸ of fire.' It was said: 'Is there a shallow place and depth in it?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Yes. Indeed, the lowest of the people of the Fire in station is one who is given two sandals of fire, from the heat of which his brain boils until it flows down his legs.' Sinan said: 'It reached me that he calls out: "Do you not see that no one is punished like his punishment, due to the severity of what he is in?"' Yunus narrated to us from Yunus ibn Amr from his father from Najiya ibn Ka'b from Ali ibn Abi Talib, who said: When Abu Talib died, I came to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'Abu Talib, your disbelieving uncle, has died.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Go and bury him.' I said: 'By Allah, I will not bury him.' He said: 'Then who will bury him if you do not?' So I went and buried him, then do not do anything until you come to me. I went and buried him, then returned to the Messenger of Allah, may Allah bless him and grant him peace. He said: 'Go and perform a ritual bath ⁸⁹, then come to me.' I did so, then came to him. When I came to him, he made supplications for me such that I would not love to have anything on earth in exchange for them. Yunus narrated to us from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said: 'Quraysh did not cease to be like snakes ⁹⁰ towards me until Abu Talib died.' Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Ali ibn Abi Talib composed an elegy for his father when he died: I stayed awake for the wailing of a dove at the end of the night, for my elder, the chief, the noble one, was announced dead. Abu Talib, refuge of the destitute, possessor of generosity and forbearance, not a coarse man, nor was he one who sat back. The brother of the perishing one left a gap that the sons of Hashim will fill, or else it will be violated and oppressed. So Quraysh became joyful at his loss, but I see no living thing that remains immortal. They desired matters that their minds adorned, which will lead them one day to a watering place of error. They hope for the denial of the Prophet and his killing, and that they fabricate slander and denial against him. You lie, by the House of Allah, until we make you taste the points of lances and the polished swords. And from us will appear a sight of fierceness when we don the closely linked armor. Either you destroy us, or we destroy you, or you see the peace of the clan as more guided. Otherwise, the clan behind Muhammad is the sons of Hashim, the best of creation, Muhammad. And indeed, for him from you is a helper from Allah, and I will not meet the companion of Allah alone. A prophet came, with his share of every revelation, so his Lord named him Muhammad in the Book. Radiant like the light of the sun, the image of his face, the cloud cleared from his light, and it multiplied. Trustworthy with what Allah entrusted to his heart, and if he spoke a word, he was guided in it. End of the fourth part, by the praise of Allah and His help. To be followed by the death of Khadija bint Khuwaylid, may Allah be pleased with her.

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1. tawakkaltu 'ala Allah : I rely on God; a phrase of trust in God.
2. talawamū : They blamed one another; mutual reproach.
3. alladhī ḥalafta lahu : The One by whom you swore; i.e., God.
4. tajāthaynā : We were knee to knee; a metaphor for being equal in competition.
5. ḥanānan : A beloved; or a source of tenderness; possibly meaning a relic or object of affection.
6. mā kānū : What they were; i.e., the suffering they endured.
7. hammū : They sought; intended.
8. min khīfati l-qatli : Out of fear of death; i.e., I will not associate partners with God even if killed.
9. jāriyatu banī : The slave girl of the sons of; a female slave belonging to a tribe.
10. ‘Amr ibn Mu’ammil : A person's name; the tribe or family of Amr ibn Muammil.
11. bika’in : For how much?; asking the price.
12. qāla : He said; possibly a scribal insertion indicating a quotation.
13. yuḥaddathu : It is narrated; or it is told.
14. nazalat : Were revealed; referring to Quranic verses.
15. fa-ammā man a‘ṭā wa-ttaqā, wa-ṣaddaqa bi-l-ḥusnā, fa-sa-nuyassiruhu lil-yusrā : Quran 92:5-7: 'As for he who gives and fears God, and believes in the best [reward], We will ease him toward ease.'
16. yā abā : O father of; a respectful address, here 'O Abu Abbas' meaning Ibn Abbas.
17. sallama : Accepted; or submitted to; possibly meaning he approved.
18. qad : Already; emphasizing the action.
19. mā huwa huwa : What he was; i.e., his current state of poverty.
20. ihāban : A hide; animal skin used as clothing.
21. khasi'fah : A mat made from palm leaves or reeds.
22. ihāb ma'tūn : A tanned hide, possibly used as a covering or decoration.
23. qirt : A type of plant or herb; possibly a kind of fodder or aromatic plant.
24. maṭalahu : He delayed or postponed payment.
25. mādhā yaṣna'u : What he does; i.e., observe his actions.
26. 'ajaban min al-'ajab : A wonder of wonders; an expression of astonishment.
27. ra'y : A jinn companion or familiar spirit; believed to inspire or possess a person.
28. nu'dhir : We will have an excuse; i.e., we will be blameless.
29. li-ṭalab : For seeking; i.e., in order to obtain.
30. wa lā al-mulka 'alaykum : Nor kingship over you; i.e., I do not seek to rule you.
31. fa-aslimūnī 'inda dhālika wa-mna'ūnī : Then surrender me and protect me; i.e., hand me over to retaliation or defend me.
32. rajaz : A meter of Arabic poetry, often used for simple or martial verse.
33. qarid : A type of Arabic poetry, often referring to classical ode.
34. naqma : Divine punishment or vengeance.
35. asātīr al-awwalīn : Tales or fables of the ancients, often used dismissively by the Quraysh regarding the Qur'an.
36. asātīr : Plural of ustura, meaning legends or myths.
37. Qur'an 17:85 : The verse about the spirit.
38. Qur'an 18:1 : Opening of Surah al-Kahf.
39. Qur'an 18:1-2 : Paraphrase of the verse.
40. Qur'an 18:2 : Part of the verse.
41. asīb : A palm branch stripped of leaves, used as a staff.
42. Qur'an 17:85 : The verse about the spirit.
43. Qur'an 31:27 : The verse about the words of Allah not being exhausted.
44. Ibn al-Kawwā’ : A man known for asking questions to ‘Ali, often contentious.
45. Qur'an 41:26 : The verse about not listening to the Qur'an and making noise.
46. ashāḥa : To incline or lean to listen carefully.
47. ashāḥa : To incline or lean to listen carefully.
48. Qur'an 17:110 : The verse about not reciting too loudly or too softly.
49. Qur'an 15:94 : The verse commanding proclamation.
50. as-sitah : High standing or noble position in the clan.
51. ra'yan : A vision or something seen, possibly referring to a spiritual visitation or inspiration.
52. tabi' : A familiar spirit or jinn that is believed to possess or influence a person.
53. Qur'an 'Arabiyyan : An Arabic Quran, referring to the Quran revealed in the Arabic language.
54. sajdah : Prostration, a physical act of worship in Islam, also a verse in the Quran that requires prostration upon recitation.
55. Samidun : A term from the Quran (53:60) meaning 'heedless' or 'amused', often interpreted as those who are distracted or indifferent.
56. ṣallā llāhu ʿalayhi wa-sallam : An Arabic phrase meaning 'may Allāh bless him and grant him peace,' used after mentioning the Prophet Muḥammad.
57. ṣallā llāhu ʿalayhi wa-sallam : An Arabic phrase meaning 'may Allāh bless him and grant him peace,' used after mentioning the Prophet Muḥammad.
58. ṣallā llāhu ʿalayhi wa-sallam : An Arabic phrase meaning 'may Allāh bless him and grant him peace,' used after mentioning the Prophet Muḥammad.
59. ṣallā llāhu ʿalayhi wa-sallam : An Arabic phrase meaning 'may Allāh bless him and grant him peace,' used after mentioning the Prophet Muḥammad.
60. Ibn Umm Maktūm : A blind companion of the Prophet, whose name was ‘Amr or ‘Abd Allāh ibn Umm Maktūm.
61. ‘Abasa wa tawallā : Qur’an 80:1-2, referring to the Prophet’s frowning at the blind man.
62. wa ammā man jā’aka yas‘ā wa huwa yakhshā : Qur’an 80:8-9, referring to the blind man who came seeking knowledge.
63. Fulayḥ : A name of a chief of Kindah; possibly a variant of ‘Fulayḥ’ or a misreading.
64. naqmah : Spite, vengeance, or resentment.
65. a‘raḍa ‘anhu : He turned away from them, i.e., left them.
66. ra’aytuhu : I saw him; the narrator saw the Prophet twice.
67. ẓa‘īnah : A woman traveling in a litter or a riding camel; here it refers to a woman.
68. lā yaghdir : He will not betray; trustworthy.
69. Inna Allāha ḥarramahumā ‘alā al-kāfirīn : Qur’an 7:50, referring to Paradise and its blessings being forbidden to disbelievers.
70. Ṣābi’ : A convert to Islam; originally referring to one who leaves his religion for another.
71. rajul : A man; identified in some sources as al-Ḥārith ibn ‘Āmir or similar.
72. Laysa laka min al-amri shay’un aw yatūba ‘alayhim aw yu‘adhdhibahum fa-innahum ẓālimūn : Qur’an 3:128, revealed after the Prophet cursed a man who insulted him.
73. faraja‘a : He returned; meaning Abū Sufyān withdrew.
74. al-Zanīm : Qur’an 68:13, meaning one who is ignoble, of illegitimate birth, or known for evil.
75. al-zanīmah : A mark or brand; here a mark of evil.
76. al-Aḥābīsh : Allied tribes or groups around Mecca, often hired as mercenaries.
77. qāma : He stood; Ibn al-Dughunnah stood and proclaimed protection.
78. nakh : A mark or sign made to indicate a covenant; possibly a brand or incision.
79. al-sawā’ : Fairness, equality, or a fair offer.
80. mufāriqīnahu : Leaving him, separating from him.
81. Qur’an 38:6-8 : Verses describing the Quraysh’s rejection of the Prophet’s message.
82. wa kāna mamshāhum ilā Abī Ṭālib... : The text indicates that their visit to Abū Ṭālib was prompted by what they encountered from ‘Umar.
83. shafāʿa : Intercession; the Prophet's ability to intercede for believers on the Day of Judgment.
84. dhurʿ : Fear or panic, especially at the time of death.
85. Qur'an 28:56 : Quranic verse indicating that guidance is from Allah alone.
86. Qur'an 9:113 : Quranic verse forbidding asking forgiveness for polytheists.
87. Qur'an 6:26 : Quranic verse describing those who prevent others from the Prophet and keep away themselves.
88. ḍaḥḍāḥ : A shallow place; here, a shallow area of fire, indicating a lesser punishment.
89. ghusl : Ritual purification by washing the entire body.
90. ka-aʿyun : Like snakes; a metaphor for hostility and enmity.

The fifth part of the Book of Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn…

The fifth part of the Book of Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq.

The Fifth Part of the Book of al-Maghāzī, narrated by Yūnus ibn Bukayr from Muḥammad ibn Isḥāq. In the name of Allah, the Most Gracious, the Most Merciful. [The Death of Khadījah bint Khuwaylid, may Allah be pleased with her] We were informed by al-Shaykh Abū al-Ḥusayn Aḥmad ibn Muḥammad ibn al-Naqqūr al-Bazzāz, recited to him while I was listening, who said: We were informed by Abū Ṭāhir Muḥammad ibn ʿAbd al-Raḥmān al-Mukhalliṣ, who said: It was recited to Abū al-Ḥusayn Riḍwān ibn Aḥmad while I was listening, who said: We were narrated by Abū ʿUmar Aḥmad ibn ʿAbd al-Jabbār al-ʿAṭāridī, who said: We were narrated by Yūnus ibn Bukayr from Ibn Isḥāq, who said: Then Khadījah bint Khuwaylid and Abū Ṭālib died in the same year, and calamities befell the Messenger of Allah, may Allah bless him and grant him peace, one after another due to the death of Khadījah and Abū Ṭālib. Khadījah was a true supporter of Islam; he found comfort in her. We were narrated by Yūnus from Fāʾid ibn ʿAbd al-Raḥmān al-ʿAbdī from ʿAbd Allāh ibn Awfā that the Messenger of Allah, may Allah bless him and grant him peace, said: "A messenger came to me from Allah, the Mighty and Majestic, giving glad tidings to Khadījah of a house in Paradise made of hollowed pearl ¹, wherein there is no clamor nor fatigue." We were narrated by Yūnus from Hishām ibn ʿUrwah from his father from ʿĀʾishah, who said: I was not jealous of any woman of the Messenger of Allah, may Allah bless him and grant him peace, as I was jealous of Khadījah because of what I heard of his mention of her. He did not marry me until three years after her death. His Lord commanded him to give her glad tidings of a house in Paradise made of hollowed pearl, wherein there is no fatigue nor clamor. We were narrated by Yūnus from ʿAbd al-Wāḥid ibn Ayman al-Makhzūmī, who said: We were narrated by Abū Najīḥ Abū ʿAbd Allāh ibn Abī Najīḥ, who said: A camel and some meat were gifted to the Messenger of Allah, may Allah bless him and grant him peace. He took a bone from it and handed it to the messenger with his hand, saying: "Go with this to so-and-so." ʿĀʾishah said to him: "Why did your hand become worn out?" The Messenger of Allah, may Allah bless him and grant him peace, said: "Khadījah had entrusted her to me." ʿĀʾishah became jealous and said: "It is as if there is no woman on earth except Khadījah!" The Messenger of Allah, may Allah bless him and grant him peace, stood up angry, and stayed away for as long as Allah willed. Then he returned and found Umm Rūmān ², who said: "O Messenger of Allah, what is between you and ʿĀʾishah? She is young, and you are more deserving of overlooking her." He took hold of ʿĀʾishah's cheek and said: "Are you not the one who said, 'It is as if there is no woman on earth except Khadījah'? By Allah, she believed in me when your people disbelieved, and she bore children from me while you were deprived of them." We were narrated by Yūnus from Hishām ibn ʿUrwah from his father from ʿAbd Allāh ibn Jaʿfar from ʿAlī ibn Abī Ṭālib, who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "The best of its women ³ is Maryam, daughter of ʿImrān, and the best of its women is Khadījah bint Khuwaylid ⁴." We were narrated by Yūnus from al-Ḥasan ibn Dīnār from al-Ḥasan that the Messenger of Allah, may Allah bless him and grant him peace, said: "Sufficient for you among the women of the worlds are four: Maryam, daughter of ʿImrān; Āsiyah, wife of Pharaoh; Khadījah bint Khuwaylid; and Fāṭimah, daughter of Muḥammad, may Allah bless him and grant him peace." We were narrated by Yūnus, who said: Everything concerning the mention of the wives of the Prophet, may Allah bless him and grant him peace, is the dictation of Ibn Isḥāq, letter by letter. [The Marriage of the Prophet to Khadījah and His Children from Her] We were narrated by Yūnus from (121) Ibn Isḥāq, who said: The first woman the Messenger of Allah, may Allah bless him and grant him peace, married was Khadījah bint Khuwaylid ibn Asad ibn ʿAbd al-ʿUzzā ibn Quṣayy. Khadījah was married before the Messenger of Allah, may Allah bless him and grant him peace—while she was a virgin—to ʿAtīq ibn ʿĀʾidh ibn ʿAbd Allāh ibn ʿUmar ibn Makhzūm, and she bore him a daughter, then he died. Then after him, she married Abū Hālah al-Nabbāsh ibn Zurārah, one of the Banū ʿAmr ibn Tamīm, an ally of the Banū ʿAbd al-Dār, and she bore him a son and a daughter, then he died. Then the Messenger of Allah, may Allah bless him and grant him peace, married her, and she bore him his four daughters: Zaynab, Ruqayyah, Umm Kulthūm, and Fāṭimah. After the daughters, she bore al-Qāsim, al-Ṭāhir, and al-Ṭayyib. All the boys died while they were still nursing. We were narrated by Yūnus from Ibrāhīm ibn ʿUthmān ibn al-Ḥakam from Miqsam from Ibn ʿAbbās, who said: Khadījah bore to the Messenger of Allah, may Allah bless him and grant him peace, two sons and four daughters: al-Qāsim, ʿAbd Allāh, Fāṭimah, Umm Kulthūm, Zaynab, and Ruqayyah. We were narrated by Yūnus from Abū ʿAbd Allāh al-Juʿfī from Jābir from Muḥammad ibn ʿAlī, who said: Al-Qāsim, the son of the Messenger of Allah, may Allah bless him and grant him peace, had reached the age where he could ride a mount and travel on a swift she-camel. When Allah, the Mighty and Majestic, took him, ʿAmr ibn al-ʿĀṣ ⁵ said: "Muḥammad has become cut off ⁶ from his son." Then Allah, the Mighty and Majestic, revealed: "Indeed, We have granted you, O Muḥammad, al-Kawthar ⁷" as compensation for your calamity with al-Qāsim, "So pray to your Lord and sacrifice [to Him alone]. Indeed, your enemy is the one cut off ⁸." (108:1-3) We were narrated by Aḥmad from Yūnus from Ibn Isḥāq, who said: Ruqayyah lived until she married ʿUthmān ibn ʿAffān. When she died, the Messenger of Allah, may Allah bless him and grant him peace, married him to Umm Kulthūm. They claim that a son was born to him from Ruqayyah, but he died while still a nursing infant, and it was because of him that ʿUthmān was called Abū ʿAbd Allāh. We were narrated by Aḥmad: We were narrated by Yūnus from Ibn Isḥāq, who said: Zaynab was with Abū al-ʿĀṣ ibn al-Rabīʿ, and she bore him Umāmah and ʿAlī. ʿAlī died as a young boy, and Umāmah remained until ʿAlī married her after Fāṭimah. After ʿAlī was killed, she married al-Mughīrah ibn Nawfal ibn al-Ḥārith ibn ʿAbd al-Muṭṭalib, and she died with him. [The Marriage of Fāṭimah, may Allah be pleased with her] We were narrated by Aḥmad: We were narrated by Yūnus from Ibn Isḥāq, who said: ʿAbd Allāh ibn Abī Najīḥ narrated to me from Mujāhid from ʿAlī, who said: I proposed to Fāṭimah from the Messenger of Allah, may Allah bless him and grant him peace. A female servant of mine said to me: "Have you not heard that Fāṭimah has been proposed to the Messenger of Allah, may Allah bless him and grant him peace?" I said: "No." She said: "She has been proposed to. What prevents you from going to the Messenger of Allah, may Allah bless him and grant him peace, so that he may marry you to her?" I said: "Do I have anything to marry with?" She said: "If you go to the Messenger of Allah, may Allah bless him and grant him peace, he will marry you." By Allah, she kept encouraging me until I entered upon the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, had majesty and awe. When I sat before him, I was struck dumb ⁹. By Allah, I could not speak. The Messenger of Allah, may Allah bless him and grant him peace, said: "What has brought you? Do you have a need?" I remained silent. He said: "What has brought you? Do you have a need?" I remained silent. He said: "Perhaps you have come to propose to Fāṭimah?" I said: "Yes." He said: "Do you have anything with which to make her lawful for you?" I said: "No, by Allah, O Messenger of Allah." He said: "What about the coat of mail that I gave you? By Him in whose hand is my soul, it is a ḥaṭamiyyah ¹⁰ worth no more than four dirhams." I said: "I have it." He said: "I have married you to her. Send it to her to make her lawful for you, for it is the dowry of Fāṭimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace ¹¹." We were narrated by Yūnus from ʿAbbād ibn Manṣūr from ʿAṭāʾ ibn Abī Rabāḥ, who said: When ʿAlī proposed to Fāṭimah, the Messenger of Allah, may Allah bless him and grant him peace, came to her and said: "ʿAlī has mentioned you." She remained silent. So the Messenger of Allah, may Allah bless him and grant him peace, went out and married her. We were narrated by Aḥmad: We were narrated by Yūnus, who said: I heard Ibn Isḥāq say: Fāṭimah bore to ʿAlī: al-Ḥasan, al-Ḥusayn, and Muḥsin. Muḥsin died young. She also bore him Umm Kulthūm and Zaynab. We were narrated by Yūnus from Yūnus ibn ʿAmr from his father from Hāniʾ ibn Hāniʾ from ʿAlī, who said: When Ḥasan was born, I named him Ḥarb. The Messenger of Allah, may Allah bless him and grant him peace, came and said: "Show me my son. What have you named him?" I said: "I named him Ḥarb." The Messenger of Allah, may Allah bless him and grant him peace, said: "No, but his name is Ḥasan." When I gave birth to Ḥusayn, I named him Ḥarb. The Messenger of Allah, may Allah bless him and grant him peace, came and said: "Show me my son. What have you named him?" I said: "I named him Ḥarb." He said: "No, but his name is Ḥusayn." When I gave birth to the third, I named him Ḥarb. The Messenger of Allah, may Allah bless him and grant him peace, came and said: "Show me my son. What have you named him?" We said: "We named him Ḥarb." He said: "No, but his name is Muḥsin." Then he said: "I have named them after the sons of Hārūn: Shabbar and Shubayr ¹²," meaning Ḥasan and Ḥusayn. [The Marriage of ʿUmar ibn al-Khaṭṭāb to Umm Kulthūm bint ʿAlī, may Allah be pleased with them] We were narrated by Aḥmad: We were narrated by Yūnus from Ibn Isḥāq, who said: ʿUmar ibn al-Khaṭṭāb married Umm Kulthūm, the daughter of ʿAlī from Fāṭimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace. She bore him Zayd ibn ʿUmar and a daughter with him. Then ʿUmar died, leaving her. We were narrated by Aḥmad: We were narrated by Yūnus from Ibn Isḥāq, who said: ʿĀṣim ibn ʿUmar ibn Qatādah narrated to me, saying: ʿUmar ibn al-Khaṭṭāb proposed to ʿAlī ibn Abī Ṭālib for his daughter Umm Kulthūm, who was from Fāṭimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace. ʿAlī made an excuse, saying: "She is young." ʿUmar said: "No, by Allah, that is not the case, but you want to prevent me. If it is as you say, send her to me." So ʿAlī returned and called her. He gave her a garment and said: "Go with this to the Commander of the Faithful and say: 'My father says to you: How do you see this garment?'" She brought it to him and said that. He took hold of her garment ¹³ and pulled it from her, saying: "Let go." She let go, and he said: "A chaste and noble woman. Go and say to him: 'How beautiful and lovely it is! By Allah, it is not as you said.'" So he married her to him. We were narrated by Yūnus from Khālid ibn Ṣāliḥ from Wāqid ibn Muḥammad ibn ʿAbd Allāh ibn ʿUmar from some of his family, who said: ʿUmar ibn al-Khaṭṭāb proposed to ʿAlī ibn Abī Ṭālib for his daughter Umm Kulthūm, whose mother was Fāṭimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace. ʿAlī said to him: "I have some people in charge of her until I seek their permission." So he went to the children of Fāṭimah and mentioned that to them. They said: "Marry him." So he called Umm Kulthūm, who was then a young girl, and said: "Go to the Commander of the Faithful and say: 'My father sends you greetings and says: We have fulfilled your need that you requested.'" ʿUmar took her and embraced her, saying: "I proposed to her from her father, and he married me to her." It was said: "O Commander of the Faithful, what did you want with her when she is a young girl?" He said: "I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'Every lineage ¹⁴ will be severed on the Day of Resurrection except my lineage ¹⁵.' So I wanted there to be between me and the Messenger of Allah, may Allah bless him and grant him peace, a lineage ¹⁶ of marriage." We were narrated by Aḥmad: We were narrated by Yūnus from Ibn Isḥāq, who said: Abū Jaʿfar narrated to me from his father ʿAlī ibn al-Ḥusayn, who said: When ʿUmar ibn al-Khaṭṭāb married Umm Kulthūm, the daughter of ʿAlī, he came to a gathering in the mosque of the Messenger of Allah, may Allah bless him and grant him peace, between the grave and the pulpit, reserved for the Emigrants; no one else sat there. They invoked blessings upon him, and he said: "By Allah, nothing prompted me to marry her except that I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'Every lineage and kinship will be severed on the Day of Resurrection except what is from my lineage and kinship ¹⁷.'" We were narrated by Yūnus from Hishām ibn Saʿd al-Qurashī from ʿAṭāʾ al-Khurāsānī from ʿUmar ibn al-Khaṭṭāb, who said: Do not exaggerate in the dowries of women, for if it were a sign of piety towards Allah or honor in this world, your Prophet would have been the most entitled to it. He did not give any of his wives nor any of his daughters a dowry of more than twelve ūqiyyahs ¹⁸—four hundred and eighty dirhams. Then later, ʿUmar ibn al-Khaṭṭāb proposed to Umm Kulthūm, the daughter of ʿAlī ibn Abī Ṭālib, and gave her a dowry of forty thousand. We were narrated by Aḥmad: We were narrated by Yūnus from Ibn Isḥāq, who said: When ʿUmar ibn al-Khaṭṭāb died, leaving Umm Kulthūm, the daughter of ʿAlī, she married ʿAwn ibn Jaʿfar. Then ʿAwn died, leaving her, and she did not bear him any child. [The Marriage of Umm Kulthūm to ʿAwn ibn Jaʿfar ibn Abī Ṭālib]

Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: My father Ishaq ibn Yasar narrated to me from Hasan ibn Hasan from Ali ibn Abi Talib ¹⁹ that he said: When Umm Kulthum, the daughter of Ali, became a widow from Umar ibn al-Khattab, her brothers Hasan and Husayn entered upon her and said: 'You are, as you know, the mistress of the Muslim women and the daughter of their mistress. By Allah, if you entrust your affair to Ali, he will marry you to one of his orphans. But if you wish to obtain great wealth for yourself, you will obtain it.' By Allah, they had not yet left when Ali appeared, leaning on his staff. He sat down, praised Allah, and extolled Him. Then he mentioned their status with the Messenger of Allah, may Allah bless him and grant him peace, and said: 'You know your status, O sons of Fatima. I have preferred you over all my other children because of your position with the Messenger of Allah and your kinship to him.' They said: 'You have spoken the truth. May Allah have mercy on you and reward you well on our behalf.' He said: 'O my daughter, Allah Almighty has placed your affair in your own hands, and I would like you to place it in mine.' She said: 'O father, by Allah, I am a woman who desires what women desire, and I love to obtain what women obtain of this world. I want to consider my own affair.' He said: 'No, by Allah, O my daughter, this is not your opinion; it is only the opinion of these two.' Then he stood up and said: 'By Allah, I will not speak to either of them until you do it.' So they took hold of his garment and said: 'Sit down, O father. By Allah, we cannot bear your abandonment. Place your affair in his hands.' She said: 'I have done so.' He said: 'Then I have married you to Awn ibn Ja'far, and he is a young man.' Then he returned to his house and sent her four thousand [dirhams], and sent for his nephew and brought him to her. Hasan said: 'By Allah, I have never heard of such love from her for anyone since Allah created you.' Soon after, Awn died. Ali returned to her and said: 'O my daughter, place your affair in my hands.' She did so, and he married her to Muhammad ibn Ja'far. Then he went out and sent her four thousand dirhams, and then brought him to her.' Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Awn ibn Ja'far died, leaving Umm Kulthum bint Ali, and Muhammad ibn Ja'far ibn Abi Talib married her, but he died without having consummated the marriage. [The Marriage of Zaynab bint Ali, whose mother was Fatima bint the Messenger of Allah, may Allah bless him and grant him peace] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Zaynab bint Ali was married to Abdullah ibn Ja'far ²³ ibn Abi Talib, and she bore him Ali ibn Abdullah ibn Ja'far and Umm Abiha. Then Umm Abiha married Abd al-Malik ibn Marwan, who divorced her, and then she married Ali ibn Abdullah ibn Abbas ²⁴. Yunus narrated to us from Thabit ibn Dinar from Abu Ja'far, who said: Mu'awiya ibn Abi Sufyan asked for the hand of Abdullah ibn Ja'far's daughter from Zaynab bint Ali, whose mother was Fatima. Mu'awiya said to him: 'I will pay off your debt.' So Abdullah promised him. Then Abdullah said: 'But Ali is the commander [of the believers], and I cannot marry her without consulting him.' Mu'awiya said: 'Then consult him.' So Abdullah went to Husayn ibn Ali ²⁰ and said: 'Mu'awiya has asked for my daughter's hand and promised to pay off my debt. You are her maternal uncle, so what do you think?' Husayn said: 'I would like you to place her affair in my hands.' Abdullah said: 'It is in your hands.' So Husayn ibn Ali entered upon the girl and said: 'Your father has placed your affair in my hands, so place your affair in my hands.' She said: 'It is in your hands.' Husayn went out and said: 'O Allah, decree for her the best of what You know.' Then he met a young man from among them and said: 'O so-and-so, place your affair in my hands.' He said: 'It is in your hands.' Mu'awiya wrote to Marwan ibn al-Hakam, who was the governor of Medina: 'I have asked for the hand of Abu Ja'far's daughter, but he stipulated your consent. So summon Husayn and get him to agree.' Marwan gathered the people, brought out the duff [drum] and sugar, and summoned Husayn. He said: 'The Commander of the Faithful has written to me that he asked for the hand of Abdullah ibn Ja'far's daughter, and he stipulated your consent. So give your consent.' Husayn praised Allah and extolled Him, then said: 'I call you to witness that I have married her to so-and-so'—meaning the young man he had met. Marwan said: 'You refuse, O Banu Hashim, except treachery.' Husayn said to him: 'I adjure you by Allah, do you know that al-Hasan ibn Ali asked for the hand of the daughter of Uthman ibn Affan, and the people gathered as they have gathered now, and al-Hasan was present for that, and you came and proposed, and then married her to someone else?' He said: 'Yes.' Husayn said: 'So who is the treacherous one, we or you?' Then Husayn gave Abdullah ibn Ja'far a piece of land of his called al-Bughaybigha ²⁶, which he sold to Mu'awiya for two million [dirhams]. And he gave the young man to whom he had married [the girl] another piece of land of his valued at two million, and he gave from his own wealth the value of four million ²⁷. [What has come regarding the marriage of Uthman ibn Affan, may Allah be pleased with him] Yunus narrated to us from al-Hasan ibn Dinar from al-Hasan, who said: The Messenger of Allah, may Allah bless him and grant him peace, came upon Uthman while he was worried. The Messenger of Allah, may Allah bless him and grant him peace, said to him: 'What is the matter with you?' He said: 'I asked for [the hand of a woman] from Umar, and he refused me.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Shall I not guide you to a son-in-law better for you than Umar, and guide Umar to a son-in-law better for him than you?' So the Messenger of Allah, may Allah bless him and grant him peace, married Hafsah bint Umar, and the Prophet, may Allah bless him and grant him peace, married his daughter to Uthman ibn Affan. Yunus narrated to us from Hisham ibn Sinbar ²⁸ from Yahya ibn Abi Kathir from al-Muhajir ibn Ikrimah al-Makhzumi, who said: When the Messenger of Allah, may Allah bless him and grant him peace, wanted to marry one of his daughters, he would sit by her curtain ²⁹ and say: 'So-and-so wants so-and-so.' Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Someone I do not suspect narrated to me that the Messenger of Allah, may Allah bless him and grant him peace, was extremely jealous for his daughters, and he would not marry his daughters to a man who had a co-wife. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Amr ibn Ubayd narrated to me from al-Hasan that ^{30 21} the Messenger of Allah, may Allah bless him and grant him peace, said to the wife of Uthman: 'O my daughter, a woman is not a [proper] wife for a man if she does not give him what he desires while his blood is in his face. Even if she is commanded to move from a black mountain to a red mountain, or from a red mountain to a black mountain, you should seek to please your husband.' Yunus narrated to us from Zakariyya ibn Abi Za'idah from Amir al-Sha'bi, who said: Ali asked for the hand of the daughter of Abu Jahl from her uncle al-Harith. He consulted the Messenger of Allah, may Allah bless him and grant him peace, who said: 'Are you asking me about her lineage?' He said: 'No, but do you command me [to marry her]?' He said: 'Fatima is a piece of me, and I do not like that she be distressed.' He said: 'I will not do anything you dislike.' [The Marriage of the Prophet, may Allah bless him and grant him peace, to Sawdah bint Zam'ah] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Khadijah bint Khuwaylid died three years before the Hijra of the Prophet, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, did not marry any woman while she was alive until she and Abu Talib died in the same year. Then the Messenger of Allah, may Allah bless him and grant him peace, married after Khadijah Sawdah ³¹ bint Zam'ah. She had been married before him to al-Sakran ibn Amr, the brother of Suhayl ibn Amr. Her cousin had married her while she was a virgin, and he migrated to the land of Abyssinia, then they returned to Mecca, and he died as a Muslim in Mecca. The Messenger of Allah, may Allah bless him and grant him peace, married her, but she did not bear him any child until she died. Yunus narrated to us from al-Nu'man ibn Thabit from al-Haytham that the Messenger of Allah, may Allah bless him and grant him peace, said to Sawdah bint Zam'ah: 'Observe your waiting period ³².' She intercepted him on his way and said to him: 'I adjure you by Allah, take me back, and I will give my day to whichever of your wives you wish. I only want to be resurrected among your wives on the Day of Resurrection.' So the Messenger of Allah, may Allah bless him and grant him peace, took her back. [The Marriage of the Prophet, may Allah bless him and grant him peace, to A'ishah bint Abi Bakr al-Siddiq, may Allah be pleased with them both] Yunus narrated to us from Hisham ibn Urwah from his father Urwah ibn al-Zubayr, who said: When Sawdah grew old, she gave her day to A'ishah, so the Messenger of Allah, may Allah bless him and grant him peace, would allocate it to her. Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, married after Sawdah bint Zam'ah A'ishah bint Abi Bakr, who was a virgin. He married no other virgin besides her, and she did not bear him any child until he died. Yunus narrated to us from Hisham ibn Urwah from his father, who said: The Messenger of Allah, may Allah bless him and grant him peace, married A'ishah three years after the death of Khadijah, when A'ishah was six years old. He consummated the marriage with her when she was nine years old. The Messenger of Allah, may Allah bless him and grant him peace, died when A'ishah was eighteen years old. Yunus narrated to us from Hisham ibn Urwah from his father from A'ishah that the Messenger of Allah, may Allah bless him and grant him peace, said: 'I saw you in a dream twice. I saw that a man was carrying you in a silk cloth ³³ and saying: "This is your wife." I uncovered [the cloth] and saw you, and I said: "If this is from Allah, He will make it happen."' Yunus narrated to us from Hisham ibn Urwah from his father from A'ishah, who said: My mother was treating me to make me gain some weight so that she could bring me to the Messenger of Allah, may Allah bless him and grant him peace. But she could not achieve that until I ate dates with cucumbers, and I gained weight in the best possible way. Yunus narrated to us: Hisham ibn Urwah narrated from his father from A'ishah, who said: I was playing with some girls of the Ansar on a swing between two palm trees when my mother came and took my hand—I did not know what she was going to do with me. I kept putting my hand on my stomach to calm myself so that she would see what was wrong with me. Then my mother took me away, made me speak, and brought me to the Messenger of Allah, may Allah bless him and grant him peace. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Yahya ibn Abbad narrated to me from his father Abbad ibn Abdullah ibn al-Zubayr from A'ishah, who said: When we came as emigrants, we took a difficult mountain pass. The camel I was riding bolted with me, a strong and fierce one. By Allah, I will never forget my mother's words: 'O bride!' It took off with me, and I heard someone saying: 'By Allah, I do not think she will drop its halter.' So I dropped it, and it stood still and turned around as if there was a person sitting under it holding it. [The Marriage of the Prophet, may Allah bless him and grant him peace, to Hafsah bint Umar, may Allah be pleased with them both] Ahmad narrated to us: Yunus narrated to us from Muhammad ibn Ishaq, who said: Then the Messenger of Allah, may Allah bless him and grant him peace, married after A'ishah Hafsah bint Umar. She had been married before him to Khunays ibn Hudhafah, one of the Banu Sahm. The Messenger of Allah, may Allah bless him and grant him peace, died without her bearing him any child. Yunus narrated to us from Sulayman al-A'mash from Abu Salih from Ibn Umar, who said: Umar entered upon my sister Hafsah while she was crying. He said to her: 'What makes you cry? Perhaps the Messenger of Allah, may Allah bless him and grant him peace, has divorced you. He did divorce you once and then took you back. By Allah, if he divorces you again, I will never speak to you again.' [The Marriage of the Prophet, may Allah bless him and grant him peace, to Zaynab bint Khuzaymah, may Allah be pleased with her] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: Then the Messenger of Allah, may Allah bless him and grant him peace, married after Hafsah Zaynab bint Khuzaymah al-Hilaliyyah, the mother of the poor. She had been married before him to al-Husayn ibn al-Harith or to his brother al-Tufayl ibn al-Harith ibn Abd al-Muttalib ibn Abd Manaf. She died in Medina, the first of his wives to die. The Messenger of Allah, may Allah bless him and grant him peace, did not have any child from her. Yunus narrated to us from Zakariyya ibn Abi Za'idah from Amir al-Sha'bi, who said: The women ³⁴ said to the Messenger of Allah, may Allah bless him and grant him peace: 'Which of us will join you soonest?' He said: 'The one with the longest hand.' So they began to compete among themselves as to who had the longest hand. When Zaynab died, they knew that she had the longest hand in goodness and charity. [The Marriage of the Prophet, may Allah bless him and grant him peace, to Umm Habibah, may Allah be pleased with her]

Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then the Messenger of God, may God bless him and grant him peace, married after Zaynab ²² Umm Habiba bint Abi Sufyan. She had previously been married to Ubaydullah ibn Jahsh ibn Ri'ab, one of the Banu Asad, the brother of Abdullah ibn Jahsh. He had married her while she was a virgin, and she bore him a daughter, Habiba bint Ubaydullah. He died in the land of Abyssinia, having apostatized after his conversion to Islam. She had emigrated with him to Abyssinia. The Messenger of God, may God bless him and grant him peace, had no children from her. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Abu Ja'far narrated to me, saying: The Messenger of God, may God bless him and grant him peace, sent Amr ibn Umayya al-Damri to the Negus ²³, and he married him to Umm Habiba bint Abi Sufyan, and he paid a dowry of four hundred dinars on his behalf. [The Prophet's marriage to Umm Salama, may God be pleased with her] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then the Messenger of God, may God bless him and grant him peace, married after Umm Habiba Umm Salama Hind bint Abi Umayya. She had previously been married to Abu Salama Abdullah ibn Abd al-Asad ibn Hilal ibn Abdullah ibn Umar ibn Makhzum. They both emigrated to Abyssinia, then came to Medina. He was wounded at Uhud and died from his wound. He had married her while she was a virgin, and she bore him Salama, Umar, Durra, and Zaynab. The Messenger of God, may God bless him and grant him peace, had no children from her. Yunus narrated to us from Yunus ibn Amr from his father from Abu Salama ibn Abd al-Rahman ibn Awf, who said: The Messenger of God, may God bless him and grant him peace, used to propose to Umm Salama while sitting on the threshold of the door, placing his garment and leaning on it, saying: 'If what bothers you is that I increase your dowry, I will increase it; if you want the women's portion ²⁴, (I will give it).' Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: My father Ishaq ibn Yasar narrated to me, saying: The Messenger of God, may God bless him and grant him peace, received every day from Sa'd ibn Ubada a bowl of food that was carried with him wherever he went. When the Messenger of God, may God bless him and grant him peace, proposed to a woman, he would present to her what he intended to name as dowry, then say: 'And Sa'd ibn Ubada's bowl will come to you every morning.' Yunus narrated to us from Abu Ma'shar al-Madani from Sa'id al-Maqburi, who said: The Messenger of God, may God bless him and grant him peace, sent to Umm Salama to propose to her. She said: 'I have qualities that prevent me from marrying you, O Messenger of God. I am an old woman, I am jealous of my husband, and I fear being jealous of the Messenger of God, may God bless him and grant him peace. I am a woman with a diminished share ²⁵, and I have many children.' The Messenger of God, may God bless him and grant him peace, said: 'As for what you mentioned about old age, it is not necessary for you to marry someone older than you. As for what you mentioned about jealousy, I will pray to God Almighty to remove it from you. As for what you mentioned about the share, I will pray to God to improve your share. As for what you mentioned about children, whoever leaves wealth, it is for his heirs; whoever leaves a debt or children, it is upon God and His Messenger.' So the Messenger of God, may God bless him and grant him peace, married her. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Abdullah ibn Abi Bakr ibn Hazm and Abd al-Rahman ibn al-Harith, and others I do not suspect, narrated to me from Abdullah ibn Shaddad ibn al-Had, who said: The one who married the Messenger of God, may God bless him and grant him peace, to Umm Salama was her son Salama. He married the Messenger of God, may God bless him and grant him peace, to the daughter of Hamza while they were both young children, but they never came together until they died. The Messenger of God, may God bless him and grant him peace, said: 'Have I repaid Salama for his marrying me to his mother?' Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Abd al-Malik ibn Abi Bakr ibn Abd al-Rahman ibn al-Harith ibn Hisham narrated to me from his father, who said: The Messenger of God, may God bless him and grant him peace, married Umm Salama in Shawwal and consummated the marriage in Shawwal. She said to him: 'I will stay with you for seven days.' The Messenger of God, may God bless him and grant him peace, said: 'If you wish, I will do so and stay seven days with your co-wives; if you wish, I will stay three days and then rotate among them in your day.' She said: 'No, rather three.' Yunus narrated to us from al-Nu'man ibn Thabit from al-Haytham that the Messenger of God, may God bless him and grant him peace, gave a wedding feast for Umm Salama with dates and sawiq ²⁶. [The marriage of Zaynab bint Jahsh, may God be pleased with her] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then the Messenger of God, may God bless him and grant him peace, married after Umm Salama Zaynab bint Jahsh, the sister of Abdullah ibn Jahsh, one of the women of Banu Asad ibn Khuzayma. She had previously been married to his freedman Zayd ibn Haritha. God married her to him [the Prophet]. The Messenger of God, may God bless him and grant him peace, died without having any children from her. She was Umm al-Hakam. Yunus narrated to us from Abu Salama al-Hamadhani, the freedman of al-Sha'bi, from al-Sha'bi, who said: Zayd ibn Haritha fell ill, and the Messenger of God, may God bless him and grant him peace, entered upon him to visit him. Zaynab bint Jahsh, his wife, was sitting at Zayd's head. Zaynab stood up for some matter, and the Messenger of God, may God bless him and grant him peace, looked at her, then lowered his head and said: 'Glory be to God, the Turner of hearts and sights.' Zayd said: 'Shall I divorce her for you, O Messenger of God?' He said: 'No.' Then God Almighty revealed: 'And [remember] when you said to the one upon whom God bestowed favor and you bestowed favor...' up to His saying: '...and the command of God is to be fulfilled.' ²⁷ [The marriage of Juwayriyya bint al-Harith, may God be pleased with her] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: The Messenger of God, may God bless him and grant him peace, married after Zaynab bint Jahsh Juwayriyya bint al-Harith ibn Abi Dirar. She had previously been married to a cousin of hers called Ibn Dhi al-Shifr ²⁸. The Messenger of God, may God bless him and grant him peace, died without having any children from her. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Muhammad ibn Ja'far ibn al-Zubayr narrated to me from Urwa from Aisha, who said: When the Messenger of God, may God bless him and grant him peace, distributed the captives of Banu al-Mustaliq ²⁹, Juwayriyya bint al-Harith fell into the share of Thabit ibn Qays and a cousin of his. She made a contract of manumission ³⁰ with them for herself. She was a sweet, beautiful woman; no one saw her without being captivated. She came to the Messenger of God, may God bless him and grant him peace, seeking his help with her manumission contract. Aisha said: 'By God, as soon as I saw her, I disliked her and said: He will see in her what I saw.' When she entered upon him, she said: 'O Messenger of God, I am Juwayriyya bint al-Harith, the chief of his people. I have been afflicted with a calamity that is not hidden from you. I have made a contract of manumission for myself, so help me with it.' The Messenger of God, may God bless him and grant him peace, said: 'Or better than that: I will pay your manumission for you and marry you?' She said: 'Yes.' So the Messenger of God, may God bless him and grant him peace, did that. When the people heard that the Messenger of God, may God bless him and grant him peace, had married her, they said: 'The in-laws of the Messenger of God,' and they released what they held of Banu al-Mustaliq. By her, one hundred households of Banu al-Mustaliq were freed. I know of no woman who was a greater blessing to her people than her. [The marriage of Safiyya bint Huyayy, may God be pleased with her] Yunus narrated to us from Zakariyya ibn Abi Za'ida from Amir al-Sha'bi, who said: Juwayriyya was from the right hand possession ³¹ of the Messenger of God, may God bless him and grant him peace. He freed her and married her, making her dowry the freeing of every male slave from Banu al-Mustaliq. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then the Messenger of God, may God bless him and grant him peace, married after Juwayriyya Safiyya bint Huyayy. She had previously been married to Kinana ibn al-Rabi' ibn Abi al-Huqayq. The Messenger of God, may God bless him and grant him peace, died without having any children from her. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: My father Ishaq ibn Yasar narrated to me, saying: When the Messenger of God, may God bless him and grant him peace, conquered the fortress of Ibn Abi al-Huqayq ³², Safiyya bint Huyayy was brought to him along with a cousin of hers. Bilal brought them and passed by the slain of the Jews. When the one who was with Safiyya saw them, she struck her face, screamed, and threw dust on her head. The Messenger of God, may God bless him and grant him peace, said: 'Take this she-devil away from me.' He ordered Safiyya to be placed behind him and covered her with his garment, so the people knew that he had chosen her for himself. The Messenger of God, may God bless him and grant him peace, said to Bilal, when he saw what he saw from the Jewish woman: 'O Bilal, has mercy been removed from you when you pass by two women with their slain?' Safiyya had previously seen a dream that a moon fell into her lap. She mentioned that to her father, who struck her face, leaving a mark, and said: 'You are stretching your neck to be with the king of the Arabs.' The mark remained on her face until she was brought to the Messenger of God, may God bless him and grant him peace. He asked her about it, and she told him the story. Yunus narrated to us from Hisham ibn Abi Abdullah from Shu'ayb ibn al-Habhab from Anas ibn Malik, who said: The Messenger of God, may God bless him and grant him peace, freed Safiyya and made her emancipation her dowry. Yunus narrated to us from Abdullah ibn Abdullah al-Azdi from Anas ibn Malik, who said: When the Messenger of God, may God bless him and grant him peace, married Safiyya bint Huyayy, he invited the people to his wedding feast, which consisted of hais ³³ and dates. Yunus narrated to us from Sulayman al-A'mash, who said: It reached me that the Messenger of God, may God bless him and grant him peace, gave a wedding feast for one of his wives with a pot of jashisha ³⁴. [The marriage of the Messenger of God, may God bless him and grant him peace, to Maymuna bint al-Harith al-Hilaliyya, may God be pleased with her] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: Then the Messenger of God, may God bless him and grant him peace, married after Safiyya Maymuna bint al-Harith al-Hilaliyya. She had previously been married to Abu Ruhm ibn Abi Qays, one of Banu Malik ibn Hisl from Banu Amir ibn Lu'ayy. The Messenger of God, may God bless him and grant him peace, died without having any children from her. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: A trustworthy person narrated to me from Sa'id ibn al-Musayyib that he said: 'This Abdullah ibn Abbas claims that the Messenger of God, may God bless him and grant him peace, married Maymuna while in a state of ihram ³⁵. He lied. The Messenger of God, may God bless him and grant him peace, only entered Mecca and exited ihram, so the state of being out of ihram and the marriage occurred together, and that confused the people.' Yunus narrated to us from Ja'far ibn Burqan from Maymun ibn Mihran from Yazid ibn al-Asamm, who said: The Messenger of God, may God bless him and grant him peace, married Maymuna while in a state of halal ³⁶. He sent al-Fadl ibn Abbas and another man to her, and they married her to him. Yunus narrated to us from Abdullah ibn Muhriz from Yazid ibn al-Asamm that the Messenger of God, may God bless him and grant him peace, married Maymuna while in a state of halal at Sarif, and consummated the marriage while in a state of halal in a tent of hers. She died there. Yunus narrated to us from Abdullah ibn Muhriz from Ata ibn Abi Rabah from Ibn Abbas, who said: The Messenger of God, may God bless him and grant him peace, married Maymuna while in a state of ihram. Yunus narrated to us from Zakariyya ibn Abi Za'ida from al-Sha'bi, who said: The Messenger of God, may God bless him and grant him peace, married Maymuna while in a state of ihram. [The marriage of Asma bint Ka'b al-Jawniyya and Amra bint Yazid] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: The Messenger of God, may God bless him and grant him peace, married Asma bint Ka'b al-Jawniyya, but did not consummate the marriage until he divorced her. He also married Amra bint Yazid, one of the women of Banu Kilab, then of Banu al-Wahid. She had previously been married to al-Fadl ibn Abbas ibn Abd al-Muttalib. The Messenger of God, may God bless him and grant him peace, divorced her before consummating the marriage. [A woman from Ghifar] Yunus narrated to us from Abu Yahya from Humayl ibn Zayd al-Ta'i from Sa'd ibn Zayd al-Ansari, who said:

The Messenger of Allah, may Allah bless him and grant him peace, married a woman from Ghifar. He consummated the marriage with her and ordered her to remove her garment. He saw a white spot of leprosy near her breast, so he withdrew ³⁷ and said, "Take your garment and return to your family," and he completed her dowry. Yunus narrated to us from Ibrahim ibn Isma'il from 'Uthman ibn Ka'b al-Qurazi that a brother of Tamimah bint Wahb mentioned a sister of his to the Messenger of Allah, may Allah bless him and grant him peace, and described her situation. The Messenger of Allah, may Allah bless him and grant him peace, said to her, "Would you like me to marry you?" She said, "I seek refuge in Allah from you." The Messenger of Allah, may Allah bless him and grant him peace, said, "Allah has prevented the one who seeks refuge." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: Al-Husayn ibn 'Abdullah ibn 'Ubaydullah ibn 'Abbas narrated to me from 'Ikrimah from Ibn 'Abbas who said: The Messenger of Allah, may Allah bless him and grant him peace, looked at Umm Habib bint 'Abbas while she was a young girl ³⁸ before him. The Messenger of Allah, may Allah bless him and grant him peace, said, "If this girl reaches maturity while I am alive, I will certainly marry her." But the Messenger of Allah, may Allah bless him and grant him peace, passed away before she reached maturity, so al-Aswad ibn 'Abd al-Asad, the brother of Abu Salama, married her, and she bore him Rizq ibn al-Aswad and Lubabah bint al-Aswad, whom she named after Umm al-Fadl, whose name was Lubabah. [The number of women who gave themselves in marriage] Yunus narrated to us from Zakariyya ibn Abi Za'idah from al-Sha'bi who said: Women gave themselves in marriage to the Messenger of Allah, may Allah bless him and grant him peace. He consummated marriage with some of them and deferred others, not approaching them until he died, and they did not marry after him. Among them was Umm Sharik. That is His saying: "You may defer whom you wish of them and take to yourself whom you wish, and whoever you desire from among those you have set aside, there is no blame upon you" ³⁹. Ahmad narrated to us, saying: My father narrated to us from Jarir ibn 'Abd al-Hamid from Mansur ibn Abi Razin regarding the saying of Allah the Exalted: "You may defer whom you wish of them and take to yourself whom you wish." He said: Among those whom the Messenger of Allah, may Allah bless him and grant him peace, deferred were Sawdah, Umm Habibah, and Maymunah. He wanted to separate from them, but they said, "Do not separate from us; leave us as we are and divide for us whatever you wish of yourself and your wealth." He said: So he left them as they were and divided for them what he wished. He said: And among those he took in were 'A'ishah, Umm Salamah, Zaynab, and Hafsa. His division of himself and his wealth was equal among them. Yunus narrated to us from Hisham ibn 'Urwah from his father from 'A'ishah who said: I used to be jealous. I said to a woman among those who gave herself in marriage to the Messenger of Allah, may Allah bless him and grant him peace, "Are you not ashamed ⁴⁰ that a woman gives herself in marriage without a dowry?" The Messenger of Allah, may Allah bless him and grant him peace, had withdrawn from some of them, and I was hopeful. When the verse was revealed: "You may defer whom you wish of them and take to yourself whom you wish, and whoever you desire from among those you have set aside, there is no blame upon you," I despaired and said, "I see that your Lord hastens to fulfill your desires." Yunus narrated to us from 'Anbasah ibn al-Azhar from Simak ibn Harb from 'Ikrimah from Ibn 'Abbas who said: There was no woman with the Messenger of Allah, may Allah bless him and grant him peace, who had given herself in marriage to him. Yunus narrated to us from Abu Salamah al-Hamdani from al-Sha'bi: The following was revealed to the Messenger of Allah, may Allah bless him and grant him peace: "O Prophet, say to your wives, 'If you desire the life of this world and its adornment ⁴¹...'" to the end of the two verses. The Messenger of Allah, may Allah bless him and grant him peace, gave them a choice, and they chose Allah, His Messenger, and the Hereafter. Allah thanked them for that and revealed to him: "It is not lawful for you [to take] women from now on, nor to exchange them for other wives, even if their beauty pleases you, except what your right hand possesses" ⁴². [What the Prophet, may Allah bless him and grant him peace, took as concubines] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: The Messenger of Allah, may Allah bless him and grant him peace, died leaving nine of his wives. None of them died before him except Khadijah bint Khuwaylid and Zaynab, the mother of the poor. He died leaving the remaining nine. None of them emigrated to the land of Abyssinia except her [i.e., Umm Habibah] and the three: Umm Salamah, Umm Habibah, and so-and-so. He had children only from Khadijah. Among those whom the Messenger of Allah, may Allah bless him and grant him peace, possessed as his right hand were: Rayhanah bint 'Amr ibn Hudhafah, but he had no child from her until she died; and Mariyah, the mother of Ibrahim, the Copt, who bore him Ibrahim. The Messenger of Allah, may Allah bless him and grant him peace, had children only from Khadijah and Mariyah. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: Muhammad ibn Talhah narrated to me from Yazid ibn Rukanah who said: Ibrahim, the son of the Messenger of Allah, may Allah bless him and grant him peace, died when he was eighteen months old, and he did not pray over him. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: 'Abdullah ibn Abi Bakr narrated to me from 'Amrah from 'A'ishah similarly. Yunus narrated to us from Ibrahim ibn 'Uthman from al-Hakam from Miqsam from Ibn 'Abbas who said: Mariyah the Copt gave birth to Ibrahim for the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, "He has a wet nurse in Paradise. If he had lived, he would have been a truthful prophet. If he had lived, I would have freed every Copt." Yunus narrated to us from Muhammad ibn 'Abd al-Rahman ibn Abi Layla from 'Ata' ibn Jabir from 'Abd al-Rahman ibn 'Awf who said: The Messenger of Allah, may Allah bless him and grant him peace, took my hand and went with me to the palm grove ⁴³. There he found Ibrahim, the son of the Prophet, may Allah bless him and grant him peace. He took him and placed him in his lap, and his eyes overflowed with tears. Then he said, "O my son, I cannot avail you against Allah in anything." I said to him, "O Messenger of Allah, you weep? Did you not forbid weeping ⁴⁴?" He said, "I only forbade wailing, two foolish, sinful voices: a voice at the sound of play and amusement, and flutes of Satan; and a voice at a calamity: scratching faces, tearing collars, and the cry of Satan. This is mercy. Whoever does not show mercy will not be shown mercy. O Ibrahim, were it not that this is a true promise and a truthful promise, and that this is a path that will be traversed ⁴⁵ inevitably, so that the last of us will join the first, we would have grieved for you with a grief more intense than this. Indeed, we are grieved for you. The eye weeps and the heart grieves, but we do not say what angers the Lord." Yunus narrated to us from al-Mubarak ibn Fudalah from al-Hasan that the Messenger of Allah, may Allah bless him and grant him peace, said, "A boy was born to me last night, and I named him after my father Ibrahim." Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: Ibrahim ibn Muhammad ibn 'Ali ibn Abi Talib narrated to me from his father from his grandfather 'Ali ibn Abi Talib who said: The Messenger of Allah, may Allah bless him and grant him peace, called me—and he had become suspicious of Mariyah, the mother of Ibrahim, regarding a cousin of hers who visited her frequently, a Copt. He said, "Take this sword and go. If you find him with her, kill him." I said, "O Messenger of Allah, shall I be in your matter like the heated iron ⁴⁶ that nothing turns aside until I carry out what you have commanded me, or like the witness who sees what the absent does not see?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Rather, the witness who sees what the absent does not see." So I went, girded with the sword, and found him with her. When he saw me draw my sword, he realized I intended him, so he climbed a palm tree in fear until he reached its middle. As I approached him, he threw himself on his back, then lifted his leg, and behold, he was smooth and hairless, having nothing of male organs, neither little nor much. So I sheathed the sword ⁴⁷ and came to the Messenger of Allah, may Allah bless him and grant him peace, and informed him of the matter. He said, "Praise be to Allah who averts from us, the people of the household." [What the Prophet, may Allah bless him and grant him peace, was given in compensation for his son] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: Yazid ibn Ruman narrated to me, saying: When al-'Asi ibn Wa'il al-Sahmi mentioned the Messenger of Allah, may Allah bless him and grant him peace, he would say, "Leave him, for he is a man without posterity ⁴⁸, having no offspring. If he perishes, his mention will be cut off, and you will be rid of him." So Allah the Mighty and Majestic revealed: "Indeed, We have given you al-Kawthar ⁴⁹. So pray to your Lord and sacrifice ⁵⁰." until the end of the surah. "Indeed, We have given you al-Kawthar," which is better for you than the world and what is in it, or the great abundance of the matter. "Indeed, your enemy is the one cut off ⁵¹"—al-'Asi ibn Wa'il. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq: Ja'far ibn 'Amr ibn Umayyah al-Damari narrated to me from 'Abdullah ibn Muslim al-Zuhri who said: I heard Anas ibn Malik say: It was said to the Messenger of Allah, may Allah bless him and grant him peace, "What is al-Kawthar that your Lord has given you?" He said, "A river like the distance between San'a' and Ayla in the land of Syria. Its vessels are more numerous than the number of the stars of the sky. Birds come to it with necks like the necks of Bactrian camels ⁵²." 'Umar ibn al-Khattab said, "By Allah, O Messenger of Allah, they are indeed plump!" The Messenger of Allah, may Allah bless him and grant him peace, said, "Those who eat them are even more plump." Yunus narrated to us from 'Isa ibn 'Abdullah al-Tamimi from 'Abdullah ibn Abi Najih from Anas ibn Malik regarding the saying of Allah the Mighty and Majestic: "Indeed, We have given you al-Kawthar." He said: A river in Paradise. Ibn Abi Najih said: 'A'ishah said: It is a river in Paradise. No one puts his fingers in his ears without hearing the murmur of that river. Yunus narrated to us from Yazid ibn Ziyad ibn Abi al-Ja'd from 'Asim al-Jahdari from 'Ali: "So pray to your Lord and sacrifice" ⁵³. He said: Placing the right hand on the left in prayer. Yunus narrated to us from Fitr ibn Khalifah ⁵⁴ who said: I asked 'Ata' about al-Kawthar. He said: A river in Paradise. "So pray to your Lord and sacrifice" ⁵³. He said: He was commanded to pray the dawn prayer on the day of sacrifice and then sacrifice. Hadith ⁵⁵ of the mockers and the signs Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: The Messenger of Allah, may Allah bless him and grant him peace, stood firm on the command of Allah, seeking reward, conveying sincere advice to his people despite the enmity ⁵⁶, harm, and mockery among them. The chief mockers of the Messenger of Allah, may Allah bless him and grant him peace, as Yazid ibn Ruman narrated to me from 'Urwah or other scholars, said: The mockers of the Messenger of Allah, may Allah bless him and grant him peace, were five: al-Aswad ibn 'Abd Yaghuth ibn Wahb, al-Aswad ibn al-Muttalib ibn Asad, al-Walid ibn al-Mughirah, al-'Asi ibn Wa'il, and al-Harith ibn al-Talatilah, one of [Banu] Khuza'ah. They used to mock the Messenger of Allah, may Allah bless him and grant him peace, and taunt him. Gabriel, peace be upon him, came to him and stood with him at the Ka'bah while they were circumambulating. Al-Aswad ibn 'Abd Yaghuth passed by, and Gabriel pointed to his belly, so he died of dropsy ⁵⁷. Al-Aswad ibn al-Muttalib passed by, and he threw a green leaf in his face, so he became blind. Al-Walid ibn al-Mughirah passed by, and he pointed to a wound on his ankle that he had sustained shortly before, so it reopened and killed him. Al-'Asi ibn Wa'il passed by, and he pointed to the sole of his foot. He rode to Ta'if on a donkey, and it lay down on a thorny plant ⁵⁸, and a thorn entered the sole of his foot and killed him. Al-Harith ibn al-Talatilah passed by, and he pointed to his head, so it filled with pus until it killed him. Concerning them, Allah the Mighty and Majestic revealed: "Indeed, We will suffice you against the mockers" ⁵⁹. Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq who said: Al-Zuhayri narrated to me from 'Ukashah ibn 'Abdullah ibn Abi Ahmad that he was told that men from Banu Makhzum went to Hisham ibn al-Walid ⁶⁰ when his brother al-Walid ibn al-Walid had embraced Islam, and they had agreed to seize some of their young men who had embraced Islam: Salamah ibn Hisham and 'Ayyash ibn Abi Rabi'ah. They said to him—and they feared his evil—

If we intended to punish these youths for this religion they have innovated, we would be safe from that in others. He said: "Whoever did this, seize him [and this is my brother] (63) and punish him, and beware of his soul." And he said: "Do not kill my brother Ghabish, lest there remain between us perpetual enmity." Beware of his soul, for I swear by God, if you kill him, I will kill the most honorable among you. They said: "O God, curse whoever deceives (64) this wicked one. By God, if he were harmed in our hands, the most honorable among us would be killed." So they left him and withdrew from him. Thus God repelled [harm] from them. Yunus narrated to us from Abu Ma'shar, from Muhammad ibn Ka'b, who said: The Quraysh spoke to the Messenger of God, may God bless him and grant him peace, saying: "O Muhammad, you tell us that Moses had a staff with which he struck the rock and twelve springs gushed forth; you tell us that Jesus revived the dead; you tell us that Thamud had a she-camel. Bring us some of those signs so that we may believe you." The Messenger of God, may God bless him and grant him peace, said: "What would you like me to bring you?" They said: "Make al-Safa ⁶¹ into gold for us." He said: "If I do that, will you believe me?" They said: "Yes, by God, if you do that, we will all follow you." So the Messenger of God, may God bless him and grant him peace, stood up to supplicate, and Gabriel, peace be upon him, came to him and said: "Whatever you wish: if you wish, it will become gold by morning, but I was not sent with a sign, and if they do not believe then, I will punish them. If you wish, leave them until the repentant among them repents." So God, the Mighty and Majestic, revealed: "And they swore by God their most solemn oaths that if a sign came to them, they would surely believe therein" up to His words: "They would not believe unless God wills" (65). Yunus narrated to us from 'Isa ibn 'Abdullah al-Tamimi, from al-Rabi' ibn Anas al-Bakri, who said: The people said to the Messenger of God, may God bless him and grant him peace: "If only you would bring us a sign as Salih and the prophets brought." The Messenger of God, may God bless him and grant him peace, said: "If you wish, I will supplicate God to send it down upon you, but if you disobey, you will perish"—meaning punishment would descend. They said: "We do not want that." Yunus narrated to us from Abu Ma'shar al-Madini, from Muhammad ibn Ka'b al-Qurazi, who said: The Quraysh spoke to the Messenger of God, may God bless him and grant him peace, saying: "O Muhammad, we are in a narrow valley with little water. Move these mountains away from us with your Qur'an, bring forth a spring from the earth for us to drink from, and bring out our fathers so we may speak to them and ask them what they encountered." So God, the Mighty and Majestic, revealed: "And if there were a Qur'an by which mountains could be moved, or the earth could be split, or the dead could be spoken to" (66)—He says: O Muhammad, if there were a Qur'an (137) by which this could be done, it would have been done with your Qur'an. Yunus narrated to us from Hisham ibn 'Urwa, from his father 'Urwa, who said: Everything that was revealed to the Messenger of God, may God bless him and grant him peace, from the Qur'an mentioning nations and generations and what confirms the messenger was revealed in Mecca. As for the obligations and traditions, they were revealed in Medina. Yunus narrated to us from Mubarak ibn Fadala, from al-Hasan, who said: 'Abdullah came to Kufa and saw some Zutt ⁶² people and was startled by them. He said: "Who are these?" It was said: "The Zutt." He said: "These are the most similar I have seen to the jinn whom the Messenger of God, may God bless him and grant him peace, hosted." Yunus narrated to us from al-A'mash, who said: It has reached me that the jinn who addressed the Messenger of God, may God bless him and grant him peace, were nine. [The Hadith of Rukana ibn 'Abd Yazid] Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, who said: My father Ishaq ibn Yasar told me that the Messenger of God, may God bless him and grant him peace, said to Rukana ibn 'Abd Yazid: "Embrace Islam." He said: "If I knew that what you say is true, I would do so." The Messenger of God, may God bless him and grant him peace, said to him—and Rukana was among the strongest of people—"Do you think that if I wrestle you down, you will know that it is true?" He said: "Yes." So the Messenger of God, may God bless him and grant him peace, stood up and wrestled him down. He said: "Do it again, O Muhammad." So the Messenger of God, may God bless him and grant him peace, did it again, seized him a second time, and wrestled him down. Rukana went away saying: "This is a sorcerer; I have never seen sorcery like this. By God, I had no control over myself until he placed my side on the ground." [Signs of Prophethood] Yunus narrated to us from al-A'mash, from al-Minhal ibn 'Amr, from Ya'la ibn Murra, from his father, who said: I traveled with the Messenger of God, may God bless him and grant him peace, on a journey, and I saw something wondrous from him. We alighted at a place, and he said: "Go to those two small acacia trees (67) and say: 'The Messenger of God tells you to come together.'" So I went and said that to them, and each one uprooted itself from its place and moved to the other, and they met together. The Messenger of God, may God bless him and grant him peace, relieved himself behind them, then said: "Go and tell them to return each to its place." So I went to them and said that, and each one moved until it returned to its place. A woman came to him and said: "My son has had a touch [of madness] (68) for seven years; it seizes him twice every day." The Messenger of God, may God bless him and grant him peace, said: "Bring him close." So she brought him close, and he spat in his mouth and said: "Come out, enemy of God; I am the Messenger of God." Then the Messenger of God, may God bless him and grant him peace, said to her: "When we return, inform me of what happens." When the Messenger of God, may God bless him and grant him peace, returned, she met him (138) with two rams, dried yogurt (69), and clarified butter. The Messenger of God, may God bless him and grant him peace, said to me: "Take this ram." So I took what he wanted. She said: "By Him who honored you, we have not seen anything [wrong] with him since we parted." Then a camel came to him and stood before him, and he saw its eyes shedding tears. He sent for his companions and said: "What is wrong with this camel of yours that it complains of you?" They said: "We used to work it, but when it grew old and its work ceased, we agreed to slaughter it tomorrow." The Messenger of God, may God bless him and grant him peace, said: "Do not slaughter it; leave it among the camels." Yunus narrated to us from al-A'mash, from Shamr ibn 'Atiyya, from some of his elders, who said: A woman came to the Messenger of God, may God bless him and grant him peace, with a son of hers who was mute. She said: "O Messenger of God, this son of mine has not spoken since birth." The Messenger of God, may God bless him and grant him peace, said: "Bring him close." So she brought him close, and he said: "Who am I?" He said: "You are the Messenger of God." Yunus narrated to us from Isma'il ibn 'Abd al-Malik, from Abu al-Zubayr, from Jabir, who said: I went out with the Messenger of God, may God bless him and grant him peace, on a journey. When he wanted to relieve himself, he would go far away so that no one could see him. We alighted at a place in a barren land with no landmark or tree. He said to me: "O Jabir, take this waterskin and come with me." So I filled the waterskin with water, and we went until we could hardly be seen. There were two trees with a few cubits between them. The Messenger of God, may God bless him and grant him peace, said: "O Jabir, go and say to this tree: 'The Messenger of God tells you to join your companion so that I may sit behind you both.'" So I did, and it went back until it joined its companion. He sat behind them until he relieved himself, then we returned, mounted our riding beasts, and traveled as if birds were shading us. Then a woman appeared before the Messenger of God, may God bless him and grant him peace, carrying a boy. She said: "O Messenger of God, this son of mine is seized by Satan three times every day; he does not leave him." The Messenger of God, may God bless him and grant him peace, stopped, took him, and placed him between himself and the front of the saddle. He said: "Be gone (70), enemy of God; I am the Messenger of God." He repeated that three times, then handed him back to her. When we returned to that water, the woman appeared with two rams she was leading, carrying the boy. She said: "O Messenger of God, accept my gift. By Him who sent you with the truth, it has not returned to him since." The Messenger of God, may God bless him and grant him peace, said: "Take one of them from her and leave the other." Then we traveled, with the Messenger of God, may God bless him and grant him peace, among us. A runaway camel (71) came, and when it was between the two rows [of people], it fell prostrate. The Messenger of God, may God bless him and grant him peace, said: "Who owns this camel?" Some young men of the Ansar said: "It is ours, O Messenger of God." He said: "What is the matter with it?" They said: "We have worked it (139) for twenty years. When it grew old and had some fat on it, we wanted to slaughter it and divide it among our servants." The Messenger of God, may God bless him and grant him peace, said: "Will you sell it?" They said: "O Messenger of God, it is yours." He said: "Then treat it well until its appointed time comes." They said: "O Messenger of God, we are more deserving of prostrating to you than the animals!" The Messenger of God, may God bless him and grant him peace, said: "It is not fitting for a human to prostrate to a human. If it were, women would prostrate to their husbands." Yunus narrated to us from al-Mubarak ibn Fadala, from al-Hasan, who said: The Messenger of God, may God bless him and grant him peace, went out to one of the valleys of Mecca, having been filled with as much grief as God willed due to his people's denial. He said: "O Lord, show me something to reassure me and remove this grief from me." So God, the Mighty and Majestic, revealed to him: "Call whichever branch of this tree you wish." So he called a branch, and it uprooted itself from its place, then plowed (72) into the ground until it came to the Messenger of God, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, said to it: "Return to your place." So the branch returned, plowing into the ground until it stood as before. The Messenger of God, may God bless him and grant him peace, praised God, the Mighty and Majestic, and his soul was comforted. The polytheists had said: "Do you lead your fathers and grandfathers astray, O Muhammad?" So God, the Mighty and Majestic, revealed: "Say, 'Is it other than God that you order me to worship, O ignorant ones?'" up to His words: "And be among the grateful" (73). Yunus narrated to us from Malik ibn Mighwal, from Talha ibn Abi Salih, who said: While the Messenger of God, may God bless him and grant him peace, was on a journey, their provisions ran out until the Messenger of God, may God bless him and grant him peace, was about to slaughter some of their pack animals. 'Umar ibn al-Khattab said: "O Messenger of God, if you would order what remains of the people's provisions to be gathered, and you supplicate God for blessing upon it." So the owner of dates came with his dates, and the owner of wheat with his wheat—Mujahid said: and the owner of date pits with his pits. I said: "What did they do with the pits?" He said: "They would chew them and drink water over them." So he supplicated God, the Exalted, for blessing upon it, and the people filled their provision bags. Then he said at that: "Bear witness that there is no god but God and that Muhammad is the Messenger of God. Whoever believes in God without doubt in these two will not be veiled from Paradise." Yunus narrated to us from al-Qasim ibn al-Fadl, who said: Abu Nadra (74) al-'Abdi told me, from Abu Sa'id al-Khudri, that he told them: While a shepherd was grazing [sheep] in the lava plain (75), a wolf attacked a sheep from his flock. He intervened between the wolf and it. The wolf sat on its tail and said to the shepherd: "Do you not fear God, intervening between me and my sustenance that God has sent to me?" The shepherd said: "Amazing! A wolf sitting on its tail speaking to me like a human!" The wolf said to him: "Shall I tell you of something more amazing than me? The Messenger of God, may God bless him and grant him peace, is telling people about news of what has passed." So the shepherd drove his sheep until he came to Medina (140), then he penned them in a corner. Then he entered upon the Messenger of God, may God bless him and grant him peace, and told him what the wolf had said. The Messenger of God, may God bless him and grant him peace, went out to the people and said to the shepherd: "Tell them." So he told them what the wolf had said. The Messenger of God, may God bless him and grant him peace, said: "The shepherd has spoken the truth. By Him in whose hand is my soul, this is among the signs of the Hour: the speaking of wild beasts to humans. The Hour will not come until wild beasts speak to humans, and the strap of his sandal speaks to him, and his whip tells him, and his thigh informs him of what his family has done after him."

Narrated Yunus from 'Abd al-Hamid ibn Bahram al-Fazari: He said: Shahr ibn Hawshab narrated to me from Abu Sa'id that he said: While a man from Aslam was with his sheep, driving them in the wilderness of Dhu al-Hulayfa ⁶³, a wolf attacked him and snatched a sheep from his flock. The man shooed it away and threw at it until he retrieved his sheep. Then the wolf came back and sat down on its haunches with its tail spread out, facing the man, and said: 'Do you not fear God? You have prevented me from a sheep that God provided for me.' The man said: 'By God, I have never heard anything like this today!' The wolf said: 'What amazes you?' He said: 'I am amazed at your speaking to me!' The wolf said: 'What is more amazing than that is the Messenger of God, peace and blessings be upon him, between the two lava fields ⁶⁴, among the palm trees, telling the people what has passed and what is to come, while you are here with your sheep.' When the man heard the wolf's words, he drove his sheep and herded them until he entered Quba', the village of the Ansar ⁶⁵. He asked about the Messenger of God, peace and blessings be upon him, and found him in the house of Abu Ayyub. He told him the story of the wolf. The Messenger of God, peace and blessings be upon him, said: 'You have spoken the truth. Attend the evening gathering, and when you see the people have gathered, tell them this.' So he did. When the Messenger of God, peace and blessings be upon him, prayed the noon prayer and the people gathered, the Aslami told them the story of the wolf. The Messenger of God, peace and blessings be upon him, said: 'He has spoken the truth, he has spoken the truth, he has spoken the truth. These are the wonders before the Hour ⁶⁶.' He repeated it three times. 'By Him in Whose hand is the soul of Muhammad, soon a man will leave his family in the evening or in the morning, and then his whip, his staff, or his sandal will inform him of what his family has done after him.'

**The Islam of ʿAdī ibn Ḥātim** Yūnus narrated to us from ʿAbd al-Aʿlā ibn Abī al-Musāwir al-Qurashī, from ʿĀmir al-Shaʿbī, from ʿAdī ibn Ḥātim, who said: The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) was sent with prophethood, and I knew no one among the Arabs who was more intensely hateful or averse to him than I was, until I joined the Byzantines. When news reached me of the noble character he called to and the people who had gathered around him, I set out until I came to him. I stood before him, and with him were Ṣuhayb, Salmān, and Bilāl. The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) raised his head, looked at me, and said: "O ʿAdī ibn Ḥātim, embrace Islam (aslim) and you will be safe (taslam)." I said, "Akh, akh," and knelt my camel. Then I came and pressed my knee against his knee. He struck my thigh and said: "O ʿAdī ibn Ḥātim, embrace Islam (aslim) and you will be safe (taslam)." I said, "What is Islam?" He said: "You bear witness that there is no god but God and that I am the Messenger of God, and you believe in all the decrees (al-aqdār), their good and their evil, their sweet and their bitter. O ʿAdī ibn Ḥātim, the Hour will not be established until the treasures of Caesar (Qayṣar) and Chosroes (Kisrā) are opened. O ʿAdī ibn Ḥātim, the Hour will not be established until a woman traveling in a litter (al-ẓaʿīmah) sets out from al-Ḥīrah—and at that time Kūfah did not yet exist—and circumambulates this Kaʿbah without needing protection. O ʿAdī ibn Ḥātim, the Hour will not be established until a man carries a bag of wealth and goes around with it, finding no one to accept it from him, and he strikes it against the ground, saying: 'Would that you were not mine! Would that you were dust!'" Yūnus narrated to us from Saʿīd ibn ʿAbd al-Raḥmān, from Muḥammad ibn Sīrīn, from Abū ʿUbaydah ibn Ḥudhayfah ibn al-Yamān—and I did not see his age exceed that, and on the day I saw him he was forty years old—from a man called al-Sumayr, who said that he entered upon ʿAdī ibn Ḥātim and said: "News has reached me of a ḥadīth from you, and I would love to hear it from you myself." He said: "The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) was sent, and I was the most hateful of people toward him—or among the most hateful. So I fled to the farthest part of the land of the Arabs, toward the Byzantines, and I hated my situation even more than my initial aversion. I said, 'I will go to this man. If he is truthful, it will not be hidden from me; and if he is a liar, it will not be hidden from me—or it will not harm me'—Muḥammad doubted. So I came to Medina, and the people looked at me intently, saying, 'ʿAdī ibn Ḥātim!' I came to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), and he said: 'O ʿAdī ibn Ḥātim, embrace Islam (aslim) and you will be safe (taslam).' I said, 'I have a religion.' He said: 'I know your religion better than you do.' I said, 'What makes you know my religion better than I do?' He said: 'Are you not the chief of your people? Do you not take the rubāʿ (one-fourth of the spoils)?' I said, 'Yes.' He said: 'That is not lawful for you in your religion.' That struck me as a weakness in my soul. He said: 'What prevents you from embracing Islam is the poverty you see [among us], and you see the people united against us—taking it as a point of attack or a single hand'—Muḥammad doubted. I said, 'Indeed.' He said: 'Have you been to al-Ḥīrah?' I said, 'No, but I have heard of its location.' He said: 'Soon a woman traveling in a litter (al-ẓaʿīmah) will set out from al-Ḥīrah and circumambulate the House (al-Bayt) without needing protection. And soon the treasures of Kisrā ibn Hurmuz will be opened.' I said, 'The treasures of Kisrā ibn Hurmuz?!' He said, 'The treasures of Kisrā ibn Hurmuz'—twice. 'And soon a man will go out with the alms (al-ṣadaqah) from his wealth and find no one to accept it.' He said: 'I have seen the woman traveling in a litter set out from al-Ḥīrah and circumambulate the House without needing protection, and I was among the first army to raid al-Madāʾin. By God, the third will surely come to pass; it is the saying of the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam).'" Yūnus narrated to us from Ibrāhīm ibn ʿAbd al-Raḥmān al-Shaybānī, from Muḥammad ibn Sīrīn, from ʿAdī ibn Ḥātim, who said: The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) told us: "The Hour will not be established until the white palace (al-qaṣr al-abyaḍ) in al-Madāʾin is opened. The Hour will not be established until a woman traveling in a litter (al-ẓaʿīmah) travels from al-Ḥijāz to al-ʿIrāq safely, fearing nothing." He said: "I have seen both of them. And the Hour will not be established until there is over the people an Imām who distributes wealth by the handful." Yūnus narrated to us from ʿAnbasah ibn al-Azhar, from Saʿīd ibn Masrūq, who said: ʿAdī ibn Ḥātim spoke to ʿUmar about something, and ʿAdī said to him: "O Commander of the Faithful (Amīr al-Muʾminīn), do you not recognize me?" ʿUmar said: "Yes. You believed when they disbelieved, you affirmed when they denied, and you gave when they withheld." **[The Letter of the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) to Banū Zuhayr ibn Uqaysh.]** Yūnus narrated to us from Qurrah ibn Khālid, who said: Yazīd ibn ʿAbd Allāh ibn al-Shikhkhīr narrated to us, saying: While we were at this Mirbad (a place near Basra), a Bedouin (aʿrābī) with disheveled hair came to us, carrying a piece of leather or a piece of a bag. We said, "This man seems not to be from the people of the town." He said, "Indeed, this is a letter that the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) wrote to me." The people said, "Give it here." I took it and read it, and in it was: "In the name of God, the Most Gracious, the Most Merciful. This is a letter from Muḥammad, the Prophet, the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), to Banū Zuhayr ibn Uqaysh." Abū al-ʿAlāʾ said: "They are a clan of ʿUkl." "If you bear witness that there is no god but God, establish the prayer (al-ṣalāh), give the alms (al-zakāh), separate from the polytheists (al-mushrikīn), and give from the spoils (al-ghanāʾim) the fifth (al-khumus), the share of the Prophet (ṣallā Allāhu ʿalayhi wa-sallam), and the ṣafī (the chosen portion)—and perhaps he said: 'and his ṣafī'—then you are secure with the security of God and the security of His Messenger (ṣallā Allāhu ʿalayhi wa-sallam)." The people said, "Give it here, may God set you right. Narrate to us what you heard from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) say." He said, "I heard the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) say: 'Fasting the month of patience (ṣabr, i.e., Ramaḍān) and three days from every month removes the rancor (waḥr) from the chest.'" The people said, "Did you hear this from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) say?" He said, "I do not think you fear that I would lie against the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam). No, by God, I will not narrate any ḥadīth to you today." Then he reached for the scroll and snatched it away, then turned and fled. Yūnus narrated to us from Yūnus ibn ʿAmr, from his father, from Abū Tamīmah al-Hujaymī, who said: A Bedouin (aʿrābī) came to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) and said, "O Muḥammad, to what do you call?" He said, "I call you to Him who, if harm befalls you and you call upon Him, He removes your harm; and to Him who, if you are in a barren land and lose your riding beast and call upon Him, He returns it to you; and to Him who, if a drought afflicts you and the land becomes barren, He causes [crops] to grow for you." The Bedouin said, "How excellent this is! Advise me." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "I advise you not to envy people (lā taghbaṭ al-nās), not to neglect good deeds (wa lā tazhad fī al-maʿrūf), to meet your brother with a cheerful face, and if you have only one bucket and he asks you to pour from your bucket for him, then pour from it. And beware of letting your garment trail (isbāl al-izār), for it is from pride (al-makhīlah), and God, the Mighty and Majestic, does not love pride." Yūnus narrated to us from Yūsuf ibn Maymūn, from al-Ḥasan, who said: A man from the nobles of the desert dwellers came to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) and said, "O Muḥammad, to what do you call?" He said, "I call you to Him who, if you suffer drought and then call upon Him, He causes [crops] to grow for you; and if you lose [your beast] and then call upon Him, He returns it to you; and if distress, worry, or grief befalls you and then you call upon Him, He removes it from you." Then he embraced Islam, and stayed as long as God willed. Then he said, "O Messenger of God, I wish to return to my family, so advise me." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "I advise you to fear God (taqwā Allāh) and to give charity (an taṣaddaq)." He said, "From what should I give charity?" He said, "From your camels." He said, "All of us have camels." He said, "Then from your sheep." He said, "All of us have sheep." He said, "Then from your wealth." He said, "All of us have wealth." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "O this man, restrain your tongue from [harming] people, for that is a good charity (ṣadaqah ḥasanah) from you." **The Islam of Jarīr ibn ʿAbd Allāh** Yūnus narrated to us from Dāwūd ibn Zayd, from ʿĀmir al-Shaʿbī, from Jarīr ibn ʿAbd Allāh, who narrated to him, saying: I came to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) to pledge allegiance to him. The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "Show me your hand, O Jarīr." I said, "On what condition?" He said, "On [the condition] that you submit to God (taslam li-llāh) and [give] sincere counsel (al-naṣīḥah) to every Muslim." Jarīr grasped this—and he was an intelligent man—and said, "O Messenger of God, [I pledge] as much as I am able." This became [a principle] for him and for the people afterward. Jarīr said, "And I heard the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) say: 'Islam is built on five [pillars]: the testimony that there is no god but God, establishing the prayer (al-ṣalāh), giving the alms (al-zakāh), pilgrimage to the House (ḥajj al-bayt), and fasting Ramaḍān (ṣawm Ramaḍān).'" Yūnus narrated to us from Qays ibn al-Rabīʿ, from Simāk ibn Ḥarb and ʿAbd Allāh ibn ʿUmar, from Jābir ibn Samurah, who said: I heard the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) say: "A band (ʿiṣābah) of Muslims will surely conquer the land of Kisrā." Yūnus narrated to us from Qays ibn al-Rabīʿ, from Jabalah ibn Suḥaym, from Muʾthir ibn Ghifārah al-ʿAbdī, who said: I stopped at [the house of] Ibn al-Khaṣāṣiyyah among a group of riders from ʿAbd al-Qays, and he said: "The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) took my pledge for the five prayers, fasting Ramaḍān, pilgrimage to the House, the alms (al-zakāh) willingly with a good soul, and striving in the path of God (al-jihād fī sabīl Allāh)." I said, "O Messenger of God, I cannot do all of this. As for the alms, I have only wealth with which I live and a family who work on it; and as for striving, I fear that my soul will become cowardly and I will flee, incurring the wrath of God." He withdrew his hand from me and said, "No striving and no charity—then how will you enter Paradise?" I said, "O Messenger of God, stretch out your hand, and I will pledge to you for all of them." So he extended his hand, and he pledged to him. Yūnus narrated to us from Yaḥyā ibn Abī Ḥayyah al-Kalbī, from Zādhān, from Jarīr ibn ʿAbd Allāh, who said: We set out with the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) on camels that were lean and weak. When we reached the desert, a rider appeared, heading toward us. The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "This man is coming for you." When he drew near, the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "Where have you come from?" He said, "From my wealth, my children, and my tribe." He said, "Where are you heading?" He said, "I am heading to the Messenger of God." He said to him, "You have hit the mark." He said to him, "O Messenger of God, teach me Islam." When we saw that the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) had turned to him, we surrounded his camel. He said to him, "You bear witness that there is no god but God and that Muḥammad is the Messenger of God." He said, "I affirm (aqrartu)." He said, "And you perform the prescribed prayers (al-ṣalawāt al-maktūbah)." He said, "I affirm." He said, "And you give the obligatory alms (al-zakāh al-mafrūḍah)." He said, "I affirm." He said, "And you perform pilgrimage to the House (ḥajj al-bayt)." He said, "I affirm." He said, "And you fast Ramaḍān (ṣawm Ramaḍān)." He said, "I affirm." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "This is Islam." He traveled with the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), and the foot of his camel fell into a rat hole and it stumbled, and the man fell on his head. The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "Your brother!" Ḥudhayfah and ʿAmmār rushed to him and propped him up, and said, "O Messenger of God, the man has passed away." He turned away from him as long as God willed, then turned his face and said, "Did you not see when I turned away? I saw two angels stuffing into his mouth from the fruits of Paradise, and I knew that the man was hungry." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "He did little and received much reward. This, by God, is among 'those who believe and do not mix their faith with injustice—those are the ones who have security, and they are rightly guided' (Qurʾān 6:82). Carry your brother." So we carried him. When we reached water with him, the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said, "Wash him, shroud him, and embalm him." We did so. Then he prayed over him. Then the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) sat at the edge of the grave and said, "Make a niche-grave (al-ḥad) for him, for the niche-grave (al-laḥd) is for us, and the trench (al-shaqq) is for others." Yūnus narrated to us from ʿAbd al-Raḥmān ibn Umayn al-Kinānī, who said: Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib narrated to me; and al-Zuhrī narrated to me, who said: A Bedouin (aʿrābī) came to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) and said, "My people embraced Islam, but Islam increased them only in poverty." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) turned to a man to whom he had given some expenses and said, "I have spent what was with me." A Jew behind the Messenger

Allah (may peace and blessings be upon him) said: "This man gives you paper (94), advancing you payment for the dates of such-and-such a garden." The Messenger of Allah (may peace and blessings be upon him) said: "We do not name a garden for you, but advance us payment for dates specified by a known measure until a known term." So the Jew made a contract with him. Then the Jew had paper with him and demanded payment. The Messenger of Allah (may peace and blessings be upon him) said: "Give it to the Bedouin. Go and relieve your people with it." The Messenger of Allah (may peace and blessings be upon him) then went out for a funeral. When the deceased was placed in his grave and they had thrown dust over him, the Jew stood up and said: "O Muhammad, will you not pay me my dates? By Allah, I do not know you, O sons of Abdul-Muttalib, except that you delay people in their rights." Umar ibn al-Khattab (may Allah be pleased with him) said: "By Allah, were it not for his position, I would have struck your nose." Al-Zuhri said: "I would have struck your snout." The Messenger of Allah (may peace and blessings be upon him) said: "O Umar, you are more in need of something other than this: command him to ask well, and command me to repay well. Go with him to such-and-such a garden—which was the one he had wanted from the Messenger of Allah (may peace and blessings be upon him) but he refused to name it for him—and enter it. Tell so-and-so to uncover the food for him to show it to him. If he is satisfied, order him to give him his due, and give him such-and-such a measure of dates for your insulting him." So Umar went with him, showed him, and he was satisfied. He measured out for him what the Messenger of Allah (may peace and blessings be upon him) had commanded. The Jew said to Umar: "Nothing remained of what we found in our book that was described to us by Moses (peace be upon him) except that we have seen it in Muhammad (may peace and blessings be upon him), except for forbearance, and now we have seen it from him. I bear witness to you that I bear witness [149] that there is no god but Allah and that Muhammad is the Messenger of Allah, and I bear witness that half of my wealth is charity for those who believe in Muhammad (may peace and blessings be upon him)." Umar said to him: "Your advice is binding, but it cannot encompass all of them. Rather, assign it to those with the Messenger of Allah (may peace and blessings be upon him)." So he did. Then this Jew died, and the Messenger of Allah (may peace and blessings be upon him) went out and carried his bier on his right shoulder, and Ali also carried his bier on his left shoulder. Narrated Yunus from Ibn Ishaq, who said: Muhammad ibn Ibrahim ibn al-Harith al-Taymi narrated to me, saying: Abdullah ibn Muzaynah, known as Dhu al-Bijadayn, was under the care of his uncle, who gave to him and was kind to him. When his uncle learned that he had followed the religion of Muhammad (may peace and blessings be upon him), he said to him: "If you do this and follow Muhammad, I will strip you of everything I have given you." He said: "I am a Muslim." So he stripped him of everything he had given him, even taking his garment. He went to his mother, and she cut a *bijad* (95) of hers into two pieces. He wore one half as a waist-wrapper and the other as a cloak. Then in the morning, he prayed the dawn prayer with the Messenger of Allah (may peace and blessings be upon him). When the Messenger of Allah (may peace and blessings be upon him) finished the prayer, he scanned the people to see who had come—as was his habit. The Messenger of Allah (may peace and blessings be upon him) saw him and said: "Who are you?" He said: "I am Abd al-Uzza." He said: "Rather, you are Abdullah, Dhu al-Bijadayn. Keep to my door." So he kept to the door of the Messenger of Allah (may peace and blessings be upon him), and he would raise his voice with the Quran (96), weeping and glorifying. Umar ibn al-Khattab said: "O Messenger of Allah, is he my commander?" He said: "Leave him alone, for he is one of the *awwahin* (97)." [The Hadith of the Night Journey of the Messenger of Allah (may peace and blessings be upon him) to Bayt al-Maqdis on the Night of the Isra'] Narrated Ahmad: Narrated Yunus from Ibn Ishaq, who said: The Messenger of Allah (may peace and blessings be upon him) called people to Islam, spoke to them, and conveyed the message to them, as far as I have been told. Zam'ah said: "If only an angel were with you to speak to the people and be seen with you." The saying of Allah Most High: *"Why was an angel not sent down to him?"* (Quran 25:7). He said: Then the Messenger of Allah (may peace and blessings be upon him) was taken by night from the Sacred Mosque to the Farthest Mosque, which is Bayt al-Maqdis in Iliya'. Islam had spread in Mecca and spread among all the tribes. His Night Journey and what was mentioned of it were a trial and a test, and a matter from Allah Almighty in His power and authority, a lesson for those of understanding, and guidance, mercy, and clarification for those who believed and affirmed, and who were certain of Allah's command. He was taken by night as He willed and how He willed, to show him of His signs what He willed, until he witnessed what he witnessed of the command of Allah Almighty and His great authority, and His power by which He does what He wills, even to the point of mentioning those who would believe him. Narrated Ahmad: Narrated Yunus from Ibn Ishaq, who said: Some of the family of Abu Bakr narrated to me from Aisha, that she used to say: "The body of the Messenger of Allah (may peace and blessings be upon him) was not lost, but (150) Allah Almighty took his spirit by night." Then he described to his companions Abraham, Jesus, and the prophets, and what was brought to him of water, wine, and milk, and his drinking from the vessels of Gabriel and Jesus son of Mary (peace be upon them). He said: "I was shown Paradise and Hell, and I was shown in the heaven such-and-such." He said: "And prayer was made obligatory upon me." Narrated Yunus from Ibrahim ibn Ismail ibn Mujamma' al-Ansari, who said: Ibn Shihab al-Zuhri narrated to me, saying: Sa'id ibn al-Musayyab informed me that the Messenger of Allah (may peace and blessings be upon him) said: "I met Abraham, Moses, and Jesus at Bayt al-Maqdis. Jesus was a ruddy man, as if he had just come out of a *dimas* (98). Moses was a dark-skinned man, lean (99), like a man from Shanu'ah. And I am the most similar of the children of Abraham to him. Two cups were brought to me: a cup of milk and a cup of wine. I chose the cup of milk. Gabriel (peace be upon him) said: 'You have been guided to the *fitrah* (natural disposition). If you had taken the cup of wine, your nation would have gone astray.' The prayer was called, and I led them in prayer." Ibn Shihab said: Abdullah ibn Umar said: "The Messenger of Allah (may peace and blessings be upon him) did not say of Jesus son of Mary 'ruddy, as if he had just come out of a *dimas*,' but he said: 'I saw myself circumambulating the House, and there was a ruddy, slender man walking between two men, his head dripping, or water pouring from his head. I said: "Who is this?" They said: "This is Jesus son of Mary." Then I turned and saw a ruddy man, blind in the right eye, his eye like a floating grape. I said: "Who is this?" They said: "This is the Dajjal (Antichrist)." ' " Narrated Yunus from Khalid ibn Dinar al-Basri from Fudayl al-A'war, who said: I attended a funeral in which Anas ibn Malik was present. Abu al-Aliyah (100) came after the funeral prayer had been performed. He stepped over the people until he reached Anas ibn Malik and said: "O Abu Hamzah, upon you is a *burnus* or two *burnus*? I saw you last night in this place wearing two *burnus*." He said: "Truthfully, you saw. Upon me is my *burnus* that you see, and upon me is the *burnus* of Islam." They discussed the vision. Anas said: "I was in Medina and fell ill with a sickness that brought me to the brink of death. Abraham and Moses (peace be upon them) came to me. Abraham sat at my head and Moses at my feet. I woke up and was cured." Abu al-Aliyah said: "I was in Khurasan and fell ill with a sickness that brought me to the brink of death. Abraham and Moses came to me. One sat at my head and the other at my feet. I woke up and was cured." Anas ibn Malik said: "Describe them to me. Your vision is from my vision." He said: "As for Abraham, he was a white man, with a white head and beard, lean-fleshed, with a long nose. As for Moses, he was a hairy man, very dark-skinned, broad-shouldered, his hair reaching his shoulders." Anas said: "That is how I saw them." Narrated Yunus from Zakariyya from al-Sha'bi, who said: The Messenger of Allah (may peace and blessings be upon him) likened three men of his nation: (151) Dihyah al-Kalbi was likened to Gabriel (101), Urwah ibn Mas'ud al-Thaqafi was likened to Jesus (102) son of Mary, and Abd al-Uzza was likened to the Dajjal. Narrated Yunus from Anbasah ibn al-Azhar from Simak ibn Harb from Ikrimah, who said: When the affair of Banu Qurayzah occurred, the Messenger of Allah (may peace and blessings be upon him) sent Ali to them. Gabriel came to the Messenger of Allah (may peace and blessings be upon him) on a dappled horse. Aisha said: "It is as if I see the Messenger of Allah (may peace and blessings be upon him) wiping the dust from Gabriel's face. I said: 'Is this Dihyah al-Kalbi, O Messenger of Allah?' He said: 'This is Gabriel.' " Narrated Yunus from al-Mubarak ibn Fudalah from al-Hasan, who said: The Messenger of Allah (may peace and blessings be upon him) said: "I came upon Moses while he was standing praying in his grave—a dark-skinned (103), curly-haired man, the most similar I have seen to the men of Shanu'ah. And I passed by Jesus, and he greeted me—a young, tall man, well-combed, with a ruddy complexion." Narrated Yunus from Asbat ibn Nasr from Ismail al-Suddi, who said: The five daily prayers were made obligatory upon the Messenger of Allah (may peace and blessings be upon him) at Bayt al-Maqdis on the night of the Isra', sixteen months before his emigration. [The Report of the Call to Prayer (Adhan).] Narrated Yunus from Abd al-Rahman ibn Abdullah ibn Utbah from Amr ibn Murrah from Abd al-Rahman ibn Abi Layla from Mu'adh ibn Jabal, who said: Prayer was changed through three stages, and fasting was changed through three stages. As for the stages of prayer: The Messenger of Allah (may peace and blessings be upon him) arrived in Medina and prayed towards Bayt al-Maqdis for seventeen months. Then Allah Almighty turned him towards the *qiblah* (direction of prayer). That was one stage. They were about to disagree (104) at the time of prayer. Abdullah ibn Zayd al-Ansari came and said: "O Messenger of Allah, if I were to tell you that I was not asleep, I would be truthful, Allah willing. While I was between sleep and wakefulness, I saw a figure wearing green garments. He faced the *qiblah* and said: 'Allahu Akbar, Allahu Akbar'—twice. 'Ashhadu an la ilaha illa Allah'—twice. 'Ashhadu anna Muhammadan Rasul Allah'—twice. 'Hayya 'ala al-salah'—twice. 'Hayya 'ala al-falah'—twice. 'Allahu Akbar, Allahu Akbar. La ilaha illa Allah.' Then he paused for a moment, then stood up and said the same words, except that when he finished saying 'Hayya 'ala al-falah,' he said: 'Qad qamat al-salah, qad qamat al-salah. Allahu Akbar, Allahu Akbar. La ilaha illa Allah'—the *adhan* and *iqamah* each twice." The Messenger of Allah (may peace and blessings be upon him) said: "Teach it to Bilal." So he commanded Bilal, and he gave the *adhan* with it. Umar ibn al-Khattab came and said: "O Messenger of Allah, I saw the same as what the Ansari saw, but he preceded me to you." That was another stage. A man, when he came to the people while they were in prayer, would ask them: "How many have you prayed?" They would gesture to him with one or two fingers indicating how many, and he would begin with what he had missed, then join in the remainder of the prayer. Mu'adh came and found the Messenger of Allah (may peace and blessings be upon him) had prayed part of his prayer. He stood firm on what he had caught up with and prayed. When the Messenger of Allah (may peace and blessings be upon him) finished his prayer [152], Mu'adh stood up and made up what he had missed. The Messenger of Allah (may peace and blessings be upon him) said: "Mu'adh has shown you (105). Do this." That was another stage. As for fasting: The Messenger of Allah (may peace and blessings be upon him) arrived in Medina and fasted on the day of Ashura and three days of every month. Then Allah Almighty made the month of Ramadan obligatory. Allah Almighty revealed: *"O you who have believed, decreed upon you is fasting"* up to His saying: *"And upon those who are able [to fast, but with hardship]—a ransom [as substitute] of feeding a poor person"* (Quran 2:183-184). So whoever wished fasted, and whoever wished broke the fast and fed a poor person. Then Allah Almighty made fasting obligatory for the healthy resident, and prescribed the feeding for the elderly who cannot fast. Allah Almighty revealed: *"So whoever among you is present during the month, let him fast it"* (Quran 2:185) to the end of the verse. They used to eat, drink, and have relations with women as long as they did not sleep. When they slept, they would abstain from food, drink, and relations. There was a man from the Ansar called Sirmah (106) who was working in his land. When it was time for his breaking of the fast, he slept and woke up—meaning morning came—so he began the day fasting and suffered great hardship. The Messenger of Allah (may peace and blessings be upon him) said to him: "Why do I see you have suffered hardship?"

He informed him of his situation, and a man secretly went to his women, so Allah revealed: "It has been made permissible for you the night of fasting to go to your wives" [2:187] to the end of the verse. Yunus narrated from Abd al-Rahman ibn Abd Allah from al-Qasim who said: The first to give the call to prayer was Bilal. Yunus narrated from Ibn Ishaq who said: Al-Zuhri narrated to me: Uthman ibn Maz'un came to the Messenger of Allah, peace be upon him, and found him praying. He greeted him, and the Messenger of Allah, peace be upon him, responded to him while praying. Ahmad narrated: Yunus narrated from Ibn Ishaq who said: Abu al-Zinad narrated to me from Amir al-Sha'bi from Abd Allah ibn Mas'ud: I entered and greeted the Messenger of Allah, peace be upon him, while he was praying. He gestured and did not return the greeting. I said to him: Why did you respond to Uthman ibn Maz'un but not to me? He, peace be upon him, said: "Indeed, Allah alternates the night and day as He wills... and... nothing occurs to me except the greeting in prayer." Ahmad narrated: Yunus narrated from Ibn Ishaq who said: Muhammad ibn Abi Muhammad, the freed slave of Zayd ibn Thabit, narrated to me: ... or Ikrimah, Muhammad ibn Abi Muhammad doubted, from Ibn Abbas who said: The direction of prayer was turned from Syria towards the Ka'bah in Rajab, seventeen months after the arrival of the Messenger of Allah, peace be upon him, in Medina... the Messenger of Allah, peace be upon him... Amr and Ka'b ibn al-Ashraf ibn Abi Ka'b ibn al-Ashraf and al-Rabi' ibn al-Rabi' [153]. The second part of the Book of Military Campaigns (folios of the Zahiriyya Library in Damascus) The third part of the Book of Military Campaigns From Abu Ja'far Abd Allah ibn Muhammad ibn Ali ibn Nufayl al-Harrani, narrated by Abu Shu'ayb Abd Allah ibn al-Hasan al-Harrani, from what was narrated by Abu Ali Muhammad ibn Ahmad ibn al-Hasan al-Sawwaf, narrated by the virtuous master Abu al-Fath Muhammad ibn Ahmad ibn Abi al-Fawaris, from what was narrated to us by the venerable imam, the hafiz, Abu Bakr Ahmad ibn Ali ibn Thabit al-Khatib al-Baghdadi, may Allah be pleased with him, heard by Tahir ibn Barakat ibn Ibrahim ibn Ali ibn Muhammad ibn Ali al-Khashshu'i al-Qurashi. May Allah benefit him. Following it: the Expedition of al-Sawiq, the Expedition of Dhi Amr to Najd, year three. End. Read by Isma'il ibn Ibrahim ibn Salim al-Ansari, may Allah forgive him. In the name of Allah, the Most Gracious, the Most Merciful. I rely on Allah. The venerable imam, the hafiz, Abu Bakr Ahmad ibn Ali ibn Thabit al-Khatib al-Baghdadi informed us in Damascus in the month of Ramadan of the year 454 AH, saying: Abu Nu'aym al-Hafiz informed us: Abu Ali Muhammad ibn Ahmad ibn al-Hasan al-Sawwaf narrated to us: Abu Shu'ayb al-Harrani narrated to us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq who said: Then He, blessed and exalted, said: "And when Satan made their deeds seem fair to them and said, 'No one can overcome you today, and I am your protector'" [8:48] the verse. And he mentioned Iblis's enticement of them by appearing in the form of Suraqa ibn ⁶⁷ Ja'sham to them when he reminded them of what was between them and the Banu Bakr ibn Abd Manat ibn Kinana in the war that occurred between them and him. Allah, mighty and majestic, says to His Prophet, peace be upon him: "When the two armies saw each other" and the enemy of Allah looked at the soldiers of Allah from the angels with whom Allah had reinforced His Messenger and the believers against their enemy, "he turned on his heels and said, 'I am free of you; I see what you do not see'" [8:48]. And the enemy of Allah spoke the truth; he saw what they did not see. He said: "I fear Allah, and Allah is severe in punishment" [8:48]. So he led them in and then abandoned them. It was mentioned to me that they saw him at every stop in the form of Suraqa, not recognizing him, until the day of Badr when the two hosts met. The one who saw him when he turned on his heels was al-Harith ibn Hisham and Umayr ibn Wahb al-Jumahi. One of them said: "Where, O Suraqa?" and the enemy of Allah went away. Then Allah mentioned the people of disbelief and what they encounter at their death, describing them with their description, informing His Prophet about them until He reached His saying: "So if you gain the upper hand over them in war, then disperse by [scaring] them those behind them so that they may take heed" [8:57], meaning punish them as a deterrent for those after them so that they may understand. "And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy" [8:60] to His saying: "And whatever you spend in the way of Allah will be repaid to you, and you will not be wronged" [8:60], meaning your reward with Allah in the Hereafter will not be lost, and its immediate replacement in this world. Then He said: "And if they incline to peace, then incline to it" [8:61], meaning if they call you to peace, i.e., Islam, then make peace with them on that basis. "And rely upon Allah" [8:61]; indeed, Allah will suffice you. Indeed, Allah "is the Hearing, the Knowing" [8:61]. "And if they intend to deceive you, then indeed Allah is sufficient for you" [8:62]; He is behind that. "It is He who supported you with His victory" after weakness "and with the believers" [8:62]. "And brought together their hearts" [8:63] upon guidance through what He sent you to them. "If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together" [8:63] through His religion which united them. "Indeed, He is Exalted in Might, Wise" [8:63]. And He said: "O Prophet, sufficient for you is Allah and those who follow you of the believers" [8:64]. "O Prophet, urge the believers to fight. If there are among you twenty steadfast, they will overcome two hundred; and if there are among you one hundred, they will overcome a thousand of those who disbelieve because they are a people who do not understand" [8:65], meaning they do not fight with intention, truth, or knowledge of good or evil. Abd Allah ibn al-Hasan al-Harrani informed us, saying: al-Nufayli narrated to us, saying: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq who said: Abu Ja'far Muhammad ibn Ali narrated to me, saying: The Messenger of Allah, peace be upon him, said: "I have been given victory by terror, the earth has been made a place of prayer and purification for me, I have been given the comprehensive words, spoils of war have been made lawful for me while they were not lawful for any prophet before me, and I have been given intercession; five things not given to any prophet before me." "It is not for a prophet" before you "to have captives" from his enemy "until he has thoroughly subdued the land" [8:67], meaning he has subdued his enemy until he expels him from the land. "You desire the commodities of this world" [8:67], i.e., the goods, ransom by taking men, "while Allah desires the Hereafter" [8:67], i.e., by killing them for the establishment of the religion that they wish to manifest, by which the Hereafter is attained. "If not for a decree from Allah that preceded, there would have touched you for what you took" of captives and spoils "a great punishment" [8:68], meaning if not that He had decreed not to punish except after prohibition, and He had not prohibited them, He would have punished you for what you did. Then He made it lawful for them as mercy, grace, and favor from the Most Gracious, the Most Merciful, saying: "So consume what you have taken of war booty as lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful" [8:69]. "O Prophet, say to those captives in your hands, 'If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful'" [8:70]. Al-Abbas ibn Abd al-Muttalib used to say: By Allah, it was revealed concerning me when I mentioned my Islam to the Messenger of Allah, peace be upon him, and asked him to compensate me for the twenty uqiyyas ⁶⁸ that he took from me, but he refused. Then Allah compensated me with twenty slaves, each a merchant trading with my wealth, along with what I hope for from His mercy and forgiveness ⁶⁹. Then He urged the Muslims to maintain ties, and made the Muhajirun and Ansar have guardianship in religion over others, then made the disbelievers guardians of each other ⁷⁰. He said: "If you do not do so, there will be fitna on earth and great corruption" [8:73], meaning if the believer does not take the believer as guardian instead of the disbeliever, even if he is a relative, "there will be fitna" [8:73], i.e., confusion between truth and falsehood, resulting in corruption on earth by the believer taking the disbeliever as guardian instead of the believer. Then He returned inheritances to relatives among those who embraced Islam after the guardianship of the Muhajirun and Ansar, and returned them to the ties of kinship between them, saying: "And those who believed after and emigrated and strove with you, they are of you. But those of kinship are more entitled to each other in the decree of Allah" [8:75], i.e., regarding inheritance. "Indeed, Allah is Knowing of all things" [8:75]. All those who witnessed Badr from the Muslims, Muhajirun and Ansar, Aws and Khazraj, and those for whom his share and reward were allocated: three hundred and fourteen men. From the Muhajirun, excluding the Ansar: eighty-three men. From the Aws: sixty-one men. From the Khazraj: one hundred and seventy men. And those martyred with the Messenger of Allah, peace be upon him, from Quraysh, then from Banu al-Muttalib ibn Abd Manaf: Ubayda ibn al-Harith ibn al-Muttalib ibn Abd Manaf, whose leg was cut off by Utba ibn Rabi'a ibn Abd Shams, and he died at al-Safra' ⁷¹. From Banu Zuhra ibn Kilab: Umayr ibn Abi Waqqas ibn Uhayb ibn Abd Manaf ibn Zuhra, and Dhu al-Shimalayn Abd Amr ibn Nadla ⁷², their ally from Banu Ghubshan. From Banu Adi ibn Ka'b: Aqil ibn al-Bukayr ⁷³, their ally from Banu Sa'd ibn Layth ibn Bakr ibn Abd Manat ibn Kinana, and Mihja', the freed slave of Umar ibn al-Khattab. From Banu al-Harith ibn Fihr: Safwan ibn Bayda'. From the Ansar, then from Banu Amr ibn Awf: Sa'd ibn Khaythama and Mubashshir ibn Abd al-Mundhir ibn Zanbar. From Banu al-Harith ibn al-Khazraj: Yazid ibn al-Harith, who is called Fasham ⁷⁴. From Banu Salama, then from Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama: Umayr ibn al-Humam. From Banu Habib or Khubayb ibn Abd Haritha ibn Malik: Rafi' ibn al-Mu'alla ⁷⁵. From Banu al-Najjar, then from Banu Adi ibn al-Najjar: Haritha ibn Suraqa ibn al-Harith. From Banu Ghanm ibn Malik ibn al-Najjar: Awf and Mu'awwidh, sons of al-Harith ibn Sawad, and they are the sons of Afra', eight persons. And the young men who were killed with Quraysh on the day of Badr, and the Quran was revealed concerning them, as was mentioned to us: "Indeed, those whom the angels take [in death] while wronging themselves, [the angels] say, 'In what [condition] were you?' They say, 'We were oppressed in the land.' [The angels] say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell - and evil it is as a destination" [4:97] ⁷⁶. That was because they had embraced Islam, and when the Messenger of Allah, peace be upon him, emigrated to Medina, their fathers and tribes in Mecca detained them and put them to trial, so they succumbed to temptation. Then they marched with their people to Badr and were all killed there; they were young men who had been tempted. From Banu Asad ibn Abd al-Uzza ibn Qusayy: al-Harith ibn Rabi'a and Uqayl ⁷⁷ ibn al-Aswad ibn al-Muttalib ibn Asad. From Banu Makhzum: Abu Qays ibn al-Fakih ibn al-Mughira and Abu Qays ibn al-Walid ibn al-Mughira.

And from Banu Jumah: 'Ali ibn Umayyah ibn Khalaf. And from Banu Sahm: al-'As ibn Munabbih ibn al-Hajjaj. ⁷⁸ When the Messenger of Allah, peace be upon him, returned from Badr to Medina, having finished at Badr at the end of Ramadan or the beginning of Shawwal, he stayed in Medina only seven nights until he himself led a raid against Banu Sulaym, reaching a watering place of theirs called al-Kudr ⁷⁹, where he stayed for three nights, then returned to Medina without encountering any resistance. He remained for the rest of Shawwal and Dhu al-Qa'dah, and during that stay he ransomed most of the Quraysh captives. The Expedition of al-Sawiq Then Abu Sufyan ibn Harb led the expedition of al-Sawiq in Dhu al-Hijjah, and that year the polytheists performed the pilgrimage. 'Abdullah ibn al-Hasan al-Harrani informed us, saying: al-Nufayli narrated to us, saying: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: [3-ẓ] Abu Sufyan, as narrated to me by Muhammad ibn Ja'far ibn al-Zubayr, Yazid ibn Ruman, and others I trust, from 'Abdullah ibn Ka'b ibn Malik—who was among the most knowledgeable of the Ansar—when he returned to Mecca and the remnants of Quraysh returned from Badr, swore that he would not touch water for ritual impurity ⁸⁰ until he raided Muhammad, peace be upon him. So he set out with two hundred riders from Quraysh to fulfill his oath, taking the Najdi route until he camped at Sadr Qanat, beside a mountain called Tayt ⁸¹, about a barid ⁸² or so from Medina. Then he went out at night until he came to Banu al-Nadir under cover of darkness. He went to Huyayy ibn Akhtab and knocked on his door, but Huyayy was afraid and did not open it. So he went to Sallam ibn Mishkam, who was the chief of Banu al-Nadir at that time and the keeper of their treasure ⁸³, and asked permission to enter. He was admitted, and Sallam fed him, gave him drink, and informed him about the people's news. Then he left later that night and returned to his companions. He sent some men from Quraysh to Medina, and they came to an area called al-'Urayd, where they set fire to some palm trees ⁸⁴, and found a man of the Ansar and his ally working in their fields, killing them. Then they departed. The people were alerted, and the Messenger of Allah, peace be upon him, set out in pursuit until he reached Qarqarat al-Kudr, then turned back, having missed Abu Sufyan and his companions. They had seen provisions discarded by the fleeing party to lighten their load. When the Messenger of Allah, peace be upon him, led them back, the Muslims asked, "Do you hope that this will be counted as a raid for us?" He said, "Yes." Abu Sufyan, while preparing to raid from Mecca to Medina, composed some verses: "Return to Yathrib with their host, for what they have gathered is booty for you [4-w]. If the day of al-Qalib ⁸⁵ was theirs, then what follows will be your turn. By al-Lat, I will not approach women, nor will water touch my head or skin, Until you destroy the tribes of al-Aws and al-Khazraj, for my heart is aflame." Ka'b ibn Malik replied: "O mother of the mourners for the army of Ibn Harb in the stony plain, the cowardly, When they cast sand from the breath of birds, climbing the rest of the mountain ⁸⁶. They came with a host that, if its camp were measured, would be no more than the resting place of a du'al ⁸⁷." ⁸⁷ Al-Du'al: a creature smaller than a cat. And from it is named Abu al-Aswad al-Du'ali. Abu Sufyan ibn Harb said when he returned from Medina to Mecca: "I chose one in Medina for alliance, and I did not regret nor blame myself. He gave me to drink aged wine, quenching me, in haste from me, Sallam ibn Mishkam. When the army departed, I said—though I would not grieve him ⁸⁸—'Rejoice in honor and booty. Consider, for the people are in their nobility, pure of Lu'ayy, not the mixed rabble of Jurhum ⁸⁹.' It was only part of a night that a rider came, hastening, not from a destitute clan." The Expedition of Dhu Amr to Najd in Year Three When the Messenger of Allah, peace be upon him, returned from the expedition of al-Sawiq ⁹⁰, he stayed in Medina during Dhu al-Hijjah and al-Muharram, or close to that, then he raided Najd against Banu Ghatafan—this was the expedition of Dhu Amr ⁹¹—and he stayed in Najd throughout Safar, or close to that, then returned to Medina without encountering any resistance. 'Abdullah ibn al-Hasan al-Harrani informed us [4-ẓ], saying: al-Nufayli narrated to us, saying: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: A man from Syria called Abu Mansur narrated to me from his uncle, who said: My uncle narrated to me from 'Amir al-Ram, the brother of al-Nadr, who said: I was in our land when banners and flags were raised to me. I said, 'What is this?' They said, 'This is the banner of the Messenger of Allah, peace be upon him.' So I went to him, and he was under a tree, with a cloak spread beneath him, sitting on it, and his companions, may Allah be pleased with them, had gathered around him. I sat with them. The Messenger of Allah, peace be upon him, mentioned illnesses and said: 'When a believer falls ill and then Allah cures him, it becomes an expiation for his past sins and a lesson for what is to come. But when a hypocrite falls ill and then is cured, he is like a camel that its owners tied up and then released, not knowing why they released it.' A man among those present said, 'What are illnesses? By Allah, I have never been ill!' He said, 'Get up from us, for you are not one of us.' While we were with him, a man came wrapped in a cloak, carrying something in his hand that was wrapped up. He said, 'O Messenger of Allah, when I saw you coming, I passed by a thicket of trees and heard the sounds of baby birds. I took them and put them in my cloak. Then their mother came and circled around my head, so I uncovered them for her, and she landed with them. I wrapped them all up, and they are now with me.' He said, 'Put them down.' He put them down with his cloak, but I insisted on keeping them. The Messenger of Allah, peace be upon him, said, 'Do you marvel at the mercy of the mother bird for her chicks?' They said, 'Yes.' He said, 'By Him who sent me with the truth, Allah is more merciful to His servants than the mother bird to her chicks. Take them back and put them where you took them, with their mother.' So he took them back ⁹². Then the Messenger of Allah, peace be upon him, returned to Medina without encountering any resistance, and he stayed there for most of the month of Rabi' al-Awwal [5-w], except for a little ⁹³. Then he raided against Quraysh and Banu Sulaym, reaching Buhran, a mine in the Hijaz in the area of al-Fur', which belonged to al-Hajjaj ibn 'Ilat al-Bahzi. He stayed there for the months of Rabi' al-Thani and Jumada al-Ula ⁹⁴, then returned to Medina without encountering any resistance. ⁹³ Meanwhile, between these events, the Messenger of Allah, peace be upon him, raided Banu Qaynuqa'. The story of Banu Qaynuqa' is that the Messenger of Allah, peace be upon him, gathered them in the market of Banu Qaynuqa' and said to them: 'O Jews, beware of Allah's punishment like that which befell Quraysh, and accept Islam, for you know that I am a prophet sent, as you find in your scripture and Allah's covenant with you.' They said: 'O Muhammad, you think we are like your people. You are deceived because you met a people who had no knowledge of war and you seized an opportunity! By Allah, if we fight you, you will know that we are the [real] men.' 'Abdullah ibn al-Hasan al-Harrani informed us, saying: al-Nufayli narrated to us, saying: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: A freedman of the family of Zayd ibn Thabit narrated to me from Sa'id ibn Jubayr or 'Ikrimah, from Ibn 'Abbas, who said: These verses were revealed only about them: 'Say to those who disbelieve, you will be defeated and gathered to Hell, and evil is the resting place' up to 'There has already been a sign for you in the two parties that met' ⁹⁵—meaning the companions of the Messenger of Allah, peace be upon him, at Badr and Quraysh—'One party fighting in the way of Allah and another disbelieving' up to 'Indeed in that is a lesson for those of insight.' ⁹⁶ 'Abdullah ibn al-Hasan al-Harrani informed us, saying: al-Nufayli narrated to us, saying: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatadah narrated to me that Banu Qaynuqa' were the first of the Jews to break the treaty between them and the Messenger of Allah, peace be upon him, and they fought [5-ẓ] between Badr and Uhud ⁹⁷. So the Messenger of Allah, peace be upon him, besieged them until they surrendered to his judgment. Then 'Abdullah ibn Ubayy ibn Salul stood up to him when Allah had given him power over them, and said: 'O Muhammad, be good to my clients'—for they were allies of the Khazraj. The Messenger of Allah, peace be upon him, delayed in responding, so he said again: 'O Muhammad, be good to my clients.' The Messenger of Allah turned away from him, so he thrust his hand into the collar of the Messenger's armor. The Messenger of Allah became angry, then said: 'Let me go.' He said: 'No, by Allah, I will not let you go until you are good to my clients. Four hundred unarmored and three hundred armored men protected me from red and black, and you would cut them down in one morning? By Allah, I am a man who fears the vicissitudes of time.' The Messenger of Allah, peace be upon him, said: 'They are yours.' 'Abdullah ibn al-Hasan al-Harrani informed us, saying: al-Nufayli narrated to us, saying: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: My father, Ishaq ibn Yasar, narrated to me from 'Ubadah ibn al-Walid ibn 'Ubadah ibn al-Samit, who said: When Banu Qaynuqa' fought, 'Abdullah ibn Ubayy ibn Salul clung to their cause and stood up for them. 'Ubadah ibn al-Samit went to the Messenger of Allah, peace be upon him—he was one of Banu 'Awf ibn al-Khazraj, and they had the same alliance with them as 'Abdullah ibn Ubayy—and he renounced them to the Messenger of Allah, peace be upon him, and disassociated himself from their alliance before Allah and His Messenger. He said: 'O Messenger of Allah, I take as protectors Allah, His Messenger, and the believers, and I disavow before Allah and His Messenger the alliance and patronage of these disbelievers.' He said: Concerning him and 'Abdullah ibn Ubayy, the passage in Surat al-Ma'idah was revealed: 'O you who believe, do not take the Jews and Christians as allies' up to 'And you see those in whose hearts is disease hastening to them'—meaning 'Abdullah ibn Ubayy for his saying 'I fear the vicissitudes of time'—'saying, we fear that a disaster may befall us. But perhaps Allah will bring about a victory or an order from Him' [6-w] up to 'while they bow' ⁹⁸—that is for the saying of 'Ubadah ibn al-Samit: 'I take as protectors Allah and His Messenger and I disavow Banu Qaynuqa' from their alliance and patronage.' 'And whoever takes as protectors Allah, His Messenger, and those who believe—indeed, the party of Allah will be the predominant.' ⁹⁹ The Expedition of Zayd ibn Harithah And the expedition of Zayd ibn Harithah, which the Messenger of Allah, peace be upon him, sent him on, when he attacked the Quraysh caravan in which was Abu Sufyan ibn Harb at al-Qardah ¹⁰⁰, a watering place in Najd. Its story is that Quraysh had become fearful of the route they used to take to Syria after the battle of Badr, so they took the Iraqi route ¹⁰¹. Some merchants among them set out, including Abu Sufyan ibn Harb, who had a large amount of silver with him, which was the bulk of their trade. They hired a man from Banu Bakr ibn Wa'il called Furat ibn Hayyan to guide them on the way. The Messenger of Allah, peace be upon him, sent Zayd ibn Harithah on that mission, and he met them at that water, capturing the caravan and its contents, while the men escaped. He brought it to the Messenger of Allah, peace be upon him. Hassan ibn Thabit said, mentioning Quraysh and their taking that route after Uhud in the later expedition of Badr ¹⁰², because the Messenger of Allah, peace be upon him, went out for the appointment with Abu Sufyan after his return from Uhud, and he marched until he camped at Badr, staying there for eight nights, but Abu Sufyan failed to show up. So Hassan ibn Thabit said [152]:

Leave them, for the passes of Syria have become confused ¹⁰³ before them... like hard ground resembling the mouths of young camels that are thirsty. By the hands of men who emigrated towards their Lord, and His helpers truly, and the hands of the angels. If you travel through the Ghawr from the sands of 'Alij ¹⁰⁴, then say to her: 'The road is not there.' We stayed at al-Rass, longing, for eight nights, in a vast, rumbling, wide-bannered army. With every bay horse, half of whose creation is its neck, and tall, long-necked, high-shouldered [steeds]. You see the common 'arfaj [plant], its roots scattered by the hooves of the swift, steady camels. If we encounter, in our circumambulation and our seeking, Furat ibn Hayyan, he will be a sure captive. And if we encounter Qays ibn Imri' al-Qays after him, he will add to the blackness of his color a hue of pitch. And the killing ¹⁰⁵ of Ka'b ibn al-Ashraf. The story of it is that when the people of Badr were struck down, and Zayd ibn Harithah came to the lower region, and 'Abdullah ibn Rawahah came to the upper region as bearers of good news—the Messenger of Allah, may Allah bless him and grant him peace, had sent them to the people of Medina among the Muslims with the news of Allah's victory and the killing of those polytheists who were killed—as 'Abdullah ibn al-Mughith ibn Abi Burdah al-Tufri, and 'Abdullah ibn Abi Bakr ibn Muhammad ibn 'Amr ibn Hazm, and 'Asim ibn 'Umar ibn Qatadah, and Salih ibn Abi Umamah ibn Sahl narrated to me, each having narrated part of his story (they said) ¹⁰⁶: Ka'b ibn al-Ashraf—he was a man from Tayy, then one of the Banu Nabhan, and his mother was from Banu al-Nadir—when the news reached him, said: 'Woe to you! Is this true? Do you think that Muhammad has killed these whom these two men—meaning Zayd and 'Abdullah—mention? These are the nobles of the Arabs and the kings of the people. By Allah, if Muhammad has struck down these people, then the belly of the earth is better than its surface!' When the enemy of Allah was certain of the news, he set out until he came to Mecca. He stayed with al-Muttalib ibn Abi Wada'ah ibn Dubayrah al-Sahmi, and with him was 'Atikah bint Abi al-'As ¹⁰⁷ ibn Umayyah ibn 'Abd Shams. She hosted him and honored him, and he began to incite against the Messenger of Allah, may Allah bless him and grant him peace, reciting poems and weeping over the people of the well from Quraysh who had been struck down ¹⁰⁸. Then Ka'b ibn al-Ashraf returned ¹⁰⁹ and flirted with Umm al-Fadl bint al-Harith ¹¹⁰, then flirted with the Muslim women. So the Messenger of Allah, may Allah bless him and grant him peace, said—as 'Abdullah ibn al-Mughith narrated to me: 'Who will deal with Ibn al-Ashraf for me?' Muhammad ibn Maslamah, brother of Banu 'Abd al-Ashhal, said: 'I will deal with him for you, O Messenger of Allah. I will kill him.' He said: 'Do so if you are able.' So Muhammad returned and stayed three days without eating or drinking ¹¹¹ except what kept him alive. That was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he said: 'Why did you leave food and drink?' He said: 'O Messenger of Allah, I said something to you and I do not know if I will fulfill it.' He said: 'You are only required to strive.' He said: 'O Messenger of Allah, we must say something.' He said: 'Say whatever you wish, for you are absolved in that.' So Muhammad ibn Maslamah, and Sulkan ibn Salamah ibn Waqsh—he is Abu Na'ilah, one of Banu 'Abd al-Ashhal ¹¹²—and al-Harith ibn Aws ibn Mu'adh, one of Banu 'Abd al-Ashhal, agreed to kill him.

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1. qaṣab : Hollowed pearl or a structure of hollowed pearl, referring to a type of precious material in Paradise.
2. Umm Rūmān : The mother of ʿĀʾishah, wife of Abū Bakr al-Ṣiddīq.
3. khayru banātihā : Literally 'the best of its daughters,' referring to the women of the world or of their time.
4. Khadījah bint Khuwaylid : The first wife of the Prophet Muḥammad, may Allah bless him and grant him peace.
5. ʿAmr ibn al-ʿĀṣ : A prominent Companion of the Prophet, later a military commander.
6. abtar : Literally 'cut off,' meaning without offspring or lineage.
7. al-Kawthar : A river in Paradise, also the name of Sūrah 108 of the Qurʾān.
8. al-abtar : The one cut off, referring to the enemy of the Prophet.
9. ufḥimtu : I was struck dumb, unable to speak due to awe.
10. ḥaṭamiyyah : A type of coat of mail, possibly of low quality or made of a certain material.
11. ṣadāq : Dowry or bridal gift given by the husband to the wife.
12. Shabbar wa Shubayr : Arabicized forms of the Hebrew names for the sons of Hārūn (Aaron), corresponding to Ḥasan and Ḥusayn.
13. dirʿ : Garment or shift, here referring to the outer garment.
14. sabab : Lineage, connection, or cause; here meaning familial ties.
15. sababī : My lineage or connection, referring to the Prophet's own lineage.
16. sabab : Lineage or connection, here specifically through marriage.
17. nasabī wa sababī : My kinship and lineage, emphasizing both blood and marriage ties.
18. ūqiyyah : A unit of weight, approximately 40 dirhams; 12 ūqiyyahs equal 480 dirhams.
19. علي بن أبي طالب : Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad, the fourth caliph in Sunni Islam, and the first imam in Shia Islam.
20. حسين بن علي : Husayn ibn Ali, the grandson of the Prophet Muhammad, son of Ali and Fatima, and the third Shia imam.
21. الحسن : Al-Hasan al-Basri, a renowned early Muslim scholar and ascetic.
22. Zaynab : Zaynab bint Khuzayma, also known as Umm al-Masakin (Mother of the Poor), was a wife of the Prophet Muhammad. She died shortly after marriage.
23. Negus : The Negus (al-Najashi) was the ruler of Abyssinia (Ethiopia) during the time of the Prophet. He was a Christian king who protected the Muslim emigrants.
24. women's portion : Refers to the share of time a wife is entitled to from her husband among co-wives.
25. diminished share : Umm Salama refers to her being 'makhsusa' meaning she had a reduced share or portion, possibly referring to her being less desirable due to age or other factors.
26. sawiq : A type of food made from roasted barley or wheat, often mixed with dates or water.
27. And [remember] when you said... : Quranic verse 33:37, which relates to the marriage of Zaynab bint Jahsh after her divorce from Zayd ibn Haritha.
28. Ibn Dhi al-Shifr : A name meaning 'son of the one with the lip' or similar; possibly a nickname.
29. Banu al-Mustaliq : A tribe that was defeated in the expedition of al-Muraysi' (5 AH).
30. contract of manumission : Kitaba: a contract by which a slave agrees to pay a sum to the master in exchange for freedom.
31. right hand possession : Refers to female captives or slaves whom one owns.
32. fortress of Ibn Abi al-Huqayq : A Jewish fortress in Khaybar conquered in 7 AH.
33. hais : A mixture of dates, clarified butter, and dried curd.
34. jashisha : A type of porridge made from crushed grain.
35. ihram : The sacred state of ritual consecration during Hajj or Umrah, during which certain actions are prohibited.
36. halal : The state of being out of ihram, i.e., not in a state of ritual consecration.
37. inmāza : Withdrew or separated himself, indicating he moved away from her.
38. badr : A young girl, literally 'moon', used metaphorically for a beautiful young girl.
39. Qur'an 33:51 : Reference to the Qur'anic verse allowing the Prophet to defer or take wives as he wishes.
40. tastaḥī : Are you not ashamed? A rhetorical question expressing disapproval.
41. Qur'an 33:28 : Reference to the Qur'anic verse giving the Prophet's wives a choice.
42. Qur'an 33:52 : Reference to the Qur'anic verse restricting the Prophet from marrying further.
43. al-nakhl : The palm grove, a specific location in Medina.
44. al-bukā' : Weeping; the Prophet distinguishes between forbidden wailing and permissible weeping.
45. sabīl ma'tiyya : A path that will be traversed, i.e., death is inevitable.
46. al-mishka : The heated iron, meaning something that is intensely hot and cannot be turned aside.
47. ghamadtu : I sheathed the sword.
48. abtar : One without posterity, cut off from lineage.
49. al-Kawthar : A river in Paradise, also the name of Surah 108.
50. Qur'an 108:2 : The verse commanding prayer and sacrifice.
51. al-abtar : The one cut off, referring to the enemy of the Prophet.
52. al-bukht : Bactrian camels, known for their long necks.
53. Qur'an 108:2 : The verse commanding prayer and sacrifice.
54. Fitr ibn Khalīfa : A narrator in the chain.
55. ḥadīth : A narration or report.
56. al-nā'ira : Enmity or hostility.
57. ḥubnan : Dropsy, a disease causing swelling.
58. shubruqa : A thorny plant.
59. Qur'an 15:95 : Reference to the Qur'anic verse promising protection from mockers.
60. Hishām ibn al-Walīd : A prominent figure from the Quraysh.
61. al-Safa : A hill in Mecca, part of the Sa'i ritual during Hajj and Umrah.
62. Zutt : A people of Indian origin, known as Jats, who settled in Iraq and were noted for their dark complexion.
63. Dhu al-Hulayfa : A place near Medina, the miqat (station for assuming ihram) for pilgrims coming from Medina.
64. al-hararatayn : The two lava fields (black volcanic terrains) of Medina, referring to the eastern and western sides of the city.
65. Ansar : The Helpers; the inhabitants of Medina who embraced Islam and supported the Prophet Muhammad after his migration from Mecca.
66. as-sa'ah : The Hour; the Day of Judgment or the end of time.
67. سراقة بن جعشم : Suraqa ibn Ja'sham, a man from the tribe of Kinana who pursued the Prophet during the Hijra but was miraculously stopped.
68. الأوقية : Uqiyya; a unit of weight, approximately 40 dirhams or about 125 grams of silver.
69. مغفرته : His forgiveness; divine pardon.
70. أولياء : Guardians, protectors, or allies; in this context, those who have mutual responsibility in religious and worldly affairs.
71. الصفراء : Al-Safra'; a location between Mecca and Medina, near Badr.
72. ذو الشمالين : Dhu al-Shimalayn; a nickname meaning 'the one with two left hands,' referring to a companion who was ambidextrous or had a physical trait.
73. عاقل بن البكير : Aqil ibn al-Bukayr; a companion of the Prophet who was martyred at Badr.
74. فسحم : Fasham; a nickname for Yazid ibn al-Harith, possibly meaning 'the one with a broken nose' or similar.
75. رافع بن المعلى : Rafi' ibn al-Mu'alla; a companion of the Prophet from the Ansar, martyred at Badr.
76. جَهَنَّمُ : Hell; the place of punishment for the wicked in the afterlife.
77. عقيل : Uqayl; a name, possibly a variant of 'Aqil' or a different person.
78. al-Kudr : A watering place belonging to Banu Sulaym.
79. janābah : Ritual impurity requiring a full-body wash (ghusl).
80. Tayt : A mountain near Medina.
81. barīd : A unit of distance, about 12 miles or 4 farsakhs.
82. kanz : Treasure; here referring to the communal wealth of Banu al-Nadir.
83. aṣwār : Plural of ṣawr, meaning palm trees or clusters of palm trees.
84. al-Qalīb : The well; referring to the battle of Badr, which took place near the wells of Badr.
85. baqiyyah : Remnant; here meaning the remaining part of the mountain.
86. du'al : A small animal, smaller than a cat; used as a simile for insignificance.
87. atrahahu : To grieve or distress someone.
88. Jurhum : An ancient Arab tribe; here used pejoratively to mean mixed or lowly lineage.
89. al-Sawīq : A type of porridge made from roasted barley or wheat; the expedition was named after the food the Muslims found abandoned by the enemy.
90. Dhū Amr : A place in Najd; the expedition is named after it.
91. Buhran : A mine in the Hijaz, in the area of al-Fur'.
92. Rabi' al-Awwal : The third month of the Islamic calendar.
93. Rabi' al-Thani and Jumada al-Ula : The fourth and fifth months of the Islamic calendar.
94. Qul li-lladhīna kafarū... : Qur'an 3:12-13, referring to the battle of Badr.
95. Āl 'Imrān 3:12-13 : Qur'anic verses about the two parties at Badr.
96. between Badr and Uhud : The expedition against Banu Qaynuqa' took place after Badr and before Uhud.
97. while they bow : Qur'an 5:55, referring to those who bow in prayer.
98. Al-Ma'idah 5:51-56 : Qur'anic passage about not taking Jews and Christians as allies.
99. al-Qardah : A watering place in Najd.
100. the Iraqi route : An alternative trade route to Syria via Iraq, avoiding the direct route through Medina.
101. the later expedition of Badr : The expedition of Badr al-Maw'id, where the Prophet went to meet Abu Sufyan at Badr after Uhud.
102. Hassan ibn Thabit : A poet companion of the Prophet, known for his defense of Islam through poetry.
103. flajāt al-Shām : The mountain passes or defiles of Syria (al-Sham).
104. Ghawr : The lowland region, often referring to the Jordan Valley or the area around the Dead Sea.
105. qatl : Killing, assassination.
106. qālū : They said, indicating a collective narration.
107. ʿĀtikah bint Abī al-ʿĀṣ : A woman from the Umayyad clan, daughter of Abi al-'As ibn Umayyah.
108. aṣḥāb al-qalīb : The people of the well, referring to the polytheists killed at Badr who were thrown into a well.
109. Kaʿb ibn al-Ashraf : A Jewish poet and enemy of Islam from the tribe of Tayy, killed by the Muslims.
110. Umm al-Faḍl bint al-Ḥārith : The wife of al-'Abbas ibn 'Abd al-Muttalib, an early Muslim.
111. lā yaʾkulu wa lā yashrabu : He did not eat nor drink, indicating extreme distress or determination.
112. Banū ʿAbd al-Ashhal : A clan of the Khazraj tribe in Medina.

The fifth part of the Book of Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn…

The fifth part of the Book of Maghazi, narrated by Yunus ibn Bukayr from Muhammad ibn Ishaq.

Then they advanced towards the enemy of Allah, Ibn al-Ashraf, before he came to them. Salkan ibn Salamah, Abu Na'ilah, went to him, came to him, and conversed with him for a while, and they recited poetry. Abu Na'ilah used to compose poetry. Then he said: "Woe to you, O Ibn al-Ashraf, I have come to you for a need I wish to mention to you, so keep it secret from me." He said: "I will." He said: "The arrival of this man among us has been a calamity. The Arabs have become hostile to us and have shot at us with one bow, and they have cut off our roads until our families have been ruined and our souls have been exhausted. We have become weary, and our families are weary." Ka'b said: "I am Ibn al-Ashraf. By Allah, I had told you, O Ibn Salamah, that the matter would come to what I used to say to you." Salkan said: "I wanted you to sell us some food, and we would give you a pledge and give you security, and we would do well in that." He said: "Will you pledge your sons to me?" He said: "You want to disgrace us. I have companions who share my opinion, and I wanted to bring them to you so that you could sell to them and do well in that, and we would pledge to you some of the armor ¹ sufficient to cover the debt." Salkan intended that they would not find the weapons strange when they brought them. He said: "The armor is sufficient." So Salkan returned to his companions and informed them of his news, and ordered them to take the weapons and then go and gather at his place. So they gathered at the Messenger of Allah, may Allah bless him and grant him peace. 'Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: Thawr narrated to me from 'Ikrimah, the freed slave of Ibn 'Abbas, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, walked with them to Baqi' al-Gharqad ², then he sent them off and said: "Go in the name of Allah. O Allah, help them." Then he returned to his house on a moonlit night. They reached his fortress, and Abu Na'ilah called out to him. He had recently been married, so he jumped up in his wrapper. His wife grabbed the edge of it and said: "You are a man at war, and a man of war does not go out at such an hour." He said: "Abu Na'ilah, if he had found me sleeping, he would not have woken me." She said: "By Allah, I recognize evil in his voice." He said to her: "If a young man is called to a stab, he will respond." (Abu Shu'ayb said: al-Tawzi Abu Muhammad narrated to us, saying: al-Asma'i said: No one who spoke this word, "If he had found me sleeping, he would not have woken me," in the Jahiliyyah or Islam was killed.) So he came down and conversed with him for a while, and they conversed with him. Then he said: "Would you like, O Ibn al-Ashraf, to walk with us to Sha'b al-'Ajuz ³ and spend the rest of this night talking?" He said: "If you wish." So they went out walking for a while. Then Abu Na'ilah ran his hand through the hair of his head ⁴, then smelled his hand, then said: "I have never seen such fragrance as tonight, never more fragrant." Then he walked for a while, then did the same again until he felt at ease. Then he walked for a while, then did the same again. He took hold of the hair of his head, then said: "Strike the enemy of Allah!" So they struck him, but their swords clashed against him and did nothing. Muhammad ibn Maslamah said: I remembered a dagger ⁵ in my sword when I saw that our swords did nothing. So I took it, and the enemy of Allah had cried out a cry that left no fortress around us without a fire being lit on it. I placed it in his lower abdomen ⁶, then leaned on it until it reached his groin. The enemy of Allah fell, and al-Harith ibn Aws ibn Mu'adh was wounded in his head or his foot, struck by one of our swords. He said: We left until we passed by Banu Umayyah ibn Zayd, then by Banu Qurayzah, then by Bu'ath, until we ascended in Harrah al-'Urayd ⁷. Our companion al-Harith ibn Aws was delayed, and his blood was flowing. We stopped for him for a while, then he came following our tracks. We carried him and brought him to the Messenger of Allah, may Allah bless him and grant him peace, who was standing in prayer. We greeted him, and he came out to us. We informed him of the killing of the enemy of Allah, and he spat on our companion's wound. Then we returned to our families. In the morning, the Jews we had followed were afraid, and there was no Jew among them who did not fear for himself. The Messenger of Allah, may Allah bless him and grant him peace, said: "Whoever of you captures any Jewish man, kill him." So Muhayyisah ibn Mas'ud jumped on Abu Saninah ⁸, a Jewish merchant—he used to mix with them and trade with them—and killed him. Huwayyisah ibn Mas'ud at that time had not yet embraced Islam. He said to Muhayyisah, who was older than him, when he killed him, and he kept looking at him: "O enemy of Allah, did you kill him? By Allah, there is much fat in your belly from his wealth!" Muhayyisah said: "By Allah, the one who ordered me to kill him, if he ordered me to kill you, I would strike your neck." He said: "By Allah, a religion that has brought you to this is indeed a religion of importance. Go to your companion so that I may hear from him." So he went to the Messenger of Allah, may Allah bless him and grant him peace, and that was the first Islam of Huwayyisah. Then Muhayyisah said: "My mother's son blames me if I were ordered to kill him... I would strike his neck ⁹ with a white, sharp sword, A sword like the color of salt, its polish perfected... Whenever I aim it, it does not fail. And I would not be pleased that I killed you obediently... Even if we had what is between Busra and Ma'rib ¹⁰." 'Ali ibn Abi Talib, peace be upon him, said regarding the killing of Ibn al-Ashraf: "I recognized, and whoever is just will recognize... And I was certain of the truth, so I did not turn away From the decisive words that are from Allah, the Most Compassionate, the Most Merciful ¹¹, Messages studied among the believers... By them Ahmad al-Mustafa was chosen. So Ahmad became mighty among us... Mighty in station and position. O you who promise him foolishly... He did not commit a sin nor act harshly. Do you not fear the least punishment? And the security of Allah is not like the most fearful. And that you will be struck down under his swords... Like the fall of Ka'b Abu al-Ashraf, On the day when Allah saw his tyranny... So He turned away like a camel with a broken nose ¹². Then Jibril descended regarding his killing... With revelation to His gentle servant. So the Messenger sent a messenger to him... With a white, sharp, polished sword. So his eyes spent the night with a dagger ¹³... And from the tears of Ka'b, they shed. So we said to Ahmad: Leave us a little... For we have not yet quenched our thirst from the people. Then he expelled them and said: Depart... In humiliation, despite their refusal. So al-Nadir was exiled to a foreign land... While they were in a house of adornment, To Adhri'at ¹⁴, their mouths were turned back... On every weak, emaciated camel ¹⁵." The stay of the Messenger of Allah, may Allah bless him and grant him peace, in Medina after his return from Bahran ¹⁶ was Jumada al-Akhirah, Rajab, Sha'ban, Ramadan, and then the Quraysh expedition against him, the battle of Uhud, in Shawwal of year three. **The Battle of Uhud** 'Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us from Muhammad ibn Salamah from Muhammad ibn Ishaq, who said: The account of Uhud was as narrated to me by Muhammad ibn Muslim ibn 'Ubaydullah al-Zuhri, Muhammad ibn Yahya ibn Habban, 'Asim ibn 'Umar ibn Qatadah, al-Husayn ibn 'Abd al-Rahman ibn 'Amr ibn Sa'd ibn Mu'adh, and others of our scholars, each of whom narrated to me part of the account of the day of Uhud. Their accounts all came together in what I have related of this account of the day of Uhud. He said: When Quraysh—or those of them who said it—were struck at Badr, along with the companions of the well ¹⁷ from the disbelievers of Quraysh, and their survivors returned to Mecca, and Abu Sufyan ibn Harb returned (with his caravan) ¹⁸, 'Abdullah ibn Abi Rabi'ah, 'Ikrimah ibn Abi Jahl, and Safwan ibn Umayyah went among the men of Quraysh whose fathers, sons, and brothers had been killed at Badr, and they spoke to Abu Sufyan ibn Harb and those who had merchandise in that caravan. They said: "O assembly of Quraysh, Muhammad has harmed you, killed your men and your best. So help us with this wealth to fight him, so that we may perhaps take revenge for what he has done to us." Regarding them, as some scholars informed me, Allah revealed: "Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah. They will spend it; then it will be for them a [source of] regret; then they will be overcome. And those who disbelieve will be gathered unto Hell" ¹⁹. When Abu Sufyan and the owners of that caravan did that, Quraysh resolved to fight the Messenger of Allah, may Allah bless him and grant him peace, with their allies ²⁰ and those who obeyed them from the tribes of Banu Kinanah and the people of Tihamah. All of them were incited to fight the Messenger of Allah, may Allah bless him and grant him peace. Abu 'Aziz ibn 'Amr ibn 'Abdullah al-Jumahi ²¹ had been shown favor by the Messenger of Allah, may Allah bless him and grant him peace, and had made a covenant with him not to support anyone against him. But Quraysh resolved to march to Uhud. Safwan ibn Umayyah said: "O Abu 'Aziz, you are a poet, so help us with your tongue and go out with us." He said: "Muhammad has shown me favor, and I do not want to support anyone against him." He said: "Yes, help us with yourself. If you return, I will support you; if you are killed, I will place your daughters with my daughters, and they will suffer the same hardship and ease as them." So Abu 'Aziz went out, traveling in Tihamah, calling the Banu Kinanah, saying: "O Banu 'Abd Manah, the swift ²²... You are the sons of war, strikers of heads, You are protectors, and your father is Ham... Do not withhold your help from me after this year, Do not surrender me; surrender is not lawful ²³." Then Jubayr ibn Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf called a slave of his named Wahshi, who was an Ethiopian who threw with a spear ²⁴ like the Ethiopians, rarely missing. He said: "Go out with the people. If you kill Muhammad's uncle—meaning Hamzah—in return for my uncle Tu'aymah ibn 'Adi, you will be free." Tu'aymah was among those killed by Allah on the day of Badr. So Quraysh went out with their full force, their iron, their allies, and those who followed them from Kinanah and the people of Tihamah. They went out with the women to ensure steadfastness, lest they flee. Abu Sufyan, the leader of the people, went out with Hind bint 'Utbah ibn Rabi'ah. Safwan ibn Umayyah ibn Khalaf went out with Barzah bint Mas'ud ibn 'Amr ibn 'Umayr al-Thaqafiyyah, who was the mother of 'Abdullah ibn Safwan. 'Amr ibn al-'As went out with Raytah bint Munyah ibn al-Hajjaj, who was the mother of 'Abdullah ibn 'Amr. Whenever Hind bint 'Utbah passed by Wahshi, or he passed by her, she would say: "O Abu Dasamah ²⁵, cure and be satisfied." Wahshi was nicknamed Abu Dasamah. They advanced until they camped at the bottom of al-Sabkhah ²⁶ of Qanat, on the edge of the valley facing Medina. When the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims heard of them, and they had camped where they camped, the Messenger of Allah, may Allah bless him and grant him peace, said to the Muslims: "I have seen a vision: I saw a group, and I saw a notch in the blade of my sword, and I saw that I put my hand into a strong coat of mail." He interpreted it as Medina. "So if you think it best to stay and let them be where they have camped, if they stay, they will stay in an evil place, and if they enter upon us, we will fight them inside it." Quraysh camped at Uhud on Wednesday and stayed there that day, Thursday, and Friday. The Messenger of Allah, may Allah bless him and grant him peace, set out after the Friday prayer and reached the mountain pass of Uhud in the morning. They met on Saturday, the middle of Shawwal of year three. The opinion of 'Abdullah ibn Ubayy ibn Salul was with the Messenger of Allah, may Allah bless him and grant him peace, agreeing with his view not to go out to them. The Messenger of Allah, may Allah bless him and grant him peace, disliked going out of Medina. Some men from the Muslims, whom Allah honored with martyrdom on the day of Uhud, and others who had missed Badr and were present, said...

O Messenger of Allah, take us out to our enemies so that they do not think we fear them or are weak. 'Abdullah ibn Ubayy ibn Salul said: O Messenger of Allah, stay in Medina, for if they stay, they will stay in an evil place, and if they return, they will return disappointed as they came, and if they enter it, the men will fight them in their faces, and the boys and women will throw stones at them from above. The people kept urging the Messenger of Allah, those whose desire was to meet Allah, until the Messenger of Allah entered his house and put on his armor ²⁷. That was on Friday after finishing the prayer. On that day, a man from the Ansar ²⁸ called Malik ibn 'Amr, one of the Banu al-Najjar, had died, so the Messenger of Allah prayed over him and then went out, while the people regretted and said: We have forced the Messenger of Allah. They said: O Messenger of Allah, we forced you; stay, we had no right to do so, may Allah bless you. The Messenger of Allah said: It is not befitting for a Prophet, when he has put on his armor, to take it off until he fights. So the Messenger of Allah went out with a thousand of his companions until, when he was at al-Shawt ²⁹ between Medina and Uhud, 'Abdullah ibn Ubayy ibn Salul withdrew from him with a third of the people, saying: He obeyed them and disobeyed me. By Allah, we do not know why we should kill ourselves here, O people. Then he returned with those of his people who were with him, from the people of hypocrisy and doubt. 'Abdullah ibn 'Amr ibn Haram, brother of Banu Salama, followed them, saying: O people, I remind you of Allah not to abandon your Prophet and your people when your enemy is present. They said: If we knew that you would fight, we would not have left you, but we do not think that will happen. When they became stubborn and refused to turn back from them, he said: May Allah distance you, O enemies of Allah; Allah will suffice me against you. The Messenger of Allah continued until he passed through the lava tract ³⁰ of Banu Haritha. A horse flicked its tail and struck the scabbard of a sword, drawing it out. The Messenger of Allah, who loved good omens and did not believe in bad omens, said to the owner of the sword: Sheathe your sword, for I see that swords will be drawn today. Then the Messenger of Allah said to his companions: Who will take us out to the enemy from a close route without passing by them? Abu Khaythama, brother of Banu Haritha ibn al-Harith, said: I will, O Messenger of Allah. He led him through the lava tract of Banu Haritha and among their properties until he took him through a garden of Rubay' ibn Qayti, a blind hypocrite. When he sensed the Messenger of Allah and those with him, he stood up and threw dust in their faces, saying: If you are the Messenger of Allah, I do not permit you to enter my garden. It is mentioned that he took a handful of dust and said: By Allah, if I knew that I would hit no one but you with it, I would strike your face with it. The people rushed to kill him, but he said: This is the blind man, blind in heart and sight. Sa'd, brother of Banu 'Abd al-Ashhal, had rushed before the Messenger of Allah forbade it and struck him on the head with a bow. The Messenger of Allah continued until he camped at the mountain pass ³¹ of Uhud on the bank of the valley facing the mountain. He placed his back and his army to Uhud and said: No one is to fight until we order him to fight. Quraysh had let loose the cattle and horses in the crops at al-Samgha ³² of Qanat. A man from the Ansar said when the Messenger of Allah forbade fighting: Do you let the crops of Banu Qayla ³³ be grazed while we have not yet fought? The Messenger of Allah prepared for battle with seven hundred men. Quraysh prepared, numbering three thousand, with two hundred horses which they had caparisoned. They placed Khalid ibn al-Walid on the right wing of the cavalry and 'Ikrima ibn Abi Jahl on the left. The Messenger of Allah appointed 'Abdullah ibn Jubayr, brother of Banu 'Amr ibn 'Awf, as commander of the archers, who were fifty men. He was that day marked with white clothes. He said: Protect us from the cavalry with arrows so that they do not come upon us from behind, whether we win or lose. Stay in your place; do not let us be attacked from your direction. The Messenger of Allah wore two coats of mail ³⁴ and said: Who will take this sword with its due? Some men stood up, but he withheld it from them until Abu Dujana Simak ibn Kharasha, brother of Banu Sa'ida, stood up and said: What is its due, O Messenger of Allah? He said: To strike the enemy with it until it bends. He said: I will take it with its due, O Messenger of Allah. So he gave it to him. Abu Dujana was a brave man who would strut in battle when it occurred. When he tied a red headband around his head, people knew he would fight. When he took the sword from the hand of the Messenger of Allah, he brought out his headband and tied it around his head, then began to strut between the ranks. 'Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Ja'far ibn 'Abdullah ibn Aslam, the freed slave of 'Umar ibn al-Khattab, narrated to me from a man of the Ansar from Banu Salama, who said: The Messenger of Allah said when he saw Abu Dujana strutting: This is a gait that Allah hates except in this situation. 'Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Ibn Salama narrated to us from Muhammad ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatada narrated to me that Abu 'Amir ('Abd 'Amr ibn) ³⁵ Sayfi ibn Malik ibn al-Nu'man ibn Umayya, one of Banu Dubay'a, had left when he left Mecca, distancing himself from the Messenger of Allah, with fifty young men from al-Aws, among them 'Uthman ibn Hunayf. Some people say they were fifteen. Abu 'Amir promised Quraysh that if he met his people, not two men would stay behind. When the people met, the first to meet them was Abu 'Amir among the Ahabish ³⁶ and the slaves of Mecca. He called out: O company of al-Aws, I am Abu 'Amir. They said: May Allah not bless you, O sinner. Abu 'Amir was called 'the monk' in the Jahiliyya ³⁷, but the Messenger of Allah called him 'the sinner'. When he heard their reply, he said: My people have indeed suffered evil after me. Then he fought them fiercely and pelted them with stones. When the people met and drew near each other, Hind bint 'Utba stood among the women with her, and they took tambourines, beating them behind the men and inciting them. Hind said in her chant: We are the daughters of Tariq ³⁸; if you advance, we embrace; and we spread soft cushions; if you retreat, we separate, a separation of no love. The people fought until the battle became fierce. Abu Dujana Simak ibn Kharasha fought until he penetrated deep into the enemy, and Hamza and 'Ali ibn Abi Talib among the Muslims. Allah sent down His victory and fulfilled His promise to them. They cut them down with swords until they routed them, and the defeat was beyond doubt. 'Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Yahya ibn 'Abbad ibn 'Abdullah ibn al-Zubayr narrated to me from his father from 'Abdullah ibn al-Zubayr from al-Zubayr, who said: I saw myself looking at the shins of Hind bint 'Utba and her companions, with their garments tucked up, nothing of their legs was visible little or much, when the archers turned away from the army, after we had routed the enemy from it, seeking booty, and left our backs exposed to the cavalry. So we were attacked from behind. A crier cried out: Indeed, Muhammad has been killed. So we turned back and they turned back upon us, after we had struck the standard-bearers until no one could approach them. The Muslims were defeated, and the enemy inflicted casualties among them. That day was a day of trial and purification; Allah honored whom He honored with martyrdom. Among the Muslims that day, due to the severe trial that befell them, there were three groups: a third killed, a third wounded, and a third fleeing, whom the battle had overtaken until they did not know what to do. The enemy reached the Messenger of Allah, pelting him with stones until he fell on his side. His front tooth was broken, his cheek was wounded, and his lips were cut. The one who struck him was 'Utba ibn Abi Waqqas. The Messenger of Allah said when the enemy surrounded him: Who will buy his life for us? As Hushayn ibn 'Abd al-Rahman ibn 'Amr ibn Sa'd ibn Mu'adh narrated to me from Muhammad ibn 'Amr ibn Yazid ibn al-Sakan. Ziyad ibn al-Sakan stood up with five men from the Ansar—some people say it was 'Umara ibn Ziyad ibn al-Sakan—and they fought in front of the Messenger of Allah, one after another, being killed before him, until the last of them was Ziyad ibn al-Sakan or 'Umara ibn Ziyad. He fought until he was disabled by wounds. Then a group of Muslims returned and drove them away from him. The Messenger of Allah said: Bring him close to me. He placed his head on the Messenger of Allah's foot, and he died with his cheek on the foot of the Messenger of Allah. Abu Dujana shielded the Messenger of Allah with his own body; arrows fell on his back while he was bent over until many arrows stuck in him. Sa'd ibn Abi Waqqas shot arrows in defense of the Messenger of Allah. Sa'd said: I saw him handing me arrows and saying: Shoot, may my father and mother be your ransom, until he would hand me an arrow without a head and say: Shoot with it. 'Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: 'Asim ibn 'Umar ibn Qatada narrated to me that the Messenger of Allah shot from his bow until its string broke. Qatada ibn al-Nu'man took it and kept it. On that day, the eye of Qatada ibn al-Nu'man was struck until it fell onto his cheek. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada narrated to me that the Messenger of Allah put it back with his hand, and it became the better and stronger of his two eyes.

Mus‘ab ibn ‘Umayr fought in defense of the Messenger of Allah, peace and blessings be upon him, with his banner until he was killed. The one who struck him was Ibn Qumay’a al-Laythi, who thought he was the Messenger of Allah. He returned to Quraysh and said, “I have killed Muhammad.” When Mus‘ab was killed, the Messenger of Allah gave the banner to ‘Ali ibn Abi Talib. Hamza ibn ‘Abd al-Muttalib fought until he killed Artah ibn Sharhabil ibn Hashim ibn ‘Abd Manaf ibn ‘Abd al-Dar ibn Qusayy, who was one of the men carrying the banner of Quraysh. Then Siba‘ ibn ‘Abd al-‘Uzza al-Fishani, who was nicknamed Abu Niyar, passed by him. Hamza said to him, “Come here, O son of the clitoris-cutter!” and struck him, but it seemed to miss his head. The mother of Niyar was a female circumciser in Mecca. When they met, Hamza struck and killed him. Wahshi, the slave of Jubayr ibn Mut‘im, said: “By Allah, I saw Hamza mowing down people with his sword, leaving nothing untouched, like a gray camel. Then Siba‘ ibn ‘Abd al-‘Uzza came forward to him, and Hamza said, ‘Come here, O son of the clitoris-cutter!’ and struck him, but it seemed to miss his head. I shook my spear until I was satisfied with it, then I thrust it at him until it entered his lower abdomen and came out between his legs. He fell, and I waited until he died, then I went to him and took my spear. Then I withdrew to the camp, having no need for anything else.” ‘Asim ibn Thabit ibn al-Aqlah, brother of Banu ‘Amr ibn ‘Awf, killed Musafi‘ ibn Talha and his brother Jallas, each with an arrow. He would come to his mother Sulafa and place his head in her lap. She would say, “O my son, what has happened to you?” He would say, “I heard a man when he shot me say, ‘Take it, I am Ibn al-Aqlah.’” She said, “Is he al-Aqlah?” She vowed that if Allah enabled her to get hold of ‘Asim’s head, she would drink wine from it. ‘Asim had made a covenant with Allah never to touch a polytheist nor be touched by one. ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: al-Qasim ibn ‘Abd al-Rahman ibn Rafi‘, brother of Banu ‘Adi ibn al-Najjar, narrated to me: Anas ibn al-Nadr—the uncle of Anas ibn Malik, after whom Anas was named—came upon ‘Umar ibn al-Khattab and Talha ibn ‘Ubaydullah, may Allah be pleased with them, among a group of Muhajirun and Ansar who had given up. He said, “What makes you sit?” They said, “The Messenger of Allah has been killed.” He said, “What do you think of life after him? Rise and die for what the Messenger of Allah died for.” Then he faced the people and fought until he was killed. ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Humayd al-Tawil narrated to me from Anas ibn Malik, who said: “We found on Anas ibn al-Nadr that day seventy wounds, and only his sister recognized him by his fingertips.” ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: The first to recognize the Messenger of Allah after the defeat, when people were saying “The Messenger of Allah has been killed,” as Ibn Shihab al-Zuhri narrated to me from ‘Abdullah ibn Ka‘b ibn Malik, brother of Banu Salama, who said: Ka‘b said: “I recognized his eyes shining from under the helmet, and I called out at the top of my voice: ‘O Muslims, rejoice! This is the Messenger of Allah!’ He gestured to me to be quiet. When the Muslims recognized the Messenger of Allah, they rose with him and moved with him toward the ravine, accompanied by Abu Bakr ibn Abi Quhafa, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, Talha ibn ‘Ubaydullah, al-Zubayr ibn al-‘Awwam, and al-Harith ibn al-Simma, may Allah be pleased with them all, along with a group of Muslims. When the Messenger of Allah reached the ravine, Ubayy ibn Khalaf caught up with him, saying, ‘Where are you, Muhammad? Where are you, Muhammad? You will not escape if you escape.’ The people said, ‘O Messenger of Allah, should one of us go to him?’ He said, ‘Leave him.’ When he drew near, the Messenger of Allah took the spear from al-Harith ibn al-Simma—some of the people said, as was mentioned to me. When he took it, he shook it so violently that we scattered from him like hair from the back of a camel when it shakes itself. Then he faced him and stabbed him with a thrust that made him fall from his horse several times.” ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Salih ibn Ibrahim ibn ‘Abd al-Rahman ibn ‘Awf narrated to me: “Ubayy ibn Khalaf used to meet the Messenger of Allah in Mecca and say, ‘O Muhammad, I have a horse that I feed every day a faraq ³⁹ of corn; I will kill you on it.’ He would say, ‘Rather, I will kill you, if Allah wills.’ He returned to Quraysh with a small scratch on his neck, and the blood congealed. He said, ‘By Allah, Muhammad has killed me.’ They said, ‘By Allah, your mind is gone; there is nothing wrong with you.’ He said, ‘He said to me in Mecca, “Rather, I will kill you.” By Allah, if he had spat on me, he would have killed me.’ So the enemy of Allah died at Sarif ⁴⁰ while they were returning with him to Mecca.” Hassan ibn Thabit said regarding the killing of Ubayy by the Messenger of Allah and his words to him in Mecca: “He inherited misguidance from his father ... Ubayy when the Messenger faced him.” When the Messenger of Allah reached the mouth of the ravine, ‘Ali ibn Abi Talib, may Allah have mercy on him, went out with a shield and filled it with water from al-Mihras ⁴¹. Then he brought it to the Messenger of Allah, who found a smell and disliked it, so he did not drink from it. He washed the blood from his face and poured it over his head, saying, “Allah’s anger is intense against the one who bloodied the face of His Messenger.” ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Salih ibn Kaysan narrated to me from someone who narrated to him from Sa‘d ibn Abi Waqqas, who used to say: “I never desired to kill anyone as much as I desired to kill ‘Utba ibn Abi Waqqas, although he was, as far as I knew, ill-tempered and disliked among his people. But the words of the Messenger of Allah sufficed me: ‘Allah’s anger is intense against the one who bloodied the face of His Messenger.’ While the Messenger of Allah was in the ravine with those few companions, a group ⁴² ascended the mountain. The Messenger of Allah said, ‘It is not fitting for them to be above us.’ So ‘Umar ibn al-Khattab and a group of Muhajirun with him fought until they drove them down from the mountain. The Messenger of Allah then went to a rock on the mountain to climb it, but he had become heavy ⁴³ and was wearing two coats of mail. When he tried to rise, he could not. Talha ibn ‘Ubaydullah sat beneath him and lifted him until he stood on it.” ‘Abdullah ibn al-Hasan said: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Yahya ibn ‘Abbad ibn ‘Abdullah ibn al-Zubayr narrated to me from al-Zubayr, who said: “I heard the Messenger of Allah say, ‘Talha has become obligated ⁴⁴ when he did what he did for the Messenger of Allah.’ The people had fled from the Messenger of Allah until some of them reached al-Munayqa ⁴⁵ beyond al-A‘was. ‘Uthman ibn ‘Affan, ‘Uqba ibn ‘Uthman, and Sa‘d ibn ‘Uthman—two men from the Ansar, then from Banu Zurayq—fled until they reached al-Jul‘ab, a mountain near Medina, and stayed there for three days, then returned to the Messenger of Allah. The Messenger of Allah said, as they claimed, ‘You have gone far and wide in this.’” ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: ‘Asim ibn ‘Umar ibn Qatada narrated to me from Mahmud ibn Labid from Hanzala ibn Abi ‘Amir, brother of Banu ‘Amr ibn ‘Awf, that he met Abu Sufyan ibn Harb. When Hanzala overpowered him, Shaddad ibn al-Aswad—who was called Ibn Shu‘rub—saw him and struck Hanzala, killing him. The Messenger of Allah said, “If your companion—meaning Hanzala—is being washed by the angels, ask his family what happened to him.” So his wife was asked, and she said, “He went out while in a state of janaba ⁴⁶ when he heard the battle cry.” The Messenger of Allah said, “That is why the angels washed him.” ‘Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salama narrated to us from Muhammad ibn Ishaq, who said: Hind bint ‘Utba, as Salih ibn Kaysan narrated to me, along with the women who came with her, mutilated the slain of the Companions of the Messenger of Allah, cutting off ears and noses, until Hind made anklets and necklaces from the ears and noses of the men. She gave her anklets, necklaces, and earrings to Wahshi, the slave of Jubayr ibn Mut‘im. She cut open Hamza’s liver and chewed it but could not swallow it. Then she climbed a high rock and shouted at the top of her voice, reciting poetry when they triumphed over what they had inflicted on the Companions of the Messenger of Allah: “We have repaid you for the day of Badr.” Hind bint Athatha ibn ‘Abbad ibn al-Muttalib ibn ‘Abd Manaf responded: “You were disgraced in Badr and after Badr.” Then when Abu Sufyan wanted to depart, he climbed the mountain and shouted at the top of his voice: “Excellent deeds! ⁴⁷ Indeed, war is alternating. A day for Badr. Exalt Hubal ⁴⁸—that is, may your religion prevail.” The Messenger of Allah said to ‘Umar, may Allah have mercy on him, “Stand and answer him.” “Allah is higher and more exalted ... Not equal. Our dead are in Paradise, and your dead are in Hell.” When he answered Abu Sufyan, he said, “Come to me, O ‘Umar.” The Messenger of Allah said to him, “Go to him and see what is the matter.” Abu Sufyan said to him, “I adjure you by Allah, O ‘Umar, have you killed Muhammad?” He said, “O Allah, no, and he is now hearing your words.” He said, “By Allah, you are more truthful and more righteous to me than Ibn Qumay’a, for Ibn Qumay’a said, ‘I killed Muhammad.’” Then Abu Sufyan called out, “There has been among your slain something like ⁴⁹—by Allah, I am not pleased nor displeased, I did not command nor forbid.” When Abu Sufyan and those with him departed, he called out, “Your appointment is at Badr next year.” The Messenger of Allah said to one of his companions, “Say: Yes, it is an appointment between us and you.” Then the Messenger of Allah sent ‘Ali ibn Abi Talib, saying, “Go after the people and see what they are doing and what they intend. If they have saddled the horses and mounted the camels, they are heading for Mecca. If they have ridden the horses and driven the camels, they are heading for Medina. By Him in whose hand is my soul, if they intend it, I will march to them there and then fight them.” ‘Ali, may Allah have mercy on him, said: “I went after them to see what they were doing. When they saddled the horses and mounted the camels and headed for Mecca, I came back shouting, unable to hide what the Messenger of Allah had commanded me, due to the joy I felt when I saw them turn away from Medina.”

Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: The people were anxious about their slain. The Messenger of God—as Muhammad ibn Abdullah ibn Abd al-Rahman ibn [Abi] ⁵⁰ Sa'sa'ah al-Mazini, brother of Banu al-Najjar, narrated to me—said: "Is there a man who will look for me to see what Sa'd ibn al-Rabi' ⁵¹, brother of Banu al-Harith ibn al-Khazraj, has done—is he among the living or the dead?" A man from the Ansar said: "I will look for you, O Messenger of God, to see what he has done." He looked and found him wounded among the dead, with some life left in him. He said to him: "The Messenger of God commanded me to look for him to see whether you are among the living or the dead." He said: "I am among the dead. Convey my greetings to the Messenger of God, and tell him: Sa'd ibn al-Rabi' says: 'May God reward you with the best that He has rewarded any prophet for his community.' And convey my greetings to your people and say: Sa'd ibn al-Rabi' says to you: 'You have no excuse before God if any harm reaches your Prophet while a single eye of yours still blinks.'" He said: Then I did not leave until he died, may God have mercy on him. I came to the Messenger of God and informed him of his news. The Messenger of God—as has reached me—went out seeking Hamzah ibn Abd al-Muttalib. He found him in the bottom of the valley; his belly had been ripped open to his liver, and he had been mutilated, with his nose and ears cut off. Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: Muhammad ibn Ja'far ibn al-Zubayr narrated to me that the Messenger of God, may God bless him and grant him peace, said when he saw what he saw: "Were it not that Safiyyah ⁵² would grieve, or that it would become a practice after me, I would not have buried him and would have left him so that he would be in the bellies of beasts and the crops of birds. And if God gives me victory over Quraysh in a future encounter, I will mutilate thirty of their men." When the Muslims saw the grief and anger of the Messenger of God, may God bless him and grant him peace, over what was done to his uncle, they said: "By God, if God gives us victory over them, we will mutilate them in a way that no Arab has ever mutilated anyone." Abdullah ibn al-Hasan al-Harrani informed us: al-Nufayli narrated to us: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: Buraydah ibn Sufyan ibn Farwah al-Aslami narrated to me from Muhammad ibn Ka'b al-Qurazi, and someone I do not suspect narrated to me from Ibn Abbas that God revealed concerning that statement of the Messenger of God and his Companions: "And if you punish, then punish with the like of that with which you were afflicted. But if you endure patiently, indeed it is better for the patient" ⁵³ to the end of the matter. So the Messenger of God, may God bless him and grant him peace, pardoned and was patient, and forbade mutilation. Abdullah ibn al-Hasan said: al-Nufayli narrated to us: Muhammad ibn Salamah narrated to us from Muhammad ibn Ishaq, who said: Humayd al-Tawil narrated to me from al-Hasan from Samurah ibn Jundub that he said: "The Messenger of God, may God bless him and grant him peace, never stood among us in any station and left us without commanding us to give charity and forbidding us from mutilation." It will follow, God willing, the fourth part... Muhammad ibn Salamah from Muhammad ibn Ishaq said: Someone I do not suspect narrated to me from Miqsam. And praise be to God, Lord of the worlds, and His blessings be upon our master Muhammad and his family, and grant them peace. God is sufficient for us, and He is the best disposer of affairs. Written by Tahir ibn Barakat al-Khashshu'i in the month of Ramadan of the year four hundred and fifty-four. God is the Helper in every situation, God willing. General Indexes 1. Index of Individuals 2. Index of Groups 3. Index of Places 4. Quranic Verses 5. Poetry 6. Contents of the Book 7. Corrections Index of Individuals A Abraham the Friend [of God]. 51, 94, 95, 98, 99, 100, 106, 115, 116, 118, 120, 134, 191, 195, 295. Ibrahim ibn Isma'il: 96, 134, 222, 268, 295. Ibrahim ibn Abd al-Rahman: 178, 288. Ibrahim ibn Uthman: 270. Ibrahim, son of the Prophet Muhammad: 270, 271. Ibrahim ibn Muhammad ibn Ali: 271. Abrahah al-Ashram: 59, 60, 61, 62, 63, 64, 150. Ubayy ibn Khalaf: 144, 331. Umm Abiha bint Abd Allah: 151. Abu Ahmad ibn Jahsh: 143. Uhayhah ibn al-Jallah: 52. al-Akhnas ibn Shariq: 189, 190, 234. Adam: 94, 95, 134. Artah ibn Shurahbil: 329. Arwa bint Abd al-Muttalib: 67, 68. Arwa bint Kurayz: 67. Isaf: 24. Asbat ibn Nasr: 95, 219, 297. Ishaq ibn Yasar: 44, 220, 234, 250, 260, 276. Asad ibn Asad: 82. Asad ibn Ubayd: 85. Asfandbad: 201. Asma bint Abi Bakr: 116, 143. Asma bint Salamah: 143. Asma bint Umays: 143, 222, 226. Asma bint Ka'b: 267. Asma bint al-Muhallil: 143. Asmahij, mother of Abu Lahab: 150. Isma'il ibn Iyas: 137. Isma'il ibn Abi Hakim: 133. Isma'il al-Suddi: 297. Isma'il ibn Abd al-Rahman: 95, 219. Isma'il ibn Abd al-Malik: 278, 283. Isma'il the Prophet: 24, 25, 26, 95, 98, 107. al-Aswad ibn Abd al-Asad: 144, 268. al-Aswad ibn Abd Yaghuth: 273. al-Aswad ibn al-Muttalib: 148, 197, 273. al-Aswad ibn Nawfal: 227. Usayd ibn Sa'yah: 85. Asiyah, wife of Pharaoh: 244. Ash'ath ibn Abi al-Sha'tha': 195. Ashamah al-Najashi. Abu al-Asad al-Hudhali: 144. Ibn Umm Maktum: 230. Umamah bint Abi al-As: 246. Aminah bint Wahb: 41, 42, 44, 45, 65. Ummah bint Khalid: 227. Umayyah ibn Khalaf: 144, 197, 211, 236. Umaymah bint Amir: 82. Umaymah bint Abd al-Muttalib: 67, 115. Aminah bint Khalaf: 144, 227. Anas ibn Malik: 94, 96, 265, 272, 296, 330. Anas ibn al-Nadr: 330. Anisah bint al-Harith: 48. Iyas ibn al-Bukayr: 144. Abu Ayyub al-Ansari: 281. B Abu al-Bakhtari ibn Hisham: 148, 161, 166, 197. Bahira the Monk: 70, 73, 74, 75, 76, 77. Barrah bint Abd al-Uzza: 42. Barrah bint Abd al-Muttalib: 67, 68, 178. Barrah bint Awf: 42. Barzah bint Mas'ud: 323. Abu Burdah al-Ash'ari: 97. Buraydah al-Ghifari: 138, 141. Buraydah ibn Sufyan al-Aslami: 335. Barakah bint Yasar: 227. Bassam, freedman of Ali ibn Abi Talib: 205. Busr ibn Abi Hafs: 130. Bashir ibn al-Khasasiyah: 291. Abu Bakr al-Siddiq: 28, 100, 132, 139, 140, 144, 191, 192, 230, 233, 235, 281, 282, 283, 330. Abu Bakr ibn Abd al-Rahman: 213, 216. Abu Bakr al-Hudhali: 100. Bilal al-Habashi: 130, 190, 191, 264, 287, 298, 299. Binyamin al-Qurazi: 52. al-Bayda', Umm Hakim bint Abd al-Muttalib. T Abu Taqasuf al-Khuna'i: 30. Tammam al-Kitabi: 75, 77. Tamimah bint Wahb: 268. Abu Tamimah al-Hujaymi: 289. Th Thabit ibn Umm Anmar: 182. Thabit ibn Dinar: 94, 251. Thabit ibn Qays: 263. Tha'labah ibn Sa'yah: 85. Abu Tha'labah al-Akhnas ibn Shariq. Thawr ibn Yazid: 51. J Jabir ibn Sufyan: 225. Jabir ibn Samurah: 291. Jabir ibn Abd al-Rahman: 65. Jabir ibn Abd Allah: 278. Jariyah of Banu Amr ibn Mu'mil: 191. Jami' ibn Shaddad: 232. Jibril: 26, 96, 100, 121, 123, 133, 135, 136, 145, 297. Jabalah ibn Suhaym: 291. Jubayr ibn Mut'im: 98, 323. Jarir ibn Abd al-Hamid: 95, 112, 269. Jarir ibn Abd Allah al-Bajali: 291. Ja'dah ibn Hubayrah: 104. Ja'far ibn Burqan: 266. Ja'far ibn Hayyan: 141. Ja'far ibn Abi Talib: 143, 176, 214, 215, 218, 220, 221, 224, 226. Ja'far ibn Abd Allah: 326. Ja'far ibn Amr: 272. Jallas ibn Talhah: 329. Jamil ibn Zayd al-Ta'i: 268. Jamil ibn Ma'mar al-Jumahi: 184. Junadah ibn Sufyan: 225. Abu Jahl: 144, 145, 148, 161, 165, 166, 171, 172, 176, 182, 185, 189, 190, 195, 196, 197, 199, 200, 208, 209, 210, 211, 218, 230, 236, 237, 253. Jahm ibn Abi Jam: 48. Jahm ibn Qays: 224, 227. Juwayriyah bint al-Harith: 263, 264. H al-Harith ibn Hatib: 48, 225. al-Harith ibn Khalid: 228. al-Harith ibn al-Simmah: 330, 331. al-Harith ibn al-Talatilah: 273. al-Harith ibn Abd al-Uzza: 48, 49, 234, 235. al-Harith ibn Abd al-Muttalib: 23, 24, 32. al-Harith ibn Amir: 103. al-Harith ibn Fihr: 226. al-Harith ibn Hisham: 146, 176, 253. Hatib ibn al-Harith: 143, 225. Hatib ibn Abd Shams: 224. Hatib ibn Amr: 144, 177. Umm Habib bint Asad: 42. Habib ibn Abi Thabit: 51. Habib ibn Hassan: 193. Umm Habib bint Abbas: 268. Habib ibn Abi Yasir: 238. Umm Habibah bint Abi Sufyan: 259, 260, 269, 270. Habibah bint Ubayd Allah: 259. al-Hajjaj ibn al-Harith: 226. Hajl ibn Abd al-Muttalib: 32. Hudhafah bint al-Harith: 48. Abu Hudhayfah ibn Utbah: 144, 176, 223, 228. Hudhayfah ibn al-Yaman: 292. Harb ibn Umayyah: 69. Umm Harmalah bint al-Aswad: 224. Hassan ibn Thabit: 84, 108, 331. al-Hasan al-Basri: 98, 100. Hasan ibn Hasan: 250. al-Hasan ibn Dinar: 244, 253. al-Hasan ibn Ali: 141, 247, 250, 251. al-Hasan ibn Muhammad ibn Ali: 79. Hasanah, mother of Shurahbil: 225. al-Husayn ibn Abd Allah: 268. al-Husayn ibn Ali: 247, 250, 251. al-Husayn ibn al-Harith: 144, 258. al-Husayn ibn Abd al-Rahman ibn Amr ibn Sa'd: 322, 328. Hafsah bint Umar: 226, 253, 257, 258, 269. Abu al-Hakam ibn Hisham (Abu Jahl). al-Hakam ibn Abi al-As: 144. Hakim ibn Jubayr: 192. Hakim ibn Hizam: 161. Hakim ibn Hakim: 210. Hakim ibn al-Daylam: 212. Umm Hakim bint Abd al-Muttalib: 67. Halimah al-Sa'diyah: 48, 49, 50. Hammamah, mother of Bilal: 191. Hamzah ibn Abd al-Muttalib: 32, 82, 146, 161, 171, 172, 207, 236, 323, 327, 328, 335. Humayd al-Tawil: 330, 335. Abu Hanzalah (Abu Sufyan). Hanzalah ibn Amir: 332, 333. Kh Khalid ibn al-Bukayr: 144. Khalid ibn Dinar: 66, 286, 296. Khalid ibn al-Zubayr: 227. Khalid ibn Sa'id ibn al-As: 144, 227. Khalid ibn Salih: 248. Khalid ibn Ma'dan: 51. Khalid ibn al-Walid: 193, 327. Khabbab ibn al-Aratt: 143, 182, 183. Khadijah bint Khuwaylid: 81, 82, 114, 121, 123, 124, 132, 134, 135, 136, 138, 139, 161, 243, 244, 245, 254, 255, 270. al-Khattab ibn al-Harith: 143. al-Khattab ibn Nufayl: 117. Khufaf ibn Ima' ibn Ruhdah: 233. Abu Khuldah (Khalid ibn Dinar). Khunays ibn Hudhafah: 143, 177, 226, 257. Khuwaylid ibn Asad: 54. Abu Khaythamah, brother of Banu Harithah: 325. D Daniel the Prophet: 66. Dawud ibn al-Husayn: 206. Dawud ibn Zayd: 291. Dawud the Prophet: 124. al-Dajjal: 296. Dihyah al-Kalbi: 297. Durrah bint Umm Salamah: 260. Umm al-Darda': 141. Daris al-Kitabi: 75, 76. Da'd bint Jahdam: 226. Ibn al-Dughunnah: 235. Dhu al-Ru'ayn: 57, 58. Dhu Ghamdan: 57. Abu Dhu'ayb (Abd Allah ibn al-Harith ibn Shujnah). R Rubayyi' ibn Qayzi: 325. al-Rabi' ibn Anas: 134, 159, 174, 230, 274. al-Rabi' ibn al-Rabi': 299. Rabi'ah ibn al-Harith: 108. Abu Raja' al-Utaridi: 123. Rizq ibn al-Aswad: 268. Rustam: 201. Ruqayyah bint al-Nabi: 82, 176, 218, 223, 245. Rukanah ibn Abd Yazid: 276. Ramlah bint Abi Awf: 143, 225. Ruzbah: 58, 59. Abu al-Rum ibn Umayr: 224, 227. Umm Ruman, mother of A'ishah: 244. Abu Ruhm ibn Abi Qays: 266. Riyah al-Mu'mili: 30. Rayhanah bint Amr: 27. Raytah bint al-Harith: 228. Raytah bint Ka'b: 82. Raytah bint Munyah: 323.

**Z** al-Zubayr ibn ‘Abd al-Muṭṭalib: 32, 33, 109, 110, 150. al-Zubayr ibn al-‘Awwām: 133, 140, 176, 216, 223, 227, 330, 332. Zubayr al-Kitābī: 75, 76. Zakariyyā ibn Abī Zā’idah: 98, 101, 134, 222, 234, 253, 258, 264, 267, 269. Zam‘ah ibn al-Aswad: 144, 166, 197. al-Zunayrah: 191. al-Zuhrī Muḥammad ibn Muslim ibn Shihāb: Zuhayr ibn Abī Umayyah: 165, 166. al-Zuhayrī: 273. Ziyād ibn al-Sakan: 328. Zayd ibn Aslam: 175, 210. Zayd ibn Thābit: 130, 299. Zayd ibn Ḥārithah: 118, 137, 139, 262, 284. Zayd ibn ‘Umar ibn al-Khaṭṭāb: 248. Zayd ibn ‘Amr ibn Nufayl: 115 to 119. Zayd ibn Yuthay‘: 101. Zaynab bint Jaḥsh: 262, 263, 269, 270. Zaynab bint al-Ḥārith: 228. Zaynab bint Khuzaymah: 258, 259. Zaynab bint Umm Salamah: 260. Zaynab bint ‘Alī: 247, 251. Zaynab daughter of the Prophet (ṣ): 82, 245. **S** Sārah, mother of Ismā‘īl: 26. Sālim ibn ‘Abd Allāh: 234. Sālim, mawlā (freedman) of Abī al-Muhājir: 136. al-Sā’ib ibn al-Ḥārith: 226. al-Sā’ib ibn Ṣayfī: 144. al-Sā’ib ibn ‘Uthmān: 143, 177, 225. Sibā‘ ibn ‘Abd al-‘Uzzā: 328. Abū Sabrah ibn Abī Ruhm: 224, 225. al-Sarī ibn Ismā‘īl: 96, 282. Sa‘d ibn al-Rabī‘: 334. Sa‘d ibn Zayd al-Anṣārī: 268. Sa‘d ibn ‘Ubādah: 260. Sa‘d ibn ‘Uthmān: 332. Sa‘d ibn ‘Iyāḍ: 206. Sa‘d, brother of Banī ‘Abd al-Ashhal: 325. Sa‘d ibn Abī Waqqāṣ: 140, 147, 193, 194, 328, 332. Sa‘īd ibn Aḥmad al-Thawrī: 233. Sa‘īd ibn Abī Burdah: 96. Sa‘īd ibn Jubayr: 114, 135, 150, 192, 201, 204. Sa‘īd ibn al-Ḥārith: 226. Sa‘īd, ḥalīf (ally) of Banī ‘Āmir: 225. Sa‘īd ibn Khālid: 227. Abū Sa‘īd al-Khudrī: 92, 93, 280. Sa‘īd ibn Khawlah: 177. Sa‘īd ibn Zayd: 119, 143, 182. Sa‘īd ibn ‘Abd al-Raḥmān: 287. Sa‘īd ibn ‘Amr: 226. Sa‘īd ibn Masrūq: 288. Sa‘īd ibn al-Musayyab: 134, 219, 237, 266, 281, 282, 295. Sa‘īd al-Maqburī: 147, 195, 260. Sa‘īd ibn Maysarah: 94, 96. Abū Sufyān ibn Ḥarb: 118, 144, 189, 190, 197, 233, 234, 322, 323, 332 to 334. Sufyān ibn Mu‘ammar: 225. al-Sakrān ibn ‘Amr: 177, 225, 254. Salmā bint Ghālib: 82. Salmān al-Fārisī: 87, 91, 92, 124, 125, 287. Umm Salamah bint Abī Umayyah: 176, 213, 222, 223, 260 to 262, 269, 270. Salamah ibn Salāmah: 84. Salamah ibn Umm Salamah: 260, 261. Abū Salamah ibn ‘Abd al-Asad: 143, 164, 176, 178, 222, 223. Abū Salamah ibn ‘Abd al-Raḥmān: 260, 281, 282. Salamah ibn Kuhayl: 96. Salamah ibn Hishām: 176, 273. Abū Salamah al-Hamadhānī: 262, 269. Salīṭ ibn Salīṭ: 177. Salīṭ ibn ‘Amr: 143, 177, 225. Sulaymān al-A‘mash: 257, 265. Simāk ibn Ḥarb: 79, 205, 269, 291, 297. Abū Dujānah Simāk ibn Kharashah: 326 to 328. Sumayyah, mother of ‘Ammār: 192. Samurah ibn Jundub: 335. Sinān ibn Ismā‘īl: 238. Sahlah bint Suhayl: 176, 223. Suhayl ibn Bayḍā’: 177, 224, 226. Suhayl ibn ‘Amr: 254. Sawdah bint Zam‘ah: 177, 225, 254, 255, 269. Suwaybiṭ ibn Sa‘d: 224. **Sh** Shuraḥbīl ibn Ḥasanah: 225. Umm Sharīk al-Dawsīyah: 269, 284. Shaddād ibn al-Aswad: 332. Shu‘ayb ibn al-Ḥaḥḥāb: 265. Shammās ibn ‘Uthmān: 225. Shamr ibn ‘Aṭīyah: 278. Shahr ibn Ḥawshab: 280. Shaybah ibn Rabī‘ah: 144, 148, 197, 211, 236. Shaybah ibn ‘Uthmān ibn ‘Abd al-Dār: 62. Shaybah ibn Hāshim: ‘Abd al-Muṭṭalib ibn Hāshim. al-Shaymā’: Ḥudhāfah bint al-Ḥārith. **Ṣ** Ṣāliḥ ibn Ibrāhīm: 84, 222, 331. Ṣāliḥ ibn Kaysān: 136, 193, 194, 331. Ṣāliḥ the Prophet (ʿalayhi al-salām): 95, 115. Ṣirmah ibn Qays: 298. Ṣafīyah bint Ḥuyayy: 264 to 266. Ṣafīyah bint ‘Abd al-Muṭṭalib: 67, 147, 156, 335. Ṣafwān ibn Umayyah: 322, 323. Ṣuhayb ibn Sinān al-Rūmī: 144, 287. **Ḍ** al-Ḍaḥḥāk ibn Muzāḥim: 212. Ḍirār ibn ‘Abd al-Muṭṭalib: 32. **Ṭ** Abū Ṭālib ibn ‘Abd al-Muṭṭalib: 32, 33, 35, 69, 73, 75, 76, 77, 78, 137, 146 to 150, 152, 154, 155 to 162, 164, 166, 167, 174, 208, 211, 221, 222, 233, 236 to 239, 243, 254. al-Ṭāhir ibn al-Nabī (ṣ): 82, 245. Ṭu‘aymah ibn ‘Adī: 323. al-Ṭufayl ibn al-Ḥārith: 258. Ṭalḥah ibn Abī Ṣāliḥ: 279. Ṭalḥah ibn ‘Ubayd Allāh: 140, 330, 332. Ṭalḥah ibn Yaḥyā: 155. Ṭulayb ‘Umayr: 176, 224, 227. al-Ṭayyib ibn al-Nabī (ṣ): 82, 245. **‘** ‘Ātikah bint ‘Abd al-‘Uzzā: 82. ‘Ātikah bint ‘Abd al-Muṭṭalib: 67, 165, 199. ‘Āṣim ibn Thābit: 329. ‘Āṣim al-Jaḥdarī: 272. ‘Āṣim ibn ‘Umar ibn Qatādah: 84, 85, 87, 92, 248, 322, 328, 332. Abū al-‘Āṣī ibn al-Rabī‘: 246. al-‘Āṣī ibn Sa‘īd: 144, 236. Abū al-‘Āṣī ibn Hishām: 144. al-‘Āṣī ibn Wā’il: 144, 148, 168, 185, 197, 272, 273. ‘Āqil ibn al-Bukayr: 144. Abū al-‘Āliyah al-Riyāḥī: 66, 134, 174, 286, 296. ‘Āmir ibn al-Bukayr: 144. ‘Āmir ibn Rabī‘ah: 143, 181, 223. ‘Āmir al-Sha‘bī: 134, 222, 234, 253, 258, 262, 264, 267, 269, 282, 287, 291, 297, 299. ‘Āmir ibn ‘Abd Allāh ibn al-Jarrāḥ: Abū ‘Ubaydah ibn al-Jarrāḥ. ‘Āmir ibn ‘Ā’idh: 104. ‘Āmir ibn Fuhayrah: 144, 191. ‘Āmir ibn Kurayz ibn Rabī‘ah: 67. ‘Āmir ibn Abī Waqqāṣ: 228. ‘Ā’idh ibn ‘Umayr: 94. ‘Ā’ishah, Mother of the Believers (Umm al-Mu’minīn): 65, 97, 99, 120, 132, 136, 142, 143, 146, 195, 206, 216, 219, 235, 243, 244, 255 to 257, 263, 269, 270, 272, 295, 297. ‘Ā’ishah bint al-Ḥārith: 228. ‘Abbād ibn Ḥunayf: 210. ‘Abbād ibn ‘Abd Allāh ibn al-Zubayr: 106, 226, 256. ‘Abbād ibn Manṣūr: 147, 246. al-‘Abbās ibn ‘Abd Allāh: 65, 238. al-‘Abbās ibn ‘Abd al-Muṭṭalib: 32, 34, 68, 79, 138, 146. Ibn Umm ‘Abd: ‘Abd Allāh ibn Mas‘ūd. ‘Abd al-A‘lā ibn al-Musāwir: 284, 287. ‘Abd al-Ḥamīd ibn Bahrām: 280. ‘Abd al-Raḥmān al-A‘raj: 108, 281. ‘Abd al-Raḥmān ibn Ummīn: 292. Abū ‘Abd al-Raḥmān al-Juhanī: 283. ‘Abd al-Raḥmān ibn al-Ḥārith: 181, 260. ‘Abd al-Raḥmān ibn ‘Abd Allāh al-Mas‘ūdī: 96, 142, 185, 186, 286, 297. ‘Abd al-Raḥmān ibn ‘Awf: 140, 176, 222, 223, 224, 270. ‘Abd al-Raḥmān ibn Qāsim: 130. ‘Abd al-Raḥmān ibn Yazīd: 282. ‘Abd al-‘Uzzā ibn ‘Abd al-Muṭṭalib: Abū Lahab. ‘Abd al-‘Azīz ibn ‘Abd Allāh: 181. ‘Abd al-Karīm Abū Umayyah: 96. ‘Abd Kulāl: 57, 58. ‘Abd Allāh ibn Ubayy: 24, 324. ‘Abd Allāh ibn al-Arqam: 143. ‘Abd Allāh ibn Umayyah: 197. ‘Abd Allāh ibn Abī Umayyah: 199, 238. ‘Abd Allāh ibn Awfā: 243, 283. ‘Abd Allāh ibn Buraydah: 138. ‘Abd Allāh ibn Abī Bakr ibn Ḥazm: 65, 66, 98, 111, 261, 270. ‘Abd Allāh al-Tamīmī: 174. ‘Abd Allāh ibn al-Thāmir: 66. ‘Abd Allāh ibn Jubayr: 326. ‘Abd Allāh ibn Jaḥsh: 115, 143, 176, 227, 262. ‘Abd Allāh ibn Ḥudh‘ān: 171. ‘Abd Allāh ibn Ja‘far ibn Abī Ṭālib: 48, 226, 244, 251. Abū ‘Abd Allāh al-Ju‘fī: 245. ‘Abd Allāh ibn al-Ḥārith ibn Shujnah: 48, 226. ‘Abd Allāh ibn al-Ḥārith al-Sahmī: 229. ‘Abd Allāh ibn al-Ḥārith ibn ‘Abd al-‘Uzzā: 48. ‘Abd Allāh ibn al-Ḥārith ibn Nawfal: 145. ‘Abd Allāh ibn al-Ḥasan: 134, 220, 322, 326, 330, 331. ‘Abd Allāh ibn Abī Rabī‘ah: 159, 169, 213, 214, 215, 322. ‘Abd Allāh ibn al-Zubayr: 106, 326. ‘Abd Allāh ibn Zayd al-Anṣārī: 298. ‘Abd Allāh ibn Sufyān: 225. ‘Abd Allāh ibn Suhayl: 225. ‘Abd Allāh ibn Shaddād: 261. ‘Abd Allāh ibn Ṣafwān: 104. ‘Abd Allāh ibn ‘Āmir: 181. ‘Abd Allāh ibn ‘Abbās: 56, 65, 79, 87, 88, 96, 113, 114, 131, 135, 145, 147, 150, 185, 192, 197, 201, 204, 206, 210, 212, 238, 266 to 269, 270, 299, 335. ‘Abd Allāh ibn ‘Abd al-Asad: 260. ‘Abd Allāh ibn ‘Abd Allāh al-Azdī: 265. ‘Abd Allāh ibn ‘Abd al-Muṭṭalib: 32 to 35, 37 to 39, 42 to 44, 46, 69, 75, 150, 255. ‘Abd Allāh ibn ‘Uthmān: 245. ‘Abd Allāh ibn ‘Umar: 97, 184, 219, 220, 257, 291, 296. Abū ‘Āmir ‘Abd ‘Amr ibn Ṣayfī al-Rāhib: 326. ‘Abd Allāh ibn ‘Amr: 95, 100, 229. ‘Abd Allāh ibn ‘Amr ibn Ḥarām: 325. ‘Abd Allāh ibn ‘Awn: 65, 192. ‘Abd Allāh ibn Ka‘b: 330. ‘Abd Allāh ibn Muḥriz: 266, 267. ‘Abd Allāh ibn Mukhramah: 225. ‘Abd Allāh ibn Muzaynah: 293. ‘Abd ibn Mas‘ūd: 143, 176, 185, 186, 211, 225, 299. ‘Abd Allāh ibn Maẓ‘ūn: 143. ‘Abd Allāh ibn Abī Mulaykah: 100. ‘Abd Allāh ibn Abī Najīḥ: 104, 137, 246, 272. ‘Abd al-Muṭṭalib ibn al-Ḥārith: 220. ‘Abd al-Muṭṭalib ibn Hāshim: 23 to 27, 32 to 40, 42, 44, 45 to 47, 62 to 69, 108, 238. ‘Abd al-Malik ibn Abī Bakr: 261. ‘Abd al-Malik ibn Abī Sufyān: 195. ‘Abd al-Malik ibn ‘Abd Allāh: 120. ‘Abd al-Malik ibn Marwān: 251. ‘Abd Manāf ibn ‘Abd al-Muṭṭalib: Abū Ṭālib ibn ‘Abd al-Muṭṭalib. ‘Abd al-Wāḥid ibn Ayman: 244. ‘Ubayd ibn ‘Abd Yaghūth: 144. ‘Ubayd ibn ‘Utbah: 124. ‘Ubayd ibn ‘Umayr: 65. ‘Ubaydah al-Naṣrī: 124. Abū ‘Ubaydah ibn al-Jarrāḥ: 142, 177, 192, 226. Abū ‘Ubaydah ibn al-Ḥārith: 143. Abū ‘Ubaydah ibn Ḥudhayfah: 287. ‘Ubayd Allāh ibn Abī Thawr: 195. ‘Ubayd Allāh ibn Jaḥsh: 259. ‘Ubayd Allāh ibn ‘Abd Allāh: 113. Umm ‘Ubayyis: 191. ‘Attāb ibn Asīd: 100. ‘Attāb al-Bakrī: 92. ‘Utbah ibn Rabī‘ah: 144, 148, 197, 206, 207, 211, 230, 236. ‘Utbah ibn Ghazwān: 176, 224. ‘Utbah ibn Mas‘ūd: 225, 228. ‘Atīq ibn ‘Ā’idh: 245. ‘Atīq ibn Abī Quḥāfah: Abū Bakr al-Ṣiddīq. ‘Utbah ibn Abī Waqqāṣ: 328, 332. Abū ‘Atīq: 91. ‘Uthmān ibn al-Ḥārith: 115. ‘Uthmān ibn Ḥunayf: 326. ‘Uthmān ibn Rabī‘ah: 225. ‘Uthmān ibn Abī Sulaymān: 98, 111. ‘Uthmān ibn ‘Affān: 67, 140, 176, 193, 218, 222, 223, 245, 251, 332. ‘Uthmān ibn Ka‘b: 268. ‘Uthmān ibn Maẓ‘ūn: 143, 164, 177, to 179, 223, 225, 299. ‘Adī ibn Jabr: 144. ‘Adī ibn Ḥātim: 287, 288. ‘Urwah ibn al-Zubayr: 95, 97, 117, 120, 132, 136, 186, 195, 206, 216, 217, 219, 229, 235, 239, 243, 255, 263, 269, 275. ‘Urwah ibn Mas‘ūd: 297. al-‘Uzzā: 74, 75, 137, 191, 192, 193. Abū ‘Azīz ibn ‘Amr ibn ‘Abd Allāh al-Jumaḥī: 323. ‘Aṭā’ ibn Jābir: 94, 270. ‘Aṭā’ al-Khurāsānī: 249. ‘Aṭā’ ibn Abī Rabāḥ: 95, 98, 99, 246, 267, 284. ‘Aṭīyah al-‘Awfī: 96. ‘Uqbah ibn Abī Mu‘ayṭ: 144, 201, 202, 211. ‘Uqbah ibn ‘Uthmān: 332. ‘Uqayl ibn Abī Ṭālib: 155. ‘Ukāshah ibn ‘Abd Allāh: 273. ‘Ikrimah ibn ‘Āmir: 107. ‘Ikrimah, mawlā (freedman) of Ibn ‘Abbās: 56, 79, 147, 150, 185, 197, 206, 210, 268, 269, 297. ‘Ikrimah ibn Abī Jahl: 322. ‘Ikrimah ibn Hāshim: 156. ‘Alqamah ibn Abī Waqqāṣ: 224. ‘Alī ibn Ḥusayn: 113, 249. ‘Alī ibn Abī Ṭālib: 79, 96, 101, 137, 138, 139, 141, 145, 194, 205, 220, 239, 244, 244, 246 to 248, 250, 253, 271, 293, 297, 327, 329, 330, 331, 334. ‘Alī ibn Abī al-‘Āṣī: 246. ‘Alī ibn ‘Abd Allāh: 251. ‘Alī ibn ‘Abd Allāh ibn ‘Abbās: 251, 286. ‘Ammār ibn Yāsir: 144, 177, 228, 292. Abū ‘Umārah: Ḥamzah ibn ‘Abd al-Muṭṭalib. ‘Umārah ibn Ziyād: 328. ‘Umārah ibn ‘Umayr: 282. ‘Umārah ibn al-Walīd: 152, 167, 168, 211.

Umar ibn al-Khattab: 29, 30, 31, 66, 96, 98, 119, 131, 143, 169, 181, 182, 183, 184, 185, 195, 211, 226, 236, 237, 248, 249, 253, 257, 272, 279, 281-283, 288, 293, 294, 398, 326, 330, 332, 333, 334 Umar ibn Dhar: 135, 147 Umar ibn Umm Salama: 260 Umar ibn Shurahbil: 132 Umar ibn Abd al-Aziz: 92, 108, 136 Imran ibn Ri'ab: 226 Amra bint Abd al-Rahman: 65 Amra bint al-Sa'di: 225 Amra bint Yazid: 267 Amr ibn Umayya al-Thaqafi: 113 Amr ibn Umayya al-Damri: 223, 259 Amr ibn Thabit: 79, 205 Amr ibn Jahm: 224, 227 Amr ibn al-Harith: 177 Amr ibn al-Zubayr: 227 Amr ibn Sa'id: 227 Amr ibn Abi Shurayh: 177 Amr ibn al-Talatila: 144 Amr ibn al-As: 159, 167-169, 213-215, 245, 323 Amr ibn Ubayd: 253 Amr ibn Uthman ibn Ka'b: 228 Amr ibn Murra: 142, 195, 297 Amr ibn Maymun: 68, 211 Amr ibn Nufayl: 117 Amr ibn Hisham (Abu Jahl) Umayr ibn Abi Waqqas: 143 Anbasa ibn al-Azhar: 269, 288, 297 Awn ibn Ja'far: 249, 250 Ayyash ibn Abi Rabi'a: 143, 176, 273 Iyad ibn Zuhayr: 226 Iyad ibn Subgha': 29 al-Ayzar ibn Hurayth: 142, 193, 209 Isa ibn Abd Allah al-Tamimi: 134, 159, 206, 230, 272, 274 Isa ibn Maryam ⁵⁴: 51, 66, 92, 133, 191, 215, 222, 274, 295, 297 al-Aytalaja al-Sahmiyya: 112 F Fatima bint al-Husayn: 134, 220 Fatima bint al-Khattab: 143 Fatima bint Zayd ibn al-Asamm: 82 Fatima bint Safwan: 227 Fatima bint Amr: 33, 150 Fatima bint al-Muhajjal: 225 Fatima bint al-Nabi ⁵⁵: 82, 147, 211, 244-246, 248, 250 Fatima Umm al-Nu'man ibn Amr: 113 Fa'id ibn Abd al-Rahman: 243, 283 Firas ibn al-Nadr: 224 al-Fadl ibn Abbas: 266, 267 Fudayl al-A'war: 296 Fitr ibn Khalifa: 272 Fukayha bint Yasar: 143, 225 Fulana bint Harb: 82 Fulana bint Sa'id: 82 Fulayh al-Kindi: 232 Q Qarun ⁵⁶: 209 al-Qasim ibn al-Fadl: 279 al-Qasim ibn Abd al-Rahman: 330 al-Qasim ibn al-Nabi: 82, 245 Umm Qibal bint Nawfal: 43 Qabisa ibn Dhu'ayb: 222 Qatada ibn al-Nu'man: 328 Quhafa (Abu Bakr's father): 192 Qudama ibn Maz'un: 143, 177, 225 Qurra ibn Khalid: 130, 288 Qusayy ibn Kilab: 198 Ibn Qumay'a al-Laythi: 329, 334 Abu Qays ibn al-Aslat: 144 Abu Qays ibn al-Harith: 226 Qays ibn al-Rabi': 65, 86, 97, 212, 238, 291 Abu Qays ibn al-Fakih: 144 Qays ibn Makhrama: 48 Qayla bint Hudhafa: 82 Qaysar ⁵⁷: 58, 138 K Kuraysh ibn Rabi'a: 67 Kisra ⁵⁸: 138, 288 Ka'b al-Ahbar: 66, 95, 141 Ka'b ibn al-Ashraf: 299 Ka'b ibn Malik: 330 Umm Kulthum bint Abi Bakr: 230 Umm Kulthum bint Suhayl: 225 Umm Kulthum bint Ali: 247-250 Umm Kulthum bint al-Nabi: 82, 245 L al-Lat ⁵⁹: 74, 75, 37, 137, 191-193 Lubaba bint al-Aswad: 268 Labid ibn Rabi'a: 179 Abu Lahab: 32, 128, 144, 146, 150, 156, 232 Layla bint Abi Hathma: 177, 223 Layla Umm Abd Allah ibn Amir: 181 M Mariya al-Qibtiyya: 27, 271 Malik ibn Ahyab: 224 Malik ibn Amr: 324 Malik ibn Rabi'a: 225 Malik ibn Mighwal: 279, 282 al-Mubarak ibn Fudala: 212, 230, 271, 275, 279 Mujahid: 94, 95, 97, 137, 147, 206 Muharib ibn Fihr: 82 Muhsin ibn Ali: 247 Muhammad ibn Ibrahim: 293 Muhammad ibn Abi Anisa: 237 Muhammad ibn Thabit: 141 Muhammad ibn Jubayr ibn Mut'im: 142 Muhammad ibn Ja'far ibn al-Zubayr: 119, 250, 263, 335 Muhammad ibn Abi Hudhayfa: 176, 223 Muhammad ibn Abi Humayd: 209 Muhammad ibn Sirin: 65, 192, 287 Muhammad ibn Talha: 270 Muhammad ibn Abd al-Rahman ibn Abd Allah: 119, 139, 270 Muhammad ibn Abd Allah ibn Abd al-Rahman al-Mazini: 334 Muhammad ibn Abd Allah ibn Qays: 79 Muhammad ibn Abd Allah (the Messenger of Allah): 45, 48, 51, 73, 75-79, 81-83, 86, 90, 96, 98-100, 108-110, 113, 118-124, 129, 130, 132, 134, 135, 137-139, 141, 142, 144-151, 156, 160, 171, 174, 177, 178, 181, 183, 184, 186, 190, 193-195, 197-200, 203-207, 209-213, 219, 226, 228-230, 232-236, 238, 239, 243, 246, 247, 249, 250, 253-268, 271-273, 275, 276, 278-282, 284, 286, 287, 289, 291, 292, 295, 297, 321-336 Muhammad ibn Ali ibn al-Husayn: 108, 130, 245, 249, 251, 292 Muhammad ibn Amr: 284, 328 Muhammad ibn Fudayl: 131 Muhammad ibn Qays: 97, 152, 230 Muhammad ibn Ka'b: 193, 194, 206, 274, 335 Muhammad ibn Abi Muhammad: 150, 299 Muhammad ibn Muslim ibn Shihab al-Zuhri: 113, 120, 132, 142, 189, 195, 212, 216, 219, 220, 222, 232, 235, 237, 272, 281, 282, 292, 295, 299, 322, 330 Muhammad ibn al-Munkadir: 209 Muhammad ibn Yahya ibn Hayyan: 322 Mahmud ibn Labid: 84, 87, 332 Mahmiyya ibn Jaz': 226 Marwan ibn al-Hakam: 251 Maryam bint Imran ⁶⁰: 244 Mazid ibn Abd Allah: 283 Musafi' ibn Talha: 329 Mis'ar ibn Kidam: 231 Mas'ud ibn al-Qari: 143 Muslim ibn Subayh: 193 Maslama ibn Abd Allah: 96 Mus'ab ibn Umayr: 176, 193, 194, 223, 329 al-Muttalib ibn Azhar: 143 Mut'im ibn Adi: 152, 153, 162, 165, 186 al-Muttalib ibn Azhar: 225 al-Muttalib ibn Abd Allah: 48 Mu'adh ibn Jabal: 297, 298 Mu'awiya ibn Abi Sufyan: 251 Mu'attib ibn Awf: 177, 225 Abu Ma'shar al-Madini: 97, 152, 195, 230, 260, 274 Ma'mar ibn al-Harith: 143, 226 Mu'ayqib ibn Abi Fatima: 227 al-Mughira ibn Shu'ba: 210 al-Mughira ibn Abd Allah ibn Amr: 34, 35, 64 al-Mughira ibn Nawfal: 246 al-Miqdad ibn al-Aswad: 176, 225 al-Muqawwim ibn Abd al-Muttalib: 32 Makhul: 130 Manat ⁶¹: 99 Munabbih ibn al-Hajjaj: 148, 197 Mansur ibn Ibrahim: 112 Mansur ibn Abi Razin: 269 Mansur ibn Ikrima: 167 al-Minhal ibn Amr: 277 al-Muhajir ibn Ikrima: 253 Mu'aththir ibn Ghifara: 291 Abu Musa al-Ash'ari: 96, 142 Musa ibn al-Harith: 228 Musa ibn Talha: 155 Musa al-Nabi ⁶²: 96, 115, 122, 124, 133, 157, 191, 209, 210, 215, 222, 274, 293, 295, 297 Maysara (Khadija's servant): 81, 114 Mika'il ⁶³: 123 Maymun ibn Mahran: 136, 266 Maymuna bint al-Harith: 266, 267, 269 N Najiya ibn Ka'b: 239 Nafi' ibn Jubayr: 98, 111 Na'ila: 24 Nabih ibn al-Hajjaj: 148, 197 Najah al-Arrafa: 36 Najashi of Abyssinia ⁶⁴: 58, 60, 159, 169, 214, 216, 218, 219, 221, 228, 259 Ibn Abi Najih: 100 Abu Najih: 244 al-Nahham (Nu'aym ibn Abd al-Asad) al-Nadr ibn al-Harith: 197, 200-202 Abu Nadra al-Abdi: 279 Abu Nadr (Abu Umar): 185 al-Nu'man ibn Thabit: 254, 261 al-Nu'man ibn Amr: 113 Nu'aym ibn Abd al-Asad: 144, 181 Nufayl al-Hudhali: 62, 64 Nufayl ibn Hisham: 118 al-Nahdiyya: 191 Nuh al-Nabi ⁶⁵: 95, 134 Abu Nizr ibn al-Najashi: 220 H Hajar (mother of Isma'il): 26, 98 Hala bint Abd Manaf: 82 Abu Hala al-Nabbash: 245 Hani' ibn Hani': 247 Hubbar ibn Sufyan: 225 Hubal ⁶⁶: 23, 32, 40, 45 al-Hurmuzan: 66 Abu Hurayra: 147, 219, 281, 282, 284, 286 Hazzan ibn Sa'id: 286 Hisham ibn Abi Hudhayfa: 225 Hisham ibn Sa'd al-Qurashi: 249 Hisham ibn Sa'id: 174, 210 Hisham ibn Sinbar: 253 Hisham ibn al-As: 177, 226 Hisham ibn Abi Abd Allah: 265 Hisham ibn Urwa: 97, 99, 116, 124, 133, 135, 136, 146, 190, 191, 195, 206, 239, 243, 244, 255, 269, 275 Hisham ibn Amr: 162, 165 Hisham ibn al-Walid: 273 Hind bint Athatha: 333 Hind bint Abi Umayya (Umm Salama) Hind bint Utba: 228, 323, 327, 333 al-Hindiyya: 191 Ibnat al-Hindiyya: 191 Hud al-Nabi ⁶⁷: 95, 115, 134 Ibn al-Hayyaban: 85, 86 W Waqid ibn Fa'id: 144 Waqid ibn Muhammad: 248 Wahshi (servant of Jubayr ibn Mut'im): 323, 324, 329 Waraqa ibn Nawfal: 42, 43, 114-116, 119, 122, 123, 132, 133, 190 Waqqas ibn Abi Waqqas: 224 Abu Waqqas (Malik ibn Ahyab) al-Walid ibn Utba: 211 al-Walid ibn al-Mughira: 104, 105, 110, 144, 148, 150, 151, 159, 178, 179, 184, 197, 273 Abu al-Walid (Utba ibn Rabi'a) Wahb ibn Sinan: 94 Abu Wahb ibn Abd al-Muttalib: 103 Wahb ibn Abd Manaf ibn Zuhra: 42, 105, 107 Wahb ibn Uqba: 96 Wahb ibn Ka'b: 124 Y Yahya ibn Abi al-Ash'ath: 137 Yahya ibn Abi Anisa: 100, 281, 282 Yahya ibn Ja'da: 51 Yahya ibn Abi Hayya: 291 Yahya ibn Salama: 94 Yahya ibn Abbad: 106, 226, 256, 327, 332 Yahya ibn Abd Allah: 84 Yahya ibn Urwa: 186, 229 Yahya ibn Abi Kathir: 253 Yazid ibn al-Asamm: 266 Yazid ibn Abi Habib: 92, 283 Yazid al-Raqqashi: 96, 238 Yazid ibn Rukana: 270 Yazid ibn Ruman: 217, 219, 273 Yazid ibn Ziyad: 193, 194, 206, 232, 272 Yazid ibn Abd Allah: 288 Ya'qub ibn Utba: 65, 113, 154, 234 Ya'la ibn Murra: 277 Umm Yaqza bint Alqama: 177 Abu Yaksum (Abraha al-Ashram) Yusuf ibn Suhayb: 141, 138 Yusuf ibn Maymun: 98, 99, 289 Yunus al-Ayli: 220 Yunus ibn Amr: 114, 124, 132, 142, 206, 209, 211, 233, 234, 239, 247, 260, 289 Yunus ibn Abi Muslim: 86 Yunus al-Nabi ⁶⁸: 136, 191 Index of Groups A al-Ahabish: 235, 323, 326 Ahbar al-Yahud ⁶⁹: 201, 202, 204 Banu Arash: 195 Banu Asad ibn Khuzayma: 105, 197, 205, 227, 259, 262 Banu Asad ibn Abd al-Uzza: 42, 176, 223, 227 Banu Isra'il ⁷⁰: 209 Banu Aslam: 171, 280 Banu Isma'il: 23, 43 al-Ash'ariyyun: 61-64 Banu Umayya: 176, 190, 223, 227 al-Ansar ⁷¹: 113, 255, 278 al-Aws: 52 B Banu Bakr: 28 Banu Bakr (of Banu al-Ashja'): 192 Banu Bahra': 225 T Banu Tamim: 48, 144, 226 Banu Taym: 105, 153, 157, 228 Th Banu Tha'laba ibn Yarbu': 233 Thaqif: 62, 113 Thamud ⁷²: 211, 274 J Jurhum: 23, 24, 54 Banu Jumah: 177, 190, 223, 225, 264 H Banu al-Harith ibn Abd Manat: 235 Banu al-Harith ibn Fihr: 177, 224 Banu Haritha: 325 al-Habasha ⁷³: 174, 176, 181, 213, 216, 218, 222, 254, 259 al-Hums ⁷⁴: 61, 98, 99, 101, 102 Himyar: 55-59 Kh Khath'am: 61, 63, 64 Khuza'a: 102, 103, 120, 144, 177, 273 al-Khazraj: 52, 334 D Daws: 284, 286 Banu al-Du'il: 185 R Rabi'a: 209 al-Rum ⁷⁵: 104, 209, 287 Z Banu Zubayd: 226 Banu Zuhra: 42, 105, 143, 176, 182, 223, 228, 253 Banu Zuhayr ibn Uqaysh: 289 S Banu Sa'd ibn Bakr: 234 Banu Sa'd ibn Layth: 144 Banu Sa'd ibn Hudhaym: 24, 25, 49, 51 Banu Sulaym: 61 Banu Sahm: 105, 112, 177, 226, 257

ش (Shīn) Shunū'a: 296. S (Ṣād) Banū Ṣubghā': 29, 30. ‘ (‘Ayn) ‘Ād: 211, 229. Banū ‘Āmir ibn Lu'ayy: 143, 144, 177, 223 to 225, 266. Banū ‘Abd ibn Quṣayy: 176, 224, 227. Banū ‘Abd al-Ashhal: 84. Banū ‘Abd al-Dār: 105, 107, 176, 197, 223, 224, 227, 245. Banū ‘Abd Shams: 150, 153, 157. Banū ‘Abd al-Qays: 92, 291. Banū ‘Abd Allāh from Kalb: 232. Banū ‘Abd al-Muṭṭalib: 146, 147, 159, 207, 232, 237, 293. Banū ‘Abd Manāf: 38, 69, 105, 149, 153, 165, 200, 208. Banū ‘Adī: 105, 110, 144, 177, 181, 185, 223. Banū ‘Adī ibn al-Najjār: 65, 330. ‘Akk: 61. ‘Akl: 289. Āl ‘Ammār ibn Yāsir: 192. Banū ‘Amr ibn Tamīm: 245. Gh (Ghayn) Banū Ghālib: 191, 211. Ghifār: 268. F (Fā') Fāris (Persia): 201, 209. Q (Qāf) Quraysh: 23 to 25, 27 to 29, 32, 34, 36, 39, 52, 54, 62, 74, 81, 97, 103, 105 to 107, 110 to 112, 115, 118, 120, 139, 140, 144, 147 to 150, 152 to 155, 158, 161, 165, 171, 179, 181, 184 to 186, 193, 195, 202, 207 to 209, 211 to 213, 218, 221, 229, 234, 235, 237, 239, 240, 274, 275, 321 to 326. Banū Qurayẓah: 52, 85, 86, 90, 297. Qays ‘Aylān: 176. Banū Qaylah: 90, 326. K (Kāf) Banū Ka‘b ibn Lu'ayy: 157. Banū Kilāb ibn Murrah: 35, 110. Banū Kilāb: 267. Banū Kalb: 90, 232. Banū Kinānah: 61, 102, 120, 231, 233, 323. Kindah: 232. L (Lām) Banū Lu'ayy: 110, 157. M (Mīm) Banū Mālik ibn Ḥisl: 266. Banū Makhzūm: 35, 105, 144, 153, 164, 168, 171, 176, 223, 225, 273. Madyan (Midian): 229. Banū Murrah: 110, 226. Banū al-Muṣṭaliq: 263. Muḍar: 209. Banū al-Muṭṭalib: 148, 156, 161. Banū al-Mughīrah: 168, 192. Banū Malkān: 61. Banū Mulayḥ ibn ‘Amr: 103. Banū Mu'ammal: 30. N (Nūn) Banū al-Najjār: 113. Banū al-Naḍīr: 85. Banū Nawfal: 150, 153, 176, 224, 257. H (Hā') Banū Hāshim: 148, 156, 157, 160, 161, 163, 165, 166, 181, 206, 226. Hudhayl: 53, 85. Wa-Banū al-Waḥīd: 267. Y (Yā') Yahūd (Jews): 52, 75, 85, 86, 113, 204, 264, 284. Index of Places A (Alif) al-Abwā': 65. Ajnādīn: 227. Uḥud: 96, 112, 176, 193, 260, 321, 325. Aylah: 272. B (Bā') Badr: 112, 176, 211, 223, 226, 322, 333. Buṣrā: 45, 51, 73, 76, 77, 115, 119. Bayt al-Maqdis (Jerusalem): 286, 295. Bi'r al-Malik (King's Well): 52. T (Tā') Tustar: 66. Th (Thā') Thabīr: 91. J (Jīm) Juddah (Jeddah): 104. al-Jazīrah: 119. Jamdān: 53. Jayy: 87. Ḥ (Ḥā') al-Ḥijāz: 36. al-Ḥudaybiyyah: 223. Ḥirā': 117, 121. al-Ḥīrah: 201. K (Khā') Khaṭm al-Ḥajūn: 166. al-Khandaq: 176. Khaybar: 36, 222. D (Dāl) al-Daff: 53. Dh (Dhāl) Dhū al-Ḥulayfah: 280. Dhū al-Majāz: 232. R (Rā') al-Rabadhah: 232. S (Sīn) Sarif: 266. Sh (Shīn) al-Shām (Greater Syria): 24, 25, 45, 50, 73, 75, 81, 85, 88, 94, 118, 119, 200, 226, 272, 299. Ṣ (Ṣād) al-Ṣafā: 53, 98, 99, 171, 181, 183, 209. Ṣan‘ā': 59, 66, 272. Ṭ (Ṭā') al-Ṭā'if: 62. Ẓ (Ẓā') Ẓafār: 55. ‘ (‘Ayn) ‘Arafāt: 97, 98, 102, 110, 111. ‘Ammūriyyah: 89, 92. ‘Amwās: 226. Q (Qāf) Qubā': 52, 90, 280. Abū Qubays: 96. K (Kāf) al-Kūfah: 137. M (Mīm) Ma'rib: 55. al-Madīnah (Medina): 52, 65, 91, 174, 176, 201, 202, 204, 222, 233, 258, 275, 280, 287, 324, 334. Marj al-Ṣuffar: 227. al-Marwah: 53, 98, 99. al-Mughammas: 62, 64. Makkah (Mecca): 32, 53, 62, 63, 75, 79 to 81, 85, 94, 97, 101, 103, 105, 117 to 119, 121, 124, 141, 144, 147, 166, 174, 176 to 178, 186, 192 to 195, 197, 200 to 202, 204, 206, 208, 210, 213, 214, 218, 220 to 222, 234, 235, 254, 275, 279, 295, 322, 331, 334. Minā: 101. al-Munkadir: 185. Mu'tah: 226. al-Mawṣil (Mosul): 89, 119. N (Nūn) Naṣībīn: 89. Najrān: 218. W (Wāw) Wādī al-Qurā: 90. Wādī Wajj: 62. Y (Yā') al-Yamāmah: 223. al-Yaman (Yemen): 59, 85, 95. Index of Quranic Verses Sūrah Name Verse Number Verse Text Page Number Ghāfir 28 "Do you kill a man because he says..." 230 al-Baqarah 183-187 "Permitted to you is the night..." 299 al-Muṭaffifīn 13 "When Our verses are recited to him..." 201 al-Takwīr 1-14 "When the sun is wrapped up..." 183 al-Baqarah 1-5 "Alif Lām Mīm. This is the Book..." 283 Ṣād 6-8 "Go and be patient with your gods..." 237 al-Anfāl 41 "If you have believed in Allah..." 130 al-A‘rāf 50 "Indeed, Allah has forbidden them..." 233 Hūd 54 "We only say that..." 134 al-Qadr 1 "Indeed, We sent it down..." 130 al-Ḥijr 95 "Indeed, We are sufficient for you against the mockers..." 273 al-Shu‘arā' 214-216 "And warn your closest kindred..." 145 al-Qaṣaṣ 56 "Indeed, you do not guide whom you love..." 237 al-Jinn 6 "And there were men from mankind..." 112 al-An‘ām 56 "Say, 'Indeed, I have been forbidden to worship those you invoke besides Allah'..." 135 al-Qaṣaṣ 57 "Have We not established for them a secure sanctuary..." 209 al-A‘rāf 157 "Those who follow the Messenger..." 83 al-Qamar 46 "But the Hour is their appointed time..." 31 al-Aḥzāb 51 "You may put aside whom you will of them..." 269 al-Baqarah 199 "Then depart from the place from which all the people depart..." 97, 110 Fuṣṣilat 1-3 "Ḥā Mīm. A revelation from the Most Gracious, the Most Merciful..." 207 Sūrah Name Verse Number Verse Text Page Number al-Dukhān 1-3 "Ḥā Mīm. By the clear Book..." 130 al-Kahf 1-2 "All praise is due to Allah..." 203 al-Muddaththir 11-26 "Leave Me with whom I created alone..." 151 al-Qaṣaṣ 52-55 "Those to whom We gave the Scripture before it..." 218 al-An‘ām 82 "Those who believe and do not mix their belief with injustice..." 292 al-Ḥijr 91-92 "Those who have made the Quran into portions..." 152 al-Shūrā 36-42 "And those who avoid the major sins..." 175 al-Raḥmān 1 "The Most Gracious taught the Quran..." 186 al-Ṭalāq 12 "Allah is He who created seven heavens..." 131 al-‘Alaq 9-18 "We will call the guards of Hell..." 230 ‘Abasa 26-31 "We split the earth in clefts..." 131 al-Baqarah 185 "The month of Ramadan..." 130 Ṭā Hā 1-16 "Ṭā Hā. We have not sent down the Quran to you to cause you distress..." 183 ‘Abasa 1-9 "He frowned and turned away..." 231 al-Qalam 13 "Cruel, moreover, and an illegitimate pretender..." 159 al-Baqarah 200 "And when you have completed your rites..." 98 al-Aḥqāf 35 "So be patient, as were those of determination among the messengers..." 134 al-Ḥijr 94 "Then declare what you are commanded..." 145 al-Layl 5-7 "As for he who gives and fears Allah..." 192 Āl ‘Imrān 106 "On the Day when some faces will be white..." 86 al-Kawthar 1-3 "So pray to your Lord and sacrifice..." 245 al-Ḥajj 36 "So eat of them..." 100 al-Baqarah 158 "There is no blame upon you..." 99 al-Nūr 55 "But whoever disbelieves after that..." 175 al-Mumtaḥanah 4 "There has already been for you an excellent example..." 134 Sūrah Name Verse Number Verse Text Page Number Maryam 1 "Kāf Hā Yā ‘Ayn Ṣād" 215 Fuṣṣilat 36 "Do not listen to this Quran..." 205 al-Aḥzāb 52 "It is not lawful for you to marry women after this..." 269 Āl ‘Imrān 128 "Not for you is the decision..." 234 Maryam 64 "And your Lord is never forgetful" 136 al-Tawbah 113 "It is not for the Prophet..." 238 Luqmān 27 "If the trees on earth were pens..." 204 al-Fatḥ 29 "Muḥammad is the Messenger of Allah..." 83 al-Isrā' 110 "And seek between that a middle course" 206 Āl ‘Imrān 81 "And when Allah took a covenant from the prophets..." 129 al-Aḥzāb 37 "And when you said to the one on whom Allah bestowed favor..." 262 al-Furqān 63 "And when the ignorant address them..." 219 al-Mā'idah 82-83 "And when they hear what has been revealed to the Messenger..." 219 al-Ṣaff 6 "And when Jesus, son of Mary, said..." 83 al-An‘ām 109-111 "And they swear by Allah their strongest oaths..." 274 al-Fīl 2 "And He sent against them birds..." 65 al-Najm 61 "While you are proudly sporting?" 212 al-Naḥl 126 "And if you punish, punish with an equivalent..." 335 Muḥammad 17 "And those who are guided..." 86 al-Isrā' 60 "And the tree cursed in the Quran..." 210 al-Ḍuḥā all of it "By the morning brightness..." 135 Fuṣṣilat 5 "And they say, 'Our hearts are covered'..." 152 al-Baqarah 89 "And although they used to pray for victory..." 84 al-Zumar 64-66 "And be among the grateful" 230 al-Ḥijr 94 "And do not recite your prayer loudly nor silently..." 206 (al-Sīrah wa al-Maghāzī - M: 2 Sūrah Name Verse Number Verse Text Page Number al-Wāqi‘ah 79 "None touch it except the purified" 183 al-Aḥqāf 29-30 "They turned back to their people..." 112 al-Ra‘d 31 "And if there were a Quran by which mountains could be moved..." 275 al-Ḥajj 52 "And We did not send before you any messenger or prophet..." 178 Yūsuf 106 "And most of them do not believe in Allah except while associating others with Him" 120 al-An‘ām 26 "And they prevent others from him..." 238 Āl ‘Imrān 64 "Say, 'O People of the Scripture, come to a word that is equitable between us and you'..." 228 al-Isrā' 85 "And they ask you about the soul..." 202 Nūḥ 11 "And He will provide you with wealth and children..." 209 Yūnus 71 "O my people, if my presence is burdensome to you..." 134 al-A‘rāf 31-32 "O children of Adam, take your adornment at every masjid..." 111 al-Ḥujurāt 13 "O mankind, indeed We have created you from male and female..." 98 al-Aḥzāb 28-29 "O Prophet, say to your wives..." 269 Index of Poetry Number Number of Page Lines Rhyme Poet First Hemistich 68 5 Hamzah Arwā bint ‘Abd al-Muṭṭalib Upon a generous nature, his trait is munificence 69-70 10 Bā' ‘Abd al-Muṭṭalib ibn Hāshim ‘Abd Manāf, a man of experience 150 6 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib Except that we defended the best of those who trod the earth 163 17 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib And tears like the water of a waterskin leaking from its seam 109 10 «al-Zubayr ibn ‘Abd al-Muṭṭalib To the two serpents, which are in constant motion 163-164 11 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib And the branch of the staff of your people, which is split 157 11 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib Lu'ayy and a special group from Lu'ayy of the Banū Ka‘b 221-222 5 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib And Zayd and the enemies, the closest of kin 35 12 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib And many a time I have wearied the riding camels 107-108 6 «Wahb ibn ‘Abd Manāf We refuse, we will not give you what you want by force 34-35 8 «al-Mughīrah ibn ‘Abd Allāh ibn ‘Amr And his slaughter, a hole like a golden statue 47 5 «‘Abd al-Muṭṭalib ibn Hāshim And an excellent refuge for the distressed supplicant 105 4 «A poet from the Arabs You would have gone, and her saddle would have gone, not returning empty-handed 38 3 Tā' ‘Abd al-Muṭṭalib ibn Hāshim Save my son from the divination arrows that were written 110 5 «al-Zubayr ibn ‘Abd al-Muṭṭalib And the one snatched by the serpent when it descended 38 3 «‘Abd al-Muṭṭalib ibn Hāshim So slaughter the milk camels that have been neglected 67-68 6 «al-Bayḍā' Umm al-Ḥakīm And weep for the possessor of generosity and noble qualities 172 6 «Ḥamzah ibn ‘Abd al-Muṭṭalib From your unjust command when you walked Number Number of Page Lines Rhyme Poet First Hemistich 227 2 Jīm Sa‘īd ibn al-‘Āṣ Asking, when he grows up and his blood becomes strong 46 9 Ḥā' ‘Abd al-Muṭṭalib ibn Hāshim The call of a buyer whose pleasure is profitable 115 12 «Waraqah ibn Nawfal And in the chest, the concealment of your grief is kindling 33-34 3 «‘Abd al-Muṭṭalib ibn Hāshim I fear that it may be an unlucky arrow 274 1 «From what Hishām ibn al-Walīd recited as an example It would remain between us forever, discord 58 6 «‘Abd Kulāl And I have been accused of treachery in sincere advice 53 3 Dāl Tubba‘ al-Ḥimyarī Until there came to me from Hudhayl some slaves 29 4 «‘Iyāḍ al-Sulamī Kill the Banū Ṣubghā' except for one 69 9 «‘Abd al-Muṭṭalib ibn Hāshim With a unique one, after his father, alone 45 4 «Āminah, mother of the Prophet From the evil of every envier 37 5 «‘Abd al-Muṭṭalib ibn Hāshim If You wish, You inspire me with right guidance and rectitude 78 13 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib As if He does not see me returning for the final abode 52-53 3 «Tubba‘ al-Ḥimyarī Indeed, I am passing through, and in the Ḥijāz is an immortal one 76-77 12 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib With me, like the dwellings of children 67 2 «Umaymah bint ‘Abd al-Muṭṭalib And the waterer of pilgrims, the defender of praise 46-47 10 «‘Abd al-Muṭṭalib ibn Hāshim When my grandfather saw my determination and effort 54 6 «Tubba‘ al-Ḥimyarī You see the people approaching them 239-240 16 «‘Alī ibn Abī Ṭālib For my two shaykhs, by my death, and the honored chief 40 5 «‘Abd al-Muṭṭalib ibn Hāshim Indeed, my sons are the fruit of my heart 167 8 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib Despite their distance, and by Allah, I am slow with people 67 5 «Ṣafiyyah bint ‘Abd al-Muṭṭalib Upon a man on the open plain 27 5 «‘Abd al-Muṭṭalib ibn Hāshim My Lord, and You are the Beginner and the Restorer 44 9 Rā' ‘Abd al-Muṭṭalib ibn Hāshim I declared my words and praised patience Number Number of Page Lines Rhyme Poet First Hemistich 38 3 «‘Abd al-Muṭṭalib ibn Hāshim And a Lord who is performed pilgrimage for and magnified 64 5 «‘Abd al-Muṭṭalib ibn Hāshim From the ignoble, so you were not created for their abode 229 3 «‘Abd Allāh ibn al-Ḥārith al-Sahmī As ‘Ād and Madyan and al-Ḥijr denied 150 5 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib My excuse, and I have not come with an excuse 36 2 «‘Abd al-Muṭṭalib ibn Hāshim And avert from him the evil of this decree 37 2 «‘Abd al-Muṭṭalib ibn Hāshim And a Lord who comes with every vow 68 6 «Barrah bint ‘Abd al-Muṭṭalib Upon the goodness of character and the pressed oil 41 1 «Āminah, mother of the Prophet In the Hāshimī and the noble lineage 153 11 «Abū Ṭālib ibn ‘Abd al-Muṭṭalib He urinates on his legs, drops of urine 110 3 «al-Walīd ibn al-Mughīrah And an opinion for one who seeks affairs with caution 156-157 6 «Ṣafiyyah bint ‘Abd al-Muṭṭalib So what is the matter with us, the command and the authority

117 8 «Zayd ibn 'Amr ibn Nufayl I profess faith when matters are divided ⁷⁶ 184 8 «'Umar ibn al-Khattab He has favors upon us that have no other 123-124 12 «Waraqah ibn Nawfal And nothing that God has decreed without 64 2 Al-Sin: al-Mughirah ibn 'Abd Allah You have destroyed Aba Yaksum and al-Mughallis 39 3 Al-'Ayn: 'Abd al-Muttalib ibn Hashim And a Lord who defends at the defended place 37 3 «'Abd al-Muttalib ibn Hashim Save 'Abd Allah, Lord of benefit 30 3 Al-Fa': Abu Taqasif al-Khuna'i And a hearer of every caller's call 208 12 «Abu Talib ibn 'Abd al-Muttalib And dreams of people with you are foolish 321 5 « « « « And from Ka'b's tears they flow 173 9 «Hamzah ibn 'Abd al-Muttalib To Islam and the true religion ⁷⁷ Page number Verse count Rhyme Poet Second hemistich of first verse 179 7 Al-Qaf: 'Uthman ibn Maz'un You say, but I am confident in Ahmad 211-212 11 «Abu Talib ibn 'Abd al-Muttalib About transgression in some of this speech 49 5 «Abu Talib ibn 'Abd al-Muttalib With white swords gleaming like lightning flashes 43 4 Al-Kaf: Umm Qibal bint Nawfal Upon you, and the one who brought you has left you 43 3 «'Abd Allah ibn 'Abd al-Muttalib What will be and what was before that 62 3 «'Abd al-Muttalib ibn Hashim So protect your lawful from them 64 2 «'Abd al-Muttalib ibn Hashim O Lord, protect Your sanctuary from them 193 1 «Khalid ibn al-Walid I have seen that God has humiliated you 333 2 Al-Lam: Abu Sufyan ibn Harb Indeed, war is alternating 123 7 «Waraqah ibn Nawfal Your speech to us: Ahmad is sent 157-158 15 «Abu Talib ibn 'Abd al-Muttalib In truth, and what does a messenger's message avail 148 6 «Abu Talib ibn 'Abd al-Muttalib O Hashim, and the people in a gathering 117 4 «Zayd ibn 'Amr ibn Nufayl The earth carries heavy rocks for Him 221 6 «'Abd al-Muttalib ibn al-Harith Upon me, and my fingers refuse it 30 2 «A man from Banu Mu'assil And throw upon their necks with a munkil ⁷⁸ 38-39 3 «'Abd al-Muttalib ibn Hashim And a Lord who comes to you for veneration 334 1 «Hassan ibn Thabit My father when the Messenger faced him 191 6 «'Ammar ibn Yasir 'Atiq ⁷⁹ and disgrace Fakih ⁸⁰ and Abu Jahl 179 1 «Labid ibn 'Amir Every blessing is inevitably fleeting 156 7 «Abu Talib ibn 'Abd al-Muttalib And they have cut all ties and means 40 7 «'Abd al-Muttalib ibn Hashim You have increased after scarcity my family 61 1 «A group from 'Akk and al-Ash'ariyun It is eaten by 'Akk, al-Ash'ariyun, and the elephant Page number Verse count Rhyme Poet Second hemistich of first verse 169-170 7 Al-Mim: 'Amr ibn al-'As For someone like you to be called a cousin of whatever 323 3 «Abu 'Aziz al-Jumahi You are the sons of war, strikers of heads 97 2 «From the rajiz ⁸¹ of circumambulating the Ka'bah God completed it and He has completed 160 10 «Abu Talib ibn 'Abd al-Muttalib He folded me, and another star did not approach 37 4 «'Abd al-Muttalib ibn Hashim Grant us favor that we may not be stained with blood 107 6 «'Ikrimah ibn 'Amir And we all or we dye with blood 161 3 «Abu al-Bukhturi ibn Hashim Thus ignorance becomes blameworthy 77 18 «Abu Talib ibn 'Abd al-Muttalib By separation of the free parents, noble 47 8 «'Abd al-Muttalib ibn Hashim He gave despite the enemy's spite Zamzam ⁸² 97 1 «From the rajiz of circumambulating the Ka'bah And any servant of Yours has not sinned 164 5 «Abu Talib ibn 'Abd al-Muttalib In a meadow from being subjected to injustices 43-44 9 «Umm Qibal bint Nawfal And Aminah who carried a boy 39 3 «'Abd al-Muttalib ibn Hashim And a Lord who loves every marked place 39-40 8 «'Abd al-Muttalib ibn Hashim Indeed, my son is the most beloved of those who speak 67 4 «'A'ikah bint 'Abd al-Muttalib With your tears after the sleep of the sleeping 102 1 «A man from the Arabs He met among the circumambulators a sacred thing 222 4 «Abu Talib ibn 'Abd al-Muttalib A minister to Moses and the Messiah son of Mary 57-58 9 «'Abd Kullal Cheerful eye, they have killed my noble 45-46 7 Al-Nun: Aminah, mother of the Prophet This boy, pure of limbs 38 3 «'Abd al-Muttalib ibn Hashim From every high-humped camel not given 228 2 «Hind bint 'Utbah Abu Hudhayfah is the worst of people in religion 221 6 «'Abd al-Muttalib ibn al-Harith Hoping for God's delivery and religion 57 2 «Dhu Ru'ayn So the excuse of God for Dhu Ru'ayn Page number Verse count Rhyme Poet Second hemistich of first verse 64 5 «Nufayl al-Dalil We have favored you with morning as an eye 155 5 «Abu Talib ibn 'Abd al-Muttalib Until I am buried in the dust, buried 55 4 «Khuwaylid ibn Asad And gently, O blamer, do not blame me 34 5 Al-Ha': 'Abd al-Muttalib ibn Hashim Days I dig and my son alone 36 7 «'Abd al-Muttalib ibn Hashim I fear my Lord if I disobey His command 102 1 «A woman from the Arabs And what appeared from him, I do not deem lawful 118 2 «Zayd ibn 'Amr ibn Nufayl And my house is in the middle of the settlement 149 6 «Abu Talib ibn 'Abd al-Muttalib So 'Abd Manaf is its secret and its core 119 3 Al-Ya': Waraqah ibn Nawfal I avoided a hot oven of fire Contents of the Book Page Subject 5 Introduction by the Editor 21 Part One of the Book of Maghazi ⁸³ 23 Digging of Zamzam by 'Abd al-Muttalib ibn Hashim. 28 The young Bakri's seeking refuge at the Ka'bah. 28 Story of al-Siddiq ⁸⁴ with a man whose snake bit him. 29 Story of 'Umar ibn al-Khattab with a blind old man. 30 Abu Taqasif al-Khuna'i and his brothers. 30 Banu Mu'mil and their cousin. 32 'Abd al-Muttalib's vow. 32 Divination by arrows at the Ka'bah. 42 Marriage of 'Abd Allah ibn 'Abd al-Muttalib. 48 Birth of the Messenger of God. 50 Splitting of the Prophet's chest. 52 Story of Tubba' al-Himyari. 57 Murder of Tubba'. 61 Story of the Elephant. Page Subject 65 The Prophet's mother's journey to Medina and her death. 66 Death of 'Abd al-Muttalib ibn Hashim. 66 Unearthing of the grave of 'Abd Allah ibn al-Thamir. 66 Unearthing of the corpse of Daniel the Prophet. 69 Leadership of Mecca after the death of 'Abd al-Muttalib. Part Two of the Book of Maghazi 73 Story of Bahira the Monk. 73 The Prophet's guardianship by Abu Talib. 79 Miscellaneous reports of God's protection of the Prophet in his youth from pre-Islamic matters and his preservation from their filth. 81 Story of Khadijah bint Khuwaylid. 83 Story of the Rabbis. 87 Conversion of Salman al-Farisi. 94 Effect of the Ka'bah. 103 Story of the Building of the Ka'bah. 111 Reports of rabbis, monks, and soothsayers about the Prophet. Page Subject 112 Reports of the jinn. 115 Report of Hanifiyyah ⁸⁵. 120 The first thing the Messenger of God began with regarding prophethood. 127 Part Three 129 Mission of the Prophet, may God bless him and grant him peace. 130 The day on which the Battle of Badr took place. 137 Conversion of 'Ali ibn Abi Talib. 139 Conversion of Abu Bakr al-Siddiq. 141 Conversion of Abu Dharr. 143 Conversion of the Emigrants, may God be pleased with them. 145 The saying of God Almighty: "And warn your nearest kinsmen" ⁸⁶. 146 Form of revelation descending upon the Prophet. 150 Al-Walid ibn al-Mughirah and what was revealed about him. 154 Chapter on what the Companions of the Messenger of God suffered of affliction and hardship. 156 Report of the Boycott Document. 167 Quraysh delegation to Abyssinia. 171 Conversion of Hamzah ibn 'Abd al-Muttalib. Page Subject 174 What came regarding the migration of the Companions of the Messenger of God to the land of Abyssinia. 176 List of those who migrated to the land of Abyssinia from Mecca. 181 Conversion of 'Umar ibn al-Khattab. 186 What came regarding the first to recite the Qur'an aloud in Mecca. 187 Part Four 189 Those tortured for God in Mecca among the believers. 197 Report of the Prophet when the polytheists argued with him. 204 Chapter on reports of rabbis and People of the Book describing the Prophet. 213 Report of the first migration to Abyssinia. 223 List of those who migrated to the land of Abyssinia. 229 Report of what the Messenger of God suffered from the harm of his people. 232 Story of the Prophet when he presented himself to the Arabs. 236 Death of Abu Talib and what came about it. Page Subject 241 Part Five 243 Death of Khadijah bint Khuwaylid, may God be pleased with her. 245 Marriage of the Prophet to Khadijah and his children from her. 246 Marriage of Fatimah, may God be pleased with her. 248 Marriage of 'Umar ibn al-Khattab to Umm Kulthum bint 'Ali, may God be pleased with them. 250 Marriage of Umm Kulthum to 'Awn ibn Ja'far. 251 Marriage of Zaynab bint 'Ali. 253 What came regarding the marriage of 'Uthman ibn 'Affan. 254 Marriage of the Prophet to Sawdah bint Zam'ah. 255 Marriage of the Prophet to 'A'ishah bint Abi Bakr. 257 Marriage of the Prophet to Hafsah bint 'Umar. 258 Marriage of the Prophet to Zaynab bint Khuzaymah. 259 Marriage of the Prophet to Umm Habibah. 260 Marriage of the Prophet to Umm Salamah. 262 Marriage of Zaynab bint Jahsh. 263 Marriage of Juwayriyyah bint al-Harith. Page Subject 264 Marriage of Safiyyah bint Huyayy. 266 Marriage of the Messenger of God to Maymunah bint al-Harith. 267 Marriage of Asma' bint Ka'b al-Jawniyyah and 'Amrah bint Yazid. 268 A woman from Ghifar whom the Prophet married. 269 Number of women who gave themselves in marriage. 270 What the Prophet took as concubines. 272 What the Prophet was compensated for his son. 273 Report of the mockers and the signs. 276 Report of Rukanah ibn 'Abd Yazid. 277 Signs of Prophethood. 284 Conversion of Umm Sharik al-Dawsiyyah. 286 Conversion of Abu Hurayrah from Daws. 287 Conversion of 'Adi ibn Hatim. 289 Letter of the Prophet to Banu Zuhayr ibn Uqaysh. 291 Conversion of Jarir ibn 'Abd Allah. 295 Report of the Night Journey of the Messenger of God to Jerusalem. 298 Report of the Call to Prayer. Page Subject 301 Second fragment of the Book of Maghazi (folios from the Zahiriyyah Library in Damascus). 322 Battle of Uhud. 322 Consensus of Quraysh to fight the Messenger of God, may God bless him and grant him peace. 324 Consultation about leaving Medina and the return of 'Abd Allah ibn Ubayy. 327 Report of the polytheists' retreat. Page Subject First of the war and the archers' deviation from the camp. 328 Report of the Muslims' retreat until the enemy reached the Messenger of God, may God bless him and grant him peace, until he fell. 330 Report of the Muslims' steadfastness around the Messenger of God, may God bless him and grant him peace, until the polytheists were driven away. 333 Report of the exchange between 'Umar ibn al-Khattab and Abu Sufyan. Last page of the second copy

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1. al-ḥalqah : Armor or weapons; here referring to a set of armor or weapons used as a pledge.
2. Baqīʿ al-Gharqad : The cemetery of Medina, also known as Jannat al-Baqi'.
3. Shaʿb al-ʿAjūz : A valley or ravine near Medina, literally 'the old woman's ravine'.
4. fawday raʾsihi : The two sides of the head, i.e., the hair on the sides.
5. mighwal : A short, broad dagger or knife.
6. thunnatuhu : The lower part of the abdomen, below the navel.
7. Ḥarrah al-ʿUrayḍ : A volcanic plain or lava field near Medina.
8. Abū Sanīnah : A Jewish merchant; his name means 'father of the little tooth'.
9. dhafrāhu : The back of the neck, the nape.
10. mā bayna Buṣrā wa-Maʾrib : A proverbial expression meaning a vast territory; Busra is in Syria, Ma'rib in Yemen.
11. al-arʾaf : The Most Merciful; an intensive form of 'merciful'.
12. al-aḥnaf : A camel with a broken nose; metaphor for turning away in disdain.
13. mighwal : A dagger; same as note 5.
14. Adhriʿāt : A town in Syria (modern-day Daraa).
15. aʿjaf : Emaciated, weak camel.
16. Baḥrān : A place in the Hijaz, possibly a mining area.
17. aṣḥāb al-qalīb : The companions of the well; refers to the Quraysh dead thrown into the well at Badr.
18. baʿīruhu : His camel; here meaning his caravan.
19. Sūrat al-Anfāl 8:36 : Quranic verse: 'Indeed, those who disbelieve spend their wealth...'
20. aḥābīshuhā : Allies or confederates; specifically, the mixed tribes allied with Quraysh.
21. Abū ʿAzīz : A Quraysh poet; brother of Mus'ab ibn 'Umayr.
22. al-zirām : Swift, quick; a description of the tribe.
23. islām : Here meaning 'surrender' or 'submission', not the religion.
24. ḥarbah : A short spear or javelin.
25. Abā Dasamah : Wahshi's nickname; 'Dasamah' means 'the one with a dark complexion'.
26. al-Sabkhah : A saline marsh or salt flat.
27. li'amatahu : Armor, specifically a coat of mail or battle gear.
28. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet after his migration.
29. al-Shawt : A place name, a location between Medina and Uhud.
30. harra : A lava tract or volcanic rocky area.
31. al-shi'b : A mountain pass or ravine.
32. al-Samgha : A place name, an area near Qanat.
33. Banu Qayla : A collective name for the tribes of al-Aws and al-Khazraj, the Ansar.
34. dir'ayn : Two coats of mail; wearing two layers of armor for extra protection.
35. Abu 'Amir ('Abd 'Amr ibn) : A textual variant; the name is Abu 'Amir 'Abd 'Amr ibn Sayfi.
36. Ahabish : Allied groups or confederates from various tribes, often mercenaries.
37. Jahiliyya : The pre-Islamic period of ignorance.
38. Tariq : A star or a night-comer; here used as a proper name or epithet.
39. faraq : A measure of volume, approximately 3.5 liters or a specific dry measure used for grain.
40. Sarif : A location near Mecca, about 10 miles from the city, on the road to Yemen.
41. al-Mihras : A well or water source near the battlefield of Uhud.
42. ‘aliya : A group of people ascending a height; here, a detachment of polytheists who climbed the mountain.
43. badan : To become heavy or bulky, possibly due to age or armor.
44. awjaba : To make something obligatory; here, Talha's action earned him a guaranteed reward or Paradise.
45. al-Munayqa : A location near Medina, possibly a valley or pass.
46. janaba : A state of ritual impurity requiring a full-body wash (ghusl), often due to sexual intercourse or seminal emission.
47. an‘amta fa‘al : An expression of praise, meaning 'excellent deed' or 'well done,' used here sarcastically or boastfully.
48. Hubal : A pre-Islamic idol worshipped by Quraysh, placed inside the Kaaba.
49. mithl : Here, 'something like' refers to the mutilation of bodies, which Abu Sufyan disavows.
50. Abi : The text has '[Abi]' in brackets, likely a scribal insertion. 'Abi' means 'father of' in Arabic, part of a patronymic.
51. Sa'd ibn al-Rabi' : A companion of the Prophet from the Ansar, killed at the Battle of Uhud.
52. Safiyyah : Safiyyah bint Abd al-Muttalib, the Prophet's aunt and mother of al-Zubayr.
53. And if you punish... : Quran 16:126, which counsels patience and forbids excessive retaliation.
54. Isa ibn Maryam : Jesus son of Mary, a prophet in Islam.
55. Fatima bint al-Nabi : Fatima, daughter of the Prophet Muhammad.
56. Qarun : Korah, a wealthy man in the time of Moses, known for his arrogance and punishment.
57. Qaysar : Caesar, the Roman emperor.
58. Kisra : Khosrow, the Persian emperor.
59. al-Lat : A pre-Islamic Arabian goddess.
60. Maryam bint Imran : Mary, daughter of Imran, mother of Jesus.
61. Manat : A pre-Islamic Arabian goddess.
62. Musa al-Nabi : Moses the prophet.
63. Mika'il : Michael, the archangel.
64. Najashi of Abyssinia : The Negus, king of Abyssinia (Ethiopia) during the time of the Prophet.
65. Nuh al-Nabi : Noah the prophet.
66. Hubal : A pre-Islamic Arabian idol.
67. Hud al-Nabi : Hud the prophet, sent to the people of 'Ad.
68. Yunus al-Nabi : Jonah the prophet.
69. Ahbar al-Yahud : Jewish scholars or rabbis.
70. Banu Isra'il : Children of Israel, the Israelites.
71. al-Ansar : The Helpers, the Medinan converts who supported the Prophet.
72. Thamud : An ancient Arabian tribe, destroyed for rejecting the prophet Salih.
73. al-Habasha : Abyssinia (Ethiopia).
74. al-Hums : A pre-Islamic Quraysh group that observed certain religious practices.
75. al-Rum : The Byzantines (Eastern Roman Empire).
76. أدين : I profess faith; a declaration of religious commitment.
77. الحنيف : The true monotheistic religion, often referring to the pure faith of Abraham.
78. منكل : A type of weapon or instrument of punishment.
79. عتيق : A reference to Abu Bakr al-Siddiq, whose epithet is 'al-'Atiq' (the freed one).
80. فاكه : A nickname for a person; possibly a polytheist opponent.
81. أراجيز : Plural of 'urjuzah', a type of Arabic poem in rajaz meter.
82. زمزم : The sacred well in Mecca.
83. المغازي : The military expeditions or campaigns of the Prophet Muhammad.
84. الصديق : Epithet of Abu Bakr, meaning 'the truthful' or 'the verifier'.
85. الحنيفية : The monotheistic religion of Abraham, often contrasted with polytheism.
86. وانذر عشيرتك الأقربين : Qur'anic verse 26:214, commanding the Prophet to warn his nearest kinsmen.

The margins and comments [1]

Compare: Naqāʾiḍ Jarīr wa al-Farazdaq 2/581, 638; Dīwān Jarīr 1/261-262; Grunebaum, The Nature of the Arab Unity in Islam ¹; Caskel, Entdeckungen in Arabien ²; Kister, Tamim and Mecca ³; Rosenthal, Das Fortleben der Antike im Islam ⁴; Abbot, The Rise of the North Arabic Script ⁵; Qurʾān 23/282; Nāṣir al-Dīn al-Asad, Maṣādir al-Shiʿr al-Jāhilī ⁶; Ṭabaqāt Ibn Saʿd 3/136; Futūḥ al-Buldān 473-477; Dussaud, La Penetration des Arabes ⁷; Altheim-Stiehl, Die Araber ⁸; Jawād ʿAlī, al-Mufaṣṣal 3/191 ff.; Rosenthal, ʿIlm al-Tārīkh ʿinda al-Muslimīn ⁹; Grunebaum, The Nature of the Arab Unity in Islam ¹⁰; Rosenthal, ʿIlm al-Tārīkh ʿinda al-Muslimīn 33 ff.; Braune, Historical Consciousness in Islam ¹¹; ʿAbd al-ʿAzīz al-Dūrī, ʿIlm al-Tārīkh ʿinda al-ʿArab ¹²; published by J. R. Khoury in Heidelberg; Horovitz, articles in Islamic Culture I, II ¹³; ʿAbd al-ʿAzīz al-Dūrī, ʿIlm al-Tārīkh ʿinda al-ʿArab 20-27; ʿUyūn al-Athar 1/10-17; Johann Fück, study (1925); Fischer, names of transmitters; Horovitz, works; al-Dūrī 27-32; Ibn Sallām, Ṭabaqāt Fuḥūl al-Shuʿarāʾ 8, 11, 206; Ṭabaqāt Ibn Saʿd 6/396; al-Maʿārif 491; al-Fihrist 92; Tārīkh Baghdād 1/214; Muʿjam al-Udabāʾ 18/5 ff.; Wafayāt al-Aʿyān 4/276-277; Tārīkh al-Islām 6/375-378; Mīzān al-Iʿtidāl 3/468; Tadhkirat al-Ḥuffāẓ 2/172; Tahdhīb al-Tahdhīb 9/38; ʿUyūn al-Athar 1/10-17; Tārīkh Baghdād 1/216; Wafayāt al-Aʿyān 4/277; Muʿjam al-Udabāʾ 18/7-8; Tārīkh al-Islām 6/378; Ṭabaqāt Khalīfa 1/402; al-Nujūm al-Zāhira 2/165; Mirʾāt al-Jinān 1/460; Tārīkh al-Islām 6/377; Muʿjam al-Udabāʾ 18/7; al-Muwaffaqiyyāt 332; Muʿjam al-Udabāʾ 18/6; Wafayāt al-Aʿyān 4/277; al-Bayān wa al-Tabyīn 4/64-65; al-ʿIqd al-Farīd 3/164; ʿUyūn al-Akhbār 2/337; R. Saiyid, Die Revolte des Ibn al-Asʿat ¹⁴; al-Rawḍ al-Unuf 3/106; Wafayāt al-Aʿyān 1/290; al-Rawḍ al-Unuf 1/7; al-Dūrī, ʿIlm al-Tārīkh ʿinda al-ʿArab 27-28; Ibn Sallām, Ṭabaqāt Fuḥūl al-Shuʿarāʾ 8, 11; [p. 23] It is certain that this is not the beginning of the part, but that a portion of unknown size is missing, because the division of each book into parts was sometimes linked to the desire of copyists and others rather than to the author's intention and work; [p. 23] i.e., since the domination of Khuzāʿa over Mecca; [p. 23] There is an erasure in the original, clarified by what is found in Ibn Hishām; [p. 24] It is narrated that they were a man and a woman who fornicated in the Kaʿba and were transformed [into stone], so the people of Mecca set them up as a lesson, then over time they became among the sacred idols of the Meccans; [p. 24] Thus, and the takbīr ¹⁵ is from the innovations of Islam; [p. 26] According to the narrations, Jurhum, one of the extinct Arab tribes, was the first to settle Mecca in the time of Ishmael son of Abraham, peace be upon them, and remained there until the flood of al-ʿArim, when the great migration of Azd from Yemen northward occurred, and a group of migrants known as Khuzāʿa took over Mecca and expelled Jurhum; Khuzāʿa remained in Mecca until Quṣayy ibn Kilāb expelled them and settled his people from Quraysh there; [p. 27] al-Qidāḥ ¹⁶ were wooden arrows on which some were inscribed or colored and buried in the sand, then extracted one by one, and whatever came out was acted upon; for more explanation, see Sīrat Ibn Hishām 1/345; [p. 27] The armor is not mentioned at the beginning of the report; [p. 28] Thus in the original, and it seems that the response of Shaykh al-Bakrī is missing, as is part of the boy's response; [p. 29] i.e., the name of the leader; [p. 30] Thus in the original, and there is doubt about it!; [p. 30] i.e., to perform the ʿUmra; [p. 31] Sūrat al-Qamar: 46; [p. 32] i.e., the blood money; [p. 32] i.e., without writing; [p. 33] Thus, and perhaps the intended meaning is 'then', and after him were born to ʿAbd al-Muṭṭalib al-ʿAbbās and Ḥamza, or 'the youngest of his father's sons from his mother', because the context follows with mention of his mother and his brothers from her; [p. 33] The well-known pronunciation of the name al-Zubayr is with ḍamma on the zāy, but some narrate it with fatḥa on the zāy followed by a kasra on the bāʾ; [p. 35] In the margin of the original: Thus he said, but it is: nafdīhi bi al-amwāl, correct; [p. 35] i.e., the high lineages; [p. 37] Written above in the original: anta; [p. 37] In the margin of the original: Thus he said, but it is: wa-innanī sāqī; [p. 41] The effect of fabrication on this story is very clear, and it seems to have been invented by more than one person over a long period, and its idea appears to be inspired by the Qurʾān where Prophet Abraham is mentioned with the story of sacrificing his son and the matter of ransom. There is no doubt that this narrative aimed to elevate the status of Prophet Muhammad, peace be upon him, and the special care surrounding his father. Evidence of its fabrication is the absence of human sacrifice in pre-Islamic Meccan society, as the Qurʾān does not mention such a custom nor does it refer to an incident of this kind occurring to the Prophet's father. The major problem in this narrative is the poetry: it is weak, impossible to scan, and thus explaining its words is futile. Ibn Hishām previously faced this issue when he mentioned this story and omitted the poetry, saying: 'Amidst this hadith is rajaz that has not been confirmed to us by any scholar of poetry.'; [p. 42] i.e., her mother's name is Barra; [p. 42] There is a discrepancy between the context of this genealogy here in terms of length and brevity and what is found in Ibn Hishām and others; [p. 43] The early narrations about the matter of the light are numerous, concerning how the light of prophethood was transferred from the loins of Adam to the great prophets after him until it reached ʿAbd Allāh, the Prophet's father. The Shīʿa developed these narrations extensively, as they formed a fundamental pillar of their doctrines on the imamate in terms of succession and connection to prophethood; [p. 45] What is between brackets is added from Ibn Hishām to make the context correct; [p. 45] In the margin of the original: Thus he said, he meant 'I seek refuge for him with the House', correct; [p. 48] i.e., the days of the Ḥarb al-Fijār ¹⁷; the report is well-known, see it in Ibn Hishām; [p. 49] i.e., severe drought; [p. 51] It seems that the word 'fadaʿyāhu' carries the dual imperative form of address; [p. 52] In the margin of the original: Thus he said, but it is: ibn Kalafa ibn ʿAwf; [p. 52] See al-Tījān fī Mulūk Ḥimyar attributed to Wahb ibn Munabbih, p. 112, with some variation. This report of Tubbaʿ forms part of the narrations about pre-Islamic Yemen, influenced by the Qurʾānic story of Dhū al-Qarnayn and containing historical remnants of campaigns by some Christian Ḥimyarite kings, before Dhū Nuwās, against Yathrib and areas of Jewish settlement in the northern peninsula; [p. 53] In the margin of the original: Thus he said, but it is: majḥūra; [p. 54] In the margin of the original: lahu jirāḥahu; [p. 54] i.e., towards the south to Yemen because Suhayl is Yemeni; [p. 54] Thus, and it was previously mentioned in the preceding paragraph that the inhabitants of Mecca at that time were from Jurhum. According to narrations, Khuzāʿa expelled Jurhum from Mecca, then Quṣayy ibn Kilāb expelled Khuzāʿa from Mecca and settled his people from Quraysh there; [p. 55] In the margin of the original: al-ʿAṭāridī said: daʿīnī lā ākhudh al-khisf; [p. 60] This narrative contains a brief, extremely confused account filled with errors. It gives the Jews a role opposite to what is known. According to well-known Arab and Syriac narrations, ʿAbd Kulāl was the first among the Ḥimyarite kings to convert to Christianity. Christianity remained active in southern Yemen, and with the activity of its adherents, the influence of the Byzantine Empire increased. Therefore, one of the Ḥimyarite princes staged an internal coup, adopted Judaism, and fought Christianity. His most famous campaign was against the Christians of Najrān, known as the massacres of the ditch (al-Ukhdūd) mentioned in the Qurʾān. Following these massacres, Byzantium attempted direct intervention against Yemen but found it difficult. Byzantium, mindful of the Roman campaign of 25 BC against Yemen led by Aelius Gallus, instructed the Christian Abyssinian state to invade Yemen, providing naval support and equipment. The Abyssinians succeeded in occupying Yemen, but soon one of the Yemeni princes, Sayf ibn Dhī Yazan, expelled the Abyssinians with Persian help. Yemen remained under Persian suzerainty until the advent of Islam. It is known that Rūzbah, mentioned in the text, is a Persian name borne by the leader of the Persian campaign or one of the senior commanders, while the name Abraha is Abyssinian; [p. 61] al-Ḥums ¹⁸ are not al-Ḥill ¹⁹; ahl al-Ḥill ²⁰ are not ahl al-Ḥaram ²¹; they are from Quraysh who distinguished themselves from others, especially regarding pilgrimage rituals before the victory of Islam. However, it is thought that this division occurred after the Year of the Elephant and as a result of it, not before; see what follows pp. 98-102; [p. 61] i.e., he entered the Kaʿba of Yemen, meaning the church built by Abraha. This story explains the reason for Abraha's campaign against Mecca, an explanation of no historical value. The campaign aimed to spread Christianity throughout the peninsula; the Abyssinians wanted to control the wealth and trade of Mecca, and also to pressure the Sasanian Empire, which was in intense conflict with the Byzantine Empire, among other reasons; [p. 62] His name according to some narrators: Abū Righāl.

Sūrat al-Fīl: 2 ²² Hurmuzān was defeated after the Battle of Nihāwand during the caliphate of 'Umar ibn al-Khaṭṭāb, and Hurmuzān was brought to Medina where he remained. Some hold that he participated in the conspiracy to assassinate 'Umar. Thus, but the more correct is to replace one hundred with one thousand ²³. In a marginal note of the original: al-'Aṭṭārdī said: Tīyār al-Turāt ²⁴. According to some anomalous narrations, the Prophet (peace be upon him) was born several months before his father's death. In C (i.e., the copy of the Public Library in Rabat): The second part of al-Siyar wa al-Maghāzī by the Imām, chief of the scholars of Maghāzī and Siyar, Shaykh Muḥammad ibn Isḥāq al-Muṭṭalibī, died 151 AH. The year is written numerically as (151), indicating the recentness of the copy. In C: From Yūnus ibn Bukayr from Muḥammad ibn Isḥāq, may God be pleased with them all. In C: In the name of God, the Most Gracious, the Most Merciful—and may God bless our master Muḥammad and his family. The title is not present. In al-Rawḍ 1/205: al-Masīr ²⁵. In a marginal note of the original: 'Hā' and 'Bā''. What Ibn Hishām recorded and al-Suhaylī explained in al-Rawḍ 1/206 is the same as what is given here, where he said: 'al-Ṣabābah is the tenderness of longing.' Al-Suhaylī mentioned that some narrated it as 'ḍabba bihi Rasūl Allāh,' i.e., he clung to him. In a marginal note of C: fīhā ²⁶. Al-Haṣr: pulling, inclining, breaking, pushing, bringing near, bending something moist like a branch and the like, breaking it without separation, or bending anything. Dropped from C. Added from C. Regarding the Seal of Prophethood and its descriptions, see al-Rawḍ 1/206. In C: yuḥaddith ²⁷. In al-Rawḍ 1/206: 'Zarīran' ²⁸. Al-Suhaylī in al-Rawḍ 1/205 presented a summary of the Arabic news material concerning the figure of Baḥīrā the monk. The city of Buṣrā contains among its ruins the remains of a large church that the locals believe to be the remains of Baḥīrā's church. Meanwhile, the majority of Sīra scholars of this era deny the historical existence of Baḥirā and consider the reports about him to be fabricated, dictated by conformity with the lives of biblical prophets and others regarding prophecies and glad tidings. Perhaps the phrase 'those men' was originally an explanatory marginal note, then it was integrated into the text by narrators and copyists. Such occurrences are frequent in books of reports and literature, and it may be responsible for the variation in texts of copies of the same original. It also seems to be the cause of the inflation of later report material concerning events that were briefly mentioned in early sources. I.e., they jumped. Al-Ṭiyyah: homeland, dwelling, and the mountain pass. In C: li-furqah ²⁹. In C: li-tarḥal idh ³⁰. In C: najiduh ³¹. In C: wa-rāḥ ³². In C: bāta ³³. In C: bimā ³⁴. I.e., because of the highness of your lineage among them. See al-Rawḍ 1/212-213. Al-A'rāf: 157 ³⁵. Al-Ṣaff: 6 ³⁶. Al-Fatḥ: 29 ³⁷. Al-Baqarah: 89-90 ³⁸. Al-Baqarah: 89. It is known that 'Āṣim ibn 'Umar ibn Qatādah was from Medina, originally from the Anṣār. In C: qawl ³⁹. Al-Uṭum: a fortress built of stones; it is said to be every square, flat-roofed building. In C: dhāt ⁴⁰. In the original, it is vowelled with a ḍammah on the alif. Al-Suhaylī mentioned in al-Rawḍ 1/247 that this is how Ibn Isḥāq recorded it, while both Yūnus ibn Bukayr and al-Dāraquṭnī recorded it with a fatḥah. In C: wa-Usayd, which is a distortion; it appears in al-Rawḍ 1/246-247 as in the original here. In al-Rawḍ 1/246: 'Hadil' which is a distortion. In C: taḥṭṭunā ⁴¹. In al-Rawḍ 1/246: 'until the cloud passes and we are watered'. Āl 'Imrān: 106 ⁴². Muḥammad: 17 ⁴³. The name of a town in the region of Iṣbahān. It was called Shahristān in the days of Yāqūt, and among the Arabs, especially the ḥadīth scholars, it was known as al-Madīnah. To it is attributed al-Madīnī, the famous scholar. Dropped from C. I.e., silver. In a marginal note: 'Nā al-'Aṭṭārdī: Nā Yaḥyā ibn Ādam said: That which seals is a seal, and the Prophet (peace be upon him) is the Seal.' Outside Medina, the Prophet arrived there on the day of the Hijrah. I.e., al-Aws and al-Khazraj. See al-Rawḍ 1/249. Al-Suhaylī clarified in al-Rawḍ 1/250-251 the names of the palm tree and the works of planting it at various times; let it be consulted. Added from C. In a marginal note of the original and C: nashazan ⁴⁴. In C: wa-aṣāba ⁴⁵. In C: al-ākhar ⁴⁶. Cotton. A mountain outside Mecca. Al-Baqarah: 199 ⁴⁷. See al-Rawḍ 1/229-233, for it contains more details and explanations regarding the issue of the khums ⁴⁸. These details will appear later in these pages. Dropped from C. Its plural is al-Muzdalifah. The mountain overlooking Mecca. The place of standing at 'Arafah. Al-Baqarah: 200 ⁴⁹. Al-Ḥujurāt: 13 ⁵⁰. Al-Baqarah: 158 ⁵¹. Al-Baqarah: 158 ⁵². In C: fa-kabbara ⁵³. Al-Ḥajj: 36 ⁵⁴. See Sūrat al-Tawbah. In C: al-sha'ā'ir ⁵⁵. In C: fa-ya'dhanūn ⁵⁶. In C: yakhruj ⁵⁷. In C: nu'aẓẓim ⁵⁸. In a marginal note of the original: 'End of the first part of al-Maghāzī. Heard from... up to here.' Al-Nā'irah: discord. Al-Raḍm: to stack stones on top of each other without mortar. In al-Rawḍ 1/255: the bird was an eagle. See the poetry in al-Rawḍ 1/226; there is some difference in the narration. I.e., of copper. In Ibn Hishām, al-Rawḍ 1/227: 'akhshabāhā' i.e., its two mountains. The text of Ibn Hishām's narration differs from what is given here. Perhaps it is derived from the word 'takht', which is a Persian loanword meaning the place where clothes and things are kept. Among common expressions still in use are 'takhtiyyah' and 'tatakhtītah', referring to small storage spaces inside houses that are close to the ceiling. Thus in the original and C. Perhaps it is derived from al-jadd and al-nashāṭ (earnestness and activity). In Ibn Hishām, al-Rawḍ 1/227: 'alā ḥaddih' which is more correct. Distorted in Ibn Hishām, al-Rawḍ 1/227 to 'taḥāwarū wa taḥālafū'. This poetry is not found in Ibn Hishām. Muḥammad ibn 'Alī ibn al-Ḥusayn ibn 'Alī ibn Abī Ṭālib. I have not come across this narration in any other source. Some critics may accept it and prefer it over the previous narration, on the basis that it is clear that the previous narration was primarily intended to say that Quraysh used to call the Prophet before Islam 'al-Amīn'. In addition, it is logical that Quraysh rebuilt the Ka'bah after the Abyssinian invasion either because it had cracked or as part of a reconstruction of the entire Qurayshī creed. Some vowelled this name with a fatḥah on the zāy, as recorded by al-Wazīr al-Maghribī in his book al-Īnās fī 'Ilm al-Ansāb (Chester Beatty copy, in my library). The poetry in Ibn Hishām, al-Rawḍ 1/228-229, with some difference. In a marginal note of C: 'perhaps 'amalunā'. The poetry is not in Ibn Hishām. In C: al-nashr al-mulḥaq. The poetry is not in Ibn Hishām. Not in Ibn Hishām. Al-Baqarah: 199 ⁵⁹. Al-A'rāf: 31-32 ⁶⁰. 'from his father from Jubayr ibn Muṭ'im' dropped from C. Sūrat al-Jinn: 1-10 ⁶¹. In C: al-Qur'ān ⁶². Added from Ibn Hishām, al-Rawḍ 1/235. Sūrat al-Aḥqāf: 29-30 ⁶³. Sūrat al-Jinn: 6 ⁶⁴. In C: wa-ghayr ⁶⁵. In C: wa-qawlih ⁶⁶. In C: qawmunā ⁶⁷. In C: fa-tukhbirūn ⁶⁸. Thus in the original. The known name is Ibn al-Ḥuwayrith—see al-Rawḍ 1/253. See al-Rawḍ 1/262 with significant differences. I have not come across this report in any other source. I.e., test. Sūrat Yūsuf: 106 ⁶⁹. Al-Ṭabarī 2/301 added in his narration from Ibn Isḥāq: 'with a garment of brocade containing a writing'. Al-Ṭabarī added: 'fa-ghattanī ḥattā...' i.e., he squeezed hard. In al-Ṭabarī's narration: 'as if written in...' In a marginal note of C: 'perhaps aḥad' ⁷⁰. In C: wa-shayṭān, which is a distortion. Following this is a leaf containing various audition certificates, some of which date to the year 456 AH. In C, a full title page was added: 'The third part of al-Siyar wa al-Maghāzī, by the Imām, chief of the scholars of Maghāzī and Siyar, Shaykh Muḥammad ibn Isḥāq al-Muṭṭalibī, died 151. Narration of Shaykh Abū al-Ḥusayn Aḥmad ibn Muḥammad ibn al-Naqqūr al-Bazzāz from Abū Ṭāhir al-Mukhliṣ from Riḍwān from Aḥmad ibn 'Abd al-Jabbār al-'Aṭṭārdī from Yūnus ibn Bukayr from Muḥammad ibn Isḥāq, may God be pleased with them all.' In C, the following title was added: 'The Prophet's (peace be upon him) Mission.' Addition from the end of the previous folio. 'kull' dropped from C. Sūrat Āl 'Imrān: 81 ⁷¹. Sūrat al-Baqarah: 185 ⁷². Sūrat al-Qadr: 1 ⁷³. Sūrat al-Dukhān: 1-3 ⁷⁴. In the original and C: munazzalīn ⁷⁵. Sūrat al-Anfāl: 41 ⁷⁶. In C: 'an, which is a distortion; see al-Jarḥ wa al-Ta'dīl by Ibn Abī Ḥātim: 2-3-130. 'Allāh' dropped from C. Sūrat al-Ṭalāq: 12 ⁷⁷. Sūrat 'Abasa: 26-31 ⁷⁸. I.e., Wahb ibn Munabbih, the famous historian. The camel that has reached its seventh year. In C: qāla ⁷⁹. Sūrat al-Aḥqāf: 35 ⁸⁰. Sūrat Yūnus: 71 ⁸¹. Sūrat Hūd: 54 ⁸². Sūrat al-Mumtaḥanah: 4 ⁸³. Sūrat al-An'ām: 56 ⁸⁴. And Sūrat Ghāfir: 66 ⁸⁵. Sūrat Maryam: 64 ⁸⁶. The report of Zayd ibn Ḥārithah's conversion to Islam is not mentioned, although Hishām did so; see al-Rawḍ/682, and he placed it before Abū Bakr's conversion. In C: mujīban ⁸⁷. In a marginal note of C: 'apparently his feet'. In C: fa-ramaza ⁸⁸. Al-Waqr: heaviness in the ear; it is said to be the complete loss of hearing. See Sūrat Fuṣṣilat: 5 ⁸⁹.

The footnotes contain textual variants and explanations for the Arabic text. They are not part of the main narrative but rather critical apparatus. The main text is not provided in the input; only footnotes are given. Therefore, the translation is not applicable.

↩ (47) [p206] Thus in the original, and perhaps what is meant by it is turning towards the Messenger of God, may God bless him and grant him peace, and extreme eagerness to listen. In 'A' and according to Ibn Hisham, al-Rawd: 2/47, it is 'asakha' ⁹⁰. ↩ (48) [p206] Thus in the original, and perhaps what is meant by it is turning towards the Messenger of God, may God bless him and grant him peace, and extreme eagerness to listen. In 'A' and according to Ibn Hisham, al-Rawd: 2/47, it is 'asakha' ⁹⁰. ↩ (49) [p206] Surah al-Isra': 110 ↩ (50) [p206] Surah al-Hijr: 94 ↩ (51) [p206] In the margin of 'A': kh - first ↩ (52) [p207] High status and lineage ↩ (53) [p207] Surah Fussilat: 1-3 ↩ (54) [p208] 'Between' omitted from 'A' ↩ (55) [p209] Surah Nuh: 11 ↩ (56) [p209] Surah al-Qasas: 57 ↩ (57) [p210] i.e., to their waistbands (the place where their trousers are tied) ↩ (58) [p210] Surah al-Isra': 60 ↩ (59) [p212] In the margin: the unjust ↩ (60) [p212] Surah al-Najm: 61 ↩ (61) [p214] Tanned leather, especially that which is red in color. The frequent references to 'adam' in books of biography and histories of Mecca suggest that the Meccans had tanneries, perhaps using the skins of sacrificial animals. ↩ (62) [p214] What is between the brackets is added from 'A' ↩ (63) [p214] The word 'la' is repeated in the original ↩ (64) [p215] Surah Maryam: 1 ↩ (65) [p215] In Ibn Hisham, Rawd: 2/88, 'Isa' ↩ (66) [p217] In Ibn Hisham, al-Rawd: 2/89 - for one hundred dirhams ↩ (67) [p217] In 'A': yastamtir ↩ (68) [p218] Surah al-Qasas: 52-55 ↩ (69) [p219] Surah al-Ma'ida: 82-83 ↩ (70) [p219] Surah al-Ma'ida: 82-83 ↩ (71) [p219] Surah al-Furqan: 63 ↩ (72) [p219] In the original 'mudkhaha', in 'A' 'mudhafuhu', which is a corruption; the correct form is what we have established according to what will come in the Prophet's letter to him on p. 228 and relying on what is in al-Rawd: 2/79 and in al-Qamus under the root 'n-j-sh' ↩ (73) [p220] What is between the brackets is added to make the sentence correct ↩ (74) [p220] In 'A': yatamazzar wa nasib, which is a corruption; yatalammaz from al-lamz meaning fault, and a man is lammaz i.e., fault-finder ↩ (75) [p221] In 'A': ya'dibunakum ↩ (76) [p222] 'Ila' is repeated in the original ↩ (77) [p222] In the original, his saying 'faqala ma yastati'u ahad' is repeated ↩ (78) [p223] The most famous days of the wars of apostasy at the beginning of Abu Bakr's caliphate ↩ (79) [p223] In 'A': Khaythama, which is a corruption; see al-Rawd: 2/74 ↩ (80) [p224] Thus in the original, and in 'A' and what is in Ibn Hisham, al-Rawd: 2/74, 'Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wadd', and this is also what is in Ibn Sa'd: 1/204 ↩ (81) [p224] A gap occurred in the original and in 'A'; those who owned the copy and read it passed by without noticing. It has been rectified from the Sira of Ibn Hisham - see al-Rawd al-Unuf: 2/72. And see Tabaqat Ibn Sa'd, Beirut ed., 3/120, and al-Isaba, biography no. 3591 ↩ (82) [p224] In 'A': baligh, which is a corruption ↩ (83) [p225] In 'A': 'Umar, which is a corruption; see al-Rawd: 2/73 ↩ (84) [p226] In 'A': Ribab ↩ (85) [p226] The plague of 'Amwas in the year 18 AH ↩ (86) [p227] Written above it in the original: nahmatuhu; in al-Qamus: al-intiham - al-i'tizam ↩ (87) [p227] Year 13 AH ↩ (88) [p227] From the days of the conquests of the Levant in the year 13 AH ↩ (89) [p227] Thus in the original, and in 'A' and added in Ibn Hisham, al-Rawd: 2/71, 'and these are the family of Sa'id ibn al-'As, seven men' ↩ (90) [p227] Most of these have been mentioned previously ↩ (91) [p228] Mahjun - crooked ↩ (92) [p228] Surah Al 'Imran: 64 ↩ (93) [p229] See al-Rawd 2/75 with some variation ↩ (94) [p230] Surah Ghafir: 28 ↩ (95) [p230] Surah al-'Alaq: 9-18 ↩ (96) [p230] Surah al-Zumar: 64-66 ↩ (97) [p230] In 'A': 'Kulthum', which is a corruption ↩ (98) [p231] Surah 'Abasa: 1-9 ↩ (99) [p232] In al-Rawd: 2/174, 'malih', and likewise in al-Tabari, Dar al-Ma'arif ed.: 2/349 ↩ (100) [p232] Omitted from 'A' ↩ (101) [p232] i.e., from the tribe, and it would have been better to say: so he turned away from them. In both Ibn Hisham, al-Rawd: 2/174, and al-Tabari: 2/349: 'ma 'arada 'alayhim' ↩ (102) [p233] In 'A': bighurar ↩ (103) [p233] Surah al-A'raf: 50 ↩ (104) [p234] Surah Al 'Imran: 128 ↩ (105) [p234] In Ansab al-Ashraf: 4/1/7, the one who slapped her was Abu Jahl ↩ (106) [p234] See Surah al-Qalam: 13 ↩ (107) [p235] There is disagreement about the identity of the Ahabish and their origin, along with the functions they performed in Mecca; see al-Rawd: 2/123-127 ↩ (108) [p235] Overcame and subdued ↩ (109) [p236] In 'A': fafaraqna, which is a corruption ↩ (110) [p237] Surah Sad: 6-8 ↩ (111) [p237] In 'A': da'awtani, which is a corruption ↩ (112) [p237] Surah al-Qasas: 56 ↩ (113) [p238] Surah al-Tawba: 113 ↩ (114) [p238] Surah al-An'am: 26 ↩ (115) [p239] In 'A': dakhdakh, which is a corruption; al-dahdah is a small amount of water reaching the ankles or mid-calves, and generally any water in which there is no drowning ↩ (116) [p239] 'Thumma' omitted from 'A' ↩ (117) [p239] 'Qala' omitted from 'A' ↩ (118) [p239] Ka'a: cowardice; al-ka'i: the defeated one ↩ (119) [p239] Written above it in the original: hin ↩ (120) [p239] In 'A': ta'du; al-qa'dad: the cowardly, base one who sits back from noble deeds and is obscure ↩ (121) [p240] In 'A': wa la ↩ (122) [p240] 'Kadhdhabtum' omitted from 'A' ↩ (123) [p240] In 'A': Muhammadan ↩ (124) [p240] In the margin of the original: a prophet who brought revelation from every portion ↩ (1) [p243] 'Ibn' omitted from 'A' ↩ (2) [p243] In al-Rawd: 2/166, 'yashku ilayha', which is a corruption; sakana: to settle and be at ease; in the Quran, the Almighty says: 'And among His signs is that He created for you from yourselves mates that you may find tranquility in them' (Surah al-Rum: 21) ↩ (3) [p243] In 'A': bashar ↩ (4) [p243] Al-qasab here: hollow, spacious pearls like a lofty palace ↩ (5) [p244] In 'A': bashsharaha ↩ (6) [p244] Umm Ruman was her mother, and her name was Zaynab bint 'Abd Duhman; see Ibn Hisham: 2/299 ↩ (7) [p244] In the margin of 'A': meaning the world ↩ (8) [p244] See Ansab al-Ashraf: 1/406 and al-Muhabbar: 99-100 ↩ (9) [p245] In the margin: the well-known al-'Asi ibn Wa'il. And also see what will come on p. 272 under the title 'What the Prophet, may God bless him and grant him peace, was compensated with for his son' ↩ (10) [p245] Surah al-Kawthar: 1-3 ↩ (11) [p246] 'Lahu' omitted from 'A' ↩ (12) [p246] In 'A': 'Fatima akhtabat' ↩ (13) [p246] In 'A': turawwijuni ↩ (14) [p246] In 'A': fahammat ↩ (15) [p246] See this topic in the narrations of al-Zuhri in Musannaf 'Abd al-Razzaq: 5/485-490 ↩ (16) [p248] In the margin of the original: h, bi-dhira'iha; dir' al-mar'a: her chemise ↩ (17) [p249] In 'A': nasab ↩ (18) [p249] In 'A': nasabi ↩ (19) [p249] In 'A': nasab ↩ (20) [p249] In the margin of 'A': all according to status and lineage ↩ (21) [p249] 'Ahadan' omitted from 'A' ↩ (22) [p250] In 'A': tusibini ↩ (23) [p251] In 'A': Husayn, which is a corruption ↩ (24) [p251] See Ansab al-Ashraf: 2/59-60 ↩ (25) [p251] What is between the brackets is added to make the sentence correct; in 'A': 'fadakhala Husayn 'ala al-jariya' ↩ (26) [p252] See Mu'jam al-Buldan under 'Bughaybigha' ↩ (27) [p252] See Ansab al-Ashraf: 4/1/121-122 ↩ (28) [p253] In the original: shanbar with a dotted shin, which is a corruption; the correct form is what we have established - see al-Ikmal: 4/378 ↩ (29) [p253] In 'A': jiwariha ↩ (30) [p253] 'An' repeated in the original ↩ (31) [p254] In 'A': bi-Sawda ↩ (32) [p254] A woman enters the waiting period after separation from her husband by divorce or death ↩ (33) [p255] In 'A': 'masarratuhu', which is a corruption; al-saraqa: a piece of fine silk; see al-Nihaya by Ibn al-Athir under 's-r-q' ↩ (34) [p258] In 'A': qul ↩ (35) [p260] In the original and in 'A': 'thumma', and I have replaced it with 'kan' to make the sentence correct ↩ (36) [p261] In the original and in 'A': 'Abu Salama', which is an error; the correct form is what we have established; see Ansab al-Ashraf: 1/429-431 ↩ (37) [p262] Surah al-Ahzab: 37 ↩ (38) [p263] In Ansab al-Ashraf: 1/441, 'Musafi' ibn Safwan ibn Dhi al-Shifr' ↩ (39) [p263] Banu al-Mustaliq were defeated on the day of al-Muraysi' in the fifth year of the Hijra; see Maghazi al-Waqidi: 1/404-413 ↩ (40) [p264] A gap and confusion occurred in the first line of the narration of 'A'; the affair of Ibn Abi al-Huqayq was in the fifth year of the Hijra during the expedition against Banu Qurayza; see al-Rawd: 3/267 ↩ (41) [p264] In Ansab al-Ashraf: 1/433, 'ukhtuha' ↩ (42) [p265] Al-hays: dates mixed with clarified butter (al-Talkhis fi Asma' al-Ashya' by Abu Hilal al-'Askari: 1/371) ↩ (43) [p265] A type of Arab food; see al-Talkhis: 1/374; in 'A': 'shisha', which is a corruption ↩ (44) [p266] See Ansab al-Ashraf: 1/445, for there is a difference in the narrations. In the margin of 'A': 'I think it is fatashabaha' ↩ (45) [p266] i.e., she died later at Sarif; see Ansab al-Ashraf: 1/446, where it says: 'And Maymuna died at Sarif, and she was the last of the Prophet's wives to die.' Sarif is a place six miles from Mecca or more, as mentioned by Yaqut in Mu'jam al-Buldan ↩ (46) [p268] In the margin of 'A': fata'akhkhara. I have not found the word 'inmaza' in the dictionaries and sources I have; perhaps it is a corruption of 'inhaza' ↩ (47) [p268] It is said: badara al-ghulam, if he becomes complete and round, likening him to the full moon in its perfection and completeness ↩ (48) [p269] Surah al-Ahzab: 51 ↩ (49) [p269] Surah al-Ahzab: 28-29 ↩ (50) [p269] Surah al-Ahzab: 52 ↩ (51) [p270] Al-Baladhuri recorded this narration in Ansab al-Ashraf: 1/451 and added to it: 'And then Ibrahim was gasping for breath' ↩ (52) [p271] In 'A': na'tihi ↩ (53) [p271] In the margin of the original: al-sikka ↩ (54) [p271] In 'A': fagharartu ↩ (55) [p272] See what has preceded ↩ (56) [p272] One of the finest types of camels ↩ (57) [p272] In the original: 'Qatr ibn Khalifa', which is a corruption; see al-Tarikh al-Kabir by al-Bukhari: 7/139 ↩ (58) [p273] Written above it in the original: qissa ↩ (59) [p273] Al-fitna ↩ (60) [p273] A disease in the abdomen that swells like a boil and has an abscess ↩ (61) [p273] A thorny plant ↩ (62) [p273] Surah al-Hijr: 95 ↩ (63) [p274] What is between the brackets is added to make the report correct, and that was done from what came in the margin of the original ↩ (64) [p274] In 'A': yughaddir ↩ (65) [p274] Surah al-An'am: 109-111 ↩ (66) [p275] Surah al-Ra'd: 31 ↩ (67) [p277] Young palm trees ↩ (68) [p277] He has a touch of madness or has been touched by jinn ↩ (69) [p277] Dried, hard, stone-like milk that is cooked with ↩ (70) [p278] In 'A': ikhsa' ↩ (71) [p278] Attributed to the desert, the opposite of settled ↩ (72) [p279] i.e., he made a path for himself; from it comes al-ukhdud ↩ (73) [p279] Surah al-Zumar: 64-66

In the original: Abu Basra, which is a corruption; the correct form is what we have established. See al-Ikmal: 1/329-330. ⁹¹ Al-Harra: a land of black, porous stones as if burned by fire; the harrahs are numerous in the Arabian Peninsula, and here he likely means the Harrah of Quba, south of Medina. ⁹² Written above it in the original: "Baynama" ⁹³ A village six or seven miles from Medina. ⁹⁴ The hadiths about these signs are numerous and scattered in various Islamic books of different sects, and perhaps the most abundant are found in the book al-Malahim wa al-Fitan by Nu'aym ibn Hammad (d. 227 AH), which is a manuscript I have edited and will send for printing as soon as possible. The reader is also advised to refer to the book Tathbit Dala'il al-Nubuwwa by al-Qadi 'Abd al-Jabbar and the book Dala'il al-Nubuwwa by Abu Nu'aym. ⁹⁵ In 'A: 'Ajibt ⁹⁶ In 'A: Saddū ⁹⁷ I.e., 'Abd Allah ibn 'Umar ibn al-Khattab. See al-Tarikh al-Kabir by al-Bukhari: 6/499. ⁹⁸ I.e., the virtue of the Prophet, peace be upon him. ⁹⁹ Surat al-Baqara: 1-5. ¹⁰⁰ I.e., do not tie its mouth. ¹⁰¹ I.e., the Messenger of Allah, peace be upon him—here and there is intense disagreement about his name. See Tabaqat Ibn Sa'd 4/325, Tabaqat Khalifa ibn Khayyat 1/252, al-Isaba 4/200, al-Isti'ab 4/200. ¹⁰² Al-Safan: a waterskin containing provisions, also a pouch carried by a shepherd for his food, tinder, and necessities; it may be like a bucket or a leather bag. ¹⁰³ Currently the city of Urfa in Turkey. ¹⁰⁴ One quarter of the spoils. ¹⁰⁵ A blank in 'A. ¹⁰⁶ Al-Wahr: rancor and rage; in 'A it appears as "Wajr," which is a corruption. ¹⁰⁷ "Thumma" omitted from 'A. ¹⁰⁸ He is Bashir ibn al-Khasasiyya, a Companion. ¹⁰⁹ Surat al-An'am: 82. ¹¹⁰ I.e., silver, meaning dirhams. ¹¹¹ Al-Bijad: a coarse, dry cloak. See Ibn Hisham, al-Rawd: 4/179. ¹¹² In 'A, "wa al-Takbir" was added after "bi al-Qur'an" and before "wa al-Nahib." ¹¹³ Al-Waqidi, al-Maghazi: 3/1013-1014, reported his story with some additions and mentioned that he died while accompanying the Prophet in the expedition of Tabuk. ¹¹⁴ Al-Dimas: the bathhouse. al-Rawd al-Unuf 2/152. ¹¹⁵ Shahiba: emaciated, with thin flesh, slender and tapered. Shanu'a is one of the Arab tribes. ¹¹⁶ He is Abu al-'Aliya al-Riyahi, whose name is Rafi'. See for his sake Tabaqat Ibn Sa'd: 7/112-117, and Tabaqat Khalifa: 1/482. ¹¹⁷ Written above it in the original: "Jibril"; in 'A: "Salma," which is a corruption. ¹¹⁸ Written above it in the original: "'Isa." ¹¹⁹ Al-Adami: the brown-skinned person. ¹²⁰ In 'A: "Yanqusu," which is a corruption; the meaning here is: they almost used the bell. ¹²¹ Written above it in the original: "Sin"; likewise in 'A. ¹²² In Abu Dawud: 2/295: Sarma ibn Qays; see also: 1/138-141. ¹²³ Surat al-Baqara: 183-187. ¹²⁴ "Qala" omitted from 'A. ¹²⁵ End of 'A; a half-line omission preceded this. ¹²⁶ Illegible in the original. ¹²⁷ In Ibn Hisham, al-Halabi ed.: 1/663: "Suraqa ibn Malik ibn Ju'shum"; Suraqa has a famous story related to the Prophet's emigration to Medina, and he embraced Islam after the conquest of Mecca. ¹²⁸ Surat al-Anfal: 48, 57, 60. ¹²⁹ Surat al-Anfal: 6-65, 67. ¹³⁰ Surat al-Anfal: 68-69. ¹³¹ "Taqassa al-qawm": each one of them demanded retribution from the other in accounting, i.e., demanded retaliation. ¹³² There is no doubt that this interpretation clearly indicates Ibn Ishaq's inclination toward the Abbasids and his response to their call. ¹³³ He means what is mentioned in verses 72 and 73 of Surat al-Anfal. ¹³⁴ Surat al-Anfal: 73, 75. ¹³⁵ A valley on the side of Medina, one stage away from Badr—Yaqut. ¹³⁶ In al-Waqidi's Maghazi: 1/145: "'Umayr ibn 'Abd 'Amr." ¹³⁷ In al-Waqidi's Maghazi: 1/145: "'Aqil ibn Abi al-Bukayr." ¹³⁸ In the original: "Qashham"; the correct form is what we have established from al-Waqidi's Maghazi: 1/146, and Ibn Hisham: 1/707, and al-Ishtiqaq by Ibn Durayd: 454, where he is "Ahmar ibn Haritha," and Fashham is his mother's name. ¹³⁹ In al-Waqidi: 1/146: "from Banu Zurayq"; it is useful to note that there is a general discrepancy between Ibn Ishaq's narration and what is found in al-Waqidi, so compare. ¹⁴⁰ Surat al-Nisa': 97. ¹⁴¹ What is between the brackets was added to make the statement coherent; the predicate was omitted from Ibn Hisham's narration and is not found in al-Waqidi. ¹⁴² What is between the brackets was added from al-Waqidi's Maghazi 1/148 and Ibn Hisham: 1/709. ¹⁴³ The discussion now concerns the expedition of Banu Sulaym at al-Kudr; there is no title in the original. ¹⁴⁴ Yaqut reported from al-Waqidi that between al-Kudr and Medina is eight barids; there is disagreement among historians about the timing of this expedition and its order among the campaigns. See al-Waqidi's Maghazi: 1/182-184, al-Rawd al-Unuf: 3/142, Ibn Sa'd, Beirut ed.: 2/31, al-Tabari: 2/482, al-Sira al-Halabiyya: 2/217, al-Bidaya wa al-Nihaya by Ibn Kathir: 3/344. ¹⁴⁵ Al-Suhayli commented on this in his Rawd: 3/142-143: "In this hadith, ritual washing after sexual impurity was practiced in the pre-Islamic era." ¹⁴⁶ In Ibn Hisham: 2/44: "Thayyib"; in al-Tabari: 2/484: "Tayb"; in al-Bidaya wa al-Nihaya 3/344: "Nayb"; Yaqut recorded it as "Tayt," as in the text quoting Ibn Ishaq. ¹⁴⁷ The wealth they collected and stored for their calamities and what befell them; it was jewelry they lent to the people of Mecca—al-Sira al-Halabiyya: 2/223. ¹⁴⁸ Al-Suhayli said in his Rawd: 3/142: "Aswar nakhlin: plural of sur, and sur is a cluster of palm trees." ¹⁴⁹ In al-Tabari: 2/484: "Laqna"; this poetry is not found in Ibn Sa'd's Tabaqat, nor in Ibn Hisham, nor in al-Sira al-Halabiyya. ¹⁵⁰ I.e., from the wolf. ¹⁵¹ Al-Mutarrah: one burdened by debt—al-Rawd al-Unuf: 3/142. ¹⁵² Al-Shamamit: mixed groups of people—al-Rawd al-Unuf: 3/142. Jurhum was one of the extinct Arab tribes that inhabited the area of Mecca during the time of Prophet Abraham, and Khuza'a expelled them from Mecca. ¹⁵³ Al-Sawiq: wheat and barley that are roasted then ground, to be eaten dry sometimes with water, sometimes with fat, and sometimes with honey and fat. ¹⁵⁴ Dhi Amr is a well-known location beyond Batan Nakhla, and Batan Nakhla is a village near Medina on the Basra road—al-Tanbih wa al-Ishraf, al-Sawi ed.: 210, and Marasid al-Ittila'. ¹⁵⁵ This report is not found in Ibn Hisham, nor did al-Waqidi mention it. ¹⁵⁶ The title of this expedition, "The Expedition of al-Fur' from Najran," was omitted from the original; it is in Ibn Hisham: 2/46, Ibn Sa'd: 2/35, al-Waqidi: 1/196, al-Tabari: 2/487, al-Sira al-Halabiyya: 2/224. ¹⁵⁷ The name of the owner of the mine is not mentioned in al-Waqidi or Ibn Hisham; al-Waqidi: 1/197 mentioned that the Prophet's absence from Medina was ten nights. Al-Fur' (with two dammas) is a village on the side of Medina with two springs called al-Rabd and al-Najaf, irrigating twenty thousand palm trees. Bahran is a well-known location in the Hijaz, eight barids from Medina. ¹⁵⁸ The title of this expedition, "The Affair of Banu Qaynuqa'," was omitted from the original. See Ibn Hisham: 2/47, al-Waqidi: 1/176-180, al-Tabari: 2/479-483. ¹⁵⁹ In Ibn Hisham: 2/47: "Do not let it delude you that you met"; in al-Waqidi: 1/176: "Do not let it delude you whom you met." ¹⁶⁰ Surat Al 'Imran: 12-13. ¹⁶¹ Ibn Hisham: 2/47-48 cut off Ibn Ishaq's report to mention the reason for the Prophet's siege of the Jews of Banu Qaynuqa', which was their assault on a Muslim woman. See also al-Waqidi's Maghazi: 1/176. ¹⁶² Surat al-Ma'ida: 51-56. ¹⁶³ Between al-Rabadha and al-Ghamr and Dhat Ghirar on the Iraqi road—al-Tanbih wa al-Ishraf, al-Sawi ed.: 210. ¹⁶⁴ See explanations or interpretations of this issue in al-Waqidi: 1/197-198, Ibn Hisham: 2/50. ¹⁶⁵ The discussion now begins about the expedition of Badr al-Maw'id. See al-Waqidi: 1/384-391. ¹⁶⁶ See Diwan Hassan, Dar Sadir ed.: 1/85, al-Waqidi's Maghazi: 1/390-391, al-Rawd al-Unuf: 3/249, with differences in wording, number of verses, and order. ¹⁶⁷ In all other narrations: "Hal." Al-Falajat: plural of falj, meaning flowing springs; al-Makhad: pregnant camels; al-Awarik: those that have eaten the arāk tree, their mouths bloodied. ¹⁶⁸ 'Ālij: a place with much sand. ¹⁶⁹ The title of this report, "The Killing of Ka'b ibn al-Ashraf," was omitted from the original. See al-Waqidi's Maghazi: 1/184-193, Ibn Hisham: 2/51, Ibn Sa'd: 2/31, al-Tabari: 2/487. ¹⁷⁰ What is between the brackets was added from Ibn Hisham: 2/51. ¹⁷¹ In al-Waqidi's Maghazi: 1/185: "Bint Usayd ibn Abi al-'Is." ¹⁷² Here Ibn Hisham: 2/52 mentioned from Ibn Ishaq Ka'b's poetry lamenting the companions of the well and included Hassan's and others' responses; likewise al-Waqidi in his Maghazi: 1/185-187. ¹⁷³ I.e., to Medina. ¹⁷⁴ The wife of al-'Abbas, the Prophet's uncle; in al-Tabari: 2/488 there is some of what she said about her. ¹⁷⁵ In Ibn Hisham: 2/54: "So he called him and said to him." ¹⁷⁶ Ibn Hisham: 2/55 added: "And he was the foster brother of Ka'b ibn al-Ashraf." ¹⁷⁷ The cemetery of the people of Medina, located inside the city—Yaqut. ¹⁷⁸ In Ibn Hisham: 2/56: "He is Abu Na'ila." ¹⁷⁹ I.e., Ka'b. ¹⁸⁰ Near Medina. ¹⁸¹ Al-Mughul: a thin, sharp iron blade. ¹⁸² In al-Waqidi's Maghazi: 1/190: "In his sara"; al-Sanna: the area between the lower abdomen and the pubis. ¹⁸³ All these places are in the outskirts of Medina. ¹⁸⁴ The title of this report, "The Affair of Muhayyisa and Huwayyisa," was omitted from the original. ¹⁸⁵ In al-Waqidi's Maghazi: 1/191: "Ibn Sunayna." ¹⁸⁶ In Ibn Hisham: 2/58: "Huwayyisa began striking him and saying: 'O enemy of Allah.'" ¹⁸⁷ Laṭabaqtu: I would have cut; al-Dhafra: the protruding bone behind the ear. ¹⁸⁸ Al-Waqidi's Maghazi: 1/192 with some variation. ¹⁸⁹ This poetry is not found in al-Waqidi's Maghazi, nor in Ibn Hisham or al-Tabari. ¹⁹⁰

Now the report about the Battle of Uhud. The title has been omitted from the original. The account of Uhud is well-known; see it in al-Zuhri's Maghazi in the Musannaf of Abd al-Razzaq: 5:363-367; al-Waqidi's Maghazi: 1:199-334; Ibn Hisham: 2:1060; Ibn Sa'd: 2:36; al-Tabari: 2:499; al-Sira al-Halabiyya: 2:228. ¹⁹¹ What is between the brackets is added from Ibn Hisham: 2:60. ¹⁹² Surah al-Anfal: 36. ¹⁹³ In al-Waqidi's Maghazi: 1:201, it is "Abu Azza"; in Ibn Hisham: 2:61, "Abu Azza Amr ibn Abd Allah"; similarly in Ibn Sa'd: 2:43; al-Tabari: 2:500; al-Bidaya wa al-Nihaya: 4:10; and al-Sira al-Halabiyya: 2:229. ¹⁹⁴ Those who stand firm in battle and do not flee. ¹⁹⁵ Al-Waqidi's Maghazi: 1:201; Tabaqat Ibn Salam: 213; Ibn Hisham: 2:61, with differences in the order of verses, some wording, and the amount of poetry. ¹⁹⁶ "Kilab al-sayf" are the curved iron pieces next to the scabbard. ¹⁹⁷ i.e., sheathe your sword. ¹⁹⁸ In Ibn Hisham: 2:65, it is "li-murabba'." ¹⁹⁹ Ibn Hisham adds: 2:65, "Do not kill him." ²⁰⁰ In Ibn Hisham: 2:65, it is "Sa'd ibn Zayd." ²⁰¹ "Al-zahr" means camels; "al-kura'" means horses. ²⁰² A land near Uhud. ²⁰³ Banu Qayla are the Aws and Khazraj; Qayla is a mother of theirs to whom they are attributed. ²⁰⁴ What is between the brackets is added from Ibn Hisham: 2:67; Ibn Sa'd: 2:40; al-Tabari: 2:511-512; al-Bidaya wa al-Nihaya: 4:16. ²⁰⁵ The verses are explained in al-Rawd al-Unf, so refer to it. ²⁰⁶ In Ibn Hisham: 2:81, it is "Mahmud ibn Amra"; and the phrase "Yazid ibn al-Sakan" is omitted there. ²⁰⁷ i.e., they removed them and overcame them. ²⁰⁸ Added from Ibn Hisham: 2:82. ²⁰⁹ In Ibn Hisham: 2:69, it is "Arta'ah ibn Abd Shurahbil." ²¹⁰ i.e., what remains. ²¹¹ "Al-awraq" is one whose color is grayish. ²¹² The area between the lower abdomen and the pubic region. ²¹³ Asim was martyred at the Battle of Bi'r Ma'una; his killers wanted to take his head to sell it to Sulafa bint Sa'd, but "al-dabr" [bees] prevented them. When the bees left him, they said, "Leave him until evening so they go away, then we will take him." But Allah sent a flood that carried Asim away. Ibn Hisham: 2:170-172. ²¹⁴ In other sources, it is "tasna'un" [you do]. ²¹⁵ "Al-banan" means fingers, or their tips. Al-Nihaya by Ibn al-Athir: 1:157. In Ibn Hisham, it is "bibanatihi," which is a corruption. ²¹⁶ In Ibn Hisham: 2:84, "the flies scatter from the camel's back." "Al-shi'ra'" is a stinging fly. ²¹⁷ A place six miles from Mecca, or seven, nine, or twelve. Yaqut. ²¹⁸ Diwan Hassan: 1:158, with differences in narration and number of verses. ²¹⁹ i.e., from Quraysh. ²²⁰ "Badan" means worn out and weak. ²²¹ Added from Ibn Hisham: 2:86. ²²² A place between Uhud and Medina. See Yaqut, quoting Ibn Ishaq. ²²³ i.e., the cry, the call to arms. ²²⁴ See Ibn Hisham: 2:91-92, where there is more poetry and a fuller account than what is given here. ²²⁵ He said this addressing himself, meaning "I have gone to extremes in this battle and done well." See Sharh al-Sira al-Nabawiyya by Abu Dharr: 2:230-231. ²²⁶ He means the mutilation of the Muslim dead. ²²⁷ Addition from Ibn Hisham: 2:94. ²²⁸ Added from Ibn Hisham: 2:94; see also al-Tarikh al-Kabir by al-Bukhari: 5:130-131. ²²⁹ The Prophet's paternal aunt and Hamza's sister.

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1. Grunebaum : Gustave E. von Grunebaum, a scholar of Islamic studies.
2. Caskel : Werner Caskel, a German orientalist.
3. Kister : Meir Jacob Kister, a scholar of early Islamic history.
4. Rosenthal : Franz Rosenthal, a scholar of Islamic studies.
5. Abbot : Nabia Abbot, a scholar of early Islamic history.
6. Maṣādir al-Shiʿr al-Jāhilī : Sources of Pre-Islamic Poetry, a book by Nāṣir al-Dīn al-Asad.
7. Dussaud : René Dussaud, a French orientalist.
8. Altheim-Stiehl : Franz Altheim and Ruth Stiehl, scholars of ancient history.
9. ʿIlm al-Tārīkh ʿinda al-Muslimīn : Historiography among the Muslims, a book by Franz Rosenthal.
10. Grunebaum : Gustave E. von Grunebaum, a scholar of Islamic studies.
11. Braune : Walther Braune, a scholar of Islamic philosophy.
12. ʿIlm al-Tārīkh ʿinda al-ʿArab : Historiography among the Arabs, a book by ʿAbd al-ʿAzīz al-Dūrī.
13. Horovitz : Josef Horovitz, a scholar of early Islamic history.
14. Die Revolte des Ibn al-Asʿat : The Revolt of Ibn al-Ashʿath, a book by R. Saiyid.
15. takbīr : The phrase 'Allāhu Akbar' (God is Great), often used in Islamic rituals.
16. al-Qidāḥ : Wooden arrows used for divination in pre-Islamic Arabia.
17. Ḥarb al-Fijār : The Sacrilegious War, a series of conflicts between Quraysh and other tribes before Islam.
18. al-Ḥums : A group of Quraysh who considered themselves especially sacred and followed strict rules during pilgrimage.
19. al-Ḥill : The profane or non-sacred state, as opposed to iḥrām.
20. ahl al-Ḥill : People outside the sacred territory, not bound by the restrictions of iḥrām.
21. ahl al-Ḥaram : People of the sacred precinct (Mecca), who were allowed to be in a state of iḥrām.
22. Sūrat al-Fīl : Chapter 105 of the Qur'an, 'The Elephant'.
23. one hundred with one thousand : The text originally said 'one hundred' but the correct number is 'one thousand'.
24. Tīyār al-Turāt : Possibly a name or term; unclear.
25. al-Masīr : Probably a variant reading or name.
26. fīhā : Arabic: 'in it'.
27. yuḥaddith : Arabic: 'he narrates'.
28. Zarīran : A variant reading of a name.
29. li-furqah : Arabic: 'for a group'.
30. li-tarḥal idh : Arabic: 'to depart when'.
31. najiduh : Arabic: 'we find him'.
32. wa-rāḥ : Arabic: 'and he went'.
33. bāta : Arabic: 'he spent the night'.
34. bimā : Arabic: 'with what'.
35. Al-A'rāf: 157 : Qur'an 7:157.
36. Al-Ṣaff: 6 : Qur'an 61:6.
37. Al-Fatḥ: 29 : Qur'an 48:29.
38. Al-Baqarah: 89-90 : Qur'an 2:89-90.
39. qawl : Arabic: 'saying'.
40. dhāt : Arabic: 'possessor of'.
41. taḥṭṭunā : Arabic: 'we dig'.
42. Āl 'Imrān: 106 : Qur'an 3:106.
43. Muḥammad: 17 : Qur'an 47:17.
44. nashazan : Arabic: 'rising ground'.
45. wa-aṣāba : Arabic: 'and he hit'.
46. al-ākhar : Arabic: 'the other'.
47. Al-Baqarah: 199 : Qur'an 2:199.
48. khums : One-fifth tax or share.
49. Al-Baqarah: 200 : Qur'an 2:200.
50. Al-Ḥujurāt: 13 : Qur'an 49:13.
51. Al-Baqarah: 158 : Qur'an 2:158.
52. Al-Baqarah: 158 : Qur'an 2:158.
53. fa-kabbara : Arabic: 'he said Allahu Akbar'.
54. Al-Ḥajj: 36 : Qur'an 22:36.
55. al-sha'ā'ir : Arabic: 'the rituals'.
56. fa-ya'dhanūn : Arabic: 'they permit'.
57. yakhruj : Arabic: 'he goes out'.
58. nu'aẓẓim : Arabic: 'we magnify'.
59. Al-Baqarah: 199 : Qur'an 2:199.
60. Al-A'rāf: 31-32 : Qur'an 7:31-32.
61. Sūrat al-Jinn: 1-10 : Qur'an 72:1-10.
62. al-Qur'ān : Arabic: 'the Qur'an'.
63. Sūrat al-Aḥqāf: 29-30 : Qur'an 46:29-30.
64. Sūrat al-Jinn: 6 : Qur'an 72:6.
65. wa-ghayr : Arabic: 'and other'.
66. wa-qawlih : Arabic: 'and His saying'.
67. qawmunā : Arabic: 'our people'.
68. fa-tukhbirūn : Arabic: 'you inform'.
69. Sūrat Yūsuf: 106 : Qur'an 12:106.
70. aḥad : Arabic: 'one'.
71. Sūrat Āl 'Imrān: 81 : Qur'an 3:81.
72. Sūrat al-Baqarah: 185 : Qur'an 2:185.
73. Sūrat al-Qadr: 1 : Qur'an 97:1.
74. Sūrat al-Dukhān: 1-3 : Qur'an 44:1-3.
75. munazzalīn : Arabic: 'sent down' (plural).
76. Sūrat al-Anfāl: 41 : Qur'an 8:41.
77. Sūrat al-Ṭalāq: 12 : Qur'an 65:12.
78. Sūrat 'Abasa: 26-31 : Qur'an 80:26-31.
79. qāla : Arabic: 'he said'.
80. Sūrat al-Aḥqāf: 35 : Qur'an 46:35.
81. Sūrat Yūnus: 71 : Qur'an 10:71.
82. Sūrat Hūd: 54 : Qur'an 11:54.
83. Sūrat al-Mumtaḥanah: 4 : Qur'an 60:4.
84. Sūrat al-An'ām: 56 : Qur'an 6:56.
85. Sūrat Ghāfir: 66 : Qur'an 40:66.
86. Sūrat Maryam: 64 : Qur'an 19:64.
87. mujīban : Arabic: 'answering'.
88. fa-ramaza : Arabic: 'he gestured'.
89. Sūrat Fuṣṣilat: 5 : Qur'an 41:5.
90. asakha : To listen attentively, to incline the ear.
91. Abū Baṣra : A name; the correct form is Abū Baṣīr.
92. al-Ḥarra : A volcanic plain with black, porous stones.
93. Baynamā : An Arabic word meaning 'while'.
94. Qubā' : A village near Medina.
95. al-Malāḥim wa al-Fitan : A book on eschatological tribulations by Nu'aym ibn Ḥammād.
96. 'Ajibt : A variant reading meaning 'I was amazed'.
97. Ṣaddū : A variant reading meaning 'they turned away'.
98. ʿAbd Allāh ibn ʿUmar ibn al-Khaṭṭāb : A prominent Companion and narrator of hadith.
99. Faḍl al-Nabī : The virtue or excellence of the Prophet.
100. Sūrat al-Baqara : The second chapter of the Quran.
101. Lā tarbiṭū famahā : Do not tie its mouth (i.e., do not muzzle the animal).
102. Rasūl Allāh : The Messenger of Allah; there is disagreement about his name here.
103. al-Ṣafan : A waterskin or pouch for provisions.
104. Ūrfā : The city of Urfa in modern-day Turkey.
105. Rubʿ al-ghanā'im : One quarter of the spoils of war.
106. Farāgh : A blank space in the manuscript.
107. al-Waḥr : Rancor and rage.
108. Thumma : An Arabic word meaning 'then'.
109. Bashīr ibn al-Khaṣāṣiyya : A Companion of the Prophet.
110. Sūrat al-Anʿām : The sixth chapter of the Quran.
111. Fiḍḍa : Silver, referring to dirhams.
112. al-Bijād : A coarse, dry cloak.
113. wa al-Takbīr : And the saying of 'Allāhu Akbar' (God is Great).
114. al-Wāqidī : A historian and author of al-Maghāzī.
115. al-Dīmās : A bathhouse.
116. Shanu'a : An Arab tribe.
117. Abū al-ʿĀliya al-Riyāḥī : A prominent early Muslim scholar.
118. Jibrīl : The angel Gabriel.
119. ʿĪsā : Jesus, peace be upon him.
120. al-Ādam : A brown-skinned person.
121. Yanquṣū : A variant reading meaning 'they diminish'.
122. Sin : An Arabic letter, possibly an abbreviation.
123. Ṣarma ibn Qays : A Companion.
124. Sūrat al-Baqara : The second chapter of the Quran.
125. Qāla : An Arabic word meaning 'he said'.
126. Nihāyat 'A : End of manuscript 'A'.
127. Maṭmūs : Illegible or erased.
128. Surāqa ibn Mālik ibn Juʿshum : A Companion who later embraced Islam.
129. Sūrat al-Anfāl : The eighth chapter of the Quran.
130. Sūrat al-Anfāl : The eighth chapter of the Quran.
131. Sūrat al-Anfāl : The eighth chapter of the Quran.
132. Taqāṣṣa al-qawm : They demanded retribution from each other.
133. Ibn Isḥāq : An early biographer of the Prophet.
134. al-Āyatān 72-73 : Verses 72 and 73 of Sūrat al-Anfāl.
135. Sūrat al-Anfāl : The eighth chapter of the Quran.
136. Wādī al-Ṣafrā' : A valley near Medina.
137. ʿUmayr ibn ʿAbd ʿAmr : A Companion.
138. ʿĀqil ibn Abī al-Bukayr : A Companion.
139. Qashḥam : A name; corrected to Aḥmar ibn Ḥāritha.
140. Banū Zurayq : A tribe of the Anṣār.
141. Sūrat al-Nisā' : The fourth chapter of the Quran.
142. al-Ḥāṣiratān : Brackets indicating an addition.
143. al-Ḥāṣiratān : Brackets indicating an addition.
144. Ghazwat Banī Sulaym : The expedition against Banū Sulaym.
145. al-Kudr : A location; distance from Medina is eight barīds.
146. al-Suhaylī : A commentator on the Prophet's biography.
147. Thayyib : A variant reading of a place name.
148. al-Māl : Wealth stored for emergencies.
149. Aṣwār nakhlin : Clusters of palm trees.
150. Laqna : A variant reading of a word.
151. al-Dhi'b : The wolf.
152. al-Muṭarraḥ : One burdened by debt.
153. al-Shamāmīṭ : Mixed groups of people.
154. al-Sawīq : Roasted wheat or barley flour.
155. Dhī Amr : A location beyond Baṭn Nakhla.
156. al-Khabar : The report or narration.
157. Ghazwat al-Fur' : The expedition of al-Fur'.
158. al-Fur' : A village near Medina.
159. Banū Qaynuqā' : A Jewish tribe in Medina.
160. Lā yaghurrannaka : Do not let it delude you.
161. Sūrat Āl ʿImrān : The third chapter of the Quran.
162. Ibn Hishām : A biographer of the Prophet.
163. Sūrat al-Mā'ida : The fifth chapter of the Quran.
164. al-Rabadha : A location on the Iraqi road.
165. al-Mas'ala : The issue or question.
166. Badr al-Mawʿid : The promised encounter at Badr.
167. Ḥassān ibn Thābit : A poet Companion.
168. al-Falajāt : Flowing springs.
169. ʿĀlij : A sandy place.
170. Kaʿb ibn al-Ashraf : A Jewish poet and enemy of the Prophet.
171. al-Ḥāṣiratān : Brackets indicating an addition.
172. Bint Usayd ibn Abī al-ʿĪṣ : A woman's name.
173. al-Qalīb : The well (referring to the Battle of Badr).
174. al-Madīna : Medina.
175. Umm al-Faḍl : The wife of al-ʿAbbās.
176. Fa-daʿāhu fa-qāla lahu : So he called him and said to him.
177. al-Raḍāʿa : Foster relationship through breastfeeding.
178. al-Baqīʿ : The main cemetery of Medina.
179. Abū Nā'ila : A nickname of one of the assassins of Kaʿb.
180. Kaʿb : Kaʿb ibn al-Ashraf.
181. al-ʿArīḍ : A valley near Medina.
182. al-Mughūl : A thin, sharp iron blade.
183. al-Sanna : The area between the lower abdomen and the pubis.
184. al-Ḍawāḥī : Outskirts or suburbs.
185. Muḥayyiṣa wa Ḥuwayyiṣa : Two brothers from the Anṣār.
186. Ibn Sunayna : A Jewish man.
187. Ḥuwayyiṣa : One of the two brothers.
188. al-Dhafrā : The bone behind the ear.
189. al-Wāqidī : A historian.
190. al-Shiʿr : Poetry.
191. Ibn Hisham : Abd al-Malik ibn Hisham, author of the famous biography of the Prophet (Sira).
192. Surah al-Anfal : Chapter 8 of the Quran, 'The Spoils of War.'
193. Abu Azza : A poet and companion of the Prophet; his full name is Abu Azza Amr ibn Abd Allah.
194. al-thabitun : Those who stand firm in battle and do not flee.
195. Maghazi al-Waqidi : The book of military expeditions by Muhammad ibn Umar al-Waqidi.
196. kilab al-sayf : The curved iron pieces next to the scabbard of a sword.
197. aghmid sayfak : Sheathe your sword.
198. li-murabba' : Possibly a name or a place; variant reading.
199. la taqtuluhu : Do not kill him.
200. Sa'd ibn Zayd : A companion of the Prophet.
201. al-zahr wa al-kura' : Camels and horses.
202. ard qurb Uhud : A land near Uhud.
203. Banu Qayla : The Aws and Khazraj tribes, descended from Qayla.
204. Ibn Hisham : See note 15.
205. al-Rawd al-Unf : A commentary on Ibn Hisham's Sira by al-Suhayli.
206. Mahmud ibn Amra : A companion; variant name.
207. azalūhum wa ghalabūhum : They removed them and overcame them.
208. Ibn Hisham : See note 15.
209. Arta'ah ibn Abd Shurahbil : A companion; variant name.
210. ma yubqi : What remains.
211. al-awraq : Grayish in color.
212. ma bayna asfal al-batn wa al-'anah : The area between the lower abdomen and the pubic region.
213. Asim ibn Thabit : A companion martyred at Bi'r Ma'una; his body was protected by bees and then a flood.
214. tasna'un : You do (plural).
215. al-banan : Fingers or their tips.
216. al-shi'ra' : A stinging fly.
217. mawdi' 'ala sittat amyal min Makka : A place six miles from Mecca; various distances reported.
218. Diwan Hassan : The poetry collection of Hassan ibn Thabit, the Prophet's poet.
219. min Quraysh : From the Quraysh tribe.
220. badan : Worn out and weak.
221. Ibn Hisham : See note 15.
222. makan bayna Uhud wa al-Madina : A place between Uhud and Medina.
223. al-sayha : The cry, call to arms.
224. Ibn Hisham : See note 15.
225. balaghtu fi hadhihi al-waqi'a wa ahsantu : I have gone to extremes in this battle and done well.
226. tamthil : Mutilation of the dead.
227. Ibn Hisham : See note 15.
228. al-Tarikh al-Kabir : The Great History by al-Bukhari.
229. 'ammat al-rasul wa ukht Hamza : The Prophet's paternal aunt and Hamza's sister; i.e., Safiyya bint Abd al-Muttalib.