The Prophetic Biography and the Reports of the Caliphs

The Prophetic Biography and the History of the Caliphs, Part One. Preface. On the Title of This Book. Biography of the Author. His Name and Lineage. A Brief Account of His Teachers and the Beginning of His Pursuit of Knowledge and Travel. Praise of Scholars for Him. Sources of His Biography. The Prophetic Biography. Encouragement to Adhere to the Sunnah ¹ of the Chosen Prophet, peace be upon him. Encouragement to Spread Knowledge. Report Indicating the Desirability of Preserving the History of Hadith Scholars. The Birth of the Messenger of God, peace be upon him. The Lineage of the Master of the Children of Adam and the First from Whom the Earth Will Split on the Day of Resurrection, peace be upon him. The Prophet's Journey to Syria. God's Favor upon His Chosen Messenger, peace be upon him, with Honor and Prophethood between the Creation of Adam and the Breathing of the Spirit into Him. The Description of the Beginning of Revelation to the Messenger of God, peace be upon him. The Spread of Islam in Mecca. The Messenger of God, peace be upon him, Presenting Himself to the Tribes. The First Pledge of Aqaba ² and the First Friday Prayer Held in Medina. The Night Journey ³ of the Messenger of God, peace be upon him, on the Night of Ascension. The Second Pledge of Aqaba by the Ansar ⁴ to the Messenger of God, peace be upon him. The Emigration ⁵ of the Messenger of God, peace be upon him, to Yathrib. Hassan ibn Thabit's Response. The Arrival of the Prophet, peace be upon him, in Medina. The Second Year of the Hijra. The Battle of Badr. The Number and Names of Those Who Witnessed Badr with the Messenger of God, peace be upon him. The Expedition against Banu Qaynuqa. The Expedition of Sawiq. The Third Year of the Hijra. The Raid of al-Fardah. The Battle of Uhud. The Fourth Year of the Hijra. The Raid of al-Raji' in Safar. The Expedition against Banu al-Nadir. The Battle of Badr al-Maw'id. The Raid of the Khazraj against Salam ibn Abi al-Huqayq. The Fifth Year of the Hijra. The Expedition of Dhat al-Riqa' in Muharram. The Expedition of Dumat al-Jandal. The Expedition of al-Muraysi'. The Battle of the Trench ⁶. Quraysh Set Out and Approached. The Expedition against Banu Qurayza. The Raid of Abdullah ibn Unays. The Sixth Year of the Hijra. The Treaty of Hudaybiyya. The Expedition of Dhi Qard. The Seventh Year of the Hijra. The Expedition of Khaybar. Muslims Killed at Khaybar. The Eighth Year of the Hijra. He Decided to March against Hawazin. The Ninth Year of the Hijra. The Messenger of God, peace be upon him, Ordered Preparation for the Expedition against the Romans. The Tenth Year of the Hijra. The Death of the Messenger of God, peace be upon him. Description of the Messenger of God, peace be upon him. Part Two. The Caliphate of Abu Bakr ibn Abi Quhafa al-Siddiq, may God be pleased with him. The Caliphate of Umar ibn al-Khattab, may God Almighty be pleased with him. The Caliphate of Uthman ibn Affan, may God Almighty be pleased with him. When the Twenty-Sixth Year Began. When the Twenty-Seventh Year Began. When the Twenty-Eighth Year Began. When the Twenty-Ninth Year Began. In the Thirtieth Year. In the Thirty-First Year. In the Thirty-Second Year. In the Thirty-Third Year. In the Thirty-Fourth Year. In the Thirty-Fifth Year. The Caliphate of Ali ibn Abi Talib, may God Almighty be pleased with him. When the Thirty-Sixth Year Began. When the Thirty-Seventh Year Began. When the Thirty-Eighth Year Began. When the Thirty-Ninth Year Began. When the Fortieth Year Began. Clarification That Those We Mentioned Were Caliphs and Those After Them Were Kings. Yazid ibn Muawiya Abu Khalid. Muawiya ibn Yazid Abu Layla. Marwan ibn al-Hakam. Abd al-Malik ibn Marwan Abu al-Walid. Walid ibn Abd al-Malik Abu al-Abbas. Sulayman ibn Abd al-Malik Abu Ayyub. Umar ibn Abd al-Aziz Abu Hafs. Yazid ibn Abd al-Malik Abu Khalid. Hisham ibn Abd al-Malik Abu al-Walid. al-Walid ibn Yazid ibn Abd al-Malik Abu al-Abbas. Yazid ibn al-Walid ibn Abd al-Malik Abu Khalid. Ibrahim ibn al-Walid ibn Abd al-Malik Abu Ishaq. Marwan ibn Muhammad ibn Marwan ibn al-Hakam Abu Abd al-Malik. al-Saffah Abu al-Abbas. al-Mansur Abu Ja'far, his brother. al-Mahdi ibn al-Mansur Abu Abd Allah. al-Hadi ibn al-Mahdi Abu Muhammad. al-Rashid ibn al-Mahdi Abu Ja'far. al-Amin ibn al-Rashid Abu Abd Allah. al-Ma'mun ibn al-Rashid Abu al-Abbas. al-Mu'tasim ibn al-Rashid Abu Ishaq. al-Wathiq ibn al-Mu'tasim Abu Ja'far. al-Mutawakkil ibn al-Mu'tasim Abu al-Fadl. al-Muntasir ibn al-Mutawakkil Abu Ja'far. al-Musta'in ibn al-Mu'tasim Abu Abd Allah. al-Mu'tazz ibn al-Mutawakkil Abu Abd Allah. al-Muhtadi ibn al-Wathiq Abu Abd Allah. al-Mu'tamid ibn al-Mutawakkil Abu al-Abbas. al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil Abu al-Abbas. al-Muktafi ibn al-Mu'tadid Abu Muhammad. al-Muqtadir ibn al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil Abu al-Fadl. al-Qahir ibn al-Mu'tadid Abu al-Abbas. al-Radi ibn al-Muqtadir Abu al-Abbas. al-Muttaqi ibn al-Muqtadir. al-Muti' ibn al-Muqtadir. The Rightly Guided Caliphs and the Desirous Kings. The Beginning of the Book of the Companions, may God be pleased with them all. Indexes. Index of Quranic Verses. Index of Prophetic Hadiths and Reports. Index of Topics. Footnotes.

1. Sunnah : The practices, teachings, and traditions of the Prophet Muhammad, considered a model for Muslims.
2. Aqaba : A location near Mecca where the first and second pledges of allegiance were made by the people of Yathrib (Medina) to the Prophet Muhammad.
3. Night Journey (Isra') : The miraculous night journey of the Prophet Muhammad from Mecca to Jerusalem, followed by his ascension to heaven (Mi'raj).
4. Ansar : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet Muhammad and the emigrants from Mecca.
5. Hijra : The emigration of the Prophet Muhammad and his followers from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
6. Battle of the Trench (Khandaq) : A defensive battle in 627 CE where Muslims dug a trench around Medina to protect against the confederate armies.

The Prophetic Biography and the Reports of the Caliphs

Source: https://shamela.ws/book/9898 Date of extraction: 2026-06-17

The First Part

In the name of Allah, the Most Gracious, the Most Merciful. [Preface to the Book] "Indeed, all praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our souls and the wickedness of our deeds. Whomsoever Allah guides, none can misguide, and whomsoever He leaves astray, none can guide. I bear witness that there is no deity worthy of worship except Allah alone, with no partner, and I bear witness that Muhammad is His servant and Messenger. O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer. O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment." To proceed: Indeed, the most truthful speech is the Book of Allah, the Exalted, and the best guidance is the guidance of Muhammad, peace and blessings be upon him. The worst of matters are those that are newly invented, for every newly invented matter is an innovation ¹, every innovation is misguidance, and every misguidance leads to the Fire. Allah, the Mighty and Majestic, said: "Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so that they grow stout and stand firmly on their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward." And the Messenger of Allah, peace and blessings be upon him, said: "I enjoin you to fear Allah, and to hear and obey, even if it be an Abyssinian slave. For whoever among you lives after me will see much disagreement. So adhere to my Sunnah ² and the Sunnah of the rightly-guided caliphs ³ after me. Hold fast to it and bite onto it with your molar teeth. Beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance." Imam Abu Sulayman al-Khattabi said in Ma'alim al-Sunan ⁴: "And in his saying: 'Adhere to my Sunnah and the Sunnah of the rightly-guided caliphs' is evidence that when one of the rightly-guided caliphs says something and another Companion disagrees with him, then adopting the opinion of the caliph is more appropriate." The rightly-guided caliphs are: Abu Bakr, 'Umar, 'Uthman, and 'Ali, may Allah be pleased with them all. Given the importance of the biography of the Prophet, peace and blessings be upon him, and the necessity of studying and knowing it, as well as the importance of knowing the biography of the caliphs, a number of imams have authored many books on this subject. Here, Allah willing, we will mention the most important of them in this introduction: 1. Akhbar al-Nabi wa al-Sahabah ⁵ - by Muhammad ibn Sa'd, scribe of al-Waqidi (d. 230 AH). 2. Al-Isharah ila Sirat al-Mustafa wa Athar min Ba'dihi min al-Khulafa' ⁶ - by al-Hafiz 'Ala' al-Din Mughultay ibn Qilij (d. 762 AH). [A manuscript exists in Dar al-Kutub al-Misriyya, no. 460 History; in Baghdad, Waqf Library 4/4848 Majami'; and in Fayd Allah, Istanbul, no. 1460.] 3. Sirat Muhammad ibn Ishaq (d. 150 AH). A manuscript exists in al-Zahiriyya, Majmu' 110, 158 folios. A portion was published under the supervision of Muhammad Hamidullah, Rabat 1967. Another edition appeared under the supervision of Suhayl Zakkar, Beirut 1978. 4. Sirat Ibn Hisham, 'Abd al-Malik (d. 218 AH). He abridged the Sira of Ibn Ishaq. It has numerous editions, the oldest being the edition of the orientalist Wstenfeld, printed in Gottingen 1858. There is an old, good manuscript in al-Zahiriyya, no. 225 Sira, written in 548 AH. Its manuscripts and printed editions are numerous. 5. Sirat Rasul Allah wa Tarikh al-Khulafa' al-Rashidin ⁷ - by Abu Zur'ah 'Abd al-Rahman ibn 'Amir al-Dimashqi (d. 282 AH). This is the Tarikh of Abu Zur'ah, printed in Damascus 1980 under the supervision of Shukr Allah ibn Ni'mat Allah al-Qawjani. 6. Al-Sirah al-Nabawiyyah ⁸ - by Abu Ja'far Muhammad ibn Jarir al-Tabari (d. 310 AH). In his book "Tarikh al-Rusul wa al-Muluk", volumes 2 and 3 of the edition by Muhammad Abu al-Fadl Ibrahim, Cairo 1960, 1961. 7. Al-Sirah al-Nabawiyyah ⁹ - by al-Hafiz al-Dhahabi, Muhammad ibn Ahmad ibn 'Uthman, al-Dimashqi (d. 748 AH). In his book "Tarikh al-Islam", volumes 1-2 of the Qudsi edition, Cairo. 8. Al-Khamis fi Ahwal Anfas Nafis ¹⁰ - by al-Qadi Husayn ibn Muhammad al-Diyarbakri, resident of Mecca (d. 966 AH). On the prophetic biography and the four caliphs. Printed in Cairo 1302 AH. 9. Al-Sirah al-Nabawiyyah wa Akhbar al-Khulafa' ¹¹ - by Ibn Hibban, Muhammad ibn Ahmad ibn Abi Hatim al-Sabti (d. 354 AH). This is the first and second parts of his book "al-Thiqat" ¹² [which is this very book of ours]. Locations of the manuscript copies of "al-Thiqat" that contain "al-Sirah al-Nabawiyyah wa Akhbar al-Khulafa'": - Saray Ahmad III 2995 (327 folios, dated 887 AH). - Al-Asifiyya 1/780 - Rijal 89, in four volumes, dated 1292 AH. - Al-Zahiriyya, Tarikh 710 - 138 folios, 7th century AH. - Tal'at, Mustalah 208 - 138 folios. - 'Alijara 226 - 313 folios. - Lucknow - 'Abd al-Hayy - 173 folios, dated 676 AH. See Fihrist Ma'had al-Makhtutat 2/1015. In this edition, we have relied on the copy published in India, at the press of the Majlis Da'irat al-Ma'arif al-'Uthmaniyyah, Hyderabad Deccan, India, in 1393 AH, with correction and commentary by al-Hafiz al-Sayyid 'Aziz Bak "Kamil al-Hadith min al-Jami'ah al-Nizamiyyah", then revised by Dr. Muhammad 'Abd al-Mu'id Khan, director and dean of the circle. However, our edition is distinguished by accuracy in correction, additions, and technical indexes. The Status of the Book "al-Sirah al-Nabawiyyah wa Akhbar al-Khulafa'" by Ibn Hibban among Books of Sira: First: There is no doubt that al-Hafiz Ibn Hibban al-Busti occupies a prominent position among hadith scholars and historians. Imam al-Sam'ani ¹³ said: "Abu Hatim was the imam of his time; he authored works that had no precedent." Al-Salah al-Safadi ¹⁴ said: "He was among the jurists of the religion and the preservers of traditions." Al-Hafiz Ibn Hajar al-'Asqalani described him as "a master of many disciplines, possessing extreme intelligence, and vast memory to the utmost degree" ¹⁵. Al-Khatib al-Baghdadi described him by saying: "Ibn Hibban was trustworthy, noble, and virtuous" ¹⁶. These are splendid testimonies from just imams with firm footing in knowledge, attesting to Ibn Hibban's imamate and knowledge. Second: Imam Ibn Hibban undertook journeys in search of knowledge, and he was greatly successful in his long journey. He gathered many teachers, narrations, and reports. In the introduction to his Sahih, he mentions that he wrote from over two thousand teachers. Such a large number of teachers is rarely found in any imam. Therefore, this book occupies a foremost position among works in its field due to the quality of its imam and his precedence. Third: Ibn Hibban was not merely a collector, but also a unique critic, a sagacious scholar, an intelligent verifier, and a bold mujtahid ¹⁷ with his own methodology and style. Fourth: His reliance on narration, disregarding opinions, and highlighting important historical events in the lives of the caliphs. Undoubtedly, an author with these qualities occupies a prominent position among works in his field. Al-Khatib al-Baghdadi says ¹⁸: "In hadith are the stories of the prophets, the reports of ascetics and saints, the exhortations of eloquent speakers, the speech of jurists, the biographies of the kings of Arabs and non-Arabs, the tales of the earlier nations, the explanation of the military expeditions of the Messenger of Allah, peace and blessings be upon him, his expeditions, a summary of his rulings and judgments, his sermons and exhortations, his signs and miracles, the number of his wives, children, in-laws, and companions, and mention of their virtues and merits, the explanation of their reports and excellences, the extent of their ages, and the clarification of their lineages." [Regarding the Title of This Book:] There is no doubt that preserving the presentation of "heritage" pure and sound from invented names, deletion, and alteration, and not attributing a new title to an author not known for that title, are reprehensible matters that must be confronted and exposed, because this is tampering with heritage. However, there is a good idea and a correct opinion that goes to highlight hidden aspects of this great heritage while preserving it and quoting the author's own title. This is what we have done in this book. The author, Ibn Hibban, began by mentioning the birth of the Messenger of Allah, peace and blessings be upon him, his mission, and a summary of his fragrant biography, followed by the biography of the rightly-guided caliphs. Ibn Hibban says in his book "al-Thiqat" ¹⁹: "End of the birth of the Messenger of Allah, peace and blessings be upon him, and his mission, to be followed by the Book of the Caliphs, Allah willing." May Allah, the Exalted, by His grace and mercy, protect us from error and slip, which no one is safe from, conceal our faults, which if any were exposed we would be disgraced, overlook our sins, for which if we were taken to task for one we would perish, grant us success in what is best for us, and protect us from what does not concern us. Indeed, He is the Bestower, the All-Forgiving. The Publisher [Biography of the Author] The Imam, the learned, the virtuous, the precise, the verifier, the hafiz, the all-knowing: Muhammad ibn Hibban ibn Ahmad ibn Hibban al-Tamimi al-Busti, Abu Hatim, died in 354 AH. [His Name and Lineage:] He is Muhammad ibn Hibban ibn Ahmad ibn Hibban - with a kasra on the unpointed ha and a ba with one dot in both - ibn Mu'adh ibn Ma'bad - with a ba with one dot - ibn Sa'id ibn Suhayd - with a fatha on the unpointed sin and a kasra on the ha - and it is said: ibn Mu'adh ibn Hudayya - with a fatha on the ha and a kasra on the dal and a shadda on the ya, the last letter - ibn Murrah ibn Sa'd ibn Yazid ibn Murrah ibn Zayd ibn 'Abd Allah ibn Darim ibn Malik ibn Hanzalah ibn Malik ibn Zayd ibn Manat ibn Tamim ibn Murr ibn Udd ibn Tabikhah ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan, Abu Hatim al-Tamimi al-Busti, the judge, one of the imams who traveled extensively and authored works ²⁰. He was born in Bust, a large city between Herat and Ghazni (in the region of Kabul, the capital of Afghanistan today) ²¹. [Mention of Some of His Teachers and the Beginning of His Pursuit of Knowledge and Travel:] Al-Hakim al-Naysaburi said: "Ibn Hibban was among the vessels of knowledge in jurisprudence, language, hadith, and preaching, and among the intelligent men. He came to Naysabur in the year 334 AH, then went to the judgeship of Nasa, then returned to us in the year 337, and stayed with us in Naysabur. He built a khanqah ²², and a number of his works were read to him. Then he left Naysabur for his homeland Sijistan in the year 340, and people traveled to him to hear his hadith ²³." This is an important text that preserves for us a sample of Ibn Hibban's journey in search of knowledge. As for his most important teachers ²⁴:

Al-Hasan ibn Sufyan (he heard from him in Nasa). - 'Imran ibn Musa ibn Mujashi' al-Jurjani (he heard from him in Jurjan). - Muhammad ibn Ibrahim ibn al-Mundhir al-Naysaburi (he heard from him in Mecca the Honored). - Ahmad ibn Shu'ayb ibn 'Ali al-Nasa'i (he heard from him in Fustat of Egypt). - 'Abdullah ibn Muhammad ibn Muslim al-Khatib al-Maqdisi (he heard from him in Bayt al-Maqdis). - Ahmad ibn 'Umayr ibn Jawsa' al-Hafiz al-Dimashqi (he heard from him in Damascus). - Muhammad ibn al-Hasan Abu Bakr ibn Qutayba al-'Asqalani (he heard from him in al-Ramla). - 'Ali ibn Sa'id al-'Askari (he heard from him in Samarra). - Al-Husayn ibn 'Abdullah ibn Yazid al-Qattan (he heard from him in al-Raqqa). - Abu 'Abd al-Rahman: 'Abdullah ibn Mahmud ibn Sulayman (he heard from him in Marw). - Muhammad ibn Ishaq ibn Ibrahim al-Sarraj (he heard from him in Nishapur). - Ahmad ibn Dawud ibn Muhsin ibn Hilal al-Misisi (he heard from him in Aleppo). - Muhammad ibn Abi al-Mu'afa ibn Sulayman al-Saydawi (he heard from him in Sidon). - Ja'far ibn Muhammad al-Hamdani (he heard from him in Tyre). - Muhammad ibn 'Abdullah ibn al-Fadl al-Kala'i al-Rahib (he heard from him in Homs). This is a small sample to get to know one aspect of the teachers of this Imam and Hafiz. "Ibn Hibban was greatly successful in his long journey, for he gathered many teachers, narrations, and reports, and a large number. In the introduction to his Sahih, he stated that he wrote from over two thousand teachers. Such a large number of teachers is rarely found among the Imams. However, when he began to compile the Sahih, he dropped many teachers and did not rely on their narrations because they did not meet the conditions of authenticity that he explained in the introduction to his book. He limited himself to one hundred and fifty teachers, more or less, and relied on twenty of them, rotating the years among them and being satisfied with their narrations over others. In the introduction, he said: 'We have narrated in this book of ours only from one hundred and fifty teachers, more or less, and perhaps the main reliance of our book is on about twenty teachers, around whom we have rotated the sunan and we are satisfied with their narrations over the narrations of others.' ²⁵ Imam al-Dhahabi comments on this text, saying ²⁶: 'Such should be the aspiration, especially given his knowledge of fiqh, Arabic, abundant virtues, and numerous works.' [Praise of Scholars for Him:] Abu Sa'd 'Abd al-Rahman ibn Ahmad al-Idrisi said: "Abu Hatim al-Busti was one of the jurists of the people, a memorizer of traditions, famous in the regions and countries, knowledgeable in medicine, astronomy, and various sciences. He authored the Musnad al-Sahih, the Tarikh, al-Du'afa', and famous books in every field. He taught the people in Samarkand, then moved to Bust." ²⁷ 'Abdullah ibn Muhammad al-Astarabadi said: "Ibn Hibban was one of the jurists of the religion, a memorizer of traditions, knowledgeable in medicine, astronomy, and the sciences." ²⁸ Imam al-Dhahabi said: "He was knowledgeable in medicine, astronomy, and fiqh, and a leader in the knowledge of hadith." ²⁹ Yaqut al-Hamawi said in Mu'jam al-Buldan: "Ibn Hibban was prolific in hadith, travel, and teachers, knowledgeable in texts and chains of transmission. He produced from the sciences of hadith what others were incapable of. Whoever examines his works with fairness will know that the man was an ocean of sciences." ³⁰ Ibn Hajar al-'Asqalani, the Hafiz, said: "He was one of the Imams of his time, and he sought hadith around the year 300 AH." He also said: "He was knowledgeable in medicine, astronomy, theology, and fiqh, a leader in the knowledge of hadith, and described him as a master of many disciplines, with extreme intelligence and vast memory to the utmost." ³¹ Al-Hakim, his student and author of al-Mustadrak, said: "Abu Hatim al-Busti al-Qadi was one of the vessels of knowledge in language, fiqh, hadith, and preaching, and among the intelligent men. He authored works in hadith that had no precedent." ³² Al-Isnawi said: "He was one of the vessels of knowledge in language, hadith, fiqh, and preaching, and among the intelligent men." ³³ Al-Salah al-Safadi said: "He was one of the jurists of the religion, memorizers of traditions, knowledgeable in medicine, astronomy, and the sciences." ³⁴ Ibn al-'Imad al-Hanbali said: "The learned scholar, the ocean of knowledge, was a reliable memorizer, an imam, a proof, one of the vessels of knowledge in hadith, fiqh, language, preaching, and other fields, even medicine, astronomy, and theology." ³⁵ Ibn al-Athir said: "The imam of his time, he authored works that had no precedent." ³⁶ Ibn Kathir said: "Muhammad ibn Hibban, the author of al-Anwa' wa al-Taqasim, was one of the great memorizers, authors, and mujtahids." ³⁷ Al-Khatib al-Baghdadi said: "Ibn Hibban was trustworthy, noble, and virtuous." ³⁸ [Sources of His Biography:] - al-Ansab by al-Sam'ani (2/209) - al-Kamil by Ibn al-Athir (8/266) - al-Lubab by Ibn al-Athir (1/151) - Mu'jam al-Buldan by Yaqut al-Hamawi (1/415) - al-'Ibar by al-Dhahabi (2/300) - Inbah al-Ruwat by al-Qifti (3/122) - Mizan al-I'tidal by al-Dhahabi (3/506) - al-Nujum al-Zahira by Ibn Taghribirdi (3/342) - Mir'at al-Jinan by al-Yafi'i (2/357) - al-Bidaya wa al-Nihaya by Ibn Kathir (11/259) - Shadharat al-Dhahab by Ibn al-'Imad (3/16) - al-Mukhtasar fi Akhbar al-Bashar by Abu al-Fida (2/105) - Siyar A'lam al-Nubala' by al-Dhahabi, biography 70, volume 16 - Tabaqat al-Shafi'iyya al-Kubra by al-Subki (3/131) - Lisan al-Mizan by Ibn Hajar (5/112) - Tadhkirat al-Huffaz by al-Dhahabi (3/920) - al-Wafi bi al-Wafayat by al-Salah al-Safadi (2/317) - Tabaqat al-Huffaz by al-Suyuti (p. 374) - al-Risala al-Mustatrafa by al-Kattani (p. 20) - Introduction to al-Ihsan in the arrangement of Sahih Ibn Hibban by Amir 'Ala' al-Din al-Farisi - Introduction to the critical edition of Mawrid al-Zam'an li Zawa'id Ibn Hibban by al-Haythami - Introduction to the critical edition of Rawdat al-'Uqala' by Shaykh 'Ali ibn Mushrif al-'Umari - Introduction to the critical edition of al-Ihsan by Ahmad Muhammad Shakir - Introduction to the critical edition of al-Ihsan by al-Arna'ut and Husayn Asad Al-Sira al-Nabawiyya by Imam Hafiz Abu Hatim Muhammad ibn Ahmad al-Tamimi al-Busti, died 354 AH. Corrected and annotated by Hafiz Sayyid 'Aziz Bak and a group of scholars. In the name of Allah, the Most Gracious, the Most Merciful ³⁹. May Allah bless our master Muhammad and his family and grant them peace ⁴⁰. ⁴¹ Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi ⁴² said: Praise be to Allah, who ⁴³ has no limited boundary that He might be imagined ⁴⁴, nor a fixed term that He might perish, nor do the confines of space encompass Him, nor does the succession of time comprehend Him ⁴⁵, nor is His grace perceived by witnesses and senses, nor are the attributes of His essence measured by people ⁴⁶. His greatness is exalted above the descriptions of those who describe, and His description is too sublime for the understanding of speakers. Every language falls short of describing His attributes ⁴⁷, and the expression of attributes is lost in reaching His goal. In His dominion pass subtle types of administration, and deep thoughts of reflection are cut off before reaching Him ⁴⁸. The tongues of the diligent are tied from preserving His praise ^{40 49}, and the collective thoughts of the hopes of deniers are cut off from Him, for He has no partner in sovereignty nor any likeness, no advisor in judgment nor any minister. I bear witness that there is no god but Allah, who has enumerated everything in number ⁴⁰, and has decreed for every person that he who perishes may perish after clear evidence, and he who lives may live after clear evidence ^{40 39}. I bear witness that Muhammad is His chosen servant and His chosen messenger. He sent him with the radiant light and the luminous brightness, and he conveyed the message from Allah, Mighty and Majestic, and clarified the evidence for what he called to ⁴⁰. So in following his Sunnah lies adherence to guidance, and in accepting what he brought lies the existence of brilliance. May Allah bless him and his pure family ⁴⁰. ⁴¹ To proceed: Indeed, Allah chose Muhammad, peace be upon him, from among His servants, and selected him for Himself from His lands. He sent him to His creation with the truth as a bringer of good tidings and a warner of the Fire ⁴² for those who deviate from His path, to call [the creation] ⁴³ from among His servants to His worship, and from following the path ⁴⁴ to adhering to His obedience. Then He did not make the recourse at the occurrence of an event, nor the escape ⁴⁵ at the existence of any calamity, except to the one upon whom the revelation was sent down, and who favored His servants with the guardianship of its interpretation. So his Sunnah is the decisive factor between disputants, and his traditions are the conclusive evidence between ⁴⁶ opponents. When I saw that knowledge of the Sunnah is one of the greatest pillars of the religion, and that its preservation is obligatory upon most Muslims, and that there is no way to know the unsound from the sound, nor the validity of extracting evidence from the clear, except by knowing the weak narrators ⁴⁷ and the nature of their states ⁴⁸, I wanted to dictate the names of most narrators, and of the jurists ^{49 50} among the virtuous and righteous, and those who followed their path from the past, omitting chains of transmission and prolixity, and adhering to brevity, so that it may be easy for jurists to memorize and not difficult for memorizers to retain. I ask Allah ⁵¹ for success in what He has commanded us, and for help in what we intend for Him. I ask Him to build ⁵² for us a dwelling place of honor from His grace, and the ultimate goal of His generosity, in the highest rank of the chosen righteous ⁵³ good ones. Indeed, He is Generous, Kind, Compassionate, Merciful. [Mention of Encouragement to Adhere to the Sunnah of the Chosen Prophet, peace be upon him] Ahmad ibn Mukram ibn Khalid al-Barti ⁵⁴ informed us: 'Ali ibn al-Madini narrated to us: al-Walid ibn Muslim narrated to us: Ibn Yazid narrated to us: Khalid ibn Ma'dan narrated to me: 'Abd al-Rahman ibn 'Amr al-Sulami and Hujr ibn Hujr al-Kala'i said: We came to al-'Irbad ibn Sariya, who was among those about whom was revealed: "Nor on those who, when they came to you that you might carry them, you said, 'I cannot find that which to carry you upon'" ⁵⁵. We greeted him and said: We have come to you as visitors, to inquire about your health, and to seek knowledge. Al-'Irbad said: The Messenger of Allah, peace be upon him, led us in the morning prayer one day, then turned to us and gave us an eloquent sermon that made eyes flow with tears and hearts tremble. A man said: O Messenger of Allah, this is a farewell sermon, so what do you enjoin upon us? He said: I enjoin you to fear Allah, and to listen and obey even if a mutilated Abyssinian slave [is your leader]. For whoever among you lives will see much disagreement. So adhere to my Sunnah and the Sunnah of the rightly guided caliphs ⁵⁶, cling to it and bite onto it with your molars. Beware of newly invented matters, for every innovation is a misguidance, and every misguidance is in the Fire ⁵⁷. Al-Walid said: I mentioned this hadith to 'Abdullah ibn al-'Ala' ibn Zabr, and he said: Yes, he narrated to me something similar to this hadith ⁵⁸. Abu Hatim said: Indeed, Allah, Glorious and Majestic, chose Muhammad, peace be upon him, from among His creation, and sent him with the truth as a bringer of good tidings and a warner. He made obedience to him and remembrance of him ⁵⁹ obligatory upon His creation ^{60 61}, and He narrated to us.

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger (62). And He said: "It is not for a believing man or a believing woman, when Allah and His Messenger have decreed a matter..." (63) the verse. So Allah commanded obedience to His Messenger along with obedience to Him, and in case of disagreement, to return to his Sunnah, for he is the refuge concerning which no one among creation may dispute. Thus, whoever disagrees over anything after the Messenger of Allah (peace be upon him) must refer his matter to the judgment of Allah, then to the judgment of His Messenger (peace be upon him), because obedience to his Messenger is obedience to Him. Allah Almighty said: "Indeed, those who pledge allegiance to you, they are only pledging allegiance to Allah. The hand of Allah is above their hands. So whoever breaks his pledge..." (64) the verse. And He said: "Whoever obeys the Messenger has obeyed Allah" (65). So He, Glorified and Exalted, informed them (66) that following His Messenger is following Him, and that obedience to him is [obedience to Him] (67). Then He guaranteed Paradise to whoever obeys His Messenger and follows what he commands, saying: "And whoever obeys Allah and the Messenger, those will be with those upon whom Allah has bestowed favor" (68) the verse. Then He, Glorified and Exalted, informed us (69) that He (70) appointed no judge between Himself and His creation except His Messenger, and He negated (71) faith from whoever does not make him the judge in what disputes among them. He said: "But no, by your Lord, they will not [truly] believe..." the verse. Then He, Glorified and Exalted, informed us that calling them to His Messenger to judge between them is only a call to the judgment of Allah, not that the judge between them is the Messenger of Allah (peace be upon him), and that whenever they submit to the judgment of the Messenger of Allah (peace be upon him), they have submitted by Allah's command. Allah Almighty said: "When they are called to Allah and His Messenger to judge between them..." up to His saying: "...those are the successful" (72). This is the judgment of Allah, which He made obligatory (73) by binding His creation to obedience to His Messenger and informing them that it is obedience to Him. Then He informed us that it is obligatory upon His Messenger to follow His command, saying: "Follow what has been revealed to you from your Lord; there is no deity except Him; and turn away from the polytheists" (74). And He, Glorified and Exalted, said: "Then We put you on a clear path of the command, so follow it and do not follow..." (75) the verse. And He said: "O Prophet, fear Allah and do not obey the disbelievers..." up to His saying: "...All-Knowing" (76). Then Allah, Glorified and Exalted, testified for His Messenger that he follows His command and adheres to His command, due to what preceded in His knowledge of granting him success through His protection and guidance to the right path, along with the guidance of those who follow him. He said: "And if not for the favor of Allah upon you and His mercy, a group of them would have resolved to mislead you..." (77) the verse. Then Allah, Glorified and Exalted, commanded him to convey what was revealed to him, while testifying to his protection from among the people. He said: "O Messenger, convey what has been revealed to you from your Lord; and if you do not, then you have not conveyed His message. And Allah will protect you from the people" (78-79). Then He informed us that what His Messenger guides to is the straight path which He commanded us to follow. He said: "And thus We have revealed to you a spirit from Our command. You did not know what the Book was nor faith..." up to His saying: "...and whatever is in the earth" (80). In this verse, which we have elaborated, He established the proof (81) upon His creation (82) for submission to the judgment of the Messenger of Allah (peace be upon him) and following his command. So everything that the Messenger of Allah (peace be upon him) clarified concerning matters for which there is no ruling from Allah, he established it by Allah's command, and it is obligatory upon us to follow it. And turning away from following it is disobedience, for there is no judgment between Allah and His creation except that which Allah, Glorified and Exalted, described as the place of clarification for His creation about Him. Thus, it is obligatory upon everyone who claims knowledge or is attributed to it to preserve the Sunnahs of the Chosen One (peace be upon him) and to gain deep understanding of them. And there is no way for anyone to preserve them except through knowledge (83) of the history of the hadith transmitters, and knowledge of the weak among them from the trustworthy. For if one does not know this, he cannot properly distinguish the authentic from the defective, nor know the connected from the disconnected, nor the stopped from the interrupted. So when he becomes acquainted with their names and lineages, and knows—meaning some of them know others—and distinguishes the reliable from the weak, it then becomes obligatory upon him to gain deep understanding of them and act upon them, and then to rectify his intention in spreading them to those after him, hoping to complete the reward (84) in the Hereafter by doing so. For knowledge is among the best things a person leaves behind. We ask Allah for success in what brings us near to Him and draws us close to Him. [Mention of Encouragement to Spread Knowledge] For it is among the best things a person leaves behind. Al-Fadl (85) ibn al-Hubab informed us: Musa ibn Isma'il narrated to us: Isma'il ibn Ja'far narrated to us from al-'Ala' ibn 'Abd al-Rahman from his father from Abu Hurayra (86) that the Prophet (peace be upon him) said: "When a human being dies, his deeds come to an end except for three: ongoing charity, knowledge from which benefit is derived, or a righteous child who prays for him" (87). [Mention of the Report Indicating the Desirability of Preserving the History of Hadith Transmitters] Muhammad ibn Muhammad al-Hamdani informed us: Muhammad ibn 'Abd al-A'la (88) al-San'ani narrated to us: Bishr ibn al-Mufaddal narrated to us: Ibn 'Awn narrated to us from Muhammad ibn Sirin from 'Abd al-Rahman ibn Abi Bakra from Abu Bakra (89) who mentioned the Prophet (peace be upon him) said: "He stopped his camel, and a man held its nose ring—or he said: its halter—and said: 'What day is this?' We remained silent until we thought he would name it other than its name. He said: 'Is it not the Day of Sacrifice?' We said: 'Yes.' He said: 'What month is this?' We remained silent until we thought he would name it other than its name. He said: 'Is it not Dhu al-Hijja?' We said: 'Yes.' He said: 'What land is this?' We remained silent (90) until we thought he would name it other than its name. He said: 'Is it not the Sacred Land?' We said: 'Yes.' He said: 'Indeed, your blood, your wealth, and your honor among you are sacred to you, like the sanctity of this day of yours, in this month of yours, in this land of yours. Behold! Let the one who is present convey to the one who is absent, for perhaps the one who is present may convey to one who is more retentive than him.'" Abu Hatim said regarding his saying (peace be upon him): "Let the one who is present convey to the one who is absent," it is like evidence for the desirability of preserving the history of hadith transmitters and becoming acquainted with knowledge of the trustworthy among them from the weak. For it is not possible for a person to convey to the absent what he witnessed except after knowledge of the authenticity of what he transmits to those after him, and that if he transmits to those after him what is not authentic from the Messenger of Allah (peace be upon him), it is as if he did not transmit anything from him (peace be upon him). And there is no means for him to know the authentic reports from the defective except through knowledge of the history of those whose names are mentioned among the hadith transmitters. I will write two books in which I will clarify the weak and the abandoned (91), and I will begin them with the trustworthy. So we will mention (92) what they were like in their circumstances. The first thing I will begin with in this book of ours is the mention of the Chosen One (peace be upon him), his birth, his mission, his emigration until Allah Almighty took him to His Paradise. Then we will mention after him the Rightly Guided Caliphs, the guided ones, with their days (93) until 'Ali (may Allah have mercy on him) was killed. Then we will mention the Companions of the Messenger of Allah (peace be upon him) one by one in alphabetical order, for they are the best of people in the generation after the Messenger of Allah (peace be upon him). Then we will mention after them the Followers who encountered (94) the Companions of the Messenger of Allah (peace be upon him) in all regions, in alphabetical order, for they are the best of people after the Companions in the generation. Then we will mention the third generation who saw the Followers, and I will mention them in the same manner as we mentioned the first two layers (95). Then we will mention the fourth generation who are the successors of the Followers, following the way of those before them (96). And this generation extends to our present time. I will not mention in this first book except the trustworthy, those whose reports are permissible to use as evidence (97). And I will be content with these two abridged books from the book "The Great History" which we produced, due to our knowledge (98) of the difficulty (99) of memorizing everything in it of chains of transmission, paths, and anecdotes. And because what we dictate in these two books—if Allah facilitates and eases it—of describing (100) names with the intent (101) of what is needed will be easier for the learner if he intends to memorize, and more encouraging for him in retaining it if he desires knowledge, than burdening himself with memorizing something that, if he overlooked (102) it at the beginning, he would not, in his action, escape the burden of memorizing it. So everyone I mention in this first book is truthful, and it is permissible to use his report as evidence if his report is free from five characteristics. If a rejected report (103) is found about one of those I mention (104) in this book of mine, that report is not free (105) from one of five characteristics: either there is above the shaykh whose name I mentioned in this book of mine in the chain a weak man (106) whose report is not used as evidence, or there is below him a very weak man (107) whose narration is not permissible to use as evidence, and the report is disconnected (mursal) and does not constitute a binding proof for us, or it is interrupted (munqati') and such a report does not constitute a proof, or there is in the chain a mudallis who did not clarify (108) his hearing in the report from whom he heard it. For the mudallis, as long as he does not clarify (109) his hearing of the report from the one he wrote from, it is not permissible to use that report as evidence, because (110) one does not know; perhaps he heard it from a weak person, which would invalidate (111) the report by mentioning him if one comes across it and knows the report through him. So as long as the mudallis does not say in his report, even if he is trustworthy (112): "I heard" or "he narrated to me," it is not permissible to use his report as evidence. I have mentioned this entire issue with its defects, evidences, and anecdotes in the "Book of Conditions of Reports" (113), so that suffices (114) from repeating it in this book. I only (115) mention in this book shaykh after shaykh, even though some of our imams (116) have declared him weak and others (117) have declared him trustworthy. So whoever among them is established as trustworthy to me through the clear evidences that I have explained in the book "The Distinction Between Transmitters" (118-119), I include him in this book because it is permissible to use his report as evidence. And whoever among them is established as weak to me through the clear proofs that I have mentioned in the book "The Distinction Between Transmitters," I do not mention him in this book, but I include him in the "Book of the Weak with Defects" (120), because it is not permissible to use his report as evidence (121). So everyone I mention in this book of mine, if his report is free (122) from the five characteristics I mentioned, he is reliable, and it is permissible to use his report as evidence. For the reliable person is one from whom no disparagement (jarh) (123) is known, which is the opposite of validation. So whoever is not known to have any disparagement (124) is reliable, as long as its opposite is not evident. For people are not charged (125) with knowing what is hidden from them (126)! They are only charged with judging by the apparent aspects of things, not what is hidden from them. May Allah make us among those upon whom He has draped the cloaks of concealment in this world, and may that be connected to forgiveness for their transgressions in the Hereafter! Indeed, He is the Doer of whatever He wills. Mention of the Birth (127-128) of the Messenger of Allah (peace be upon him)

Ahmad ibn al-Hasan ibn Abd al-Jabbar al-Sufi reported to us in Baghdad: Yahya ibn Ma'in narrated to us: Hajjaj ibn Muhammad narrated to us, from Yunus ibn Abi Ishaq, from Sa'id ibn Jubayr, from Ibn Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, was born in the Year of the Elephant. Abu Hatim said: The Prophet, may Allah bless him and grant him peace, was born in the Year of the Elephant on Monday, the twelfth night of the month of Rabi' al-Awwal, on the day when Allah sent birds in flocks against the companions of the elephant. The story of the elephant was that there was a king in Yemen who had conquered it, originally from Abyssinia, called Abraha. He built a church in Sana'a, naming it al-Qullays, and claimed that he would divert the pilgrimage of the Arabs to it. He swore that he would march to the Ka'ba and demolish it. So a king of the Himyarites, called Dhu Nafr, went out with those of his people who obeyed him and fought him. Abraha defeated him and captured him. When he was brought before him, Dhu Nafr said: "O king, do not kill me, for keeping me alive is better for you than killing me." So he spared him and bound him. Then he set out, marching towards the Ka'ba. When he approached the land of Khath'am, al-Nufayl ibn Habib al-Khath'ami came out against him with those who had gathered from the tribes of Yemen, and they fought him. He defeated them and captured al-Nufayl. Al-Nufayl said: "O king, I am knowledgeable about the land of the Arabs. Do not kill me, and these two hands of mine are for my people in obedience and submission." So he spared him and took him as a guide. When he reached Ta'if, Mas'ud ibn Mu'attib came out with men from Thaqif and said: "O king, we are your servants, we have no opposition to you, and our temple is not the temple you seek"—meaning al-Lat—"you only seek the temple in Mecca. We will send with you someone to guide you." So they sent with him a client of theirs called Abu Righal. He went with them until, when they were at al-Mughammas, Abu Righal died—he is the one whose grave is stoned. Abraha sent from al-Mughammas a man called al-Aswad ibn Maqsud at the head of his cavalry. He gathered the people of the sanctuary and seized two hundred camels belonging to Abd al-Muttalib at al-Arak. Then Abraha sent Hunata al-Himyari to the people of Mecca, saying: "Ask about their chief, then inform him that I have not come to fight, I have only come to demolish this house." So Hunata went until he entered Mecca and met Abd al-Muttalib ibn Hashim. He said: "The king has sent me to you to inform you that he has not come to fight unless you fight him; he has only come to demolish this house and then depart from you." Abd al-Muttalib said: "We have no [desire] to fight him." He said: "We will leave him and the house. If Allah leaves him and the house, by Allah we have no power against him!" He said: "Go with me to him." So he went with him until he arrived at the camp. Dhu Nafr was a friend of Abd al-Muttalib, so he went to him and said: "O Dhu Nafr, do you have any help for what has befallen us?" He said: "What help can a captive man give who does not feel safe from being killed morning and evening? But I will send to Unays, the elephant keeper, and order him to put in a good word for you with the king as much as he can, and to magnify your importance and status with him." So he sent for Unays, who came. He said: "This is the chief of Quraysh, the master of the well of Mecca, who feeds the people in the plain and the wild beasts in the mountains. The king has taken two hundred camels from him. If you can help him with the king, do so, for he is my friend." So Unays entered upon Abraha and said: "O king, this is the chief of Quraysh, the master of the well of Mecca, who feeds the people in the plain and the wild beasts in the mountains. He seeks permission to enter upon you, and I would like you to permit him, for he has come to you not as an opponent or a rebel." So he permitted him. Abd al-Muttalib was a great, imposing, and handsome man. When Abraha saw him, he magnified and honored him, but he disliked that he should sit with him on his throne or that he should sit below him. So he descended to the carpet and sat with him. Abd al-Muttalib said to him: "O king, you have taken a great amount of my property, so return it to me." Abraha said to him: "I was impressed by you when I saw you, but now I have become disappointed in you." He said: "Why?" He said: "I have come to a house that is your religion and the religion of your fathers, your protection and your sanctuary, to demolish it, and you do not speak to me about it, but you speak to me about two hundred camels I have taken from you!" He said: "I am the lord of these camels, and this house has a Lord who will protect it!" He said: "He cannot protect it from me!" He said: "You and that!" So he ordered his camels to be returned to him. Then Abd al-Muttalib left and informed Quraysh of the news, ordering them to disperse into the mountain passes. The next morning, Abraha was at al-Mughammas, prepared to enter. He arrayed his army, brought forward his elephant, and loaded upon it what he intended to carry, while it was standing. When he moved it, it stopped and almost sank to the ground, kneeling. They struck it on the head with a pickaxe, but it refused. They inserted hooks under its knees and armpits, but it refused. They turned it towards Yemen, and it trotted. They turned it towards the sanctuary, and it stopped. The elephant joined a mountain among those mountains. Then Allah sent birds from the sea like swallows, with each bird three stones: two stones in its feet and one stone in its beak. They carried stones like chickpeas and lentils. When they covered the people, they released them upon them. Those stones did not strike anyone without destroying him, though not all the people were struck. That is the saying of Allah Almighty: "Have you not seen how your Lord dealt with the companions of the elephant?"—the whole sura. And Allah sent upon Abraha a disease in his body. They returned quickly, falling in every land. Abraha's fingers began to fall off; whenever a finger fell, it was followed by pus and blood. He reached Yemen like a fledgling bird, among those of his companions who remained, then he died. When he perished, his son Yaksum ibn Abraha succeeded him. This is the story of the elephant, and that year was called the Year of the Elephant. Mention of the lineage of the master of the children of Adam and the first from whom the earth will split open on the Day of Resurrection, may Allah bless him and grant him peace. Abd Allah ibn Muhammad ibn Salim reported to us in Jerusalem: Abd al-Rahman ibn Ibrahim narrated to us: al-Walid ibn Muslim narrated to us: al-Awza'i narrated to us: Shaddad Abu Ammar narrated to us, from Wathila ibn al-Asqa', who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, Allah chose Kinana from the descendants of Isma'il, and He chose Quraysh from Kinana, and He chose Banu Hashim from Quraysh, and He chose me from Banu Hashim. So I am the master of the children of Adam, and I do not boast. I am the first from whom the earth will split open, and I am the first intercessor and the first whose intercession will be accepted." Abu Hatim said: The lineage of the Messenger of Allah, may Allah bless him and grant him peace, is correct up to Adnan. Beyond Adnan, I have nothing authentic to rely upon, but I will mention the differences among them, one from another, for those who are not experts in this field. He, may Allah bless him and grant him peace, is Muhammad ibn Abd Allah ibn Abd al-Muttalib—and Abd al-Muttalib's name was Shayba—ibn Hashim—and Hashim's name was Amr—ibn Abd Manaf—and Abd Manaf's name was al-Mughira—ibn Qusayy—and Qusayy's name was Zayd—ibn Kilab—and he is al-Muhadhdhab—ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr—and he is Quraysh—ibn Kinana ibn Khuzayma ibn Mudrika ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn Adnan. Up to this point, there is no disagreement among genealogists. From Adnan onwards, they differ up to Ibrahim: Some say: Adnan ibn Udad ibn Muqawwam ibn Nahur ibn Tayrah ibn Ya'qub ibn Nabt ibn Nabit ibn Anush ibn Isma'il ibn Ibrahim, the Friend of the Merciful, ibn Azar. Some say: Adnan ibn Udad ibn al-Humaysa' ibn Nabit ibn Isma'il ibn Ibrahim ibn Azar. Some say: Adnan ibn Udad ibn Sahab ibn Ayyub ibn Qaydhar ibn Isma'il ibn Ibrahim ibn Azar. Some say: Adnan ibn Udad ibn Amin ibn Shajib ibn Tha'laba ibn ... ibn Yarbah ibn Muhallam ibn al-Awwam ibn al-Muhtamil ibn ... ibn al-Ayqan ibn 'Illa ibn Shahdud ibn al-Zarif ibn 'Abqar ibn Isma'il ibn Ibrahim ibn Azar. Some say: Adnan ibn Udad ibn 'Awj ibn al-Mu'azzam ibn al-Tamh ibn al-Qasud ibn al-'Abur ibn Da'da' ibn Mahmud ibn al-Za'id ibn Badan ibn al-Dars ibn Hisn ibn al-Nazzal ibn al-Qasim ibn al-Mujashshir ibn Mu'addad ibn Sayfi ibn al-Nabt ibn Qaydhar ibn Isma'il ibn Ibrahim ibn Azar. Then they also differed regarding those above Ibrahim: Some say: Ibrahim ibn Azar ibn Nahur ibn Sharigh ibn al-Ragh ibn al-Qasim—who divided the earth among its people—ibn Ma'n ibn al-Sayih ibn al-Rafid ibn al-Sayih—and he is Sam—ibn Nuh, the prophet of Allah, peace be upon him. Some say: Ibrahim ibn Azar ibn Nahur ibn Saruh ibn Arghu ibn Faligh ibn 'Abir ibn Arfakhshad ibn Sam ibn Nuh. Some say: Ibrahim ibn Azar ibn Tarikh ibn Nahur ibn Saruh ibn Arghu ibn Falij ibn 'Aybar ibn Sayih ibn Arfakhshad ibn Sam ibn Nuh. Then they differed regarding those after Nuh, peace be upon him: Some say: Nuh ibn Malkan ibn Mutawashlikh ibn Idris, the prophet of Allah, may Allah bless him and grant him peace, ibn al-Ra'id ibn Muhalhil ibn Qanan ibn al-Tahir ibn Hibat Allah ibn Shith ibn Adam. Some say: Nuh ibn Lamak ibn Mutawashlikh ibn Khanukh—and he is Idris the prophet, peace be upon him—ibn Yariz ibn Mahabil ibn Qabsh ibn Ansh ibn Shith ibn Adam. Some say: Nuh ibn Lamak ibn Mutawashlikh ibn Khanukh ibn Yarza ibn Mahla'il ibn Qaynan ibn Anush ibn Shith ibn Adam. Some say: Nuh ibn Lamak ibn Mutawashlikh ibn Mahil ibn Qinin ibn Yafish ibn Shith ibn Adam. The mother of the Messenger of Allah, may Allah bless him and grant him peace, was Amina bint Wahb ibn Abd Manaf ibn Zuhra ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib. She had no brother—who would be a maternal uncle of the Prophet, may Allah bless him and grant him peace—except Abd Yaghuth ibn Wahb. However, Banu Zuhra say that they are the maternal uncles of the Messenger of Allah, may Allah bless him and grant him peace, because Amina, the mother of the Messenger of Allah, may Allah bless him and grant him peace, was from them. The mother of Amina bint Wahb ibn Abd Manaf ibn Zuhra was named Murra bint Abd al-Uzza ibn Uthman ibn Abd al-Dar ibn Qusayy. Her mother was Umm Habib bint Asad ibn Abd al-Uzza ibn Qusayy. Her mother was Barra bint Awf ibn Ubayd ibn 'Uwayj ibn 'Adi ibn Ka'b ibn Lu'ayy. These are the grandmothers of the Messenger of Allah, may Allah bless him and grant him peace, on the side of his mother's mother.

As for the grandmothers of the Prophet, peace and blessings be upon him, from his father's mother: the mother of Wahb ibn 'Abd Manaf ibn Zuhrah was Qaylah bint Abi Qaylah ⁵⁰, and the name of Abu Qaylah was Fihr ibn Ghalib ibn al-Harith, who was Ghubshan ⁵¹, and he was called Abu Kabshah ⁵², to whom Quraysh attributed the Messenger of Allah, peace and blessings be upon him, because he was a polytheist who became Christian when he traveled to Syria and returned to Quraysh with a religion different from theirs, so Quraysh reproached the Messenger of Allah, peace and blessings be upon him, because of him ⁵³. As for the mother of Qaylah, she was Khalidah bint 'Abis ibn Karb ibn al-Harith ibn al-Fihr. And the mother of 'Abd Manaf and the mother of Zuhrah, the grandmother of the mother of the Messenger of Allah, peace and blessings be upon him, was Jamal ⁵⁴ bint Malik ibn Sa'd ibn Sa'd ibn Mulayh. Her mother was Salma bint Hayyan ibn Ghanam ⁵⁵. And the mother of Zuhrah ibn Kilab, the grandmother of the grandmother of the Messenger of Allah, peace and blessings be upon him, was Fatimah bint Sa'd ibn Sayl ⁵⁶ ibn Harb. Her mother was Tarifah bint Qays ibn Dhi al-Ra'sayn ⁵⁷ ibn 'Amr ibn Qays ibn 'Aylan. As for the mothers of his fathers, peace and blessings be upon him: the mother of 'Abdullah ibn 'Abd al-Muttalib was 'Atikah bint Arqas ibn Malik ibn Zuhrah, and she was the first of the 'Atikahs ⁵⁸ who gave birth to the Messenger of Allah, peace and blessings be upon him. As for the mother of 'Abd al-Muttalib ibn Hashim, she was Salma bint 'Amr ibn Zayd ibn Lubayd ibn Khidash ⁵⁹ ibn 'Amir ibn Ghanam ibn 'Adi ibn al-Najjar, for that reason ⁶⁰. And the mother of Hashim ibn 'Abd Manaf was 'Atikah bint Murrah ibn Hilal ibn Falij ibn Dhakwan ibn Tha'labah, and she was the second of the 'Atikahs, and she was the mother of Hashim ibn 'Abd Manaf, al-Muttalib ibn 'Abd Manaf, and 'Abd Shams ibn 'Abd Manaf. Hashim was named Hashim because he crumbled bread into broth ⁶¹ for his people, as he said: "'Amr al-'Ula crumbled bread into broth for his people, while the men of Mecca were starving and emaciated." His name was 'Amr al-'Ala'. And the mother of 'Abd Manaf ibn Qusayy was Hubba bint Hulayl [ibn Habashiyyah] ⁶² ibn Salul ibn Ka'b ibn 'Amr ibn Khuza'ah, and she was the mother of 'Abd al-Dar and 'Abd al-'Uzza, the two sons of Qusayy ibn Kilab. [And the mother of Qusayy] ⁶³ was Fatimah bint Sa'id ibn Sayl ⁶⁴ ibn Harb ibn Himalah ibn 'Awf ibn al-Azd, and Qusayy was called Mujammi' because through him Allah gathered the tribes of Fihr. And the mother of Kilab ibn Murrah ⁶⁵ was Hind ⁶⁶ bint Tha'labah ibn al-Harith ibn Malik ibn Kinanah, and she was the mother of Murrah's sons: Murrah and Yaqazah ⁶⁷. [And] the mother of Murrah ibn Ka'b was Makhshiyyah ⁶⁸ bint Shayban ⁶⁹ ibn Muharib ibn Fihr, and it was also said Wahshiyyah ⁷⁰ bint Arbab ibn Fihr. And the mother of Ka'b ibn Lu'ayy was Mawiyyah ⁷¹ bint Ka'b ibn al-Qayn ibn Asad ibn Wabrah. And the mother of Lu'ayy ibn Ghalib was Salma ⁷² bint 'Amr ibn 'Amir ibn Harithah ibn Khuza'ah. And the mother of Ghalib ⁷³ ibn Fihr was 'Atikah bint Yakhlud ⁷⁴ ibn al-Nadr ibn Kinanah, and she was one of the 'Atikahs who gave birth to the Prophet, peace and blessings be upon him, which is why the Prophet said on the day of Hunayn: "I am the son of the 'Atikahs." And the mother of Fihr ibn Malik was Jandalah bint ⁷⁵ al-Harith ibn 'Amir ibn al-Harith al-Jurhumi. And the mother of Malik ibn al-Nadr was 'Ukrishah bint 'Adwan, who was al-Harith ibn 'Amr ibn Qays ibn 'Aylan ⁷⁶. And the mother of al-Nadr ibn Kinanah was Barrah bint ⁷⁷ Murr, the sister of Tamim ibn Murr, and it was said that she was Fakhah ⁷⁸ bint Hani ⁷⁹ ibn Baliyy. Al-Nadr was Qays, and al-Nadr was called Quraysh because he gathered together those of his house who were scattered, for al-taqarrush means gathering. As for [the mother of] Kinanah, she was 'Awanah—and it was said Hind ⁸⁰—bint Sa'd ⁸¹ ibn Qays 'Aylan. As for the mother of Khuzaymah ibn Mudrikah, she was Salma ⁸² bint Sa'd ⁸³ ibn Qays ibn al-Haf ibn Quda'ah. As for [the mother of] Mudrikah ⁸⁴ ibn Ilyas, she was Khindif, who was Layla bint Hulwan ⁸⁵ ibn 'Imran ibn al-Haf ibn Quda'ah. Ilyas ibn Mudar had three sons: 'Amr, who was Mudrikah; 'Amir, who was Tabikhah; and 'Umayr, who was Qama'ah. Their mother was Khindif. They were given these names because when the people went out on a journey ⁸⁶, their camels were startled by a hare, and 'Amr went after them and caught them, so he was called Mudrikah ⁸⁷; 'Amir took them, slaughtered them, and cooked them, so he was called Tabikhah ⁸⁸; and 'Umayr hid in the tent ⁸⁹ and did not go out with them, so he was called Qama'ah ⁹⁰. Their mother went out walking in search of the camels, and it was said to her: "Where are you khindifah-ing?" ⁹¹ and she found the camels, so she was called Khindif, and al-khandafah is a type of walking. And the mother of Ilyas ⁹² ibn Mudar was al-Rababah ⁹³ bint Iyas ibn Ma'd ⁹⁴. And the mother of Mudar ibn Nizar was Sawdah bint 'Akk ⁹⁵ ibn 'Adnan ibn Udad. And the mother of Nizar ibn Ma'd was Mu'anah bint Jawsh ⁹⁶ ibn Jilhamah ⁹⁷ ibn 'Amr ibn Hulaymah ibn Harmiyyah. And the mother of Ma'd ibn 'Adnan was Mahdudah ⁹⁸ bint Jalbab ⁹⁹ ibn Jadis ¹⁰⁰. And the mother of 'Adnan ibn Udad was Balah ¹⁰¹ bint ¹⁰² 'Azz ibn Qahtan. These are the summaries needed for knowing the lineage of the mothers of the fathers of the Messenger of Allah, peace and blessings be upon him. As for the sons of 'Abd al-Muttalib, they were ten: 'Abdullah ibn 'Abd al-Muttalib, the father of the Messenger of Allah, peace and blessings be upon him; al-Zubayr ibn 'Abd al-Muttalib; al-'Abbas ibn 'Abd al-Muttalib; Hamzah ibn 'Abd al-Muttalib; al-Muqawwim ibn 'Abd al-Muttalib, whose name was 'Abd al-'Uzza; al-Harith ibn 'Abd al-Muttalib; al-Ghaydaq ¹⁰³ ibn 'Abd al-Muttalib; Abu Lahab ibn 'Abd al-Muttalib; and Abu Talib ibn 'Abd al-Muttalib, whose name was 'Abd Manaf. As for 'Abdullah, the father of the Messenger of Allah, peace and blessings be upon him, he had no child other than the Messenger of Allah, peace and blessings be upon him, neither male nor female, and he died ¹⁰⁴ before the Messenger of Allah, peace and blessings be upon him, was born. 'Abdullah, the father of the Messenger of Allah, peace and blessings be upon him, and Abu Talib were from the same mother. As for al-Zubayr ¹⁰⁵ ibn 'Abd al-Muttalib, his kunyah was Abu Tahir, and he was among the nobles and knights of Quraysh, and he was among the champions, and he composed poetry and was generous. As for al-'Abbas ¹⁰⁶ ibn 'Abd al-Muttalib, his kunyah was Abu al-Fadl, and he was in charge of the watering and Zamzam in the pre-Islamic period. When the Messenger of Allah, peace and blessings be upon him, conquered Mecca, he entrusted it to him on the day of the conquest. Al-'Abbas died in the year 32 AH during the caliphate of 'Uthman ibn 'Affan at the age of eighty-eight in Medina, and 'Uthman ibn 'Affan prayed over him. As for Dirar ¹⁰⁷ ibn 'Abd al-Muttalib, he used to compose poetry and died before Islam without leaving any offspring. As for Hamzah ¹⁰⁸ ibn 'Abd al-Muttalib, his kunyah was Abu 'Umarah, and he was the Lion of Allah and the Lion of His Messenger. It was also said that his kunyah was Abu Ya'la. He was martyred at the Battle of Uhud, killed by Wahshi ibn Harb, the freed slave of Jubayr ibn Mut'im, in the month of Shawwal in the year 3 AH. Hamzah was two years older than the Prophet, peace and blessings be upon him. As for al-Muqawwim ¹⁰⁹ ibn 'Abd al-Muttalib, he was among the men of Quraysh and died before Islam, leaving no descendants. As for Abu Lahab ibn 'Abd al-Muttalib, his kunyah was Abu 'Uqbah, and he was called Abu Lahab because of his beauty ¹¹⁰. He was cross-eyed and was among those who opposed the Messenger of Allah, peace and blessings be upon him, from among his uncles, showing him envy ¹¹¹ until he died from a pustule ¹¹² after the day of Badr, when he heard of the defeat of the polytheists by the Muslims, and he died of grief ¹¹³. As for al-Harith ibn 'Abd al-Muttalib, he was the eldest son of 'Abd al-Muttalib, and his name was his kunyah. He was among those who dug the well of Zamzam with 'Abd al-Muttalib. As for al-Ghaydaq ¹¹⁴ ibn 'Abd al-Muttalib, he died without leaving offspring and was among the men of Quraysh. As for Abu Talib ¹¹⁵ ibn 'Abd al-Muttalib, he and 'Abdullah ibn 'Abd al-Muttalib were from the same mother. He was the executor of 'Abd al-Muttalib's will, who entrusted him with his wealth after him and with the care of the Messenger of Allah, peace and blessings be upon him, and his upbringing ¹¹⁶ as 'Abd al-Muttalib had done during his lifetime. Abu Talib died three years and fourteen ¹¹⁷ before the Hijrah of the Messenger of Allah, peace and blessings be upon him. As for the paternal aunts of the Messenger of Allah, peace and blessings be upon him, they were six ¹¹⁸ daughters of 'Abd al-Muttalib ibn Hashim by his own loins: the first was 'Atikah bint 'Abd al-Muttalib, Umaymah bint 'Abd al-Muttalib, Arwa ¹¹⁹ bint 'Abd al-Muttalib, al-Bayda' bint 'Abd al-Muttalib who was Umm Hakim, Barrah bint 'Abd al-Muttalib, and Safiyyah bint 'Abd al-Muttalib. As for 'Atikah ¹²⁰ bint 'Abd al-Muttalib, she was married to Abu Umayyah ibn al-Mughirah al-Makhzumi. As for Umaymah ¹²¹ bint 'Abd al-Muttalib, she was married to Jahsh ibn Ri'ab al-Asadi. As for al-Bayda' bint 'Abd al-Muttalib, she was married to Kurayz ¹²² ibn Rabi'ah ibn Habib ibn 'Abd Shams. As for Barrah bint 'Abd al-Muttalib, she was married to 'Abd al-Asad ibn Hilal al-Makhzumi. As for Safiyyah ¹²³ bint 'Abd al-Muttalib, she was married to al-'Awwam ibn Khuwaylid ibn Asad. As for Arwa bint 'Abd al-Muttalib, she was married to 'Umayr ibn Qusayy ibn Kilab. None of ¹²⁴ the paternal aunts of the Prophet, peace and blessings be upon him, embraced Islam except Safiyyah, who was the mother of al-Zubayr ibn al-'Awwam. Safiyyah died during the caliphate of 'Umar ibn al-Khattab. These are the summaries that should be memorized regarding the paternal uncles and aunts of the Messenger of Allah, peace and blessings be upon him ¹²⁵. As for the mother of the Messenger of Allah, peace and blessings be upon him, Aminah bint Wahb ¹²⁶ ibn 'Abd Manaf, when she gave birth to him, she brought him to his grandfather 'Abd al-Muttalib and told him that she had seen ¹²⁷ in a dream while pregnant that it was said to her: "You have conceived the master of this nation! So when you give birth to him, name him Muhammad." 'Abd al-Muttalib took him and entered with him into the presence of Hubal inside the Ka'bah, and stood there supplicating to Allah and thanking Him for what He had given him. Then he came out with him to his mother and handed him over to her. His mother said: "I saw in a dream as if a light ¹²⁸ came out of me illuminating the palaces of Syria." Then he sought a wet nurse for him, and the Messenger of Allah ¹²⁹, peace and blessings be upon him, was nursed by a woman ¹³⁰ from Banu Sa'd ibn Bakr named Halimah bint Abi Dhu'ayb. Abu Dhu'ayb's name was 'Abdullah ibn al-Harith ibn Shijnah ibn Jabir ibn Rizam ¹³¹ ibn ¹³² Surrah ibn Sa'd ¹³³ ibn Bakr ibn Hawazin ¹³⁴ ibn Mansur ibn 'Ikrimah ibn Khasafah ¹³⁵ ibn Qays ibn ¹³⁶ 'Aylan [ibn] ¹³⁷ Mudar ¹³⁸. Halimah's husband was al-Harith ibn 'Abd al-'Uzza ibn Rifa'ah from Banu Sa'd ibn Bakr. The brother of the Messenger of Allah, peace and blessings be upon him, whom Halimah nursed along with the Messenger of Allah, peace and blessings be upon him, was named 'Abdullah [ibn] ¹³⁹ al-Harith ibn 'Abd al-'Uzza. 'Abdullah had two sisters from Halimah: one was Anisah ¹⁴⁰ and the other was Judhamah ¹⁴¹ bint al-Harith ibn 'Abd al-'Uzza. Halimah said: "I went out with some women from Banu Sa'd ¹⁴² ibn Bakr seeking wet nurses in Mecca. I went out on a gray she-donkey ¹⁴³ in a barren year, with my husband, and we had an old she-camel ¹⁴⁴ that, by Allah, did not yield a drop of milk, and I had a baby boy with us who kept us awake all night because of his crying, while I had no milk in my breasts to satisfy him. When we arrived in Mecca ¹⁴⁵, not a single woman remained among us"

The Messenger of Allah (may Allah bless him and grant him peace) presented himself to her, but she refused him (366). We only hoped for kindness in nursing (367) one who would nurse (368) [for him from] (369) the father of the newborn, and he was an orphan. We used to say: "What could his mother possibly do with him?" So we refused him (370) until there remained none of my companions except that she had taken a nursing infant, except for me. I disliked returning having taken nothing while my companions had taken (371) infants (372). So I said to my husband: "By Allah, I will return to that orphan and take him (373)!" She said: So I went to him, took him, and then returned to my baggage. My husband said: "You have done well (374), by Allah, O Halimah! Perhaps Allah will place blessing in him." She said: By Allah, no sooner had I placed him in my lap than my two breasts flowed with as much milk as Allah willed (375). He drank until he was satisfied, and his brother drank until he was satisfied. Then my husband went to our old she-camel at night, and behold, she was full of milk (376). He milked (377) milk, and I drank until I was satisfied, and he drank until he was satisfied. So we spent the night in goodness, and our boy slept satisfied. My husband said: "By Allah, O Halimah! I see that you have obtained a blessed soul." She said: Then we set out. By Allah! My she-donkey went ahead of the caravan until they were saying to me (378): "O woe to you (379)! Hold back for us (380). Is this not (381) your she-donkey that you set out upon?" I would say: "By Allah, yes (382)." Until we arrived at our land among the settlement of Banu Sa‘d ibn Bakr. She said: We arrived (383) at the most barren land. By the One in Whose hand is the soul of Halimah! They would send out their flocks in the morning (384), and the shepherd of my sheep would send out [my flock] (385), and my sheep would return (386) full of milk (387), while their sheep would return hungry and perishing, with no milk in them. So we would drink as much milk as we wished, and there was no one in the settlement who could milk (388) a single drop or find it (389). She said: They would say to their shepherds: "Woe to you! Why do you not send out your flocks where Halimah’s shepherd sends out his?" So they would send out their flocks in the mountain pass where (390) he sent out his, and their sheep would return hungry and perishing, while my sheep would return (391) full of milk (392). She said: He would grow (393) in a day the growth of a boy in a month, and grow in a month the growth of a boy in a year. When he reached two years, we brought him to his mother (394). She said: "This son of mine has a special matter! I conceived him, and by Allah, I never carried a pregnancy lighter than him! And I saw when I conceived (395) him that a light came out of me which illuminated the necks of the camels in Busra—or she said: the palaces of Busra. Then I gave birth to him. By Allah! He did not fall as children fall! He fell (396) supporting himself on his hands to the ground, raising his head to the sky. Leave him with me." So she took him and they departed. Abu Hatim said: His mother (may Allah bless him and grant him peace) died in al-Abwa’ while the Messenger of Allah (may Allah bless him and grant him peace) was four years old (397). ‘Abd al-Muttalib was the most compassionate of people towards him, (398) more than fathers are to their children (399), until ‘Abd al-Muttalib died while the Messenger of Allah (may Allah bless him and grant him peace) was eight years old (400). He entrusted him to Abu Talib, whose name was ‘Abd Manaf (401), son of ‘Abd al-Muttalib. This was because (402) ‘Abdullah and Abu Talib were from the same mother. So Abu Talib was the one who (403) managed the affairs (404) of the Messenger of Allah (may Allah bless him and grant him peace) after ‘Abd al-Muttalib until he reached puberty (405) and attained the age of manhood. Abu Talib, when he saw the Messenger of Allah (may Allah bless him and grant him peace), would say (406): "So He derived for him from His name to honor him... The Lord of the Throne is Praised (Mahmud), and this is Muhammad." [Mentioned in al-Isti‘ab (407) by Ibn ‘Abd al-Barr with his chain to Ibn ‘Abbas that ‘Abd al-Muttalib circumcised the Prophet (may Allah bless him and grant him peace) on his seventh day and made a feast for him, naming him Muhammad (408); Ibn ‘Abd al-Barr said after this: Yahya ibn Ayyub said: We did not find this hadith with anyone except Ibn Abi al-Sari al-‘Asqalani (409). He said: And it has been narrated that the Messenger of Allah (may Allah bless him and grant him peace) was born circumcised and with his navel cut (410).] [Mention of the Prophet’s (may Allah bless him and grant him peace) Journey to Syria] Al-Hasan ibn Sufyan narrated to us (411), Abu Bakr ibn Abi Shaybah narrated to us, Qarad Abu (412) Nuh narrated to us, Yunus ibn Abi Ishaq narrated to us from Abu Bakr ibn Abi Musa (413) from Abu Musa [who said] (414): Abu Talib set out to Syria, and with him set out the Messenger of Allah (may Allah bless him and grant him peace) and (415) elders of Quraysh. When they approached the monk (416), they unloaded their mounts, and the monk came out to them (417). Previously, they had passed by him, but he would not come out to them nor pay attention. He came to them (418) while they were (419) unloading [their mounts] (420) and their saddles (421). He began to move among them (422) until he came and took the hand of the Messenger of Allah (may Allah bless him and grant him peace) and said: "This is (423) the master of the worlds! This is the messenger of the Lord of the worlds! Allah will send him as a mercy to the worlds!" The elders of Quraysh said to him: "What is your knowledge?" He said: "When you approached from the mountain pass (424), no tree (425) or stone remained but prostrated, and they only prostrate to a prophet (426). And I recognize him (427) by the seal (428) of prophethood (429) below his shoulder cartilage, like an apple." Then he returned and prepared food for them. When he brought it to them, and he (may Allah bless him and grant him peace) was with the camels, he said: "Send for him." So he came, and a cloud was shading him. He said: "Look at him, a cloud shading him!" When he drew near the people, he found them (430) had preceded him to the shade of the tree. [When he sat down] (431), the shade leaned (432) towards him. He said: While he was standing over them, adjuring them not to take him to Byzantium, for if the Byzantines saw him, they would recognize him by the description and kill him, he turned and saw seven men (433) approaching from Byzantium. He met them and said: "What has brought you?" They said (434): "We have come because this [prophet] (435) will appear this month. No road remains but that people have been sent (436) to it. We were informed of his news, so we were sent to this road of yours." He said to them: "Do you see a matter that Allah wills to decree—can (437) anyone among the people prevent it?" They said: "No." So they followed him and stayed with him. He said: He came to them and said to them (438): "I adjure you by Allah! Which of you is his guardian?" Abu Talib said: "I am." He continued to adjure him until Abu Talib sent him back, and Abu Bakr sent Bilal with him, and the monk provided him with (439) cakes and oil. Abu Hatim said: So the Messenger of Allah (may Allah bless him and grant him peace) arrived in Mecca (440). His second journey after this was with Maysarah, the servant of Khadijah. Then the Messenger of Allah (may Allah bless him and grant him peace) married Khadijah bint Khuwaylid [ibn Asad] (441), when he was twenty-five years old (442). Khuwaylid was [the son of] (443) Asad ibn ‘Abd al-‘Uzza ibn Qusayy ibn Kilab ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib. Her mother was Fatimah bint Za’idah ibn (444) al-Asamm ibn Rawahah ibn Hujr ibn Mu‘ays (445) ibn ‘Amir (446) ibn Lu’ayy ibn Ghalib. Before (447) the Messenger of Allah (may Allah bless him and grant him peace) married (448) her, she was under Abu Halah, the brother of Banu Tamim (449). Then she was under ‘Atiq (450) ibn ‘A’idh (451) ibn ‘Abdullah ibn ‘Umar (452) ibn Makhzum (453). The reason for this was that Khadijah was a merchant woman of honor and wealth. She would hire (454) men to work with her wealth and would give them a share of it as compensation (455). 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 to him and offered (456) that he should go out with her wealth to Syria as a trader, and (457) she would give him more than she gave other traders, with a servant of hers named Maysarah. The Messenger of Allah (may Allah bless him and grant him peace) accepted this from her and set out with her wealth, accompanied by her servant Maysarah, until he arrived (458) in Syria. The Messenger of Allah (may Allah bless him and grant him peace) halted (459) in the shade of a tree near a monk’s hermitage. The monk looked out (460) at Maysarah and said: "Who is this man who has halted under this tree?" Maysarah said (461): "This is a man of Quraysh, from the people of the Sanctuary." The monk said to him: "No one has ever halted under this tree (462) 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 wished to buy. Then he returned, heading back to Mecca with Maysarah. [Maysarah] (463) would, when the midday heat intensified, shade (464) the head of the Messenger of Allah (may Allah bless him and grant him peace) from the sun while he rode his camel. When he arrived (465) in Mecca with Khadijah’s wealth, she sold what he had brought. Maysarah informed her of the monk’s words and of the matter of the shading. [Khadijah] (466) was a decisive (467), noble, and intelligent woman (468). When Maysarah informed her of what he told her, she sent to the Messenger of Allah (may Allah bless him and grant him peace) and said: "I have desired (469) you for your kinship, your trustworthiness, your good character, and your truthfulness." Then she offered herself in marriage to him. At that time, Khadijah was the most noble in lineage among the women of Quraysh, the greatest in honor (470), and the wealthiest (471). When she said this to the Messenger of Allah (may Allah bless him and grant him peace), [he (may Allah bless him and grant him peace) mentioned that] (472) to his uncles. Hamzah ibn ‘Abd al-Muttalib, his uncle, went out with him until he entered upon Khuwaylid ibn Asad and proposed to her. He married her (473) to the Messenger of Allah (may Allah bless him and grant him peace). She bore him Zaynab, Ruqayyah, Umm Kulthum, Fatimah, al-Qasim [by whom he was known as Abu al-Qasim, and al-Tahir] (474) and al-Tayyib. They died before the revelation (475). As for the daughters, all of them embraced Islam and migrated to Medina. Khadijah had mentioned to Waraqah ibn Nawfal ibn Asad—who was her cousin, a Christian who had read the scriptures (476) and learned from the knowledge of people—what her servant Maysarah had told her of the monk’s words and what had happened regarding the shading (477) over him. Waraqah said (478): "If (479) this is true, O (480) Khadijah, then Muhammad is the prophet of this nation. I know that it will happen to this nation; he will appear at this time." Mention of Allah’s Favor upon His Chosen Messenger (may Allah bless him and grant him peace) (481) with Honor and Prophethood (482) between the Creation of Adam and the Breathing of the Spirit into Him ‘Umar ibn Sa‘id ibn Sinan al-Ta’i [in Manbij] informed us (483), al-‘Abbas ibn ‘Uthman al-Bajali narrated to us (484), al-Walid ibn Muslim narrated to us (485), al-Awza‘i narrated to us from Yahya ibn Abi Kathir from Abu Salamah from Abu Hurayrah who said: The Messenger of Allah (may Allah bless him and grant him peace) was asked: "When was prophethood established for you?" He said: "Between (486) the creation of Adam and the breathing (487) of the spirit into him" (may peace and blessings be upon him) (488). Mention of the Description (489) of the Beginning of Revelation to the Messenger of Allah (may Allah bless him and grant him peace) (490) Muhammad ibn al-Hasan ibn Qutaybah in ‘Asqalan informed us, Ibn Abi al-Sari narrated to us, ‘Abd al-Razzaq narrated to us...

I (488) Ma'mar from al-Zuhri: 'Urwa ibn al-Zubayr informed me (489) from 'A'isha (490) who said: The first thing with which the revelation began for the Messenger of Allah, may Allah bless him and grant him peace, was true dreams ¹⁴⁶ that he would see in sleep; he never saw a dream but it came like the break of dawn. Then solitude became beloved to him, so he used to go to Hira' and engage in tahannuth ¹⁴⁷ there—that is, worship for a number of nights—and he would take provisions for that, then return to Khadija and take provisions for the like of it, until the truth came to him suddenly while he was in the cave of Hira'. The angel came to him and said, "Recite!" The Messenger of Allah, may Allah bless him and grant him peace, said: I said, "I am not a reciter." He said: He took me and pressed me ¹⁴⁸ until I reached the point of exhaustion, then he released me and said, "Recite!" I said, "I am not a reciter." He took me and pressed me a second time until I reached the point of exhaustion, then he released me and said, "Recite!" I said, "I am not a reciter." He took me and pressed me a third time until I reached the point of exhaustion, then he released me and said: "Recite! In the name of your Lord who created" until he reached "what he did not know." He said: He returned with it, his heart trembling ¹⁴⁹, until he entered upon Khadija and said, "Wrap me up! Wrap me up!" So they wrapped him up until the fear left him. Then he said, "O Khadija, what is wrong with me?" and he told her the news, saying, "I fear for myself." She said, "No! Rejoice, for by Allah, Allah will never disgrace you ¹⁵⁰! You uphold ties of kinship, speak truthfully, bear the burden [of others], entertain the guest, and help in the face of calamities." Then Khadija set out with him until she brought him to Waraqa ibn Nawfal ibn Asad ibn 'Abd al-'Uzza ibn Qusayy—he was the son of Khadija's paternal uncle, and he had become a Christian in the Jahiliyya, and he used to write the Arabic script, writing from the Gospel in Arabic as much as Allah willed, and he was an old man who had lived long. Khadija said to him, "O uncle! Listen to your nephew." Waraqa said, "O son of my brother, what do you see?" So the Messenger of Allah, may Allah bless him and grant him peace, informed him of what he had seen. Waraqa said, "This is the Namus ¹⁵¹ that was sent down to Moses! Would that I were a young man [when you are sent forth]! Would that I were alive when your people expel you!" The Messenger of Allah, may Allah bless him and grant him peace, said, "Will they expel me?" He said, "Yes, no one has ever come with what you have brought but was treated with enmity and harmed. If I live to see that day, I will support you with mighty support." Then Waraqa did not delay [in dying], and the revelation ceased [for a period] ¹⁵² until the Messenger of Allah, may Allah bless him and grant him peace, became so grieved that he repeatedly went to throw himself from the tops of high mountains. Whenever he reached the peak of a mountain to throw himself down, Gabriel would appear to him and say, "O Muhammad, you are indeed the Messenger of Allah!" So his heart would become calm and his soul would be at rest, and he would return. When the period of cessation of revelation became long for him, he would go to do the same, and when he reached the peak of the mountain, Gabriel would appear to him and say the same to him. Abu Hatim said: Two reports have been narrated about the beginning of revelation from the Prophet, may Allah bless him and grant him peace: a report from 'A'isha and a report from Jabir. As for the report from 'A'isha, we have mentioned it. As for the report from Jabir, 'Abdullah ibn Muhammad ibn Salim narrated it to us in Jerusalem: 'Abd al-Rahman ibn Ibrahim narrated to us from al-Walid from al-Awza'i from Yahya ibn Abi Kathir who said: I asked Abu Salama ibn 'Abd al-Rahman, "Which part of the Qur'an was revealed first?" He said, "O You Enwrapped One! ¹⁵³" I said, "Or 'Recite!'?" He said, "I will tell you what the Messenger of Allah, may Allah bless him and grant him peace, told us. He said: 'I stayed in retreat at Hira' for a month. When I finished my retreat, I descended and went into the middle of the valley. Then I was called, and I looked in front of me, behind me, to my right, and to my left, but I saw no one. Then I was called again, and I looked up to the sky, and there he was above me on the throne in the sky. A severe tremor seized me, so I came to Khadija and ordered them to wrap me up, then they poured water on me. Then Allah, Mighty and Majestic, revealed to me: "O You Enwrapped One!" up to "and purify."' Abu Hatim said: These two reports are such that one who is not skilled in hadith might think they contradict each other, but it is not so. Indeed, Allah, Mighty and Majestic, sent His Messenger, may Allah bless him and grant him peace, on Monday when he was forty years old, and Gabriel descended upon him while he was in the cave at Hira' with "Recite! In the name of your Lord who created." When the Messenger of Allah, may Allah bless him and grant him peace, returned to Khadija's house and they wrapped him up, Allah revealed to him in Khadija's house "O You Enwrapped One. Arise and warn. And your Lord magnify," without any contradiction or inconsistency between the two reports. The first to believe in the Messenger of Allah, may Allah bless him and grant him peace, was his wife Khadija bint Khuwaylid. Then 'Ali ibn Abi Talib believed and affirmed him in what he brought, when he was ten years old. Then Abu Bakr al-Siddiq became Muslim. 'Ali ibn Abi Talib concealed his Islam from Abu Talib, while Abu Bakr, when he became Muslim, made his Islam public. Therefore, people were confused as to which of them became Muslim first. Then Zayd ibn Haritha, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace, became Muslim. Abu Bakr was the most knowledgeable of Quraysh about their genealogies and about what good and evil was among them. He was an eloquent and gentle man. He made Islam public and called to Allah and His Messenger. So 'Uthman ibn 'Affan, al-Zubayr ibn al-'Awwam, 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, and Talha ibn 'Ubayd Allah responded to him. Abu Bakr brought them to the Messenger of Allah, may Allah bless him and grant him peace, when they had responded to him, and they became Muslim and prayed. Then Abu 'Ubayda ibn al-Jarrah became Muslim, and Abu Salama ibn 'Abd al-Asad al-Makhzumi, and al-Arqam ibn Abi al-Arqam al-Makhzumi, and 'Uthman ibn Maz'un al-Jumahi, and 'Ubayda ibn al-Harith ibn al-Muttalib ibn 'Abd Manaf, and Sa'id ibn Zayd ibn 'Amr ibn Nufayl, and his wife Fatima bint al-Khattab, and Asma' bint Abi Bakr, and 'Abdullah and Qudama, the two sons of Maz'un al-Jumahiyyan, and Khabbab ibn al-Aratt, and Mas'ud ibn al-Rabi' al-Qari, and 'Abdullah ibn Mas'ud, and 'Umayr ibn Abi Waqqas, and Sulayt ibn 'Amr, and 'Ayyash ibn Abi Rabi'a al-Makhzumi, and his wife Asma' bint Salama al-Tamimiyya, and 'Amir ibn Rabi'a Abu 'Abdullah, and 'Abdullah ibn Jahsh, and Abu Ahmad ibn Jahsh al-Asadi, and Ja'far ibn Abi Talib, and his wife Asma' bint 'Umays al-Khath'amiyya, and Hatib ibn al-Harith al-Jumahi, and his wife Fatima bint al-Mujallal, and Hittab ibn al-Harith, and his wife Fukayha, and Suhayb ibn Sinan, and Ma'mar ibn al-Harith al-Jumahi, and Sa'id ibn al-Harith al-Sahmi, and al-Muttalib ibn Azhar ibn 'Abd 'Awf, and his wife Ramla bint Abi 'Awf, and al-Nahham whose name is Nu'aym ibn 'Abdullah ibn Asid, and Bilal ibn Rabah, the freed slave of Abu Bakr, and 'Amir ibn Fuhayra, the freed slave of Abu Bakr, and Khalid ibn Sa'id ibn al-'As, and his wife Umayma bint Khalaf ibn As'ad, and Hatib ibn 'Amr ibn 'Abd Shams, and Abu Hudhayfa ibn 'Utba ibn Rabi'a, and Waqid ibn 'Abdullah ibn 'Abd Manaf ibn 'Urayn ibn Tha'laba al-Tamimi, and Khalid ibn al-Bukayr, and Iyas ibn al-Bukayr, and 'Amir ibn al-Bukayr, and 'Abd Yalil ibn Nashib ibn Ghayra ibn Sa'd ibn Layth ibn Bakr ibn 'Abd Manat ibn Kinana, and 'Ammar ibn Yasir, the ally of Banu Makhzum. The mention of Islam spread in Mecca, and men and women entered Islam in droves. Allah, Mighty and Majestic, revealed: "And warn your nearest kinsmen." So the Messenger of Allah, may Allah bless him and grant him peace, went out until he came to al-Safa, then climbed it, then called out, "O morning calamity!" The people gathered around him, some coming themselves and others sending a messenger. He said, "O Banu 'Abd al-Muttalib! O Banu 'Abd Manaf! O Banu ... O Banu! What do you think if I told you that horsemen at the foot of this mountain intend to attack you, would you believe me?" They said, "Yes." He said, "Then I am a warner to you before a severe punishment." Then he said, "O company of Quraysh! Save yourselves from the Fire! O Banu 'Abd Manaf! I cannot avail you anything against Allah. O 'Abbas ibn 'Abd al-Muttalib! O Safiyya, aunt of the Messenger of Allah! O Banu Ka'b ibn Lu'ayy! O Banu Hashim! O Banu 'Abd al-Muttalib! Save yourselves from the Fire!" Abu Lahab said, "Perdition to you for the rest of the day! Did you call us only for this?" Then he stood up, and the verse was revealed: "May the hands of Abu Lahab be ruined, and ruined is he." Then the Prophet, may Allah bless him and grant him peace, descended and began calling people to Allah in the mountain passes, valleys, and markets, while Abu Lahab followed behind him, striking him with stones, saying, "O people! Do not accept from him, for he is a liar." Then the Prophet, the Messenger of Allah, may Allah bless him and grant him peace, after Khadija married Sawda bint Zam'a ibn Qays ibn 'Abd Shams ibn 'Abd Wudd ibn al-Nadr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy; her mother was al-Shamus bint Qays ibn Zayd ibn 'Amr ibn Lubayd ibn Khirash ibn 'Amir ibn Ghanm ibn 'Adi ibn al-Najjar. The Messenger of Allah, may Allah bless him and grant him peace, proposed to her through Waqdan ibn Halbas, her paternal uncle. She had been married before the Messenger of Allah, may Allah bless him and grant him peace, to al-Sakran ibn 'Amr, the brother of Suhayl ibn 'Amr from Banu 'Amir ibn Lu'ayy. Sawda was a heavy, slow woman ¹⁵⁴, and she was the one who gave her day to 'A'isha, saying, "I do not desire what women desire." It has been said that the Prophet, may Allah bless him and grant him peace, did not marry while Khadija was alive until she died. The Messenger of Allah, may Allah bless him and grant him peace, married his daughter Ruqayya to 'Utba ibn Abi Lahab, and his other daughter Umm Kulthum to 'Utayba ibn Abi Lahab. When "May the hands of Abu Lahab be ruined" was revealed, their father ordered them to divorce them, so they divorced them. Then the Messenger of Allah, may Allah bless him and grant him peace, married his daughter Ruqayya to 'Uthman ibn 'Affan after 'Utba ibn Abi Lahab. Then Abu Talib fell ill, and a group of Quraysh including Abu Jahl entered upon him and said, "Your nephew insults our gods and does such and such and says such and such. If only you would send for him and forbid him!" So he sent for him. The Prophet, may Allah bless him and grant him peace, came and entered the house. Between Abu Jahl and Abu Talib there was the seat of a man. Abu Jahl feared that if he sat next to Abu Talib, he would be more lenient with him, so he jumped up and sat in that seat. The Prophet, may Allah bless him and grant him peace, found no seat near his uncle, so he sat by the door. Abu Talib said, "O son of my brother! What is the matter with your people that they complain about you and claim that you insult their gods and say such and such?" The Prophet, may Allah bless him and grant him peace, said, "O uncle..."

Uncle! I desire that they [should accept] a single word, by which the Arabs would submit to them and the non-Arabs would pay the jizyah (poll tax) to them. (596) Abu Talib said: "And what word is that, O son of my brother?" He (597) said: "La ilaha illa Allah (There is no god but Allah)." So they stood up in fright, shaking their garments, and saying: "Has he made the gods (598) one God? Indeed, this is a strange thing!" (599) Then Abu Talib (600) 'Abd Manaf ibn 'Abd al-Muttalib died. After the death (601) of Abu Talib, the Muslims faced harm from the polytheists. The Prophet, peace be upon him, said to them when they were afflicted and their clans had distanced themselves from them in Mecca: "Disperse"—and he gestured towards the land of Abyssinia, which was a warm land (602) to which Quraysh used to travel for the winter journey. This was the first emigration in Islam. The first of the Muslims to go out to Abyssinia were 'Uthman ibn 'Affan (604) with his wife Ruqayyah, daughter of the Messenger of Allah, peace be upon him; Abu Hudhayfah ibn 'Utbah (605) ibn Rabi'ah ibn 'Abd Shams with his wife Sahlah bint Suhayl ibn 'Amr; al-Zubayr (606) ibn al-'Awwam; Mus'ab ibn 'Umayr; 'Abd al-Rahman ibn 'Awf; Abu Salamah ibn 'Abd al-Asad with his wife Umm Salamah bint Abi Umayyah ibn al-Mughirah; 'Uthman ibn Maz'un (607); ['Amir ibn Rabi'ah] (608) with his wife Layla (609) bint Abi Hathmah ibn Ghanim; Abu Sayyarah ibn Abi Ruhm ibn 'Abd al-'Uzza; Abu Hatib (610) ibn ['Amr ibn] (611) 'Abd Shams ibn 'Abd Wudd; Suhayl ibn Wahb ibn Rabi'ah—he is Suhayl ibn (612) Bayda', Bayda' (8) being his mother (613). Then after them, Ja'far ibn Abi Talib went out with his wife Asma' bint 'Umays; 'Amr ibn Sa'id ibn al-'As (614) with his wife Fatimah bint Safwan ibn Umayyah; his brother Khalid ibn Sa'id ibn al-'As (10) with his wife Aminah bint (615) Khalaf ibn As'ad (11); 'Abdullah ibn Jahsh ibn Riyab (616); his brother 'Abd (617) ibn Jahsh with his wife Umm Habibah bint Abi Sufyan (618) ibn Harb (1); Qays ibn 'Abdullah from the tribe of Asad ibn Khuzaymah (619) with his wife Barakah bint Yasar; Mu'ayqib ibn Abi Fatimah al-Dawsi; 'Utbah ibn Ghazwan (620); Asad (621) ibn Nawfal ibn Khuwaylid; Yazid ibn Zam'ah ibn al-Aswad ibn al-Muttalib (622); and (623) 'Amr (624) [ibn Umayyah] (625) ibn al-Harith ibn Asad (626); Tulayb (1) ibn 'Umayr ibn Wahb; Subayt (627) ibn Sa'd ibn Hurayth (628); and (629) Jahm (630) ibn Qays ibn (631) 'Abd Shurahbil (15); his two sons 'Amr ibn Jahm and Khuzaymah (632) ibn Jahm; 'Amir ibn Abi Waqqas; al-Muttalib (633) ibn Azhar with his wife (634) Ramlah bint Abi 'Awf ibn Subayrah (635); 'Abdullah ibn Mas'ud; his brother 'Utbah ibn Mas'ud; al-Miqdad (636) ibn 'Amr; (637) al-Harith ibn Khalid ibn Sakhr (2) with his wife Raytah (638) bint al-Harith ibn Jabalah (639); 'Amr ibn 'Uthman [ibn 'Amr] (640) ibn Ka'b; and (641) Shammas 'Uthman (6) ibn ['Abd ibn] (5) al-Sharid ibn Suwayd; and (642) Hisham ibn Abi Hudhayfah ibn al-Mughirah (643) ibn 'Abdullah ibn (644) 'Umar ibn Makhzum (9); Salamah ibn Hisham ibn al-Mughirah; 'Ayyash ibn Abi Rabi'ah ibn al-Mughirah; Mu'attib ibn 'Awf ibn ['Amir ibn] (5) al-Fadl; al-Sa'ib ibn 'Uthman ibn Maz'un; his two paternal uncles Qudamah and 'Abdullah, sons of Maz'un; Hatib ibn al-Harith ibn Mu'ammar (645) with his wife Fatimah bint al-Mujallal (646); his two sons Muhammad ibn Hatib (647) and al-Harith ibn Hatib (12); his brother Hattab (648) ibn al-Harith with his wife Fukayhah bint Yasar; Sufyan ibn Mu'ammar ibn Habib with his two sons Jabir (649) ibn Sufyan and Junadah ibn Sufyan, and with his wife Hasanah (650), who was their mother (651); 'Uthman ibn Rabi'ah ibn Ahban (652); (653) Khunays ibn Hudhafah (4) ibn Qays; 'Abdullah ibn al-Harith ibn Qays; (654) Hisham ibn al-'As ibn Wa'il; Qays ibn Hudhafah ibn Qays (5); al-Hajjaj ibn al-Harith ibn Qays; Mu'ammar (655) ibn al-Harith ibn Qays; [Bishr ibn al-Harith ibn Qays; Sa'id ibn al-Harith ibn Qays; al-Sa'ib ibn al-Harith ibn Qays] (656); 'Umayr ibn Ri'ab (657) ibn Hudhayfah; Mahmiyah ibn Jaz' (1), an ally of theirs; Mu'ammar ibn 'Abdullah ibn Nadlah; 'Adi ibn Nadlah ibn (658) 'Abd al-'Uzza, with his son (659) (660) al-Nu'man; Abu 'Ubaydah ibn al-Jarrah after them; 'Amir ibn Rabi'ah with his wife Layla; al-Sakran ibn 'Amr ibn 'Abd Shams with his wife Sawdah bint Zam'ah (12); Malik ibn Rabi'ah (661) ibn [Qays ibn] (662) 'Abd Shams; 'Abdullah ibn Makhramah ibn 'Abd al-'Uzza ibn [Abi] (663) Qays; 'Abdullah ibn Suhayl (664) ibn 'Amr (665); 'Amr (666) ibn al-Harith ibn Zuhayr; (667) 'Iyad ibn Zuhayr (2) ibn Abi Shaddad (668); Rabi'ah ibn Hilal ibn Malik; 'Uthman (669) ibn 'Abd Ghanm ibn Zuhayr; Sa'd ibn 'Abd Qays ibn Laqit; 'Abdullah ibn Shihab ibn 'Abdullah ibn al-Harith ibn Zuhrah (670), the grandfather of al-Zuhri. So they went out (671) until they arrived in the land of Abyssinia and stayed (672) there in security (673). Then Quraysh agreed (674) to send (675) to the Negus so that he would return the Muslims who were there to them (676). So they sent 'Amr ibn al-'As and (677) 'Umarah ibn al-Walid ibn Rabi'ah (12), and they sent with them (678) many gifts to him and to his patriarchs. When they arrived (679) before him, there was no patriarch among his patriarchs to whom they did not present their gift (680) and ask him (681) to speak to the king to hand them over (682) to them (683) before he could speak to them (18) and hear (684) from them. When they had finished with his patriarchs, they presented their gifts to the Negus, and he accepted them from them (685). Then they said to him: "O king! Our people have sent us to you concerning some young men of theirs who have gone out to your land, having abandoned the religions of their people (686) and not entered (3) your religion nor theirs, while their people are the highest in their eyes (687) (688)." His patriarchs said: "They speak the truth, O king!" So the Negus became angry [and said] (689): "By Allah (690), I will not hand them over to them (691). A people who have come to me (692), seeking refuge (693) in my land—[I will not hand them over] until I see what (694) they say and see what (12) these say. If they are truthful and are as these have said, we will hand them over to them; but if they are otherwise, [I will] (695) not hand them over to them and I will protect them from them." 'Umarah ibn al-Walid said: "We have accomplished nothing (696). If only he had handed them over to us from behind, that would have been more pleasing to us before he could speak to them." Then the Companions of the Messenger of Allah, peace be upon him, gathered and said to one another: "What shall we say to the man?" Then (698) they said: "By Allah, we will speak to him with that which we are [upon]."

1. bid'ah : Innovation in religious matters; a newly invented practice not based on the Quran, Sunnah, or consensus of the early Muslims, often considered a deviation.
2. Sunnah : The established practices, teachings, and sayings of the Prophet Muhammad, serving as a model for Muslims.
3. al-khulafa' al-rashidun : The 'Rightly-Guided Caliphs': the first four successors of the Prophet Muhammad (Abu Bakr, Umar, Uthman, Ali), recognized for their justice and adherence to the prophetic model.
4. Ma'alim al-Sunan : A commentary on the Sunan of Abu Dawud by Imam al-Khattabi, explaining hadith and legal rulings.
5. Akhbar al-Nabi wa al-Sahabah : Reports of the Prophet and the Companions; a biographical work by Muhammad ibn Sa'd.
6. Al-Isharah ila Sirat al-Mustafa wa Athar min Ba'dihi min al-Khulafa' : The Indication to the Biography of the Chosen One and the Traces of Those After Him from the Caliphs; a work by Mughultay ibn Qilij.
7. Sirat Rasul Allah wa Tarikh al-Khulafa' al-Rashidin : The Biography of the Messenger of Allah and the History of the Rightly-Guided Caliphs; a work by Abu Zur'ah al-Dimashqi.
8. Al-Sirah al-Nabawiyyah : The Prophetic Biography; a section of al-Tabari's universal history.
9. Al-Sirah al-Nabawiyyah : The Prophetic Biography; a section of al-Dhahabi's 'Tarikh al-Islam'.
10. Al-Khamis fi Ahwal Anfas Nafis : The Fifth in the Conditions of a Precious Self; a work on the Prophet's biography and the four caliphs by al-Diyarbakri.
11. Al-Sirah al-Nabawiyyah wa Akhbar al-Khulafa' : The Prophetic Biography and Reports of the Caliphs; the first two parts of Ibn Hibban's 'al-Thiqat'.
12. al-Thiqat : The Trustworthy Ones; a biographical dictionary of reliable hadith narrators by Ibn Hibban.
13. al-Sam'ani : Abd al-Karim ibn Muhammad al-Sam'ani (d. 562 AH), a renowned historian and genealogist.
14. al-Salah al-Safadi : Khalil ibn Aybak al-Safadi (d. 764 AH), a prominent historian and biographer.
15. Ibn Hajar al-'Asqalani : Ahmad ibn Ali ibn Hajar (d. 852 AH), a leading hadith scholar and historian.
16. al-Khatib al-Baghdadi : Ahmad ibn Ali al-Khatib al-Baghdadi (d. 463 AH), a famous hadith scholar and historian of Baghdad.
17. mujtahid : A scholar qualified to derive independent legal rulings from the primary sources of Islamic law.
18. Al-Khatib al-Baghdadi : See note 16.
19. al-Thiqat : See note 12.
20. Abu Hatim al-Tamimi al-Busti : The full name and epithet of Ibn Hibban, indicating his lineage and origin from Bust.
21. Bust : A historical city in present-day Afghanistan, near Kandahar.
22. khanqah : A Sufi lodge or hospice for spiritual retreat and teaching.
23. Sijistan : A historical region in eastern Iran and western Afghanistan.
24. shuyukh : Teachers or masters from whom one learns; plural of shaykh.
25. أما بعد : A phrase used to transition to the main topic, meaning 'to proceed' or 'now then'.
26. بشيرا ونذيرا : A bringer of good tidings and a warner; describing the Prophet's role.
27. النار : The Fire; i.e., Hellfire.
28. الخلق : The creation; here meaning all people.
29. السبيل : The path; often referring to the path of truth or righteousness.
30. الهرب : Escape or flight; here meaning recourse.
31. بين : Between; here indicating the decisive nature of the Sunnah.
32. و : And; a conjunction added for clarity.
33. كيفية ما كانوا عليه من الحالات : The nature of their states; referring to the conditions of narrators.
34. من : From; here meaning 'among'.
35. الفقهاء : Jurists; scholars of Islamic jurisprudence.
36. أسأل : I ask; a supplication.
37. يبني : He builds; here a supplication for Allah to build a dwelling.
38. المنتخبين : The chosen ones; referring to the righteous.
39. بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ : Basmala: 'In the name of Allah, the Most Gracious, the Most Merciful.'
40. صلى الله على سيدنا محمد وآله وسلم تسليما : A formula of blessing upon the Prophet Muhammad, his family, and companions, commonly used in Islamic texts.
41. أخبرنا أحمد بن مكرم بن خالد البرتي : Ahmad ibn Mukram ibn Khalid al-Barti: a narrator in the chain.
42. أبو حاتم محمد بن حبان بن أحمد التميمي : Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi, a renowned hadith scholar, author of Sahih Ibn Hibban, born in Bust (modern-day Afghanistan) and died in 354 AH.
43. الخلفاء الراشدين المهديين : The rightly guided caliphs: Abu Bakr, 'Umar, 'Uthman, and 'Ali.
44. وكل بدعة ضلالة : And every innovation is misguidance; a well-known hadith.
45. حدثني بنحو من هذا الحديث : He narrated to me something similar to this hadith.
46. لا يدرك نعمته بالشواهد والحواس : His grace cannot be perceived by witnesses or senses, emphasizing Allah's transcendence.
47. افترض : He made obligatory.
48. خلقه : His creation; i.e., people.
49. مذكوره : His remembrance; i.e., mentioning the Prophet.
50. Qaylah bint Abi Qaylah : Name of the mother of Wahb ibn 'Abd Manaf.
51. Ghubshan : A nickname or tribal name for Fihr ibn Ghalib.
52. Abu Kabshah : A nickname for a man from Khuza'ah who became Christian; Quraysh used it to disparage the Prophet by association.
53. reproached... because of him : Quraysh likened the Prophet to Abu Kabshah due to his monotheism.
54. Jamal : Name of the grandmother of Aminah, the Prophet's mother.
55. Salma bint Hayyan ibn Ghanam : Mother of Jamal.
56. Sayl : Variant reading: Sayl or Sayyar.
57. Dhi al-Ra'sayn : Meaning 'the one with two heads,' a nickname.
58. 'Atikahs : Plural of 'Atikah, a name of several ancestresses of the Prophet.
59. Khidash : Variant: Khidash or Khidham.
60. for that reason : Meaning because she was from the Banu al-Najjar tribe.
61. crumbled bread into broth : Hashama al-tharid: to crumble bread into broth for hospitality.
62. Habashiyyah : Variant: Habashiyyah or Habash.
63. And the mother of Qusayy : Supplied from context.
64. Sayl : Variant: Sayl or Sayyar.
65. Kilab ibn Murrah : The text says 'Kilab ibn Murrah' but the lineage is Kilab ibn Murrah.
66. Hind : Variant: Hind or Hanzalah.
67. Yaqazah : Name of a son of Murrah.
68. Makhshiyyah : Variant: Makhshiyyah or Wahshiyyah.
69. Shayban : Variant: Shayban or Shihab.
70. Wahshiyyah : Variant reading.
71. Mawiyyah : Variant: Mawiyyah or Mulaykah.
72. Salma : Variant: Salma or Sulma.
73. Ghalib : The text says 'Ghalib' but the lineage is Ghalib ibn Fihr.
74. Yakhlud : Variant: Yakhlud or Khalid.
75. bint : The text has 'bint' but the name is Jandalah bint al-Harith.
76. Qays ibn 'Aylan : The text says 'Qays ibn 'Aylan' but the lineage is Qays 'Aylan.
77. bint : The text has 'bint' but the name is Barrah bint Murr.
78. Fakhah : Variant: Fakhah or Fakhitah.
79. Hani : Variant: Hani or Hani'.
80. Hind : Variant: Hind or 'Awanah.
81. Sa'd : The text says 'Sa'd' but the lineage is Sa'd ibn Qays 'Aylan.
82. Salma : Variant: Salma or Sulma.
83. Sa'd : The text says 'Sa'd' but the lineage is Sa'd ibn Qays.
84. Mudrikah : The text says 'Mudrikah' but the lineage is Mudrikah ibn Ilyas.
85. Hulwan : Variant: Hulwan or Halwan.
86. journey : Naj'ah: a journey in search of pasture or water.
87. Mudrikah : Meaning 'the one who catches up.'
88. Tabikhah : Meaning 'the one who cooks.'
89. tent : Khiba': a tent or dwelling.
90. Qama'ah : Meaning 'the one who hides.'
91. khindifah-ing : Khandafah: a type of walking; from this she was named Khindif.
92. Ilyas : The text says 'Ilyas' but the lineage is Ilyas ibn Mudar.
93. al-Rababah : Variant: al-Rababah or al-Rabab.
94. Ma'd : The text says 'Ma'd' but the lineage is Iyas ibn Ma'd.
95. 'Akk : Variant: 'Akk or 'Ak.
96. Jawsh : Variant: Jawsh or Hawsh.
97. Jilhamah : Variant: Jilhamah or Jilhab.
98. Mahdudah : Variant: Mahdudah or Muhdudah.
99. Jalbab : Variant: Jalbab or Jilbab.
100. Jadis : Variant: Jadis or Jaddis.
101. Balah : Variant: Balah or Balha'.
102. bint : The text has 'bint' but the name is Balah bint 'Azz.
103. al-Ghaydaq : Variant: al-Ghaydaq or al-Ghaydaq.
104. died : The Prophet's father died before his birth.
105. al-Zubayr : Al-Zubayr ibn 'Abd al-Muttalib, uncle of the Prophet.
106. al-'Abbas : Al-'Abbas ibn 'Abd al-Muttalib, uncle of the Prophet.
107. Dirar : Dirar ibn 'Abd al-Muttalib, uncle of the Prophet.
108. Hamzah : Hamzah ibn 'Abd al-Muttalib, uncle of the Prophet.
109. al-Muqawwim : Al-Muqawwim ibn 'Abd al-Muttalib, uncle of the Prophet.
110. beauty : Lahab means brightness or beauty; he was called Abu Lahab for his radiant face.
111. envy : He openly opposed the Prophet.
112. pustule : 'Adasah: a contagious disease like smallpox.
113. grief : Kamad: intense grief.
114. al-Ghaydaq : Variant: al-Ghaydaq or al-Ghaydaq.
115. Abu Talib : Abu Talib ibn 'Abd al-Muttalib, uncle and protector of the Prophet.
116. upbringing : Ta'ahhud: care and upbringing.
117. fourteen : The text says 'three years and fourteen' but likely means three years before the Hijrah.
118. six : The text lists six aunts but names seven; some sources differ.
119. Arwa : Variant: Arwa or Umm Hakim.
120. 'Atikah : 'Atikah bint 'Abd al-Muttalib, aunt of the Prophet.
121. Umaymah : Umaymah bint 'Abd al-Muttalib, aunt of the Prophet.
122. Kurayz : Kurayz ibn Rabi'ah.
123. Safiyyah : Safiyyah bint 'Abd al-Muttalib, aunt of the Prophet and mother of al-Zubayr.
124. None of : The text says 'None of the paternal aunts... except Safiyyah' but some sources mention others.
125. paternal uncles and aunts : The text says 'uncles and aunts' but only aunts are listed.
126. Aminah bint Wahb : Mother of the Prophet.
127. seen : She had a dream during pregnancy.
128. light : Nur: light; a sign of prophethood.
129. the Messenger of Allah : Supplied for clarity.
130. woman : Halimah al-Sa'diyyah, the wet nurse.
131. Rizam : Variant: Rizam or Razam.
132. ibn : Supplied for lineage.
133. Sa'd : Sa'd ibn Bakr.
134. Hawazin : Hawazin ibn Mansur.
135. Khasafah : Variant: Khasafah or Khasfah.
136. ibn : Supplied for lineage.
137. ibn : Supplied for lineage.
138. Mudar : Mudar ibn Nizar.
139. ibn : Supplied for name.
140. Anisah : Daughter of Halimah.
141. Judhamah : Daughter of Halimah.
142. Banu Sa'd : Banu Sa'd ibn Bakr.
143. gray she-donkey : Atan qamra': a gray donkey.
144. old she-camel : Sharif: an old camel.
145. Mecca : The text breaks off here.
146. al-ru'ya al-sadiqa : True dreams; a form of divine communication through dreams that are clear and truthful.
147. tahannuth : A practice of devotion and seclusion for worship, often associated with the pre-Islamic period.
148. ghaṭṭanī : He pressed me firmly, as in an embrace or squeezing, to emphasize the intensity of the angel's grip.
149. tarjafu fu'āduhu : His heart was trembling; a state of intense fear or awe.
150. lā yukhzīka : He will not disgrace you; a reassurance that Allah will protect and honor him.
151. al-Nāmūs : The angel of revelation, specifically Gabriel, who brought divine messages to prophets.
152. fatra : A period of cessation or interruption in revelation.
153. Yā ayyuhā al-muddaththir : O you enwrapped one; a title referring to the Prophet Muhammad when he was wrapped in garments.
154. thaqīla thabṭa : Heavy and slow; describing Sawda's physical build and demeanor.

The First Part [1]

Upon him and upon our Prophet (peace be upon him)! (1) Whatever was in it (1), they entered upon him, and he said to them: Prostrate to the king. So Ja‘far ibn Abī Ṭālib said: We do not prostrate except to Allah! So he (the Negus) said (2) to them: What do these two say (3)? They claim that you have abandoned the religion of your people, and (4) you will not enter my religion, and that you have [come] (5) with a religion that is cut off and unknown! So Ja‘far ibn Abī Ṭālib said: We were with our people in a matter of ignorance (Jāhiliyyah), worshipping idols. Then Allah sent to us a messenger from among us, a man whose lineage, truthfulness, and trustworthiness (6) we know. He called (7) us to worship Allah alone, not associating anything with Him, and he commanded us (8) to prayer, alms (zakāh), maintaining family ties, and good neighborliness, and he forbade us from immoralities and evil deeds. He (the Negus) said (9): Do you have with you anything of what he brought? He said: Yes. So the Negus summoned his bishops, and they spread out the manuscripts (muṣḥafs) around him. Then Ja‘far ibn Abī Ṭālib recited to them Kāf-Hā-Yā-‘Ayn-Ṣād (10) (Sūrat Maryam). The Negus wept until his beard became wet (11), and his bishops wept until they wetted their manuscripts. Then he said: Indeed, this and what Jesus brought (12) emerge (13) from one niche (mishkāh). Go, you two (14)! For by the life (15) of Allah, I will not hand them over to you two (16), (17) nor will I be deceived, nor they (2). And the more God-fearing (18) of the two men was ‘Umārah ibn al-Walīd. So ‘Amr ibn al-‘Āṣ said: By Allah, I will answer him (19) with something by which I will destroy (20) their greenness (21) (i.e., their community). I will inform him that they claim that your God (22), whom you worship, is a servant. So ‘Umārah (23) ibn al-Walīd said to him (9): Do not do that, for they have kinship ties, even if they have opposed us. He said: I swear by Allah that I will do it. So he returned to him the next day and said: O king! They say about Jesus a great saying. So send for them and ask them about him. So he sent for them and said: What do you say about Jesus? They said: We say about him what Allah [Almighty and Majestic] (24) said and what our Prophet said (25) to us. Ja‘far said to him: He is the servant of Allah, His Spirit, and His Word, which Allah cast (26) to the virgin, the chaste one (al-‘Adhrā’ al-Batūl). So the Negus lowered his hand, took a stick from the ground, and said: Jesus son of Mary does not exceed what you have said by the length of this stick. Then his patriarchs (baṭāriqah) snorted (27) (in disapproval). He said: Even if you snort, by Allah! Then he said: Go, for you are *shayyūm* (28) (i.e., safe/secure) in my land—he means: secure. Whoever insults you will be fined (29). I would not wish that I had a mountain of gold (dhabar) (30)—and *Dhabar* (31) is a mountain in Abyssinia—and that I had harmed (32) a man among you. And (33) he said: Return to them their gifts which they two (34) brought. We have no (35) need for them. And expel them both from my land. So they were expelled, and the Muslims remained with the Negus in the best of homes (36) [and the best of neighbors] (37), with nothing they disliked reaching them. So in Abyssinia were born: ‘Abdullāh ibn Ja‘far ibn Abī Ṭālib, Muḥammad ibn Abī Ḥudhayfah, Sa‘īd ibn Khālid ibn Sa‘īd, and his sister Ummah (38) bint Khālid, ‘Abdullāh ibn al-Muṭṭalib ibn Azhar, Mūsā ibn al-Ḥārith ibn Khālid, and his sisters: ‘Ā’ishah, Zaynab, and Fāṭimah, daughters of al-Ḥārith. The Muslims continued in the land of Abyssinia until the Messenger of Allah (may Allah bless him and grant him peace) mentioned the emigration to Medina. Some of them returned to Mecca and emigrated with the Prophet (may Allah bless him and grant him peace) to Medina, and some of them remained in the land of Abyssinia (39) until they joined the Messenger of Allah (may Allah bless him and grant him peace) after his arrival in Medina. And Abū Bakr al-Ṣiddīq left Mecca emigrating (40) to the [land] (41) of Abyssinia until, when he reached Bark (42) al-Ghimād (43), Ibn al-Dughunnah (44) met him—he was the chief of the Qārah tribe (15). He said: Where do you intend to go, O Abū Bakr? So (45) Abū Bakr said: My people have expelled me, so I wish to travel (asīḥ) in the land and worship my Lord. Ibn al-Dughunnah said: Indeed, someone like you, O Abū Bakr, should not be expelled! (46) You earn (for) the destitute, maintain family ties, carry the burden (of others), entertain the guest, and help in the causes of truth. So I am a protector (khāfir) for you. Return and worship your Lord in your own land. So he returned, and Ibn al-Dughunnah (48) traveled (47) with him. Ibn al-Dughunnah then went around [in the evening] (49) among the nobles of Quraysh and said to them: Indeed, Abū Bakr—someone like him should not be expelled! Do you expel (50) a man who earns (for) the destitute, maintains family ties, carries the burden (51), entertains the guest, and helps in the causes of truth? So Quraysh did not deny (52) the protection (jiwār) of Ibn al-Dughunnah and said to Ibn al-Dughunnah: Command Abū Bakr to worship his Lord in his house, and to pray therein, and to recite whatever he wishes, and let him not harm us with that, nor let him do it publicly (53), for we fear that he will seduce our sons (54) and women. Ibn al-Dughunnah conveyed that to Abū Bakr. So Abū Bakr remained after that worshipping his Lord in his house, not praying publicly, nor reciting outside his house. Then it occurred to Abū Bakr to build (55) a mosque in the courtyard of his house. He would pray in it and recite the Qur’an. The women and sons of the polytheists would stop by, marveling at him and looking at him. Abū Bakr was a man who wept much (56), unable to control his eyes when he recited the Qur’an. This alarmed (57) the nobles of Quraysh among the polytheists, so they sent to Ibn al-Dughunnah. He came to them, and they said: We granted Abū Bakr (58) protection through your guarantee on condition that he worship his Lord in his house. He has now exceeded that, built a mosque in the courtyard of his house, and made prayer and recitation public therein (59). We fear that he will seduce our sons and women. So forbid him. If he is content to confine himself to worshipping his Lord in his house, let him do so. But if (60) he refuses except to do that publicly, then ask him to return your guarantee (dhimmah), for we dislike to violate your guarantee, but we cannot allow him to do that publicly. Ibn al-Dughunnah said to him: O Abū Bakr, you know the agreement between us. Either you confine yourself to that, or you return my guarantee, for I dislike that the Arabs hear that I guaranteed a man who was wronged. Abū Bakr said: I return your guarantee, and I am content with the protection of Allah Almighty. Ibn al-Dughunnah said: Bear witness, O Quraysh, that I have returned to Abū Bakr his guarantee, as he has returned it to me. Then he said: O Quraysh, you know, by Allah, that I did not expel Abū Bakr, but Abū Bakr expelled me. And the Muslims were harmed with severe harm. [Abū Ḥātim] (2) said: The Prophet (may Allah bless him and grant him peace) called the creation to Allah alone, with no partner. Abū Jahl said to the people: He is a liar; he forbids wine (65) and forbids adultery (zinā), though the Arabs did not recognize adultery (66). While the Prophet (may Allah bless him and grant him peace) was [praying] (5) in the shade of the Ka‘bah, Abū Jahl stood up with a group of Quraysh and slaughtered a camel for them in a corner of Mecca. They sent for its placenta (salā) (9) and threw it (67) upon him. Fāṭimah came and removed it from him. The Prophet (may Allah bless him and grant him peace) said: “O Allah! [Take] Quraysh! O Allah! [Take] Quraysh! [O Allah! Take Quraysh] (68): Abū (69) Jahl ibn Hishām, ‘Utbah ibn Rabī‘ah, Shaybah ibn Rabī‘ah, al-Walīd ibn ‘Utbah (70), Umayyah ibn Khalaf, and ‘Uqbah ibn Abī Mu‘ayṭ.” Then one day they gathered while the Messenger of Allah (may Allah bless him and grant him peace) was praying near the Maqām (Ibrāhīm) while they were sitting in the shade of the Ka‘bah. ‘Uqbah ibn Abī Mu‘ayṭ went up to him, placed his cloak around his neck (71) [then dragged him] (72) until the Prophet (may Allah bless him and grant him peace) fell [on his knees] (3). The people shouted, thinking he had been killed. Abū Bakr came running until he took hold of the Messenger of Allah (may Allah bless him and grant him peace) by his upper arms [from behind] (3), saying: “Would you kill a man for saying ‘My Lord is Allah’ (3)?” Then they left the Prophet (may Allah bless him and grant him peace). The Messenger of Allah (may Allah bless him and grant him peace) stood up and prayed (73). When he finished his prayer, he passed by them while they were sitting [in the shade] (74) of the Ka‘bah and said: “O company (75) of Quraysh! By Him in Whose hand is the soul of Muḥammad (7), I have been sent to you only with slaughter.” [And he gestured] (77) with his hand to his throat. Abū Jahl said to him: O Muḥammad! You were not ignorant! The Messenger of Allah (may Allah bless him and grant him peace) said: “[You] (5) are among them.” Abū Jahl said: [Did I not forbid you, O Muḥammad? The Prophet rebuked him. Abū Jahl said: Why do you rebuke me?] (3) “By Allah (78), you know that there is no man in this (valley) with more of a following (nādī) than me!” Jibrīl said: “Then let him call his council (nādī).” Had he called his council, the angels of punishment (zabāniyah) would have seized him. Quraysh said: Look for the most knowledgeable among you (79) in sorcery, divination (kihānah) (80), and poetry (11), and let him come (81) to this man who has divided our community, scattered our affairs, and reviled our religion. Let him speak to him and see what he replies. They said: We know no one other than ‘Utbah ibn Rabī‘ah. They said: You, O Abū al-Walīd! So ‘Utbah came and said: O Muḥammad! Are you better or ‘Abdullāh? The Messenger of Allah (may Allah bless him and grant him peace) remained silent. (82) He said: Are you (1) better or ‘Abd al-Muṭṭalib? The Messenger of Allah (may Allah bless him and grant him peace) remained silent. He said: If you claim that these are better than you, then they worshipped (83) the gods (ālihah) which you have reviled. And if you claim that you are better than them, then speak so that we may hear your words. But by Allah! We have never seen a young lamb (sakhlah) (84) more ill-omened for its people (85) than you. You have divided our community, scattered our affairs, reviled our religion, and disgraced us among the Arabs until it has spread among them that there is a soothsayer (kāhin) in Quraysh. By Allah! We are only waiting (86) for some of us to rise against others with swords until we annihilate each other (87). O man! If it is only madness (bāh) that afflicts you, choose any woman of Quraysh you wish, and I will marry you to ten. If it is only need, we will collect (88) for you until you become the wealthiest of Quraysh in property. The Messenger of Allah (may Allah bless him and grant him peace) said to him: “(89) Have you finished (9)?” He said: Yes. The Messenger of Allah (may Allah bless him and grant him peace) said: “In the name of Allah, the Most Gracious, the Most Merciful. [Ḥā-Mīm] (90). A revelation from the Most Gracious, the Most Merciful,” until he reached (91): “But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt of ‘Ād and Thamūd” (92). ‘Utbah said to him (93): Enough, enough! Do you have (94) anything other than this? Then he returned to Quraysh. They said: What is behind you? [He said] (95): I left nothing that I thought (96) you would speak to him about except that I spoke [about it] (1). They said: Did he answer you? He said: Yes. No, by Him who erected it (97)—meaning the Ka‘bah—I did not understand anything of what he said, except that he said: “I warn you of a thunderbolt like (98) the thunderbolt of ‘Ād and Thamūd.” They said: Woe to you! A man speaks to you in Arabic and you (99) do not know what he said! He said: By Allah! I did not understand anything of what (100) he said except the mention of the thunderbolt. So they continued to harm him with various kinds of harm, while the Messenger of Allah (may Allah bless him and grant him peace) delivered to them the messages of his Lord, patient and seeking reward. Then Allah, Majestic and Exalted, desired the guidance of ‘Umar ibn al-Khaṭṭāb. ‘Umar was among the most violent of Quraysh in causing trouble for the Messenger of Allah (may Allah bless him and grant him peace) and the most harmful to the Muslims (101). The reason for his conversion to Islam was that his sister Fāṭimah bint al-Khaṭṭāb was married to Sa‘īd ibn Zayd (102) ibn ‘Amr ibn Nufayl. She had accepted Islam, and her husband Sa‘īd ibn Zayd (7) had also accepted Islam. They were concealing (103) their Islam from ‘Umar. Nu‘aym ibn (7) ‘Abdullāh ibn (7) al-Naḥḥām (104) had also accepted Islam and was hiding his Islam. Khabbāb ibn al-Aratt (10) used to visit Fāṭimah bint al-Khaṭṭāb, teaching her the Qur’an. One day, ‘Umar went out, girded with his sword, intending to go to the Messenger of Allah (may Allah bless him and grant him peace). It was mentioned to him that they had gathered in a house near al-Ṣafā, and they were close to (105) forty (106) men and women, and with him...

The Messenger of Allah (may Allah bless him and grant him peace) [was with] Hamza, Ali, and Abu Bakr among the men of the Muslims who remained with the Messenger of Allah (may Allah bless him and grant him peace) in Mecca and did not go out to the land of Abyssinia. Then Nu‘aym ibn al-Nahham (107) met ‘Umar ibn al-Khattab and said: “Where are you going?” He (108) said: “I am going to Muhammad, [this] (109) Sabian who has divided the affair of Quraysh, belittled their intellects, reviled their religion, and insulted their gods, so that I may kill him.” Nu‘aym said to him: “[By Allah] (3) your soul has deceived you concerning yourself, O ‘Umar! [Do you think] (3) that ‘Abd Manaf will leave you walking on the earth after you have killed (113) Muhammad? Why do you not return to your own household and set their affair straight?” He said: “And which household of mine?” He (114) said: “Your brother-in-law and cousin Sa‘id ibn Zayd and your sister, for they have submitted and pledged allegiance to Muhammad for his religion, so go to them (115)!” So ‘Umar returned, heading for his brother-in-law and his sister, and with them (116) was Khabbab ibn al-Aratt (117) and with him was a scroll containing “Ta Ha” which he was reading to them. When they heard the sound of ‘Umar, Khabbab hid in a closet of theirs, and Fatima bint al-Khattab took the scroll and placed it under her thigh, and he had heard, when he drew near the house, (5) their recitation to him (5). When he entered, he said: “What is this murmuring (118) that I heard?” They both said to him: “You heard nothing.” He said: “Nay, by Allah! I have been informed that you two have pledged allegiance (119) to Muhammad for his religion.” And he seized his brother-in-law Sa‘id ibn Zayd (120). His sister Fatima stood up to restrain him from her husband, and he struck her and wounded her head. When he did that, his sister and brother-in-law said to him: “Yes, we have submitted and believed in Allah and His Messenger, so do whatever you wish!” When ‘Umar saw the blood on his sister, he regretted what he had done and desisted (121), and said to his sister: “Give me this scroll which I heard you reading just now, so that I may see (122) what (123) this is that Muhammad has brought”—and ‘Umar was a scribe. When he said that, his sister said to him: “We fear you for it.” He said: “Do not fear”—and he swore by his gods that he would return it (124) to her. When he said (125) that, she became hopeful of his submission and said to him: “O my brother! You are impure in your polytheism, and none touches it except the purified (126).” So ‘Umar (127) ibn al-Khattab stood up and performed a ritual bath (128), then she gave him (10) the scroll, which contained “Ta Ha”. When he read a line (129) from it, he said: “How beautiful is this speech!” When Khabbab heard that, he came out to him and said: “O ‘Umar! By Allah, [I hope] (130) that Allah has singled you out (131) by the supplication of His Prophet (132) (may Allah bless him and grant him peace) (14), for I heard him say (133): ‘O Allah! Strengthen (12) Islam (134) with Abu al-Hakam ibn Hisham or with ‘Umar ibn al-Khattab!’” So ‘Umar said to him: “Guide me to him, O Khabbab, so that I may go to him and submit.” Khabbab said to him: “He is in a house near al-Safa, and with him in it are a number of his Companions.” So ‘Umar took his sword and girded it on, then headed for the Messenger of Allah (may Allah bless him and grant him peace). When he reached [the house], he knocked on the door. When the Muslims heard his voice, a man stood up and looked through the crack (135) of the door and saw him girded with the sword (136). Hamza ibn ‘Abd al-Muttalib said: “Allow him (137) entry; if he intends good, he will attain it (138), and if he intends evil, we will kill him with his sword.” The Messenger of Allah (may Allah bless him and grant him peace) said: “Allow him entry.” So the man allowed him entry, and the Messenger of Allah (may Allah bless him and grant him peace) rose to meet him until he encountered him in the chamber (140), took hold of his waist-wrapper, then (141) pulled him with a mighty pull (142) and said: “What has brought you, O Ibn al-Khattab? By Allah, I do not think you will desist until Allah sends down upon you a calamity (143) (144)!” ‘Umar said to him (145): “O Messenger of Allah! I have come to you to believe (1) in Allah and His Messenger and in what you have brought (146) (147) from Allah.” He said: Then the Messenger of Allah (may Allah bless him and grant him peace) uttered the takbir, a takbir that the people of the house from among the Companions of the Messenger of Allah (may Allah bless him and grant him peace) knew that ‘Umar had submitted. The Messenger of Allah (may Allah bless him and grant him peace) said: “O ‘Umar! Conceal it.” ‘Umar said: “By Him who sent you with the truth, I will proclaim it just as I proclaimed polytheism.” So the Companions of the Messenger of Allah (may Allah bless him and grant him peace) dispersed (148) at that (149), and they had become mighty (150) in themselves when ‘Umar and Hamza submitted, and they knew that they would protect (151) the Messenger of Allah (may Allah bless him and grant him peace). And for that reason, Ibn Mas‘ud used to say: “We have not ceased to be mighty since (152) ‘Umar submitted.” Then Khadija died, and the Prophet (may Allah bless him and grant him peace) said: “I saw for Khadija a house (153) in Paradise in which there is no clamor nor toil.” Then the Messenger of Allah (may Allah bless him and grant him peace) married, upon the death (154) of Khadija, ‘A’isha bint Abi Bakr, three years before the Hijra, in the month of Shawwal, when she was six years old (155); he married no virgin other than her. And the mother of ‘A’isha was Umm Ruman (156) bint ‘Amir ibn ‘Uwaymir ibn ‘Abd Shams. Then the Messenger of Allah (may Allah bless him and grant him peace) went out to al-Ta’if seeking protection from Thaqif, and the chiefs of Thaqif at that time were ‘Abd Yalil, Habib, and (157) Mas‘ud ibn ‘Amr (158). When the Messenger of Allah (may Allah bless him and grant him peace) came to them (12), he called them to Allah. One of them said: “Did Allah not find anyone else to send besides you?” Another said—he was smoothing the cloth of the Ka‘ba: “If Allah had sent you...” And the other said: “If (160) it is as you say (161), it is not fitting for me (162) to (163) speak to you out of reverence (164) for you, and if you are lying about Allah, it is not fitting for me to speak to you.” So the Messenger of Allah (may Allah bless him and grant him peace) (165) stood up, having heard what he disliked, and he took refuge by a wall belonging to the Banu Rabi‘a, and there (166) were ‘Utba and Shayba [in it] (167). When they saw him, their kinship moved them, so they called a Christian slave boy of theirs—called ‘Addas—and said to him (168): “Take these grapes and put them in this vessel and go with it to that man.” When ‘Addas brought it to him, the Messenger of Allah (may Allah bless him and grant him peace) placed his hand in the grapes and mentioned the name of Allah. ‘Addas looked at him (169) in his face and said: “This is something that the people do not say (170) today!” He (171) said: “And who are you?” He said: “I am a Christian man from the people of Nineveh (172).” He said: “From the village of Yunus ibn Matta?” He said: “And what makes you know (173) about Yunus ibn Matta?” He said: “That (174) is my brother; he was a prophet (175) from among the prophets (1).” So ‘Addas began to kiss (176) his hands and his feet and say: “Holy!” And (177) the two sons of Rabi‘a (178) said, one to the other: “As for your slave boy, he has corrupted him (179) for you!” When he returned to them, they asked him (180) about what he had said to him, and he said (181): “He told me about something that only a prophet knows!” They said: “O ‘Addas, woe to you! (182) Do not let him deceive you from your religion (9).” Then the Messenger of Allah (may Allah bless him and grant him peace) went out, when he despaired (183) of al-Ta’if, and passed by Nakhlah, and stood to pray in the middle of the night. A group of jinn from the people of Nasibin passed by him and listened to him for most of the night. When he finished his prayer, they turned back to their people as warners; they were seven individuals. Then the Messenger of Allah (may Allah bless him and grant him peace) arrived in Mecca, calling them (184) to Allah (185) and seeking their support to protect his back until (186) he could carry out from Allah (13) what He had sent him with. Then his Companions missed him one night (187), and they spent the worst night, saying: “He has been carried away [or] (188) assassinated (189).” And they dispersed through the mountain passes and valleys seeking him. Ibn Mas‘ud met him coming from [the direction of] (190) Hira’ and said: “O Prophet of Allah! May my father and mother be your ransom! We spent the worst night.” The Messenger of Allah (may Allah bless him and grant him peace) said: “The caller of the jinn came to me, so I went to them to recite the Qur’an to them, and they asked me for provisions. I said: ‘Every bone on which the name of Allah has been mentioned that falls into your hands (191) or whatever meat there is, and dung as fodder for your mounts.’” For that reason, the Messenger of Allah (may Allah bless him and grant him peace) forbade cleaning oneself with dung and bones, because it is the provision of our brothers among the jinn. And Ibn Mas‘ud used to say: “The Messenger of Allah (may Allah bless him and grant him peace) showed me [on the night of the jinn] (1) their traces (192) and their fires.” Then Allah [Almighty and Majestic] (1) commanded His Messenger (193) (may Allah bless him and grant him peace) (4) to present himself to the tribes of the Arabs. [Mention of the Presentation of the Messenger of Allah (may Allah bless him and grant him peace) of Himself to the Tribes] Al-Hasan ibn ‘Abdullah ibn Yazid al-Qattan informed us in al-Raqqah: ‘Abd al-Jabbar ibn Muhammad (194) ibn Kathir al-Tamimi narrated to us: Muhammad ibn Bishr al-Yamani (195) narrated to us from Aban ibn ‘Abdullah al-Bajali (196) from Aban ibn Taghlib (197) from ‘Ikrima from Ibn ‘Abbas (198) (199) who said: ‘Ali ibn Abi Talib narrated to me (10): When Allah commanded His Messenger (4) (may Allah bless him and grant him peace) (4) to present himself to the tribes of the Arabs, he went out, and I and Abu Bakr al-Siddiq were with him, until we came to a gathering (200) from among the [gatherings] (202) of the Arabs. Abu Bakr went forward, greeted them, and said: “From which people are you?” They said: “From Rabi‘a.” (203) He said: “And which Rabi‘a (1) are you? From its summit (204) or from its lower jaws (205)?” They said: “No, rather from its great summit.” Abu Bakr said: “And which of its great summits are you?” They said (206): “[From] (207) Dhuhl al-Akbar.” Abu Bakr said: “Is among you ‘Awf, of whom it is said (208) (209): ‘No free man (210) in the valley (211) of ‘Awf’?” They said: “No.” He said: “Is among you Bistam (212) ibn Qays, the bearer of the banner and the ultimate refuge of the tribes?” They said: “No.” He said: “Is among you Jassas (213) (214) ibn Murra, the protector of the sanctuary (215) and the defender of the neighbor?” They said: “No.” He said: “Is among you al-Hawfazan (216), the killer of kings (217) and the despoiler of their souls (16)?” They said: “No.” He said: “Is among you the in-laws (218) of the kings from (219) Lakhm?” They said: “No.” Abu Bakr said: “Then you are not, therefore (220), Dhuhl (221) al-Akbar; you are Dhuhl al-Asghar.” So a youth from the Banu Shayban, called Daghfal (222), whose face had just begun to show hair (223), stood up to him and said (224): “It is incumbent upon our questioner that we question him (225); O this man! You (226) asked us (227) and we informed you and did not conceal anything from you, so from which (228) people is the man?” Abu Bakr said: “[I am] (229) from Quraysh.” The youth said: “Bravo, bravo, the people of honor and leadership. So from which (230) of the Qurayshites (231) (232) are you?” He said (233): “From the descendants of Taym ibn Murra.” He said (234): “By Allah, you have given the archer a clear target (235)! Is among you Qusayy (236), who gathered the tribes from Fihr, so that he was called in Quraysh ‘the Gatherer’?” He said: “No.” He said: “Is among you Hashim, who crumbled bread with broth for his people while the men of Mecca were starving (237) and emaciated (238)?” He said: “No.” He said: “Are you from the people of the Hijaba (guardianship of the Ka‘ba)?” He said: “No.” He said: “Are you from the people of the Nadwa (council)?” He said: “No.” He said: “Is among you Shayba al-Hamd (239), ‘Abd (240) al-Muttalib, the feeder of the birds of the sky, whose face was like the moon (241) shining (242) in the pitch-black night (243)?” He said: “No.” He said: “Are you from the people of the Siqaya (water supply)?” He said: “No.” And Abu Bakr pulled the reins of the she-camel and returned to (244) the Messenger of Allah (may Allah bless him and grant him peace). The youth said: “The flood’s [torrent] (245) met a torrent (246) (247) that repelled it... sometimes it breaks it (248) (249) and sometimes it splits it (250)” “By Allah, [indeed] (251) he has stood firm!” He said: Then the Messenger of Allah (may Allah bless him and grant him peace) smiled. ‘Ali (252) said: So I said: “O Abu Bakr! You have encountered a calamity (253) from the Bedouin!” He said to me (6): “Indeed (254), O Abu

Al-Hasan! There is no calamity ¹ but above it is a greater calamity, and affliction is entrusted to speech. ² Ali said: Then we were brought to another gathering, upon whom were tranquility and dignity. Abu Bakr stepped forward—he was always foremost in every good—and greeted them, saying: "From which people are you?" They replied: "From Shayban ibn Tha'labah." Abu Bakr turned to the Messenger of Allah, may Allah bless him and grant him peace, and said: "May my father and mother be ransomed for you, O Messenger of Allah! There is no ignorance ³ beyond these people; these are the choicest ⁴ of their people. Among them are Mafruq ibn Amr, Hani' ibn Qabisa, al-Muthanna ibn Haritha, and al-Nu'man ibn Sharik." Mafruq ibn Amr surpassed them in beauty and eloquence; he had two locks of hair ⁵ falling upon his chest ⁶, and he was the closest of the people in seating to Abu Bakr. Abu Bakr said: "How many are you?" Mafruq replied: "We number over a thousand, and a thousand are not overcome by fewness!" Abu Bakr said: "And how is your strength?" Mafruq said: "We bear the burden ⁷, and every people has its seriousness." Abu Bakr said: "How is war between you and your enemy?" Mafruq said: "We are most intense in anger when we meet, and we are most intense in meeting when we are angry. We prefer fine horses to children, and weapons to milch camels. Victory is from Allah; He gives us turn ⁸ and gives turn against us. Perhaps you are the brother of Quraysh?" Abu Bakr said: "Has it reached you that he is the Messenger of Allah? Here he is!" Mafruq said: "It has reached us that he mentions that." He said: "To what do you call, O brother of Quraysh?" He said: "I call you to bear witness that there is no god but Allah alone, with no partner, and that I am the Messenger of Allah, and that you give me refuge and support me. For Quraysh have conspired ⁹ against Allah's command, denied His messengers, and preferred falsehood over truth. Allah is the Self-Sufficient, the Praiseworthy." Mafruq ibn Amr said: "To what do you call us, O brother of Quraysh?" The Messenger of Allah, may Allah bless him and grant him peace, recited: "Say: Come, I will recite what your Lord has forbidden to you" ¹⁰—the verse. Mafruq said: "And to what do you call, O brother of Quraysh?" The Messenger of Allah, may Allah bless him and grant him peace, recited: "Indeed, Allah commands justice and excellence" ¹¹—the verse. Mafruq said: "By Allah, you have called, O brother of Quraysh, to noble character and good deeds." It seemed he wished Hani' ibn Qabisa to share in the speech, so he said: "This is Hani' ibn Qabisa, our elder and the one of our religion!" He said: "I have heard your speech, O brother of Quraysh. I see that if we leave our religion and follow you in your religion, for a single sitting you have sat with us, it would be a slip ¹² in opinion and lack of thought about consequences. Slips come with haste. Behind us are people whom we dislike to bind a covenant for them. But return, and we return; consider, and we consider." It seemed he wished al-Muthanna ibn Haritha to share in the speech, so he said: "This is al-Muthanna ibn Haritha, our elder and the one of our war!" Al-Muthanna said: "I have heard your speech, O brother of Quraysh. The answer is the answer of Hani' ibn Qabisa regarding leaving our religion and following you. We dwell between two co-wives ¹³." The Messenger of Allah, may Allah bless him and grant him peace, said: "What are these two co-wives?" He said: "The rivers of Kisra ¹⁴ and the waters of the Arabs. We dwell under a covenant taken from us by Kisra: we do not cause any incident ¹⁵ nor give refuge to one who causes an incident. I see that this matter to which you call is something that kings dislike. If you wish, we will give you refuge and support you from what pertains to the waters of the Arabs, we will do so." The Messenger of Allah, may Allah bless him and grant him peace, said: "You have not done badly in the reply, for you have spoken the truth. Indeed, Allah's religion will only be supported by one whom Allah surrounds from all sides. Do you see that if you stay only a little while until Allah makes you inherit their land, homes, and wealth, and gives you their women as wives, will you glorify Allah and sanctify Him?" Al-Nu'man ibn Sharik said: "O Allah, yes!" He said: Then the Messenger of Allah, may Allah bless him and grant him peace, recited: "Indeed, We have sent you as a witness, a bearer of good news, and a warner, and a caller to Allah by His permission, and a luminous lamp." ¹⁶ Then the Messenger of Allah, may Allah bless him and grant him peace, rose, grasping Abu Bakr's hand, saying: "O Abu Bakr, what noble traits in the Jahiliyyah ¹⁷! How noble they are! By them Allah repels the violence of some from others."

And from the Banu Zurayq ¹⁸ (413) ibn 'Amir ibn Zurayq: Rafi' (414) ibn Malik ibn al-'Ajlan, and Dhakwan ibn 'Abd Qays ibn Khalidah (415). And from the Banu Ghanm (416): 'Awf (417) ibn 'Amr ibn 'Awf ibn al-Khazraj. And among them are al-Qawafil ¹⁹ (418): 'Ubadah ibn al-Samit ibn Qays ibn Asram, and Abu 'Abd al-Rahman ibn Yazid ibn Tha'labah, an ally of theirs from Bali ²⁰ (419). And from the Banu Salim ibn 'Awf: 'Abbas ibn 'Ubadah ibn Nadlah. And from the Banu Salamah [Ja'd] (420) ibn Sa'id. Then from the Banu Haram (421): 'Uqbah ibn 'Amir ibn Nabi (422), and Qutbah ibn (423) 'Amir ibn Hadidah (424) ibn 'Amr ibn Suwad. And from the Banu 'Abd al-Ashhal ibn Jusham (425): Abu al-Haytham (426) ibn al-Tayyihan, whose name is Malik, and 'Uwaym ibn Sa'idah. Then they returned to their people in Medina and informed them (427) of the news, and the mention of Islam spread in Medina. So one after another (428) of (429) the Ansar would leave Medina for Mecca, believe in the Messenger of God, peace be upon him, then return to his family, and a group (430) would embrace Islam through his Islam, until there remained no (431) house among the houses of the Ansar except that there was in it a number of Muslims who openly professed Islam. Then the Aws and Khazraj disagreed about the prayer and refused (432) to let one of them lead another, so the Messenger of God, peace be upon him, sent Mus'ab ibn 'Umayr to Medina with a group (433). This was because they wrote to the Messenger of God, peace be upon him, asking him to send them a man from his companions to teach them religion. So Mus'ab (434) ibn 'Umayr lodged with As'ad (435) ibn Zurarah, and he would go to the houses of the Ansar, calling them to God, reciting the Quran to them (436), and teaching religion to those (437) among them who had entered Islam. The conversion of Sa'd ibn Mu'adh (438) and Usayd ibn Hudayr occurred at the hands of Mus'ab (439). This happened when he went out with As'ad ibn Zurarah to one of the gardens of the Banu al-Najjar, accompanied by some men (440) from the Muslims. This reached [Sa'd] (441) ibn Mu'adh, who said to Usayd ibn Hudayr: "Go to this man. Were it not that he is with As'ad ibn Zurarah, who is my maternal cousin as you know, I would have dealt with him myself!" So Usayd ibn Hudayr took his spear and went out until he reached Mus'ab and stood (442) over him, reviling him. As'ad had said to Mus'ab when he saw Usayd: "This is Usayd, one of the chiefs of his people (443), of importance and honor." When he reached them, he spoke with some harshness. Mus'ab (444) ibn 'Umayr said to him: "Will you sit and listen? If you hear something good, accept it; if you dislike something (445) or it opposes you, we will spare you from it." Usayd said: "There is no harm in that." Then (446) he planted his spear and sat down. Mus'ab spoke about Islam and recited (447) the Quran to him. Usayd said: "How excellent this speech is!" Then he instructed him, and he testified to the truth. He said to them: "What should I do?" He said: "Perform ablution, purify your garment, testify to the truth, and pray two rak'ahs." He did so and (448) returned to the Banu 'Abd al-Ashhal, while the two remained (449) in their place. When Sa'd (450) [ibn Mu'adh] (451) saw him approaching, he said: "I swear by God, Usayd has returned to you with a different face from the one he left with!" When he stood before him, Sa'd said: "What news do you bring?" He said: "I spoke to the two men, and they spoke to me gently, claiming they would leave (452) that. I have heard that the Banu Harithah have learned of As'ad's location and have gathered (453) to kill him (454), intending thereby to belittle you (455), as he is your maternal cousin. If you care about him, go to him." So Sa'd jumped up, took the spear from Usayd's hand, and said: "I see you have accomplished nothing!" Then he went out until he reached them and stood over them, reviling them. As'ad had said to Mus'ab when he saw Sa'd: "This, by God, is the chief of those behind him! If he follows you (457), no two (458) of his people will differ over him (459)." So God manifested a good outcome through him. When Sa'd stood, he said to As'ad ibn Zurarah: "Have you brought this man (460) to us to make fools of our youth and weak ones? By God, were it not for the kinship between you and me, I would not leave you and him!" When Sa'd finished his speech, Mus'ab (461) said to him: "Will you sit and listen? If you hear something good, accept it; if something opposes you, we will spare you." He said: "You have been fair." (462) So he planted his spear and sat down. He spoke to him about Islam and recited the Quran to him. Sa'd said: "How excellent this is! We accept it from you and will support you in it. What do you do when you enter this matter?" He said: "Perform ablution, purify your garment, testify to the truth, and pray two rak'ahs." He did so, then [Sa'd] (463) went out (464) until he came to the Banu 'Abd al-Ashhal. When they saw him, they said: "By God, Sa'd (465) has returned to you with a different face (466) from the one he left with!" When he stood before them (467), they said: "What have you brought?" He said: "O Banu 'Abd al-Ashhal, how do you regard my opinion of you and my authority over you?" They said: "You are the best of us in opinion." [He said] (468): "Then (469) the speech of your men and women is forbidden to me until you believe in God alone and testify that Muhammad is the Messenger of God and enter His religion." So by the end of that day, there was no man or woman in the house of the Banu (470) 'Abd al-Ashhal who did not (471) embrace Islam. [The first Friday prayer held in Medina] It was held by Abu Umamah As'ad ibn Zurarah with forty men in a meadow called Naqi' al-Khadamat (472) in the lava field (473) of the Banu Bayadah. Ka'b ibn Malik would later say when (474) he heard the call to prayer on Friday: "May the mercy (475) of God be upon Abu Umamah As'ad ibn Zurarah!" [Mention of the Night Journey of the Messenger of God, peace be upon him, on the night of the Ascension] Al-Hasan ibn Sufyan al-Shaybani (476), Ahmad ibn 'Ali ibn al-Muthanna al-Tamimi (477), and 'Imran ibn Musa ibn Majashi' al-Sakhtiyani informed us, saying: Hudbah ibn Khalid al-Qaysi narrated to us, saying: Hammam ibn Yahya narrated to us, saying: Qatadah narrated to us from Anas ibn Malik ibn Sa'sa'ah that the Prophet of God, peace be upon him, told them about the night he was taken on the Night Journey, saying: "While (478) I was in al-Hatim—and perhaps he said in al-Hijr—lying down, [Gabriel] (479) came to me and split from here to here, extracted my heart, then a golden basin filled (480) with faith and wisdom was brought to me, and my heart was washed, then replaced. (481) Then a beast (482) was brought to me, smaller than a mule and larger than a donkey, placing its hoof at the farthest extent of its sight. I was mounted upon it, and Gabriel set off with me until he came to (483) the lowest heaven and asked for it to be opened. It was said: 'Who is this?' He said: 'Gabriel.' It was said (484): 'And who is with you?' He said (485): 'Muhammad.' It was said: 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome to him! What an excellent (486) coming he has come!' So it was opened. When I entered, there was Adam. He said: 'This is your father Adam; greet him.' So I greeted him, and he returned (487) the greeting, then said: 'Welcome to the righteous son and righteous prophet!' Then he ascended with me until he came to the second heaven and asked for it to be opened. It was said: 'Who is this?' He said: 'Gabriel.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome to him! What an excellent coming he has come!' So it was opened for him. When I entered, there were Jesus and John, who are maternal cousins. He said: 'These are John and Jesus; greet them.' He said (488): 'I greeted them, and they returned the greeting, then said: "Welcome to the righteous brother and righteous prophet!"' Then he ascended with me (489) to the third heaven and asked for it to be opened. It was said: 'Who is this?' He said: 'Gabriel.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome to him! What an excellent coming he has come!' So it was opened. When I entered, there was Joseph. He said (490): 'This is Joseph; greet him.' He said: 'I greeted him, and he returned the greeting, then said: "Welcome to the righteous brother and righteous prophet!"' Then he ascended with me to the fourth heaven and asked for it to be opened. It was said: 'Who is this?' He said (491): 'Gabriel.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome (492) to him! What an excellent coming he has come!' So it was opened. When I entered, there was Idris. He said: 'This is Idris; greet him (493).' He said: 'I greeted him, and he returned the greeting, then said: "Welcome to the righteous brother and righteous prophet!"' Then he ascended with me until he came to the fifth heaven and asked for it to be opened. It was said: 'Who is this?' He said: 'Gabriel.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said (494): 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome (495) to him! What an excellent coming he has come!' So it was opened. When I entered (496), there was Aaron. He said: 'This is Aaron; greet him.' He said: 'I greeted him, and he returned the greeting (497), then said: "Welcome to the righteous brother and righteous prophet!"' Then he ascended with me until he came (498) to the sixth heaven and asked for it to be opened. It was said: 'Who is this?' He said: 'Gabriel.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome (499) to him! What an excellent coming he has come!' So it was opened. When I entered, there was Moses. He said: 'This is Moses; greet him.' He said: 'I greeted him, and he returned the greeting and (500) said: "Welcome to the righteous brother and righteous prophet!" When I passed on, he wept. He said (501): 'What makes you weep?' He said: 'I weep because a young man sent after me will have more of his community enter Paradise than (502) those of my community who enter it.' Then he ascended with me until he came (503) to the seventh heaven and asked for it to be opened. It was said: 'Who is this?' He said: 'Gabriel.' It was said: 'And who is with you?' He said: 'Muhammad.' It was said: 'Has he been sent for?' He said: 'Yes.' It was said: 'Welcome (504) to him! What an excellent coming he has come!' So it was opened. When I entered, there was Abraham (505). He said (506): 'This is your father Abraham; greet him.' He said (507): 'I greeted him, and he returned the greeting, then said: "Welcome to the righteous prophet and righteous son!"' Then I was raised (508) to the Lote Tree of the Utmost Boundary, and behold, its fruits (509) were like the jars of Hajar ²¹ (510), and its leaves were like the ears of elephants. He said: 'This is the Lote Tree of the Utmost Boundary.' He said: 'Then there were four rivers: two visible and two hidden.' I said: 'What are these (511), O Gabriel?' He said: 'As for (512) the hidden ones, they are two rivers in Paradise; as for the visible ones, they are the Nile and the Euphrates.' Then I was raised to the Much-Frequented House ²². Then a vessel of wine, a vessel of milk, and a vessel of honey were brought to me. I took (514) the milk. He said: 'This is (515) the natural disposition ²³, and you and your community are upon it.' Then fifty prayers each day were prescribed for me. I returned and passed by Moses, who said: 'What have you been commanded?' I said: 'I have been commanded (516) with fifty prayers each day.' He said: 'Your community cannot bear fifty prayers each day. I (517) have tested people before you and have dealt with (518) the Children of Israel with the utmost dealing (519). Return to your Lord and ask Him for a reduction for your community.' So I returned, and He reduced ten for me. I returned to Moses, and he said: 'What have you been commanded?' I said (520): 'I have been commanded with forty (521) prayers each day.' He said: 'Your community cannot bear forty prayers each day. I have tested people before you and have dealt with the Children of Israel with the utmost dealing. Return to your Lord and ask Him for a reduction for your community.' So I returned, and He reduced ten for me. I returned (522) to Moses, and he said: 'What have you been commanded?'

I said: "I was commanded with thirty prayers every day." He said: "Your community cannot bear thirty prayers every day, for I have tested the people before you and treated the Children of Israel with the utmost severity. So return to your Lord and ask Him for alleviation for your community." So I returned and ten were remitted. I returned to Moses, and he said: "What were you commanded?" I said: "I was commanded with twenty prayers every day." He said: "Your community cannot bear twenty prayers every day, for I have tested the people before you and treated the Children of Israel with the utmost severity. So return to your Lord and ask Him for alleviation for your community." So I returned and was commanded with ten prayers every day. Then I returned to Moses, and he said: "What were you commanded?" I said: "I was commanded with ten prayers every day." He said: "Your community cannot bear ten prayers every day, for I have tested the people before you and treated the Children of Israel with the utmost severity. So return to your Lord and ask Him for alleviation for your community." So I returned and was commanded with five prayers every day. I returned to Moses, and he said: "What were you commanded?" I said: "I was commanded with five prayers every day." He said: "Your community cannot bear five prayers every day, for I have tested the people before you and treated the Children of Israel with the utmost severity. So return to your Lord and ask Him for alleviation for your community." I said: "I have asked my Lord until I am ashamed, but I am content and submit." When I had passed, a caller called out: "I have decreed My obligation and lightened it for My servants." Abu Hatim said: The Prophet, may Allah bless him and grant him peace, was taken by night to Jerusalem, then ascended to heaven, and five prayers were made obligatory upon him. Then Allah sent Gabriel to lead the Messenger of Allah, may Allah bless him and grant him peace, in prayer at the House and teach him the times of the prayers. When it was noon, it was proclaimed: "Prayer is gathering." So the people hastened and gathered to their Prophet. He led them in prayer when the sun had passed its zenith, at the time of a sandal strap. Gabriel led Muhammad and Muhammad led the people. Then he led them in the afternoon prayer when the shadow of everything became like it. Then he led them in the sunset prayer when the faster broke his fast. Then he led them in the night prayer when the twilight disappeared. Then he led them in the dawn prayer when food and drink became forbidden for the faster. Then he led them in the noon prayer the next day when the shadow of everything became like it. Then he led them in the afternoon prayer when the shadow of everything became twice it. Then he led them in the sunset prayer when the faster broke his fast. Then he led them in the night prayer when one-third of the night had passed. Then he led them in the dawn prayer when it was light. Then Gabriel turned to Muhammad, may Allah bless him and grant him peace, and said: "O Muhammad, this is your time and the time of the prophets before you. The time is between these two times." [Mention of the Pledge of the Ansar at the Second Aqaba to the Messenger of Allah, may Allah bless him and grant him peace] Muhammad ibn Salih al-Tabari informed us in al-Saymara: Abu Kurayb narrated to us: Idris narrated from Yahya ibn Sa'id al-Ansari, Ubaydullah ibn Umar, and Muhammad ibn Ishaq, from Ubada ibn al-Walid ibn Ubada ibn al-Samit, from his father, from his grandfather Ubada ibn al-Samit, who said: We pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, to hear and obey in hardship and ease, in reluctance and enthusiasm, and despite preference given to others over us, and not to dispute the authority of those in charge, and to speak the truth wherever we were, not fearing the blame of any blamer for the sake of Allah. Abu Hatim said: When the next year came, at the time when the Ansar had promised the Messenger of Allah, may Allah bless him and grant him peace, to meet him the following year in Mecca, seventy men from the Ansar set out among those of their people who were polytheists from the people of Medina. When they were at Dhu al-Hulayfa, al-Bara' ibn Ma'rur ibn Sakhr ibn Khansa', who was the chief of the Ansar, said: "I have formed an opinion, and I do not know whether you agree with me or not. I have decided not to put this structure behind me, and to pray towards it"—meaning the Kaaba. They said to him: "By Allah, this is not an opinion! We would not pray towards any other qibla." They refused him that, but he refused to pray except towards it. When the sun set, he prayed towards the Kaaba, while his companions prayed towards Syria until they arrived in Mecca. Al-Bara' ibn Ma'rur said to Ka'b ibn Malik: "By Allah, O son of my brother, I have some doubt in myself about what I did on this journey. Let us go to the Messenger of Allah, may Allah bless him and grant him peace, and ask him about what I did." They did not know the Messenger of Allah, may Allah bless him and grant him peace; they only knew al-Abbas ibn Abd al-Muttalib, because he used to travel to them in Medina as a merchant. They went out asking about the Messenger of Allah, may Allah bless him and grant him peace, in Mecca until, when they were at al-Batha', they asked a man about him. He said: "Do you know him?" They said: "No." He said: "Do you know al-Abbas ibn Abd al-Muttalib?" They said: "Yes." He said: "When you enter the mosque, look at the man who is sitting with al-Abbas; he is him. I left him with him just now." They went out until they came and greeted them both, then sat down. The Messenger of Allah, may Allah bless him and grant him peace, said to al-Abbas: "Do you know these two men?" He said: "Yes, this is al-Bara' ibn Ma'rur and this is Ka'b ibn Malik." Al-Bara' said to him: "O Messenger of Allah, may Allah bless him and grant him peace, I did something on this journey that has caused me some doubt, so inform me about it. I decided not to put this structure behind me, and I prayed towards it. My companions rebuked me and opposed me." The Messenger of Allah, may Allah bless him and grant him peace, said: "You would have been upon a qibla if you had persevered in it"—and he did not add anything more. Then they went out to Mina. When it was the middle of the days of Tashriq, one night they appointed a meeting with the Messenger of Allah, may Allah bless him and grant him peace, at al-Aqaba. They went out in the middle of the night, sneaking away from their men, and hiding that from their polytheist people. When they gathered at al-Aqaba, the Messenger of Allah, may Allah bless him and grant him peace, came with his uncle al-Abbas. The first to speak was al-Abbas, who said: "O company of Khazraj! Indeed, Muhammad, may Allah bless him and grant him peace, is in protection among his people and in his land, and we have protected him from those who do not share our view of him. He has insisted on coming to you. If you think that you will fulfill what you have promised him, then you are responsible for what you have brought. But if you fear that you will betray him, then leave him now, for he is in honor and protection." They said: "We have heard what you said." Then the Messenger of Allah, may Allah bless him and grant him peace, spoke and recited the Quran to them and called them to Allah. They believed and affirmed him. Then al-Bara' ibn Ma'rur spoke and took the hand of the Messenger of Allah, may Allah bless him and grant him peace, and said: "We pledge allegiance." The Messenger of Allah, may Allah bless him and grant him peace, said: "I pledge you to hear and obey in enthusiasm and reluctance, to spend in hardship and ease, to enjoin good and forbid evil, not to fear the blame of any blamer for the sake of Allah, and to support me and protect me as you protect yourselves, your wives, and your children. And for you is Paradise." So they pledged allegiance to him on that. A man from the Ansar called Abbas ibn Ubada ibn Nadla said: "O company of Ansar! Do you realize what you are pledging to this man? You are pledging to war against the red and the black. If you think you will fulfill what you have covenanted with him, then it is the good of this world and the Hereafter, so take it. But if you think you will abandon him when that happens, then leave him now, for it is the disgrace of this world and the Hereafter." Abu al-Haytham ibn al-Tayyihan said: "O Messenger of Allah, may Allah bless him and grant him peace, between us and their people there are ties of kinship, and we are cutting them for your sake. If we pledge allegiance to you and Allah grants you victory, will you return to your people and abandon us?" The Messenger of Allah, may Allah bless him and grant him peace, laughed and said: "Blood is blood! Destruction is destruction! I am from you and you are from me. I make peace with those you make peace with and wage war against those you wage war against." Then the Messenger of Allah, may Allah bless him and grant him peace, said to them: "Appoint from among you twelve leaders, guarantors over their people for what they do, like the guarantors of the disciples for Jesus son of Mary." As'ad ibn Zurara said: "Yes, O Messenger of Allah!" The Messenger of Allah, may Allah bless him and grant him peace, said: "And you are the leader over your people." He said: "Yes." So the Messenger of Allah, may Allah bless him and grant him peace, took twelve leaders from them. The leader of Banu Malik ibn al-Najjar was Abu Umama As'ad ibn Zurara ibn Udus ibn Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. The leader of Banu Salama was al-Bara' ibn Ma'rur and Abdullah ibn Amr ibn Haram, the father of Jabir ibn Abdullah. The leader of Banu Sa'ida was al-Mundhir ibn Amr ibn Khunays and Sa'd ibn Ubada ibn Dulaym. The leader of Banu Zurayq ibn Amir was Rafi' ibn Malik ibn al-Ajlan. The leader of Banu al-Harith ibn al-Khazraj was Abdullah ibn Rawaha ibn Malik and Sa'd ibn al-Rabi' ibn Amr. The leader of al-Qawafil was Ubada ibn al-Samit ibn Qays. The leader of Banu Abd al-Ashhal was Usayd ibn Hudayr ibn Simak and Abu al-Haytham ibn al-Tayyihan. The leader of Banu Amr ibn Awf was Sa'd ibn Khaythama ibn al-Harith. Abbas ibn Ubada ibn Nadla said: "By Allah, O Messenger of Allah, if you wish, we will attack the people of Mina tomorrow with our swords!" The Messenger of Allah, may Allah bless him and grant him peace, said: "I have not been commanded to do that. Return to your camps." So they returned to their camps, seventy men. When morning came, Quraysh came to them and said: "O company of Khazraj! Something has reached us about you, and we do not know whether it is true or false. There is no people more hateful to us than you if war breaks out between us and them." So those of their people who were polytheists began swearing by Allah that they knew nothing and did nothing, and they were truthful. Ka'b ibn Malik said: I looked at Abdullah ibn Amr ibn Haram and said: "O Abu Jabir, you are an elder of our elders and a chief of our chiefs. Will you not take sandals like the sandals of this young man from Quraysh?"—meaning al-Harith ibn Hisham. When al-Harith heard him, he took them off and threw them to him, saying: "Wear them." Ka'b said: He said: "By Allah, he is good! If he is truthful, I will certainly strip him." The Ansar returned to Medina, and the Messenger of Allah, may Allah bless him and grant him peace, returned to Mecca. This pledge was in Dhu al-Hijja, three months before the Hijra of the Prophet, may Allah bless him and grant him peace, to Medina. When Quraysh learned that the people had made a covenant with him and saw the followers from the Ansar, a group of nobles from every tribe gathered and entered Dar al-Nadwa to deliberate on their affair concerning the Messenger of Allah, may Allah bless him and grant him peace.

Then Iblis intercepted them in the form of an old man. When they saw him, they said: "Who are you?" He said: "A man from Najd. I heard of your gathering and wanted to join you ²⁴. You will not lack my opinion and advice." They said: "Indeed." Then he said: "Consider the matter of this man." Some of them said: "Imprison him in fetters and wait for the vicissitudes of fate until he perishes, as did those before him among the poets, for he is just one of them." The Najdi said: "This is not a good opinion. They will release him from his prison and will soon rise against you until they take him from your midst. Then I fear he will leave your land. Consider something else." Another said: "Expel him from among you. If he leaves, his harm and evil will disappear, you will set your affairs right among yourselves, and you will leave him to his own devices." The Najdi said: "This is not a good opinion. Have you not seen the beauty of his speech, the sweetness of his words, his eloquence, and how he captures hearts with what they hear from him? If you do this, he will go to every tribe and they will accept what he brings, then he will turn them against you until he takes your authority from your hands, expels you from your land, and kills your nobles. Consider another opinion." Abu Jahl said: "By Allah, I will give you an opinion that I see you have not yet perceived." They said: "What is it?" He said: "We take from every tribe a young man, then give him a sharp sword so that they strike him all together. When his blood is scattered among the tribes, I do not think that Banu Hashim will be able to fight all of Quraysh. If they want, they will accept blood money, and we will be rid of him. Then you will set your affairs right and your unity will be restored to what it was, following the religion of your fathers." The Najdi said: "The opinion is what this young man said; there is no other opinion." So they dispersed on that. Then Gabriel came to him and ordered him not to spend the night in his usual bed, and informed him of the plot of the people. The Prophet, peace be upon him, ordered Ali to wrap himself in his red Hadrami cloak ²⁵ and sleep in his bed. Quraysh gathered for the Messenger of Allah, peace be upon him, at the door of his house, watching him. The Messenger of Allah, peace be upon him, went out with a handful of dust and threw it in their faces, and Allah took away their sight from the Messenger of Allah, peace be upon him. So they stayed watching at his door, while the Messenger of Allah, peace be upon him, went for his need. Then someone came out of the house and said: "What is the matter with you?" They said: "We are waiting for Muhammad." He said: "He has already left you." So they returned in despair, each one shaking the dust from his head. Abu Bakr al-Siddiq said: "Indeed, we belong to Allah and to Him we shall return! They have expelled their Prophet; they will surely perish!" Then was revealed: "Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory" ²⁶. So Allah commanded him to fight and made jihad obligatory upon him. This was the first verse revealed concerning fighting. Then Allah, glorified and exalted, commanded the Messenger of Allah, peace be upon him, to emigrate to Yathrib. [Section on the Hijra of the Messenger of Allah, peace be upon him, to Yathrib] Muhammad ibn al-Hasan ibn Qutayba al-Lakhmi informed us: Ibn Abi al-Sari narrated to us: Abd al-Razzaq narrated to us: Ma'mar informed us from al-Zuhri: Urwa ibn al-Zubayr informed me that Aisha, may Allah be pleased with her, said: The Messenger of Allah, peace be upon him, said: "I was shown the land of your emigration: a salty plain with palm trees between two lava fields ²⁷." So those who emigrated before Medina did so when the Messenger of Allah, peace be upon him, mentioned it, and some of the Muslims who had emigrated to the land of Abyssinia returned to Medina. Abu Bakr prepared to emigrate, but the Messenger of Allah, peace be upon him, said to him: "Wait, for I hope that permission will be given." Abu Bakr said: "Do you hope for that? May my father and mother be sacrificed for you!" He said: "Yes." So Abu Bakr restrained himself for the sake of accompanying the Messenger of Allah, peace be upon him, and fed his two she-camels with the leaves of the samur tree for four months. Aisha said: One day we were sitting in our house at the height of noon when someone said to Abu Bakr: "This is the Messenger of Allah, peace be upon him, coming, covering his face, at an hour he does not usually come to us." Abu Bakr said: "May my father and mother be sacrificed for him! By Allah, he has only come at this hour for some matter." She said: The Messenger of Allah, peace be upon him, came and asked for permission, and he was admitted. He entered and said to Abu Bakr: "Have those who are with you leave." Abu Bakr said: "They are your family, may my father be sacrificed for you, O Messenger of Allah!" The Messenger of Allah, peace be upon him, said: "Indeed, I have been given permission to leave." Abu Bakr said: "Accompaniment? May my father be sacrificed for you, O Messenger of Allah!" The Messenger of Allah, peace be upon him, said: "Yes." Abu Bakr said: "May my father be sacrificed for you, O Messenger of Allah! Take one of these two she-camels of mine." The Messenger of Allah, peace be upon him, said: "For a price." Aisha said: So we prepared them with the best preparation, and made a provision bag for them in a leather sack. Asma bint Abi Bakr cut a piece from her waistband and tied the sack with it; therefore she was called "She of the Waistband." The Messenger of Allah, peace be upon him, and Abu Bakr went to a cave in a mountain called Thawr and stayed there for three nights. Abu Hatim said: When Allah, glorified and exalted, commanded His Messenger, peace be upon him, to emigrate, the Messenger of Allah, peace be upon him, hired a man from Banu al-Dil, who was from Banu Adi, a skilled guide—al-kharit means expert in guidance—who had sworn an alliance with the family of al-As ibn Wa'il al-Sahmi and was on the religion of the disbelievers of Quraysh. They trusted him and gave him their two she-camels, and appointed him to meet them at the cave of Thawr after three nights. The Prophet, peace be upon him, and Abu Bakr set out until they reached the cave in Mount Thawr and hid there. The polytheists went out seeking them until they came to the mountain and looked down upon the cave. Abu Bakr said: "O Messenger of Allah, if any of them looks under his feet, he will see us." The Messenger of Allah, peace be upon him, said: "O Abu Bakr, what do you think of two when Allah is the third?" So Allah blinded their eyes from the Messenger of Allah, peace be upon him. When they despaired, they returned. The Messenger of Allah, peace be upon him, and Abu Bakr stayed in the cave for three nights. Abdullah ibn Abi Bakr al-Siddiq, a young, intelligent, and clever boy, spent the night with them. He would leave them at dawn and be in Mecca with Quraysh as if he had spent the night there. He would not hear any plot against them without memorizing it, and he would bring them the news when the voices became mixed. Amir ibn Fuhayra, the freed slave of Abu Bakr, would graze a small flock of goats for them and bring them to them when the first part of the night had passed, so they would drink milk. He did this every night for the three nights. Then the Prophet, peace be upon him, left after three nights, accompanied by Abu Bakr, Amir ibn Fuhayra, and the guide. The guide took them along the coastal road. They traveled all night until they reached the open country at noon. Abu Bakr looked around to see if there was any shade they could take shelter in. They saw a rock and went to it, finding some remaining shade. Abu Bakr smoothed the ground, spread a cloth for the Messenger of Allah, peace be upon him, and said: "Lie down, O Messenger of Allah." So he lay down. Then Abu Bakr went to see if any pursuers were in sight. He saw a shepherd driving his sheep toward the rock, seeking the same shade. Abu Bakr asked him: "Whose are you, boy?" He said: "So-and-so's," a man from Quraysh. Abu Bakr recognized him and said: "Is there any milk in your sheep?" He said: "Yes." He said: "Will you milk for me?" He said: "Yes." So he ordered him to take a sheep from his flock and to dust it off. He milked a small amount of milk for him. Abu Bakr had a water skin for the Messenger of Allah, peace be upon him, with a cloth over its mouth. He poured the milk until the bottom cooled, then filled it. He brought it to the Messenger of Allah, peace be upon him, who had woken up, and said: "Drink, O Messenger of Allah." So he drank, and Abu Bakr drank. Then Abu Bakr said: "The man has come, O Messenger of Allah." He said: "Do not grieve." The people were seeking them. Suraqa ibn Malik ibn Ju'shum said: The messengers of the disbelievers of Quraysh came to us, offering a reward for the Messenger of Allah, peace be upon him, and Abu Bakr—the blood money of each one for whoever killed or captured them. Suraqa said: While I was sitting in one of the gatherings of my people, Banu Mudlij, a man came and said: "O Suraqa, I have just seen some black shapes on the coast; I think they are Muhammad and his companions." Suraqa said: I knew they were them, but I said to them: "They are not them; you saw so-and-so and so-and-so who went out on our behalf." Then I stayed in the gathering for a while, then got up and went home. I ordered my slave girl to bring out my horse from behind a hillock and keep it ready for me. I took my spear and went out through the back of the house, dragging its butt on the ground until I reached my horse. I mounted and spurred it, and it brought me close to them. Then my horse stumbled and I fell off. I got up and reached for my quiver, took out the divination arrows, and cast lots: should I go after them or not? The lot I disliked came out. I mounted my horse, disobeying the arrows, and it brought me close until I heard the recitation of the Messenger of Allah, peace be upon him, while he did not turn around, but Abu Bakr kept turning. Then the forelegs of my horse sank into the ground up to the knees, and I fell off. I urged it, and it struggled to get up, but its legs would not come out. When it stood upright, dust rose into the sky like smoke. I cast lots again, and the lot I disliked came out. I called out to them offering safety, and they stopped. I mounted my horse and came to them. When I encountered what I did of being prevented from reaching them, it occurred to me that the matter of the Messenger of Allah, peace be upon him, would prevail. I said: "Your people have offered a reward for you." I told them what the people intended for them, and offered them provisions and goods, but they did not ask me for anything except they said: "Keep us hidden." I asked him to write for me a document of peace and security. He ordered Abu Bakr, and he wrote for me on a piece of leather. Suraqa said: "By Allah, I will blind anyone who comes after you. Here is my quiver; take an arrow from it, for you will pass by my camels and sheep at such-and-such a place; take what you need." The Messenger of Allah, peace be upon him, said: "We have no need of your camels and sheep." And he returned to his companions. The Messenger of Allah, peace be upon him, continued and met al-Zubayr ibn al-Awwam with a group of Muslims who were merchants returning from Syria. Al-Zubayr clothed the Messenger of Allah, peace be upon him, and Abu Bakr in white garments.

Then they proceeded to the tent (716) of Umm Ma‘bad (717) al-Khuza‘iyyah. She was a prominent (718) and vigorous woman who would sit at the entrance (719) of the tent, then serve drink (720) and food. People would obtain (721) dates from her and purchase (722) them, but they found nothing of that with her. The people were destitute and suffering from drought (723). The Messenger of Allah (may Allah bless him and grant him peace) looked at a sheep in the corner of her tent and said, "What is this sheep, O Umm Ma‘bad?" She replied, "It has been left behind by the flock due to exhaustion." He said, "Does it have any milk?" She said, "It is more exhausted than that." He said, "Will you permit me (724) to milk it?" She said, "Yes, may my father and mother be your ransom! If you see any milk in it, then milk it." So the Messenger of Allah (may Allah bless him and grant him peace) called for the sheep, wiped its udder, mentioned the name of Allah over it, and said, "O Allah! Bless her in her sheep." Then it spread its legs (725), flowed with milk, and chewed its cud. He called for a vessel that could accommodate (726) the group, and milked into it abundantly until foam covered it. He gave her to drink, and she drank until she was satisfied. He gave his companions to drink, and they drank until they were satisfied, and the last of them drank. He said, "The one who gives water to the people is the last of them to drink." So they all drank, one after another (727), after the first drink, until they were fully quenched (728). Then he milked a second time, repeating the process (729), and left it with her. Then they departed from her. It was not long before her husband, Abu Ma‘bad, arrived driving some thin, emaciated goats (730) that were weak (731), with little marrow, having no fat (732) in them. When he saw the milk, he was amazed and said, "Where did you get this, while the sheep are away and there is no milch animal in the house?" She said, "No, by Allah, except that a blessed man passed by us, and his story was such and such." He said, "By Allah, I think he is the man of Quraysh whom we seek. Describe him to me, O Umm Ma‘bad!" She said, "I saw a man of apparent radiance (733), with a beautiful face (734), of good character, not marred by a protruding belly (735), nor disfigured by baldness (736). Handsome and robust (737), well-proportioned. His eyes were intensely black (738), his eyelashes long (739), his voice had a slight hoarseness (740). He was dark-eyed, with kohl-lined eyes, with arched and connected eyebrows (741). A man with intensely black hair (742), a long neck (743), and a thick beard (744). When silent, he had dignity; when he spoke, he shone (745) and was covered with radiance. His speech was like strung pearls (746) pouring forth (747). Sweet in discourse, decisive, neither excessive (748) nor verbose (749). The most beautiful (750) and radiant (751) of people from afar, and the sweetest and most handsome from near. Of medium stature, neither too tall to be looked down upon (752) nor too short to be overlooked (753). A branch (754) between two branches, the most flourishing (755) of the three in appearance and the finest in stature. He has companions who surround him (756). When he speaks, they listen (757) to his words; when he commands, they hasten to his command. Served and attended, neither frowning nor foolish (758)." He said, "This, by Allah, is the man of Quraysh whose affair has been mentioned to us! If I had met him, I would have sought (759) to accompany him, and I will do so if I find a way to that." Then a voice became loud in Mecca, which they heard but did not know who was saying it, and it said: "May Allah, the Lord of people, reward with the best of His reward... the two companions who alighted at the tent of Umm Ma‘bad. They descended with goodness and departed with it... so successful is he who becomes the companion of Muhammad. O people of Qusayy (760), what has Allah withheld from you... of deeds not requited and nobility! Ask your sister about her sheep (761) and her vessel... for if you ask the sheep, it will testify. He called a barren sheep, and it yielded milk for him... with pure milk, the sheep’s udder overflowing. He left it as a pledge with her for a milker... to return to it at the source and then the watering place." [Hassan ibn Thabit responded:] "Failed have the people from whom their prophet departed... and joyful is he who journeys to him and comes at dawn. He departed from a people, and their minds were led astray... and settled upon a people with renewed light. Can there be equality between a straying people wandering blindly (762)... and guided ones who follow a guide? A prophet who sees what people around him do not see... and recites the Book of Allah in every assembly. If he speaks a word in a day of absence... its confirmation comes at midday or the next day (763). Let Abu Bakr be blessed with the happiness of his fortune... by his companionship; whom Allah blesses is blessed. Let the tribe of Ka‘b be blessed with the station of their young woman... and her seat, watching for the believers." When the Muslims heard the verses, they went out quickly, group after group, to join the Messenger of Allah (may Allah bless him and grant him peace), and they took the path to the tent of Umm Ma‘bad. The Muslims in Medina heard of the Prophet’s (may Allah bless him and grant him peace) departure from Mecca, and they would go out every morning to the lava plain (al-Harrah) waiting for his arrival until the midday heat forced them back. The first of the Emigrants to come to them was Mus‘ab ibn ‘Umayr, brother of the Banu ‘Abd al-Dar (764) ibn Qusayy. They said, "What has the Messenger of Allah (may Allah bless him and grant him peace) done?" He said, "He and his companions are on my trail." Then after him came ‘Amr ibn Umm Maktum al-A‘sha, brother of the Banu Fihr. They said, "What has the Messenger of Allah and his companions done behind you?" He said, "They are now on my trail." Then after him came ‘Ammar ibn Yasir (765), Sa‘d ibn Abi Waqqas, ‘Abdullah ibn Mas‘ud, and Bilal. Then after them came ‘Umar ibn al-Khattab with twenty riders. When the Messenger of Allah (may Allah bless him and grant him peace) left the cave, the guide led them below Mecca, then took them until he passed them along the coast below ‘Usfan, then crossed with them below Amaj (766), until he intersected the road with them, then crossed with them and took them through al-Khurar (767), then crossed with them the pass of al-Murrah (768), then took them through al-Qafa (769), then crossed with them through the night-passage of Laff (770), then took them through the interior of the night-passage of Laff, then took them through the interior of the night-passage of Majaj (771), then took them through Marjih (772) of Dhu al-‘Udayn (773), then through the valley of Dhu Kashd (774), then took them through al-Jadajid (775), then al-Ajrad, then took them through the valley of A‘da’ (776), then the night-passage of Ta‘han (777), then al-‘Ababid (778), then al-Fajah (779), then al-‘Arj (780), then the valley of al-‘A’ir (781), then the valley of Rim. They departed from the valley of Rim (782) and alighted at some of the lava plains of Medina; that was on Monday, the twelfth night of the month of Rabi‘ al-Awwal. They sent a man from the desert to inform the Ansar of their arrival. The Bedouin came and informed the Ansar. A man from the Jews climbed one of their fortresses to look at something, and he saw the Messenger of Allah (may Allah bless him and grant him peace) and his companions, white-clad. The Jew could not help but say (783) at the top of his voice, "O company of Arabs! This is your good fortune (784) that you have been waiting for!" The Muslims rushed to their weapons and went out to meet the Messenger of Allah (may Allah bless him and grant him peace) at the edge of the lava plain, and they were five hundred men from the Ansar. The people and the young girls (785) came out onto the roofs (786), and the boys and servant girls said: "The full moon has risen upon us... from the mountain passes (787) of Wada‘. Gratitude is incumbent upon us... as long as any caller calls to Allah (788)." And the Abyssinians played with their spears (789) in joy at the arrival of the Messenger of Allah (may Allah bless him and grant him peace). [Mention of the Prophet’s (may Allah bless him and grant him peace) arrival in Medina] Abu Khalifah informed us: ‘Abdullah ibn Raja’ narrated to us: Isra’il narrated to us from Abu Ishaq, who said: I heard al-Bara’ say: Abu Bakr bought a saddle from ‘Azib for thirteen dirhams. Abu Bakr said to ‘Azib, "Tell al-Bara’ to carry it to my family." ‘Azib said to him, "Not until you tell me how you and the Messenger of Allah (may Allah bless him and grant him peace) fared when you left Mecca (790) while the polytheists (791) were seeking you." He said, "We departed from Mecca"—and he mentioned the story of the saddle—until he said: "We came to Medina, and they disputed over whom the Messenger of Allah (may Allah bless him and grant him peace) would stay with. The Messenger of Allah (may Allah bless him and grant him peace) said, ‘Tonight I will stay with the Banu al-Najjar, the maternal uncles of ‘Abd al-Muttalib, honoring them with that.’ When we arrived in Medina, the people came out into the streets and onto the roofs, and the boys and servants said, ‘Muhammad has come! The Messenger of Allah has come!’ When morning came, he went and stayed where he was commanded." Abu Hatim said: When evening came, the Messenger of Allah (may Allah bless him and grant him peace) turned aside with them and stayed with the Banu al-Najjar (792), the maternal uncles of ‘Abd al-Muttalib, because the mother of ‘Abd al-Muttalib, Salma bint ‘Amr, was from the Banu ‘Adi (793) ibn al-Najjar. When morning came, the Prophet (may Allah bless him and grant him peace) stayed (794). Hamzah ibn ‘Abd al-Muttalib, ‘Ali ibn Abi Talib, Abu Marthad and his son Marthad, Abu Kabshah, and Zayd ibn Harithah stayed with Kulthum ibn al-Hadm (795) al-‘Amri, brother of the Banu ‘Amr ibn ‘Awf. Abu Bakr al-Siddiq, Talhah ibn ‘Ubaydullah, and Suhayb ibn Sinan stayed with Khabib (796) ibn Isaf. ‘Umar and Zayd, the sons of al-Khattab, ‘Umar and ‘Abdullah, the sons of Suraqah, ‘Abdullah ibn Hudhafah, Waqid ibn ‘Abdullah, Khawlah (797) ibn Abi Khawlah, ‘Ayyash ibn Rabi‘ah (798), Khalid, ‘Aqil, and Iyas ibn (799) al-Bukayr stayed with Rifa‘ah ibn ‘Abd al-Mundhir. ‘Ubaydah, al-Tufayl, and al-Husayn, the sons of al-Harith, Mistah ibn Uthathah, Suwaybit (800), the client of Abu Sa‘d, Kulayb ibn ‘Umayr, and Khabbab ibn al-Aratt stayed with ‘Abdullah ibn Sal‘ah al-‘Ajlani. Zaynab bint Jahsh, Judamah bint Jandal, Umm Qays bint Mihsan (801), Umm Habibah (802) bint Nabatah (803), Umayyah bint Ruqaysh, Umm Habibah bint Jahsh, and Umm Sakhbarah bint Nu‘aym stayed with Sa‘d ibn Khaythamah. The Muslims fed the Messenger of Allah (may Allah bless him and grant him peace) in the evening, and Abu Bakr led the people in prayer, while the Messenger of Allah (may Allah bless him and grant him peace) sat silently, and they greeted him (804). The Messenger of Allah (may Allah bless him and grant him peace) stayed among the Banu ‘Awf in Quba’ on Monday (805), Tuesday, Wednesday, and Thursday. He founded the mosque in Quba’ and prayed in it during those days. When it was Friday...

On Friday, he set out on his she-camel Qaswa' heading for Medina. People gathered around him, and the prayer overtook him in the area of Banu Salim ibn 'Awf, and that was the first Friday ²⁸ that the Messenger of Allah (peace be upon him) held in Medina. Then the Messenger of Allah (peace be upon him) began passing by the dwellings of the Ansar, who invited him to dismount and offered him their support, but the Prophet (peace be upon him) thanked them well until he passed by Banu Salim. 'Itban ibn Malik stood up with his companions and said to him: 'O Messenger of Allah, stay with us for the numbers, the equipment, and the protection ²⁹.' The Prophet (peace be upon him) said: 'Leave the she-camel alone, for it is commanded ³⁰.' Then he passed by Banu Sa'ida, where Sa'd ibn 'Ubada, Abu Dujana, al-Mundhir ibn ['Amr], and Dawud intercepted him and urged him to dismount. He said: 'Leave her alone, for she is commanded.' Then he passed by Banu Bayada, where Farwa ibn 'Amr and Ziyad ibn Labid intercepted him and urged him to dismount. He said: 'Leave her alone, for she is commanded.' Then he passed by Banu 'Adi ibn al-Najjar, and Abu Sulayt ibn Abi Kharija said: 'Stay with us, O Messenger of Allah, for we are your maternal uncles'—and they mentioned their kinship—but he said: 'Leave her alone, for she is commanded.' The she-camel advanced until it brought him to the date-drying yard, which at that time belonged to two orphan boys from Banu al-Najjar ³¹ under the guardianship of As'ad ibn Zurara, named Sahl and Suhayl, sons of Rafi' ibn Abi 'Amr. The Muslims had built a mosque there where they prayed, and it is the site of his mosque today. When the she-camel brought him to the mosque, it knelt down. The Messenger of Allah (peace be upon him) dismounted from it and said: 'This, God willing, is the dwelling place!' And Abu Ayyub came.

1. طامة : A great calamity or disaster; literally 'that which covers' or 'overwhelms'.
2. البلاء موكل بالمنطق : A saying meaning that affliction or trial is entrusted to speech; i.e., one's words can bring about calamity.
3. غر : Ignorance or inexperience; here meaning 'there is no ignorance beyond them' i.e., they are the most knowledgeable.
4. غرر : The choicest or best part of something; here 'the choicest of their people'.
5. غديرتان : Two locks of hair hanging down from the head.
6. تريبته : The upper part of the chest, specifically the area above the breasts.
7. علينا الجهد : We bear the burden; i.e., we take on the effort and hardship.
8. يديلنا : He gives us turn; i.e., grants us victory one time and then gives victory to the enemy another time.
9. تظاهرت : Conspired or cooperated against; from the root ظ-ه-ر meaning to support or back each other.
10. قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ : Quran 6:151, beginning of a verse listing prohibitions.
11. إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسانِ : Quran 16:90, 'Indeed, Allah commands justice and excellence...'.
12. زلة : A slip, mistake, or lapse in judgment.
13. ضرتين : Two co-wives; metaphor for two competing powers or territories.
14. كسرى : Title of the Sassanid Persian emperor; here referring to the Persian Empire.
15. حدثا : An incident or act of aggression; also used for innovation in religion.
16. إِنَّا أَرْسَلْناكَ شاهِداً وَمُبَشِّراً وَنَذِيراً وَداعِياً إِلَى اللَّهِ بِإِذْنِهِ وَسِراجاً مُنِيراً : Quran 33:45-46, describing the Prophet's mission.
17. الجاهلية : The pre-Islamic period of ignorance; here referring to the noble traits of the Arabs before Islam.
18. Banu Zurayq : A clan of the Khazraj tribe in Medina.
19. al-Qawafil : A group or clan; possibly a nickname or sub-tribe.
20. Bali : A tribe from the Quda'a confederation, often allied with the Ansar.
21. Hajar : A region in eastern Arabia, known for its large water jars.
22. Much-Frequented House : Al-Bayt al-Ma'mur, a celestial counterpart of the Kaaba in the heavens, visited by angels.
23. natural disposition : Fitrah, the innate human disposition towards monotheism and Islam.
24. Iblis : The name of Satan in Islam, derived from Greek 'diabolos' meaning 'slanderer'.
25. Hadrami cloak : A type of cloak from Hadramawt in Yemen, often red and striped.
26. Quran 22:39 : The verse granting permission to fight for those who are oppressed.
27. lava fields : Black volcanic rocky terrain, characteristic of Medina's surroundings.
28. Jumu'ah : The Friday congregational prayer, which is obligatory for Muslim men.
29. al-'iddah wa al-'uddah wa al-mana'ah : A phrase meaning 'numbers, equipment, and protection,' indicating military strength and readiness.
30. ma'murah : Literally 'commanded,' meaning that the she-camel is under divine guidance and will stop where Allah wills.
31. Banu al-Najjar : A clan of the Khazraj tribe in Medina, to which the Prophet's maternal grandfather belonged.

The First Part [1]

Al-Ansari ¹ Khalid bin Zaid bin Kulayb took hold of his saddle, and Sa'd bin Zurara came and took hold of his camel's halter. Then they asked the Messenger of Allah, peace be upon him, about the mirbad ². Mu'adh bin 'Afra said: 'It belongs to two orphan boys, and I will satisfy them regarding it.' So the Messenger of Allah, peace be upon him, called the two boys and negotiated with them for the mirbad to make it a mosque. They said: 'Rather, we give it to you as a gift.' But the Messenger of Allah, peace be upon him, refused to accept it as a gift from them until he bought it from them. When the Messenger of Allah, peace be upon him, left the mosque, they said: 'O Messenger of Allah, a man is with the place of his saddle.' So he alighted at the home of Abu Ayyub ³ al-Ansari, whose house was in the Banu Ghanm bin al-Najjar. Then the Messenger of Allah, peace be upon him, and the Muslims began building the mosque, and the Messenger of Allah, peace be upon him, carried adobe bricks with them, saying: 'This is the burden, not the burden of Khaybar ⁴... This is more pious and purer before our Lord. O Allah, the true good is the good of the Hereafter... So forgive the Ansar and the Muhajirun.' 'Ammar bin Yasir was a curly-haired, short man, and he was carrying adobe bricks, his chest covered with dust. The Messenger of Allah, peace be upon him, said to him: 'O Ibn Sumayya ⁵! The transgressing group will kill you.' And Talaq bin 'Ali ⁶ came to the Messenger of Allah, peace be upon him, and was helping the Muslims in building the mosque. The Prophet, peace be upon him, would say: 'Bring the clay closer to the Yamami ⁷, for he is the best of you in kneading it.' Sa'd bin Zurara died while the mosque was being built; he was seized by the shahqa ⁸ and was buried in al-Baqi', and he was the first of the Muslims to be buried in al-Baqi'. The Prophet, peace be upon him, was staying with Abu Ayyub until he finished the mosque and built for himself a dwelling in it. Then the Messenger of Allah, peace be upon him, moved when he finished the mosque and his dwelling. Then the Messenger of Allah, peace be upon him, sent Zaid bin Haritha ⁹ and Abu Rafi' to Mecca to bring back Sawda bint Zam'a, his wife, and his daughters. Abu Bakr al-Siddiq sent 'Abdullah bin Urayqit to 'Abdullah bin Abi Bakr to bring his family. When Ibn Urayqit came to 'Abdullah bin Abi Bakr, 'Abdullah set out with the family of Abu Bakr: 'A'isha, 'Abd al-Rahman, and Umm Ruman, 'A'isha's mother. Al-Bara' bin Ma'rur had died in Safar, one month before the arrival of the Prophet, peace be upon him, in Medina. At his death, he had instructed that when placed in his grave, he should be turned toward the Ka'ba, and that was done. When the Messenger of Allah, peace be upon him, arrived in Medina, he prayed over his grave. And Maslama bin Mukhallad ¹⁰ was born. The last of the Ansar to embrace Islam were Banu Waqif, Banu Umayya, and Banu Wa'il. The Ansar, each one of them, would give a goat as a gift to the Messenger of Allah, peace be upon him, when he arrived in Medina. Umm Sulaym ¹¹ had nothing to give, so she brought her son Anas to the Messenger of Allah, peace be upon him, and said: 'O Messenger of Allah, this son of mine will serve you, and I have nothing to give as a gift. So pray to Allah for him.' The Messenger of Allah, peace be upon him, said: 'O Allah, increase his wealth and his children.' Then the Messenger of Allah, peace be upon him, entered the house of Anas bin Malik. Anas was ten years old when the Messenger of Allah, peace be upon him, arrived in Medina. His mothers urged him on. When he entered his house, he milked a domestic goat for him and mixed its milk with a little water in the house. Abu Bakr was on his left and a Bedouin on his right. The Messenger of Allah, peace be upon him, gave the cup to the Bedouin and said: 'The rightmost, then the rightmost.' Prayer was two rak'as ¹². The Messenger of Allah, peace be upon him, saw them performing supererogatory prayers and said: 'O people, accept the obligatory prayer of Allah.' So the prayer of the traveler was kept as is, and the prayer of the resident was increased. That was on the twelfth night of Rabi' al-Akhir, one month after his arrival, peace be upon him, in Medina. The companions of the Messenger of Allah, peace be upon him, suffered a severe fever. 'A'isha entered upon Abu Bakr, who was saying: 'Every man is morning in his family, while death is nearer than his sandal strap.' Then she entered upon 'Amir bin Fuhayra, who was saying: 'Every man is defending with his strength, like the bull that protects its skin with its horns.' Then she entered upon Bilal, who was saying: 'Would that I knew whether I will spend a night in the valley, with idhkhir ¹³ and jalil ¹⁴ around me, and whether I will one day drink from the waters of Majanna ¹⁵, and whether Sham ¹⁶ and Tufayl ¹⁷ will appear to me.' And Bilal would say: 'O Allah, curse 'Utba bin Rabi'a, Shayba bin Rabi'a, Abu Sufyan bin Harb, and Abu Jahl bin Hisham, as they drove us out of Mecca.' 'A'isha informed the Prophet, peace be upon him, of what she had seen of their fever. The Prophet, peace be upon him, said: 'O Allah, make Medina beloved to us as You made Mecca beloved to us, and bless us in it as You blessed us in Mecca, and bless its sa' ¹⁸ and its mudd ¹⁹, and transfer its fever to Mahya'a ²⁰, which is al-Juhfa.' The Messenger of Allah, peace be upon him, entered the mosque while the people were suffering from fever and praying sitting down. The Prophet, peace be upon him, said: 'The prayer of the one sitting is half the prayer of the one standing.' So the people concluded their prayer standing. Then the Prophet, peace be upon him, said: 'O Allah, place in Medina twice the blessing You placed in Mecca.' Then the Messenger of Allah, peace be upon him, wanted to establish brotherhood between the Muhajirun and the Ansar in the month of Ramadan. He entered the mosque and began saying: 'Where is so-and-so, son of so-and-so?' He continued counting them and sending for them until they gathered before him. He said: 'I will tell you a hadith; memorize it and convey it to those after you. Verily, Allah has chosen from His creation a creation'—then he recited this verse: 'Allah chooses messengers from angels and from people' [22:75]—'a creation whom He will admit to Paradise. And I am choosing from among you those whom I wish to choose, and I am establishing brotherhood among you as Allah established brotherhood among the angels. Stand, O Abu Bakr!' So he stood and was brought before him. He said: 'You have a favor from me for which Allah will reward you. If I were to take a close friend, I would have taken you as a close friend. You are to me like my shirt on my body'—and he moved his shirt. Then he said: 'Come closer, O 'Umar!' So he came closer. He said: 'You were very harsh with us, O Abu Hafs, so I prayed to Allah to strengthen the religion through you or through Abu Jahl, and Allah did that through you. You were the more beloved of the two to Allah. You are with me as the third of three of this ummah ²¹!' Then he stepped aside and established brotherhood between him and Abu Bakr. He called 'Uthman bin 'Affan and said: 'Come closer, O 'Uthman! Come closer, O Abu 'Amr!' He kept coming closer until his knee touched his knee. Then he looked to the sky and said: 'Glory be to Allah, the Almighty!' Then he looked at 'Uthman and saw that his waist-wrapper was loose, so he fastened it for him. Then he said: 'Gather the two ends of your cloak over your chest, for you have a status with the people of heaven. You are among those who will come to me at the Hawd ²² with your jugular veins gushing blood.' Then he called 'Abd al-Rahman bin 'Awf and said: 'Come closer, O Amin Allah ²³! Allah will make your wealth subject to the truth. Indeed, you have a supplication from me that I have delayed.' He said: 'Choose for me.' He said: 'May Allah increase your wealth!' Then he stepped aside and established brotherhood between him and 'Uthman. Then he called Talha and al-Zubayr and said: 'Come closer to me.' They came closer. He said: 'You two are my disciples ²⁴ like the disciples of Jesus, son of Mary.' Then he established brotherhood between them. Then he called Sa'd bin Abi Waqqas and 'Ammar bin Yasir and said: 'O 'Ammar! The transgressing group will kill you.' Then he established brotherhood between them. Then he called 'Umayr ²⁵ Abu al-Darda' and Salman al-Farisi and said: 'O Salman! You are from us, the People of the House. Allah has given you the first knowledge and the last knowledge.' Then he said: 'Shall I not advise you, O Abu al-Darda'?' He said: 'May my father and mother be sacrificed for you! Yes.' He said: 'If you lend to them, they will lend to you; if you leave them, they will not leave you. So lend them your honor for the day of your poverty, and know that the reward is before you.' Then he established brotherhood between them. Then he looked at the faces of his companions and said: 'Rejoice and be comforted, for you are the first to come to me at the Hawd, and you are in the highest chambers.' He looked at 'Abdullah bin 'Umar and said: 'Praise be to Allah who guides whom He loves from misguidance.' 'Ali bin Abi Talib said: 'O Messenger of Allah, my spirit has gone and my back is broken when I saw you do with your companions what you did. If it is due to displeasure with me, then you have the right to reproach and honor!' He said: 'By Him who sent me with the truth, I did not delay you except for myself. You are to me as Aaron was to Moses, except that there is no prophet after me. You are my brother and my heir.' He said: 'O Messenger of Allah, what will I inherit from you?' He said: 'What the prophets before me inherited.' He said: 'What did the prophets before you inherit?' He said: 'The Book of Allah and the Sunnah of their Prophet. You are with me in my palace in Paradise with my daughter Fatima.' Then the Messenger of Allah, peace be upon him, recited: 'Brothers on couches facing one another' [15:47]. Al-Walid bin al-Mughira died in Mecca, and Abu Uhayha ²⁶ died in Ta'if. Their deaths were announced to the Muslims. 'Abdullah bin al-Zubayr was born in Shawwal. The Muslims rejoiced, for they had feared that the Jews had bewitched their women. He was the first child born among the Muhajirun in Medina. Abu Bakr and al-Zubayr were congratulated. Asma bint Abi Bakr did not nurse him until she brought him to the Prophet, peace be upon him. He took him, placed him in his lap, and chewed a date for him. The first thing that entered his stomach was the saliva of the Messenger of Allah, peace be upon him. Then he named him 'Abdullah. Then the Messenger of Allah, peace be upon him, tied a banner for 'Ubayda bin al-Harith bin 'Abd al-Muttalib bin 'Abd Manaf with sixty Muhajirun, none of whom were from the Ansar. This was the first banner he tied in Medina. He sent him to the valley of Rabigh ²⁷. He reached Thaniyyat al-Murra ²⁸ near al-Juhfa. They met at a water source called Ahya' ²⁹. The commander of the detachment was Abu Sufyan bin Harb with two hundred polytheists. Nothing occurred between them except shooting arrows. Then the Muslims withdrew to a hill, and from the polytheists, al-Miqdad bin 'Amr bin al-Aswad—and it is said 'Utba bin Ghazwan—withdrew to the Muslims. Then they departed without drawing swords. It is said that the commander of the polytheists was Mikraz bin Hafs bin al-Akhfash ³⁰. The standard-bearer for 'Ubayda bin al-Harith was Mistah bin Uthatha. Then the Messenger of Allah, peace be upon him, tied a banner for Hamza bin 'Abd al-Muttalib with thirty riders, all from the Muhajirun. He sent him to the coast near al-'Is ³¹ in the land of Juhayna to intercept a caravan of Quraysh. He met Abu Jahl bin Hisham with three hundred riders from Mecca. Majdi bin 'Amr al-Juhani intervened between them, as he was an ally of both parties. The two parties departed without fighting. The standard-bearer of Hamza that day was Abu Mursad. Then the Messenger of Allah, peace be upon him, consummated his marriage with 'A'isha when she was nine years old, at the beginning of the eighth month after his emigration, in Shawwal. He had married her in Mecca three years before the emigration when she was six years old. She was brought to the Prophet, peace be upon him, with beauty. He married no other virgin besides her.

Then the Messenger of God, may God bless him and grant him peace, entrusted the banner to Sa'd ibn Abi Waqqas with twenty men, intending to intercept the caravan in Dhu al-Qa'dah. They set out on foot, hiding by day and traveling by night until they reached the Harrah ³² on the morning of the fifth day, but the caravan had preceded them by a day, so they returned. The bearer of the banner that day for Sa'd was al-Miqdad ibn 'Amr. Abu Qays ibn al-Aslat ³³ came to the Messenger of God, may God bless him and grant him peace, and the Messenger of God presented Islam to him. He said, "How excellent is what you call to! I will consider my affair and then return to you." 'Abdullah ibn Ubayy met him and said, "By God, I dislike war with the Khazraj!" Abu Qays said, "I will not embrace Islam for a year ³⁴," and he died in Dhu al-Hijjah ³⁵. [The Second Year of the Hijrah] 'Abdullah ibn Muhammad ibn al-Mada'ini ³⁶ narrated to us: Ishaq ibn Ibrahim al-Hanzali narrated to us: 'Abd al-Razzaq narrated to us: Ma'mar narrated to us from Ayyub, from Sa'id ibn Jubayr, from his father, from Ibn 'Abbas, who said: The Messenger of God, may God bless him and grant him peace, arrived and found the Jews fasting on 'Ashura' ³⁷. He said to them, "What is this?" They said, "A great day! God saved Moses on it and drowned Pharaoh and his people on it, so Moses fasted it in gratitude to God." The Messenger of God, may God bless him and grant him peace, said, "I am more entitled to Moses and more deserving of fasting it than you." So he fasted it and commanded its fasting. He said: The Messenger of God, may God bless him and grant him peace, found the Jews fasting on the day of 'Ashura' at the beginning of his arrival in Medina, which was the beginning of the second year of the Hijrah. He asked them, and they informed him that God saved Moses on that day and drowned the family of Pharaoh, so Moses fasted it in gratitude to God. The Messenger of God, may God bless him and grant him peace, commanded its fasting and said, "I am more entitled to Moses." So he, may God bless him and grant him peace, and the Muslims fasted it. Then the Messenger of God, may God bless him and grant him peace, married his daughter Fatima to 'Ali in Safar ³⁸. He said to him, "Give her something." He said, "I have nothing, O Messenger of God." He said, "Then where is your Hataimiyyah ³⁹ armor?" So he sent his armor to her. There have been reports about her marriage containing lengthy accounts that lead to the path of storytellers, so I have avoided mentioning them due to my knowledge ⁴⁰ of their lack of authenticity from the perspective of transmission. Then the Messenger of God, may God bless him and grant him peace, undertook the expedition of al-Abwa', which was the first expedition he personally led. Between al-Abwa' and Waddan ⁴¹ is six miles. The Messenger of God set out with the Emigrants, with no Ansar among them, in the month of Rabi' al-Awwal, one year after his arrival in Medina. He appointed Sa'd ibn 'Ubadah ibn Dulaym ⁴² as his deputy, and the bearer of his banner was Hamzah ibn 'Abd al-Muttalib. His absence ⁴³ was fifteen nights, then he returned to Medina without encountering any hostility. Al-Abwa' is a mountain ⁴⁴, and Waddan and al-Abwa' are between them the road; the Messenger of God visited both. In this expedition, the Messenger of God made a treaty with Makhshi ⁴⁵ ibn 'Amr al-Damri ⁴⁶. Then the Messenger of God, may God bless him and grant him peace, set out with two hundred of his companions towards the direction of Radwa ⁴⁷, intending to intercept a Quraysh caravan in which was Umayyah ibn Khalaf. He appointed Sa'd ibn Mu'adh as his deputy over Medina, and the bearer of his banner was Sa'd ibn Abi Waqqas. Then he returned to Medina without encountering any hostility. Then the Messenger of God, may God bless him and grant him peace, sent Sa'd ibn Abi Waqqas with seven or eight men until they reached al-Kharrar ⁴⁸ in the land of Hijaz, then they returned without encountering any hostility. There was livestock in Medina grazing in the protected pasture, and Karz ibn Jabir al-Fihri drove them off. The Messenger of God set out in pursuit with the Emigrants, and the bearer of his banner was 'Ali ibn Abi Talib. He appointed Zayd ibn Harithah as his deputy over Medina, and the Messenger of God pursued until he reached Badr ⁴⁹, but he did not catch up with him, and Karz escaped him, so he returned to Medina. This expedition is called the First Badr Expedition. Then al-Nu'man ibn Bashir was born in Jumada al-Ula. His mother, 'Amrah bint Rawahah, carried him to the Messenger of God, may God bless him and grant him peace, and the Messenger of God performed tahnik ⁵⁰ on him. He was the first child born among the Ansar after the Prophet's arrival in Medina. Then the Messenger of God, may God bless him and grant him peace, sent 'Abdullah ibn Jahsh in Rajab with twelve men from the Emigrants, with no Ansar among them. He wrote a letter for him and said, "Keep my letter; when you have traveled for two days, open it and see what is in it, then proceed." With 'Abdullah ibn Jahsh set out Abu Hudhayfah ibn 'Utbah ibn Rabi'ah, an ally of Banu 'Adi ibn Ka'b; Sa'd ibn Abi Waqqas; Suhayl ⁵¹ ibn Bayda'; 'Utbah ibn Ghazwan ⁵²; Waqid ibn 'Abdullah al-Tamimi, an ally of Banu 'Adi ibn Bayda'; Khalid ibn al-Bukayr, an ally of Banu 'Adi; and 'Ukashah ibn Mihsan. 'Abdullah ibn Jahsh traveled for two nights as the Messenger of God had commanded him, then he opened the letter. In it was: "Proceed until you dismount at Nakhla ⁵³ in the name of God, and do not compel anyone among your companions ⁵⁴ to travel with you. Go with those who follow you until you reach the valley of Nakhla, and lie in wait there for a Quraysh caravan." When he read the letter, he said, "I will not compel any of you. Whoever desires martyrdom, let him proceed, for I am proceeding on the command of the Messenger of God." So he proceeded, and the people proceeded with him. When they were at Bahran ⁵⁵—a mine in Hijaz above al-Fur'—'Utbah ibn Ghazwan and Sa'd ibn Abi Waqqas lost a camel and lagged behind in search of it. 'Abdullah ibn Jahsh proceeded until he reached the place the Messenger of God had commanded him. He found a Quraysh caravan in which were 'Amr ibn al-Hadrami, al-Hakam ibn Kaysan, 'Uthman ibn 'Abdullah ibn al-Mughirah, and Nawfal ibn 'Abdullah ibn al-Mughirah. When the caravan people saw the group, they feared them and took precautions. 'Ukashah ibn Mihsan, who had shaved his head, appeared to them. When they saw him, they said, "No harm upon you!" and felt secure. They consulted the companions of the Messenger of God about their matter, and it was the last day of Rajab. The Muslims said, "If we delay them from this day, they will enter the sacred territory and become inviolable; if we attack them, we attack them in the sacred month ⁵⁶." So Waqid ibn 'Abdullah shot 'Amr ibn al-Hadrami with an arrow and killed him. They captured 'Uthman ibn 'Abdullah ibn al-Mughirah and al-Hakam ibn Kaysan, while Nawfal ibn 'Abdullah ibn al-Mughirah escaped them. They drove off the caravan and brought it to the Messenger of God, may God bless him and grant him peace. The Messenger of God stopped the caravan and took nothing from it, and he detained the two captives. He said to his companions, "I did not command you to fight in the sacred month." So the people fell into regret and thought they were ruined. Quraysh said, "He has violated the sacred month; blood and property have been taken in it." Then God revealed concerning what the Messenger of God had said, what his companions felt was grave, and what they had done: "They ask you about the sacred month—fighting in it. Say, 'Fighting in it is great [sin]...'" up to His words: "...is greater than killing ⁵⁷." He meant that they were seducing you from your religion while you were in God's sanctuary until you disbelieve after your faith—this is greater with God than your killing them in the sacred month, along with their disbelief, their barring from the path of God, and their expulsion of you from it. When the Quran was revealed concerning that, the Messenger of God took the caravan. As for the two captives, al-Hakam embraced Islam and stayed with the Messenger of God until he was martyred on the day of Bi'r Ma'unah. As for 'Uthman, the Messenger of God ransomed him, and they returned with him to Mecca, where he died as a polytheist. Then the Messenger of God, may God bless him and grant him peace, set out to Dhu al-'Ushayrah ⁵⁸ with the Emigrants. He appointed Abu Salamah ibn 'Abd al-Asad as his deputy over Medina, and the bearer of his banner was Hamzah ⁵⁹ ibn 'Abd al-Muttalib until he reached the valley of Yanbu'. There he made a treaty with Banu Mudlij ⁶⁰ and their allies from Banu Damrah, then returned. The Prophet, may God bless him and grant him peace, wished to face the Ka'bah. 'Umar ⁶¹ ibn al-Khattab said to him, "O Messenger of God, if only you would take the Station of Abraham as a place of prayer!" Then God revealed: "We have seen the turning of your face to the heaven ⁶²..." verse. The foolish among the people, from the Jews, said, "What has turned them from their qiblah ⁶³ which they used to face?" So God revealed: "Say, 'To God belong the east and the west...'" ⁶⁴ verse. The qiblah was changed to the Ka'bah during the noon prayer on Tuesday, the middle of Sha'ban. His prayer had been toward Jerusalem for seventeen months ⁶⁵ and three days after his arrival in Medina. A man who had prayed went out and passed by a group of the Ansar who were bowing in the afternoon prayer toward Jerusalem. He testified that he had prayed with the Messenger of God and that he had been directed to the Ka'bah, so the people turned until they faced the Ka'bah. Then God, may He be exalted, revealed the obligation of fasting in Sha'ban. After Ramadan was made obligatory, the Messenger of God did not command them to fast 'Ashura' nor forbid them from it. [Then the Battle of Badr] The Messenger of God, may God bless him and grant him peace, set out in the month of Ramadan on the twelfth night thereof, intending to intercept a Quraysh caravan, with the Emigrants and the Ansar. Before leaving Medina, he pitched his camp at the well of Abu 'Uyaynah ⁶⁶. He reviewed his companions and sent back those he deemed too young. Among those sent back that day from the Muslims were 'Abdullah ibn 'Umar ⁶⁷, Rafi' ibn Khadij, al-Bara' ibn 'Azib, Zayd ibn Thabit, and Usayd ibn Hudayr. 'Umayr ibn Abi Waqqas was hiding that day so that the Prophet would not see him. Sa'd said to him, "What is wrong with you, my brother?" He said, "I fear that the Prophet will see me, deem me too young, and send me back! Perhaps God will grant me martyrdom." The Messenger of God saw him and sent him back, so he wept bitterly. The Messenger of God allowed him ⁶⁸, and he was killed at Badr as a martyr ⁶⁹. Then the Messenger of God, may God bless him and grant him peace, set out from the well of Abu 'Uyaynah with three hundred and eighteen men, among whom were seventy-four men from the Emigrants, and the rest were from the Ansar. They had seventy camels, with men taking turns on a single camel. The Messenger of God sent Talhah ibn 'Ubaydullah and Sa'id ibn Zayd ibn 'Amr ibn Nufayl along the coastal road to al-Hawran ⁷⁰ to scout for news of the caravan. 'Atikah bint 'Abd al-Muttalib saw a dream in Mecca that frightened her ⁷¹. She sent for al-'Abbas and said, "My brother, last night I saw a terrible dream; keep it secret from me." He said, "What did you see?" She said, "I saw a rider on a camel who stopped at al-Abtah ⁷² and then shouted at the top of his voice..."

«Hark! Rush forth, O people of treachery (161), to your places of slaughter in three [days].» Then the people gathered around him, and he entered (162) the mosque with the people following him. While they were around him, his camel appeared to him atop the Ka‘bah, then [the vision] came forth with the like of it. Then he took a rock and hurled it, and it came hurtling down (163) until, when it reached the base of the mountain, it shattered (164), and there remained no house in Mecca nor any dwelling but that a fragment (165) of it (166) entered it. Al-‘Abbās said: “By Allah, this is indeed a vision! Keep it secret and do not mention it.” Then al-‘Abbās went out and met al-Walīd ibn ‘Utbah, who was his friend, and mentioned it to him. Al-Walīd mentioned it to his father, and the report spread throughout Mecca. Abū Jahl said: “Are the Banū ‘Abd al-Muṭṭalib not content that their men should prophesy until their women also prophesy (167, 168)?” Now Abū Sufyān ibn ᢱakhr had arrived from Syria with a great caravan of Quraysh, containing their wealth and merchandise, and with it were thirty—or it is said: forty—men of Quraysh, among them ‘Amr ibn al-‘Āṣ and Mukhramah ibn Nawfal al-Zuhrī. Abū Sufyān was seeking out (169) news and asking every rider he met. He obtained news from some riders that Muḥammad had set out with his companions, so he became cautious (170) at that. He hired Ḍamḍam ibn ‘Amr (171) al-Ghifārī and sent him to Mecca, commanding him to go to Quraysh and summon them (172) to [protect] their wealth, and to inform them that Muḥammad had set out for it (173). So Ḍamḍam entered Mecca on the third day after ‘Ātikah’s vision, crying out in the valley—he had mutilated his camel, turned its saddle, and torn his shirt—saying: “O assembly of Quraysh! The caravan! The caravan! Muḥammad has set out for it (174) with his companions; I do not think you will overtake it (175, 176)! Help! Help (177)!” So Quraysh prepared hastily, each man either going himself or sending (178) another in his place, and they set out heading for the caravan. When the Messenger of Allah, may Allah bless him and grant him peace, reached al-Ṣafrā’ (179)—between it and Medina is three nights’ journey—he sent ‘Adī ibn Abī al-Zughbā’ (180) al-Juhanī, an ally of the Banū al-Najjār, and Basbas (181) ibn ‘Amr al-Juhanī, an ally of the Banū Sā‘idah, ahead of him to Mecca. When they descended into the valley, they halted near a hill close to the water, then took (182) a waterskin of theirs (183) to draw water. At that time, the water was guarded by Majdī ibn ‘Amr al-Juhanī. ‘Adī and Basbas heard two slave-girls of Juhaynah quarrelling, and the one being struck said to her companion: “The caravan will only come tomorrow or the day after (184); I will work for them and pay you (185) what is due (186).” Majdī said: “You have spoken truth,” and he separated them. When ‘Adī and Basbas heard that (187), they mounted their riding beasts and set off until they came to the Messenger of Allah, may Allah bless him and grant him peace, and informed him (188). Meanwhile, Abū Sufyān (189) had come forward, advancing the caravan until he reached the water, out of caution (190) for what he feared. He said to Majdī ibn ‘Amr: “Have you sensed (191) anyone?” He replied: “By Allah, I have seen no one, except that I saw two riders who had halted (192) at this hill.” Abū Sufyān went to their halting-place and took some dung from their two camels (193), crumbled it, and found date-pits in it. He said: “By Allah, these are the fodder (194) of Yathrib!” So he turned back and directed the faces of his camels along the coast (195), leaving Badr on the left, and sped off. Then Quraysh set out. When they halted at al-Juḥfah, Juhaym (196) ibn al-Ṣalt ibn Mukhramah had a vision. He said: “I was between sleep and wakefulness when I saw a man who came on his horse until he stopped, then said: ‘Slain are ‘Utbah ibn Rabī‘ah, Shaybah ibn Rabī‘ah, Abū al-Ḥakam ibn (197) Hishām, Umayyah ibn Khalaf—and so-and-so and so-and-so.’ Then he struck the base of his camel’s neck and sent it into the camp, and there remained no tent (198) among the tents (199) of the camp but that it was struck (200) by its blood.” This vision reached Abū Jahl, and he said: “This is another prophet (201) from the Banū al-Muṭṭalib; tomorrow he will know who is slain, if we meet!” When Abū Sufyān saw that he had secured his caravan (202), he sent word to Quraysh, saying: “You set out (203) to protect your caravan and your wealth, and Allah has saved them; so return.” Abū Jahl said: “By Allah, we will not return until we reach Badr!—and Badr (204) was a fair among the fairs of the Arabs, where a market was held for them—so we will stay (205) there for three days, slaughter (206) camels, feed (207) food, drink (208) wine, and have singing-girls play (209) for us (210), so that the Arabs may hear of us (211) and our march (212) and our assembly.” Then Quraysh set out until they halted at the farther bank of Badr. When the Messenger of Allah, may Allah bless him and grant him peace, reached ‘Irq al-Ẓabyah (213) before Badr, he consulted the people, saying: “Advise me, O people!” So Abū Bakr stood and spoke well, then ‘Umar stood and said likewise, then al-Miqdād ibn al-Aswad (214, 215) stood and said: “O Messenger of Allah! Proceed with us (216) by the command of Allah, for we are with you. By Allah, we will not say to you as the Children of Israel said to Moses: ‘Go, you and your Lord, and fight; we will sit here’ (217). Rather, go, you and your Lord, and fight; we will fight with you. By Him who sent you with the truth! If you were to lead us to Bark al-Ghimād (218), we would fight with you against whoever opposes you until you reach it (219, 220), O Messenger of Allah!” The Messenger of Allah, may Allah bless him and grant him peace, spoke well to him and prayed for good for him. Then he said: “Advise me, O people!”—and the Messenger of Allah, may Allah bless him and grant him peace, meant the Anṣār, for they were the majority of the people (221). So Sa‘d ibn Mu‘ādh said: “It seems (222), O Messenger of Allah, that you mean us?” He said: “Yes.” Sa‘d said: “We have believed in you and affirmed you, and we testify that what you have brought is the truth, and we have given you our pledges and covenants to hear and obey. So proceed with us, O Prophet of Allah, for what you intend, for we are with you. By Him who sent you with the truth! If you were to traverse (223) this sea and plunge into it with us, we would plunge into it with you, not a man of us remaining. And we do not dislike that you should meet our enemy tomorrow. Indeed, we are patient (224) in (225) war, truthful (226) in (225) battle; perhaps Allah will show you from us what will delight your eye!” The Messenger of Allah, may Allah bless him and grant him peace, was pleased by that. Then he mounted, and a man (227) from his companions [went] ahead of the army (228), and he proceeded until he stopped by an old man (229) near (230) Badr. He said to him: “O old man! What has reached you about Muḥammad and his companions?” He replied: “I will not inform you (231) until you tell me who you are!” The Messenger of Allah, may Allah bless him and grant him peace, said: “When you inform us (232), we will inform you who we are.” The old man said (233): “Is that so?” He said: “Yes.” The old man said: “It has reached me that Muḥammad and his companions set out on such-and-such a day; if the one who informed me told me truth, they are today at such-and-such a place—the station where the Messenger of Allah, may Allah bless him and grant him peace, was. And it has reached me that Quraysh set out on such-and-such a day; if the one who informed me told me truth, they are today at such-and-such a place—the station where they are.” Then he said: “From whom (234, 235) are you?” The Messenger of Allah, may Allah bless him and grant him peace, said: “We are from water (236).” Then the Messenger of Allah, may Allah bless him and grant him peace, returned to his companions. And ‘Alī ibn Abī Ṭālib, al-Zubayr ibn al-‘Awwām, and Sa‘d ibn Abī Waqqāṣ captured a water-carrier (237) of Quraysh, with whom (238) were a slave of the Banū al-‘Āṣ and a slave of Munabbih ibn al-Ḥajjāj. They brought them (239) to the Messenger of Allah, may Allah bless him and grant him peace, while the Messenger of Allah, may Allah bless him and grant him peace, was standing in prayer. They said to them (240): “Who are you?” They said: “We are water-carriers of Quraysh; they sent us (241) to draw water for them (242).” The people disliked the news of Quraysh and hoped that they (243) were for Abū Sufyān. So they said to them (244): “Who are you? Are you not for Abū Sufyān?” They denied it, so they beat them. When they hurt them (245), they said: “We are for Abū Sufyān,” so they left them alone. The Messenger of Allah, may Allah bless him and grant him peace, finished his prayer and turned to them, saying: “When they tell you truth, you beat them, and when they lie to you, you leave them (246)! By Allah, they are indeed (247) of Quraysh!” Then he called them and said: “Whom are you for?” They told him. Then he said: “Where is Quraysh?” They said (248): “Behind this sand-hill (249) which you see, on the farther bank of the valley (250).” He said: “And how many are they?” They said: “They are many.” He said: “What is their number?” They said: “We do not know.” He said: “How many [camels] do they slaughter each day?” They said: “One day ten, and one day nine.” The Messenger of Allah, may Allah bless him and grant him peace, said: “They are between nine hundred and a thousand.” Then he said to them (251): “And who among the nobles of Quraysh are with them?” They named ‘Utbah ibn Rabī‘ah and Shaybah ibn Rabī‘ah, among men of Quraysh. And those who used to slaughter (252) for Quraysh were nine men from Banū Hāshim: al-‘Abbās ibn ‘Abd al-Muṭṭalib; from Banū ‘Abd Shams: ‘Utbah ibn Rabī‘ah; from Banū Nawfal: al-Ḥārith ibn ‘Āmir ibn Nawfal and Ṭu‘aymah (253) ibn ‘Adī ibn Nawfal; from Banū ‘Abd al-Dār: al-Naḍr ibn al-Ḥārith; from Banū Asad: Ḥakīm ibn Ḥizām; from Banū Makhzūm: Abū Jahl ibn Hishām; from Banū Jumaḥ: Umayyah ibn Khalaf; from Banū Sahm: Munabbih ibn al-Ḥajjāj; and from Banū ‘Āmir ibn Lu’ayy: Suhayl ibn ‘Amr. Then the Messenger of Allah, may Allah bless him and grant him peace, turned to the Muslims and said: “This is Mecca casting to you the choicest parts of its liver.” And Allah sent (254) rain, so the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims (255) obtained water that made the ground firm for them, while Quraysh obtained water that prevented them from moving on with it. Then the Messenger of Allah, may Allah bless him and grant him peace, set out with the Muslims and said to them: “Proceed with the blessing of Allah, for He (256) has promised me one of the two parties. It is as if I see the places of slaughter of the people.” Then he went on (257), hastening to reach the water before Quraysh, until when he came (258) to the nearest part of the water of Badr, he halted there. Ḥubāb (259) ibn al-Mundhir ibn al-Jamūḥ, one of the Banū Salamah, said: “O Messenger of Allah! Do you see this station? Is it a station (260) that Allah has caused you to alight at (261, 262), so that we may not advance beyond it (263) nor retreat from it, or is it [a matter of] opinion, war, and strategy?” He said: “Rather, it is war, opinion, and strategy.” He said: “Then this is not a suitable station for you. Rise (264) until we come to (265) the nearest well (266) of the people and halt there (267), then we will block up (268) the other (269) wells (270), then build (271) a basin and fill it (272) [then] (273) fight the people, so that we may drink and they may not drink.” The Messenger of Allah, may Allah bless him and grant him peace, said:

He indicated his opinion; then the Messenger of Allah, may Allah bless him and grant him peace, stood up and marched until, when he came to the nearest water of the people, he dismounted and built a basin at the well, and they threw the vessels into it, then he ordered the well to be filled up. Sa'd ibn Mu'adh said: O Prophet of Allah! Shall we not build you a shelter ⁷³ in which you may stay, and prepare your mounts near you, then we will meet our enemy? If Allah gives us victory and shows us triumph over our enemy, that will be what we desire; but if the matter goes against us, O Prophet of Allah, you can mount your camel and join those of our people who stayed behind, for some people have stayed away from you, and we are not more loving of you than they; if they thought you would face war, they would not have stayed away. Allah will protect you through them; they will be sincere to you and strive with you. So the Messenger of Allah, may Allah bless him and grant him peace, prayed for good for him, and a shelter was built for him, and the Messenger of Allah, may Allah bless him and grant him peace, sat in it with Abu Bakr. Quraysh set off in the morning, and when the Messenger of Allah, may Allah bless him and grant him peace, saw them, he said: O Allah! This is Quraysh coming with their arrogance and pride, opposing You and denying Your messengers. O Allah! Grant me the victory You promised me! Destroy them this morning! The Messenger of Allah, may Allah bless him and grant him peace, saw 'Utbah ibn Rabi'ah on a red camel and said: If there is any good in anyone among the people, it is in the rider of the red camel; if they obey him, they will be guided. When Quraysh descended, a group of them came to the basin of the Messenger of Allah, may Allah bless him and grant him peace, among them Hakim ibn Hizam. The Prophet, may Allah bless him and grant him peace, said: Leave them. Not a single man among them drank a drink except he was killed, except Hakim ibn Hizam. When Quraysh settled, they sent 'Umayr ibn Wahb al-Jumahi, saying: Estimate for us Muhammad and his companions. So 'Umayr ibn Wahb circled the camp on a horse, then returned to them and said: Three hundred men, a little more or a little less, but give me time until I see if they have an ambush or reinforcements. He went into the valley until he was far away, but saw nothing. He returned to them and said: I saw nothing, but I saw, O company of Quraysh, the camels carrying death; the water-skins of Yathrib carrying deadly poison; a people with no protection or refuge except their swords. By Allah! I do not think a single man of them will be killed until he kills a man of us. If they kill as many of you as their number, what good is life after that? So decide your opinion. When Hakim ibn Hizam heard that, he went among the people until he came to 'Utbah ibn Rabi'ah and said: O Abu al-Walid! You are the chief of Quraysh, its master and the one obeyed among them. Would you like to be remembered for good for the rest of time? He said: What is that, O Hakim? He said: You return with the people and bear the responsibility for your ally. He said: I have done that, you are responsible for that; he is only my ally, so I am liable for his blood money—meaning 'Amr ibn al-Hadrami—and whatever of his property was lost. But you are the son of al-Hanzaliyyah ⁷⁴; I fear no one for the people except him—meaning Abu Jahl. Then 'Utbah stood and said: O company of Quraysh! By Allah, you gain nothing by meeting Muhammad and his companions. By Allah, if you strike them, a man will never look at the face of another without hating the sight, having killed his cousin, his maternal uncle, or a man of his clan. So return and leave between him and Muhammad and the rest of the Arabs. If they get him, that is what you wanted; if it is otherwise, you will not have faced what you desire. Hakim ibn Hizam came to Abu Jahl and found him taking out a coat of mail from its bag and greasing it. He said: O Abu al-Hakam! 'Utbah sent me to you with such and such. Abu Jahl said: By Allah, his liver has swollen ⁷⁵ when he saw Muhammad and his companions. No, by Allah, we will not return until Allah judges between us and Muhammad! Then Abu Jahl said: O Allah! Cut off our ties of kinship and bring us what we do not know; destroy him this morning! Then he sent to 'Amir ibn al-Hadrami, saying: This ally of yours, 'Utbah, wants to return with the people, and you have seen your vengeance with your own eyes. By Allah, that is not from 'Utbah, but he knows that his son is among them, and that Muhammad and his companions are merely eaters of a slaughtered camel; you have seen your vengeance, so stand and cry out for your brother's murder. So 'Amir ibn al-Hadrami stood and cried out: O 'Amr! O 'Amr! So war was kindled, and the people became heated and determined, and he spoiled for the people the opinion to which 'Utbah had called them. When 'Utbah heard Abu Jahl's words, he said: The one with the yellow backside will know whose liver has swollen! Then 'Utbah sought a helmet to put on his head, but he could not find a helmet in the army that would fit his large head. When he saw that, he wrapped a turban around his head. Al-Aswad ibn 'Abd al-Asad al-Makhzumi, a fierce man, came out and said: I swear by Allah that I will drink from their basin, or destroy it, or die trying! When he came out heading for the basin, Hamzah ibn 'Abd al-Muttalib went out to him. When they met, Hamzah struck him and cut off his feet at mid-shin while he was still before the basin. He fell to the basin and plunged into it, and Hamzah followed him with another blow and killed him in the basin. Then after him came out 'Utbah ibn Rabi'ah between his brother Shaybah ibn Rabi'ah and his son al-Walid ibn 'Utbah. When they approached the line, they called for a duel. Three young men of the Ansar came out to them: 'Awf and Mu'awwidh, sons of al-Harith—their mother was 'Afra'—and Ibn Rawahah. He asked them, and they said: A group of the Ansar. 'Utbah said: Noble equals; we have no need of you; we only want our own people. Then their herald called out: O Muhammad! Send out to us our equals from our people. The Messenger of Allah, may Allah bless him and grant him peace, said: Stand, O Hamzah ibn 'Abd al-Muttalib! Stand, O 'Ali ibn Abi Talib! Stand, O 'Ubaydah ibn al-Harith! He was the oldest of them. So 'Ubaydah dueled 'Utbah ibn Rabi'ah, Hamzah dueled Shaybah ibn Rabi'ah, and 'Ali ibn Abi Talib dueled al-Walid ibn 'Utbah. As for Hamzah, he did not delay Shaybah before killing him; and 'Ali did not delay al-Walid before killing him. 'Ubaydah and 'Utbah exchanged two blows, each wounding his opponent. Hamzah and 'Ali turned on 'Utbah and carried their companion, bringing him to his companions. Then the people advanced and drew near each other. The Messenger of Allah, may Allah bless him and grant him peace, said to his companions: Do not attack until I command you. He was in the shelter with Abu Bakr; no one else was with him in the shelter. He was imploring Allah for what He had promised of victory, saying: O Allah! If this band perishes today, You will not be worshipped. Abu Bakr said: O Messenger of Allah! Restrain your imploring of Allah, for Allah will fulfill what He has promised you. And Allah emboldened the Muslims to meet their enemy and made them appear few in their eyes so that they desired them. The Messenger of Allah dozed off while in the shelter, then woke up and said: Rejoice, O Abu Bakr! This is Jibril, wearing a turban ⁷⁶, saying: Allah's help and support have come to you. So Allah sent down the angels, marked ⁷⁷. Abu Usayd Malik ibn Rabi'ah, who witnessed Badr, said after his sight was gone: If I were with you at Badr now with my sight, I would show you the mountain pass from which the angels came out! I have no doubt or uncertainty. The angels did not fight in any battle except Badr; they only gave victory and support. They wore white turbans which they let hang down their backs. Then the Messenger of Allah, may Allah bless him and grant him peace, took a handful of pebbles in his hand, came out of the shelter, faced the people, and said: May the faces be disfigured! Then he blew them with it, then said: By Him in Whose hand is my soul! No man fights them today and is killed, patient, seeking reward, advancing not retreating, but Allah will admit him to Paradise! 'Umayr ibn al-Humam, one of Banu Salamah, who had some dates in his hand, said: O Messenger of Allah! If I fight until I am killed, advancing not retreating, what will I have? He said: You will have Paradise. So he threw the dates from his hand, advanced, and fought until he was killed. Then the Messenger of Allah, may Allah bless him and grant him peace, said to his companions: Attack! Whoever among you meets al-'Abbas, let him spare him, for he was brought out unwillingly. Abu Hudhayfah ibn 'Utbah ibn Rabi'ah said: Shall we kill our fathers, sons, and brothers and leave al-'Abbas? By Allah, if I meet him, I will strike him with the sword! This reached the Messenger of Allah, may Allah bless him and grant him peace, and he said to 'Umar: O Abu Hafs! Will the uncle of the Messenger of Allah be struck on the face with the sword? 'Umar said: Let me strike his neck, O Messenger of Allah! By Allah, he has become a hypocrite! After that, Abu Hudhayfah used to say: I am not safe from that word I spoke, and I will not cease to fear it unless martyrdom expiates it—and he was killed on the day of al-Yamamah as a martyr. Al-'Abbas had accepted Islam in Mecca, but he feared his people and concealed his Islam. Then the companions of the Messenger of Allah, may Allah bless him and grant him peace, attacked the polytheists, and there was nothing but defeat. Allah killed whom He killed of the chiefs of Quraysh and captured whom He captured. When the people laid their hands to capture, the Messenger of Allah, may Allah bless him and grant him peace, saw displeasure on the face of Sa'd ibn Mu'adh. He said to him: By Allah, O Sa'd, it seems you dislike what the people are doing! He said: Yes, O Messenger of Allah! He said: This was the first battle Allah brought against the people of shirk; so inflicting heavy casualties in killing was more pleasing to me than sparing men. That was on Friday, the seventeenth night of Ramadan. The Muslims were three hundred and thirteen souls, among them seventy-four men from Quraysh and the Muhajirun, and the rest from the Ansar. The polytheists were nine hundred and fifty fighters. The Muslims killed on that day from Quraysh six persons: from Banu al-Muttalib: 'Ubaydah ibn al-Harith ibn al-Muttalib; from Banu Zuhrah ibn Kilab: 'Umayr ibn Abi Waqqas, brother of Sa'd, and Dhu al-Shimalayn ibn 'Abd 'Amr ibn Nadlah, an ally of theirs from Khuza'ah; from Banu 'Adi ibn Ka'b: 'Aqil ibn al-Bukayr, an ally of theirs from Banu Sa'd ibn Layth, and Mihja', the freed slave of 'Umar; from Banu al-Harith ibn Fihr: Safwan ibn Bayda'. From the Ansar, from Banu 'Amr ibn 'Awf: Sa'd ibn Khaythamah and Mubashshir ibn 'Abd al-Mundhir; from Banu al-Harith ibn al-Khazraj: Yazid ibn al-Harith, who is called Ibn Fus'um; from Banu Salamah: 'Umayr ibn al-Humam; from Banu Habib ibn 'Abd al-Harithah ibn Malik ibn Ghadb ibn Jusham: Rafi' ibn al-Mu'alla; from Banu al-Najjar: Harithah ibn Suraqah ibn al-Harith; from Banu Ghanm ibn Malik ibn al-Najjar: 'Awf and Mu'awwidh, sons of al-Harith ibn Rifa'ah ibn Suwad, who are the sons of 'Afra'. The total number of martyrs from Quraysh and the Ansar was fourteen men.

On that day, Ali ibn Abi Talib killed al-Walid ibn Utbah ibn Rabi'ah, and killed Tu'aymah ibn Adi ibn Nawfal ⁷⁸, the brother of Tu'mah. When he struck him with the spearhead ⁷⁹, he said, 'By Allah, you will never separate us from Allah after today!' Hamzah participated in killing Utbah ibn Rabi'ah. Amir ibn Abdullah al-Anmari, an ally of Banu Abd Shams, was killed. Al-Nadr ibn al-Harith ibn Kaladah, one of Banu Abd Manaf, was killed. Al-As ibn Sa'id ibn al-As ibn Umayyah was killed. Umar ibn al-Khattab killed his maternal uncle, al-As ibn Hisham ibn al-Mughirah. The total number of polytheists killed that day was seventy-four men, and a similar number were taken captive. Then the Messenger of Allah, peace and blessings be upon him, ordered that Abu Jahl ⁸⁰ be sought. Mu'adh ibn Amr ibn al-Jamuh heard a group of polytheists saying, 'O Abu al-Hakam! They cannot reach you!' When he heard that, he knew it was Abu Jahl, so he made him his target and headed towards him. When he got within striking distance, he attacked him and struck him, cutting off his foot at mid-calf. Ikrimah ibn Abi Jahl, his son, was with him and attacked Mu'adh, striking him on the shoulder, causing his hand to hang by a strip of skin from his side. He left Abu Jahl, and the fighting distracted him ⁸¹. He fought for most of the day while dragging his hand behind him by that strip of skin. When it became painful, he put his foot on it until it tore off. He lived thereafter without a hand until the time of Uthman. Mu'awwidh ibn Afra' passed by Abu Jahl while he was lying down and struck him until he wounded him, then left him with a spark of life. Then Abdullah ibn Mas'ud passed by and found him at his last breath. He recognized him, placed his foot on his neck ⁸², and said, 'May Allah disgrace you, O enemy of Allah!' He said, 'How has He disgraced me? Am I not just a man you have killed? Tell me, to whom does the victory belong today?' Ibn Mas'ud replied, 'To Allah and His Messenger.' When Abu Jahl saw him stepping on his neck, he said to him, 'You have ascended, O shepherd of sheep, to a difficult ascent!' Abdullah cut off his head, then came and said, 'O Messenger of Allah, this is the head of the enemy of Allah, Abu Jahl.' The Prophet, peace and blessings be upon him, said, 'By Allah, besides whom there is no god?' Ibn Mas'ud said, 'Yes, by Allah, besides whom there is no god!' The Messenger of Allah, peace and blessings be upon him, praised Allah for that. Abd al-Rahman ibn Awf was a friend of Umayyah ibn Khalaf in Mecca. [Umayyah said to him:] 'Have you turned away from the name your father gave you?' He said, 'Yes.' Umayyah said, 'I do not know al-Rahman ⁸³. So let me call you by something else. As for you, you do not answer to your former name, and as for me, I do not call you by what I do not know.' Abd al-Rahman said to him, 'Call me whatever you wish.' He said, 'Then you are Abd al-Ilah.' So he used to call him Abd al-Ilah in Mecca. During the battle, Abd al-Rahman ibn Awf passed by him while he was standing with his son, and with a slave carrying coats of mail. When Umayyah ibn Khalaf saw him, he said, 'O Abd Amr!' Abd al-Rahman did not answer him. He said, 'O Abd al-Ilah!' He said, 'Yes.' He said, 'I am better for you than these coats of mail you have.' Abd al-Rahman said, 'Yes, by Allah, indeed!' So Abd al-Rahman threw away the coats of mail and took his hand and his son's hand. Umayyah ibn Khalaf said to him, 'O Abd al-Ilah, who is the man among you marked with an ostrich feather on his chest?' He said, 'That is Hamzah ibn Abd al-Muttalib.' He said, 'That is the one who did such and such to us.' While Abd al-Rahman was leading them, Bilal saw them and said, 'The head of disbelief, Umayyah ibn Khalaf! May I not be saved if he is saved!' Abd al-Rahman said, 'O Bilal, they are my captives!' He said, 'May I not be saved if he is saved!' Abd al-Rahman said, 'Do you hear, O son of the black woman?' He said, 'May I not be saved if he is saved!' Then he cried out at the top of his voice, 'O helpers of Allah! The head of disbelief, Umayyah ibn Khalaf! May I not be saved if he is saved!' The Muslims surrounded them, while Abd al-Rahman tried to fend them off. A man struck with his sword and hit the leg of Umayyah's son, who fell. Abd al-Rahman said, 'Save yourself, for by Allah, I cannot help you!' The Muslims overwhelmed them with their swords until they finished them off. Abd al-Rahman used to say thereafter, 'May Allah have mercy on Bilal! He took away my coats of mail and deprived me of my captives.' Abu al-Yusr Ka'b ibn Amr captured al-Abbas ibn Abd al-Muttalib and tied him up. The Messenger of Allah, peace and blessings be upon him, spent that night sleepless. When asked about it, he said, 'I heard the groaning of al-Abbas in his bonds.' So he was released from his bonds. The Muslims said, 'O Messenger of Allah, go after the caravan, there is nothing to stop you!' He called out while he was a captive, 'It is not right!' The Messenger of Allah, peace and blessings be upon him, said, 'Why not?' He said, 'Because Allah promised you one of the two parties, and He has given you what He promised.' Then the Prophet, peace and blessings be upon him, said to the Muslims, 'What do you think about these captives?' Abu Bakr said, 'O Messenger of Allah, they are your people and your family. Spare them and be gentle with them, perhaps Allah will turn to them in repentance.' Umar said, 'They denied you and expelled you. Bring them forward, bring them forward, and strike their necks!' The Messenger of Allah, peace and blessings be upon him, said, 'Your example, O Abu Bakr, is like that of Abraham, who said: "So whoever follows me, then he is of me" ⁸⁴. And your example, O Umar, is like that of Noah, who said: "My Lord, leave not upon the earth any dweller from among the disbelievers" ⁸⁵.' Then the herald of the Messenger of Allah, peace and blessings be upon him, called out: 'Whoever has captured Umm Hakim, let him release her, for the Messenger of Allah, peace and blessings be upon him, has granted her safety.' A man from the Ansar had captured her and tied her with her hair ⁸⁶. When he heard the herald of the Messenger of Allah, peace and blessings be upon him... ⁸⁷ Then the Messenger of Allah, peace and blessings be upon him, ordered that the bodies of the polytheists be thrown into the well ⁸⁸. Then he stood over them and said, 'O people of the well! Have you found what your Lord promised to be true? For I have found what my Lord promised me to be true!' The Muslims said, 'O Messenger of Allah, are you calling out to people who have died?' The Messenger of Allah, peace and blessings be upon him, said, 'If you could hear them, they would have heard.' Then the Messenger of Allah, peace and blessings be upon him, stood and addressed them three times. The Messenger of Allah, peace and blessings be upon him, sent news of the victory to the people of Medina. He sent Abdullah ibn Rawahah as a bearer of good news to the people of al-Aliyah, and Zayd ibn Harithah to the people of al-Safilah. Zayd arrived in Medina while the people were preparing the burial of the daughter of the Messenger of Allah, peace and blessings be upon him, Ruqayyah, who was married to Uthman. Uthman had asked the Messenger of Allah, peace and blessings be upon him, for permission to stay behind from Badr to attend to his wife Ruqayyah, who was ill. The Messenger of Allah, peace and blessings be upon him, granted him permission and assigned him his share of the spoils. When they finished burying her, the news of Allah's victory for the Muslims reached them. Usamah ibn Zayd came to his father, who was standing in the prayer place, surrounded by people, saying, 'Utbah ibn Rabi'ah, Shaybah ibn Rabi'ah, Abu al-Hakam ibn Hisham, Zam'ah ibn al-Aswad, and al-As ibn Hisham have been killed.' He said, 'O father, is this true?' He said, 'Yes, my son.' The hypocrites said, 'This is nothing but lies,' and did not believe him until they were brought back, pale and in chains. The first to bring news of their losses to Mecca from Quraysh was al-Haysuman ibn Jabir ibn Abdullah al-Mudliji. He was asked, 'What news do you bring?' He said, 'Utbah ibn Rabi'ah, Shaybah ibn Rabi'ah, Abu al-Hakam ibn Hisham, and Umayyah ibn Khalaf have been killed.' Safwan ibn Umayyah ibn Khalaf said, 'By Allah, he does not know what he is saying. Ask him about me.' They said, 'What happened to Safwan ibn Umayyah?' He said, 'There he is, sitting in the Hijr! By Allah, I saw his father and brother when they were killed.' Then Abu Sufyan ibn al-Harith ibn Abd al-Muttalib arrived in Mecca. Abu Lahab had stayed behind from Badr and sent al-As ibn Hisham in his place. When Abu Lahab saw Abu Sufyan ibn al-Harith approaching, he said, 'Come here, O son of my brother, you have the news.' He sat down with him while people stood around them. He said, 'O son of my brother, how was the matter of the people?' He said, 'Nothing, by Allah! We met the people, and they turned their backs to us, killing us as they wished and capturing us as they wished. And by Allah, despite that, I do not blame the people, for we met white men on piebald horses between heaven and earth; by Allah, nothing can stand against them!' After this news, Abu Lahab lived for seven days, then Allah afflicted him with pustules ⁸⁹ and he died. They buried him in the upper part of Mecca. The Quraysh did not weep for their dead, fearing that the news would reach the Messenger of Allah, peace and blessings be upon him, and his Companions, and they would gloat over them. When the Muslims obtained what they did from the polytheists, they differed, becoming three groups. Those who had collected the goods said, 'The Messenger of Allah, peace and blessings be upon him, had promised each man what he captured.' Those who were pursuing the enemy said, 'By Allah, if it were not for us, you would not have obtained it. We occupied the enemy for you until you obtained what you did.' The guards who were guarding the Messenger of Allah, peace and blessings be upon him, for fear that the enemy might attack him, said, 'By Allah, you are not more entitled to it than we are. If we had wanted to pursue the enemy when they turned their backs and take the goods when no one was there, we could have done so. But we feared for the Messenger of Allah, peace and blessings be upon him, that the enemy might return, so we stood by him. So you are not more entitled to it than we are.' This was because the Prophet, peace and blessings be upon him, had said to them, 'Whoever does such and such will have such and such.' The young men disputed over that, while the elders remained under the banners. When those who had fought came to claim what the Messenger of Allah, peace and blessings be upon him, had promised them, the elders said, 'Do not take it exclusively for yourselves, for we were behind you and under the banners. If we had been uncovered, you would have been uncovered to the enemy.' They disputed, and Allah revealed, "They ask you about the spoils of war" ⁹⁰ to the end of the surah. So Allah took it out of their hands and placed it under the authority of the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, appointed Abdullah ibn Ka'b al-Mazini over the spoils. Then the Messenger of Allah, peace and blessings be upon him, departed from Badr after three days, heading for Medina, taking the captives with him. When he descended from Badr, Talhah ibn Ubaydullah and Sa'id ibn Zayd arrived from al-Hawran. The Prophet, peace and blessings be upon him, assigned them their shares and rewards. When the Prophet, peace and blessings be upon him, reached al-Safra', which was three nights away from Medina, he ordered the execution of al-Nadr ibn al-Harith, who was a captive. Ali ibn Abi Talib killed him. When he reached 'Irq al-Zabyah, he killed Utbah ibn Abi Mu'ayt. Utbah said to the Messenger of Allah, peace and blessings be upon him, 'Who will take care of the children, O Muhammad?' The Prophet, peace and blessings be upon him, said, 'The Fire.' Then he divided the spoils among the people at al-Safra', which is seventeen miles from Badr. He divided them among those who were present at Badr and took his share along with the Muslims.

Then the Messenger of Allah, may Allah bless him and grant him peace, approached Medina ⁹¹ a day before the captives, and the captives arrived on the second day. When they reached Rawha ⁹², the Muslims met them congratulating them on Allah's victory. Salamah ibn Salamah ibn Waqsh ⁹³ said, 'What are you congratulating us for? By Allah, we only encountered bald old women like tied-up sacrificial camels, and we slaughtered them!' The Messenger of Allah smiled and said, 'O son of my brother! Those are the chiefs of Quraysh.' Then the Messenger of Allah said to al-Abbas ibn Abd al-Muttalib, 'Ransom yourself, your brother's sons Aqil ibn Abi Talib and Nawfal ibn al-Harith, and your ally Utbah ibn Amr ⁹⁴ of the Banu al-Harith ibn Fihr, for you are a man of wealth.' He said, 'O Messenger of Allah, I was a Muslim, but the people forced me [to fight].' The Messenger of Allah said, 'Allah knows best of your Islam. If what you mention is true, then Allah will reward you for it. As for your outward appearance, it was against us, so ransom yourself.' The Messenger of Allah had taken from him twenty uqiyas ⁹⁵ of gold. Al-Abbas said, 'O Messenger of Allah, then count it as part of my ransom.' He said, 'No, that is something Allah gave us from you.' Al-Abbas said, 'I have no wealth.' The Messenger of Allah said, 'Then where is the wealth you left in Mecca when you departed, with Umm al-Fadl bint al-Harith, with no one else present, and you said to her: If I am killed on my journey, then for al-Fadl such-and-such, for Qutham such-and-such, and for Abdullah such-and-such?' He said, 'By Him who sent you with the truth, no one among the people knows this except me and her, and I know that you are the Messenger of Allah.' Then Quraysh sent Jubayr ibn Mutim to the Messenger of Allah to ransom the captives. The Prophet killed some of them and ransomed others. Those who had no wealth were released ⁹⁶, and those among the Arabs were ransomed for forty uqiyas, while the clients ⁹⁷ among them were ransomed for twenty uqiyas in the campaign of Badr. And the verse was revealed: 'If not for a decree from Allah that preceded, you would have been touched...' up to 'So eat from what you have taken as booty, lawful and good' ⁹⁸. The Prophet said, 'Booty was not made lawful for any people with black heads before you. That is because Allah, Mighty and Majestic, saw your weakness and made it lawful for you. Previously, booty would be piled up, and fire would come and consume it.' [Mention of the number and names of those who witnessed Badr with the Messenger of Allah] Al-Hasan ibn Sufyan informed us: Abu Bakr ibn Abi Shaybah narrated to us: Yazid ibn Harun narrated to us: Hammad ibn Salamah narrated from Asim ibn Abi al-Najud, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah said, 'Allah looked upon the people of Badr and said: Do as you wish, for I have forgiven you.' ⁹⁹ He said: Those who witnessed Badr with the Messenger of Allah from the Emigrants and Helpers were three hundred and thirteen souls—the number of the companions of Saul who crossed the river with him. I will mention the names I recall, according to their tribes, so that the seeker of knowledge may not find it difficult to know their names if Allah facilitates that. We begin with those of Quraysh who witnessed Badr, then from Banu Hashim and Banu al-Muttalib, the two sons of Abd Manaf: Hamzah ibn Abd al-Muttalib ibn Hashim ibn Abd Manaf, the uncle of the Messenger of Allah; Ali ibn Abi Talib ibn Abd al-Muttalib; Zayd ibn Harithah ibn Sharahbil ¹⁰⁰ ibn Kab ibn Abd al-Uzza ibn Yazid ibn Imri al-Qays al-Kalbi; Anasah ¹⁰¹, the freed slave of the Messenger of Allah; Abu Kabshah ¹⁰², the freed slave of the Messenger of Allah; Abu Marthad Kannaz ¹⁰³ ibn Husayn ¹⁰⁴ ibn Yarbu ibn Amr ibn Yarbu ibn Kharsha ¹⁰⁵ ibn Sad ibn Zuraf ¹⁰⁶ ibn Jalan ¹⁰⁷ ibn Ghanm ibn Ghani ibn Yasur ¹⁰⁸ ibn Sad ibn Qays ¹⁰⁹ ibn Aylan ¹¹⁰ ibn Mudar, and his son Marthad ibn Abi Marthad, allies of Hamzah ibn Abd al-Muttalib; Husayn ibn al-Harith ibn al-Muttalib; Mistah ibn Uthathah ¹¹¹ ibn al-Muttalib. From Banu Taym ¹¹² ibn Murrah ibn Kab: Abu Bakr al-Siddiq, whose name is Abdullah ibn Uthman ibn Amir ibn Amr ibn Kab ibn Sad ibn Taym ¹¹³ ibn Murrah; Bilal ibn Rabah ¹¹⁴, the freed slave of Abu Bakr; Amir ibn Fuhayrah, the freed slave of Abu Bakr; Talhah ibn Ubaydullah ibn Uthman ibn Amr ibn Kab ibn Sad ibn Taym ibn Murrah—he did not attend Badr, as the Prophet had sent him to gather intelligence ¹¹⁵, and he met them after the Prophet had finished Badr; but he was given his share. From Banu Adi ibn Kab ibn Luayy: Umar ibn al-Khattab ibn Nufayl ¹¹⁶ ibn Abd al-Uzza ibn Riyyah ibn Abdullah ibn Qurt ibn Razzah ¹¹⁷ ibn Adi ibn Kab ibn Luayy; his brother Zayd ibn al-Khattab ibn Nufayl; Mahja, the freed slave of Umar ibn al-Khattab—he was the first killed at Badr; Amir ibn Rabiah; Amr ibn Suraqah ibn al-Mutamir ibn Anas ibn Adhah ¹¹⁸ ibn Razzah ibn Adi ibn Kab; his brother Abdullah ibn Suraqah; Waqid ibn Abdullah ibn Abd Manaf ibn Urayn ibn Thalabah ibn Yarbu ibn ¹¹⁹ Hanzalah ibn Zayd Manat ibn Tamim; Khawli ¹²⁰ ibn Abi Khawli; Aqil ibn al-Bukayr; Iyas ibn al-Bukayr; Khalid ibn al-Bukayr ibn Abd Yalil ibn Nashib ibn Ghayrah ibn Sad ibn Layth; Said ibn Zayd ibn Amr ibn Nufayl ibn Abd al-Uzza ibn Riyyah ¹²¹ ibn Abdullah ibn Qurt ibn Razzah ¹²² ibn Adi ibn Kab ibn Luayy—he did not attend Badr; he was with Talhah, sent by the Messenger of Allah to gather news of the caravan, and they met after the Prophet had finished Badr, but he gave them their shares and rewards. From Banu Abd Shams ibn Abd Manaf: Uthman ibn Affan ibn Abi al-As ibn Umayyah ibn Abd Shams ibn Abd Manaf—he remained in Medina with the Messenger of Allah, taking care of his wife Ruqayyah, who was ill; the Messenger of Allah permitted him to do so, and gave him his share and reward; Abu Hudhayfah ibn Utbah ibn Rabiah ibn Abd Shams. From their allies: Abdullah ibn Jahsh ibn Riab ibn Yamar ibn Sabrah ibn Murrah ibn Kabir ¹²³ ibn Ghanm ibn Dudan ibn Asad ibn Khuzaymah; Ukkashah ibn Mihsan ibn Hurthan ibn Qays ibn Murrah ibn Kabir ¹²⁴ ibn Ghanm; Shuja ibn Wahb ibn Rabiah ¹²⁵; his brother Uqbah ibn Wahb ¹²⁶ ibn Rabiah; Yazid ibn Ruqaysh ¹²⁷ ibn Riab ¹²⁸ ibn Yamar ibn Sabrah ibn Murrah ibn Kabir ¹²⁹ ibn Ghanm; Abu Sinan, brother of Ukkashah ibn Mihsan ibn Hurthan, and his son Sinan ibn Abi Sinan; Muhriz ibn Nadlah ¹³⁰ ibn Abdullah ibn Murrah ibn Kabir ibn Ghanm; Rabiah ibn Aktham ¹³¹ ibn Amr ibn Bukayr ¹³² ibn Amir ¹³³ ibn Ghanm; Malik ¹³⁴ ibn Amr. From Banu Zuhrah ibn Kilab: Abd al-Rahman ibn Awf ibn Abd Awf ibn al-Harith ibn Zuhrah ibn Kilab; Sad ibn Abi Waqqas ¹³⁵ ibn Uhayb ibn Abd Manaf ibn Zuhrah ibn Kilab; Umayr ibn Abi Waqqas ibn Uhayb, brother of Sad. From their allies: al-Miqdad ¹³⁶ ibn Amr ibn Thalabah ibn Malik ibn Rabiah ibn Thumamah ibn Matrud ibn Amr ¹³⁷ ibn Sad ibn ¹³⁸ Zuhayr ibn Thawr ¹³⁹ ibn Thalabah ibn Malik ibn al-Sharid; Masud ibn Rabiah ibn Amr ibn Sad ibn Abd al-Uzza ¹⁴⁰ ibn Hammalah ibn Ghalib ibn Muhlam ibn Aidhah ¹⁴¹ ibn al-Hawn ibn Khuzaymah ¹⁴² of al-Qarah; Dhu al-Shimalayn ¹⁴³ ibn Abd Amr ibn Nadlah ¹⁴⁴ ibn Ghubshan ¹⁴⁵ ibn Sulaym ibn Malik ibn Afsa ¹⁴⁶ ibn Harithah ibn Amr ibn Amir ibn Khuzaah; Abdullah ibn Masud ibn al-Harith ibn Shamkh ibn Makhzum ibn Sahilah ibn Kahil ¹⁴⁷ ibn al-Harith ibn Sad ibn Hudhayl ¹⁴⁸; Khabbab ibn al-Aratt ¹⁴⁹; Suhayb ¹⁵⁰ ibn Sinan ibn Abd Amr ibn al-Tufayl ibn Amir ibn Jandalah ¹⁵¹. From Banu Asad ibn Abd al-Uzza ibn Qusayy: al-Zubayr ibn al-Awwam ibn Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy; Hatib ibn Abi Baltah; Sad, the freed slave of Hatib ¹⁵². From Banu Nawfal ibn Abd Manaf: Utbah ibn Ghazwan ibn Jabir ibn Wahb ibn Nasib ibn Malik ibn al-Harith ibn Mazin ibn Mansur ibn Ikrimah; Khabbab, the freed slave of Utbah ibn Ghazwan. From Banu Abd al-Dar ibn Qusayy: Musab ibn Umayr ibn Hashim ibn Abd Manaf ibn Abd al-Dar ibn Qusayy—he was the standard-bearer of the Messenger of Allah on the day of Badr and was killed on the day of Uhud; Suwaybit ibn Sad ibn Harmalah ¹⁵³ ibn Malik ibn Umaylah ibn al-Sabbaq ¹⁵⁴ ibn Abd al-Dar ibn Qusayy ¹⁵⁵. From Banu Makhzum ibn Yaqazah: Abu Salamah ¹⁵⁶ ibn Abd al-Asad ibn Hilal ibn Abdullah ibn Umar ibn Makhzum; Shammas ibn Uthman ibn al-Sharid ibn Hirmi ¹⁵⁷ ibn Amir ibn Makhzum; al-Arqam ibn Abi al-Arqam—the name of Abi al-Arqam is Abd Manaf ibn Asad ibn Abdullah ibn Umar ibn Makhzum; Ammar ibn Yasir; Mutib ibn Awf ibn Amir ibn al-Fadl ibn Afif. From Banu Jumah ibn Amr ibn Husays ibn Kab ibn Luayy: Uthman ibn Mazun ¹⁵⁸ ibn Habib ibn Hudhafah ibn Jumah; Qudamah ibn Mazun ¹⁵⁹; Abdullah [ibn] ¹⁶⁰ Mazun ¹⁶¹ ibn Habib ¹⁶²; Muammar ibn al-Harith ibn Muammar ibn Habib ibn Wahb. From Banu Sahm ibn Amr ibn Husays: Khunays ¹⁶³ ibn [Hudhafah ibn] ¹⁶⁴ Qays ibn Adi ibn Sad ¹⁶⁵ ibn Sahm. From Banu Amir ibn Luayy: ¹⁶⁶ ibn Ghalib ibn Malik ibn Hasl ¹⁶⁷; Abdullah ibn Makhramah ibn Abd al-Uzza ibn Abi al-Qays ibn Abd Wudd ibn Nasr ¹⁶⁸ ibn Malik ibn Hasl; Abdullah ibn Suhayl ibn Amr ibn Abd Shams ibn Abd Wudd; Umayr ¹⁶⁹ ibn Awf, the freed slave of Suhayl ibn Amr; Sad ibn Khawlah ¹⁷⁰, an ally of his ¹⁷¹. From Banu al-Harith ibn Fihr: Abu Ubaydah ibn al-Jarrah, whose name is Amir ibn Abdullah ibn al-Jarrah ibn Hilal ibn Uhayb ibn Dabbah ibn al-Harith ibn Fihr; [Amr ibn al-Harith ibn Zuhayr ibn Abi Shaddad ibn Rabiah ibn Hilal ibn Uhayb ibn Dabbah ibn al-Harith; Suhayl ibn Wahb ibn Rabiah ibn Hilal ibn Uhayb ibn Dabbah ibn al-Harith, and his brother Safwan ibn Wahb] ¹⁷²—they are the two sons of Bayda, their mother; Amr ibn Abi Sarh ibn Rabiah ibn Hilal ibn Uhayb ¹⁷³. Total of those who witnessed Badr from the Emigrants ¹⁷⁴ and those for whom the Messenger of Allah gave his share and reward from Quraysh: eighty-three men. Among those who witnessed Badr ¹⁷⁵ from the Helpers, then ¹⁷⁶ from Banu Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn Amr ibn Malik ibn al-Aws ¹⁷⁷: Sad ibn Muadh ibn al-Numan ibn Imri al-Qays ibn [Zayd ibn] ¹⁷⁸ Abd al-Ashhal; Amr ibn Muadh ibn al-Numan ibn

Imru’ al-Qays is his brother, and al-Ḥārith ibn Aws ibn Mu‘ādh ibn al-Nu‘mān, and al-Ḥārith ibn Anas ibn Rāfi‘ ibn Imru’ al-Qays, and Sa‘d ibn Zayd ibn Mālik ibn Ka‘b ibn ‘Abd al-Ashhal, and Salamah ibn Salāmah ibn Waqsh (561) ibn Zughbah (562) ibn Za‘warā’ (563) ibn ‘Abd al-Ashhal, and ‘Abbād ibn Bishr (564) ibn Waqsh, (565) and Salamah ibn Thābit (5) ibn Waqsh, and Rāfi‘ ibn Yazīd ibn [Karz ibn] (566) al-Sakan ibn Za‘warā’ (3) ibn ‘Abd al-Ashhal, and al-Ḥārith ibn Khuzamah (567) ibn ‘Adī ibn Abī Ghanam ibn Sālim ibn ‘Awf ibn ‘Amr ibn ‘Awf ibn al-Ḥārith ibn al-Khazraj, and Muḥammad ibn Maslamah ibn Khālid ibn ‘Adī ibn Majda‘ah ibn Ḥārithah ibn al-Ḥārith (568) a ḥalīf (ally) of theirs, and Salamah ibn Aslam ibn Ḥuraysh ibn ‘Adī ibn Majda‘ah a ḥalīf of theirs, and Abū al-Haytham ibn al-Tayyihān, his name is Mālik, and ‘Ubayd ibn al-Tayyihān a ḥalīf of theirs, and ‘Abd Allāh ibn Sahl (569). And from Banū Suwād (570) ibn Ka‘b: Qatādah ibn al-Nu‘mān ibn Zayd ibn ‘Āmir, and ‘Ubayd ibn Aws ibn Mālik ibn Suwād (10). (571) And from Banū Rizāḥ (11) ibn Ka‘b (572): Naṣr (573) ibn al-Ḥārith, and ‘Abd Allāh ibn Ṭāriq, and Mu‘attib ibn ‘Ubayd (574) two ḥalīfs of theirs. And from Banū Ḥārithah ibn al-Ḥārith ibn al-Khazraj [ibn] (575) ‘Amr ibn Mālik ibn al-Aws (576): Mas‘ūd ibn Sa‘d ibn ‘Āmir ibn ‘Adī ibn Jusham ibn Majda‘ah ibn Ḥārithah ibn al-Ḥārith, and Abū ‘Abs, his name is ‘Abd al-Raḥmān ibn Jabr (577) ibn ‘Amr ibn [Zayd ibn] (2) Jusham ibn [Majda‘ah ibn] (2) Ḥārithah ibn al-Ḥārith, and Abū Burdah ibn Niyār, his name is Hāni’, a ḥalīf of theirs. And from Banū ‘Amr ibn ‘Awf, then from Banū Ḍubay‘ah (578) ibn Zayd ibn Mālik ibn ‘Awf ibn ‘Amr ibn ‘Awf (579): ‘Āṣim ibn Thābit ibn (580) Abī al-Aqlah (7) — and Abū al-Aqlah (581) is Qays— ibn ‘Iṣmah ibn Mālik ibn Umayyah (582) ibn Ḍubay‘ah (5), and Mu‘attib ibn Qushayr ibn Mulayl (583) ibn Zayd ibn al-‘Aṭṭāf (584), and ‘Amr ibn Ma‘bad ibn al-Az‘ar ibn Zayd ibn al-‘Aṭṭāf (11), and Sahl ibn Ḥunayf ibn Wāhib ibn al-‘Ukaym (585) ibn Tha‘labah ibn Majda‘ah ibn al-Ḥārith ibn ‘Amr. And from Banū Umayyah ibn Zayd ibn Mālik ibn ‘Awf ibn ‘Amr ibn ‘Awf: Mubashshir ibn ‘Abd al-Mundhir ibn Zanbar (586), and Sa‘d ibn ‘Ubayd ibn al-Nu‘mān ibn Qays ibn ‘Amr ibn Zayd ibn Umayyah, and ‘Uwaym (587) ibn Sā‘idah ibn (588) ‘Ā’ish ibn Qays (3), and Rāfi‘ ibn ‘Anjadah (589), and ‘Ubayd (590) ibn Abī ‘Ubayd (5), and Tha‘labah ibn Ḥāṭib (591), and it has been said that Abū Lubābah ibn ‘Abd al-Mundhir and al-Ḥārith ibn Ḥāṭib witnessed Badr. And from Banū ‘Ubayd ibn Zayd ibn Mālik: Unays ibn Qatādah ibn Rabī‘ah ibn Khālid ibn al-Ḥārith ibn ‘Ubayd, and Sālim, the mawlā (freedman) of Bint Ya‘ār (592), and he is the one called Sālim, mawlā of Abū Ḥudhayfah ibn ‘Utbah, and Bint Ya‘ār (7) was under (i.e., married to) Abū Ḥudhayfah ibn ‘Utbah. And from their ḥulafā’ (allies): Ma‘n ibn ‘Adī ibn al-Jadd (593) ibn ‘Ajlān, and Rab‘ī ibn Rāfi‘ ibn (594) Zayd ibn Ḥārithah ibn al-Jadd (9) ibn ‘Adī ibn al-‘Ajlān (595), and it has been said that ‘Āṣim ibn ‘Adī ibn al-Jadd (8) ibn al-‘Ajlān, the Prophet (ṣallā Allāhu ‘alayhi wa sallam) sent him back and assigned his share to him. And from Banū Tha‘labah ibn ‘Amr ibn ‘Awf: ‘Abd Allāh (597) ibn Jubayr ibn al-Nu‘mān, and ‘Āṣim ibn Qays, and Abū Ḍiyāḥ (598) ibn Thābit, and Sālim ibn ‘Umayr, and al-Ḥārith ibn al-Nu‘mān ibn Abī Khuzamah (599), and Khawwāt (600) ibn Jubayr ibn al-Nu‘mān. And from Banū Jaḥjabī ibn Kulfah ibn ‘Awf ibn ‘Amr ibn ‘Awf (601): al-Mundhir ibn Muḥammad ibn ‘Uqbah ibn Uḥayḥah ibn al-Jalāḥ (602) ibn al-Ḥuraysh (603) ibn Jaḥjabī, and Abū ‘Uqayl ibn ‘Abd Allāh ibn Tha‘labah ibn Bayḥān (604) ibn ‘Āmir ibn al-Ḥārith ibn Mālik ibn [‘Āmir ibn Unayf] (605) a ḥalīf of his. And from Banū Ghanam ibn al-Sulam ibn [Imru’ al-Qays ibn] (7) Mālik ibn al-Aws ibn [Ḥārithah] (606): Sa‘d ibn Khaythamah (607), and al-Mundhir ibn Qudāmah, and Mālik ibn Qudāmah, and Ibn (608) ‘Arfajah, and Tamīm (3) mawlā of Banū (609) Ghanam ibn Salam. And from Banū Mu‘āwiyah ibn Mālik ibn ‘Awf ibn ‘Amr ibn ‘Awf: Jābir ibn ‘Atīk ibn al-Ḥārith ibn Qays ibn Hayashah ibn al-Ḥārith ibn Umayyah ibn Mu‘āwiyah, and al-Nu‘mān ibn ‘Aṣr (610) a ḥalīf of his from Balī (611), and Mālik ibn Numaylah (612) a ḥalīf of theirs. And from Banū al-Ḥārith ibn al-Khazraj: ‘Abd Allāh ibn Rawāḥah ibn [Tha‘labah ibn] (613) Imru’ al-Qays ibn Tha‘labah, and Khārijah ibn Zayd ibn Abī Zuhayr ibn Mālik ibn Imru’ al-Qays, and Khallād ibn Suwayd ibn Tha‘labah ibn ‘Amr ibn Ḥārithah ibn Imru’ al-Qays. And from Banū Zayd ibn Mālik ibn Tha‘labah: Bashīr ibn Sa‘d ibn Tha‘labah ibn Khallās (614) ibn Zayd ibn Mālik, and Subay‘ ibn Qays ibn ‘Ayshah ibn Mālik, and ‘Ubādah ibn Qays, and Sammāk ibn Sa‘d, and ‘Abd Allāh ibn ‘Abs (615), and Yazīd ibn al-Ḥārith ibn Qays, and [he is the one called] (616) (617) Ibn Fusḥum (5). And from Banū Jusham ibn al-Ḥārith: ‘Abd Allāh ibn Zayd ibn Tha‘labah ibn ‘Abd [Rabbih] (618) ibn Zayd ibn al-Ḥārith ibn al-Khazraj, the one who saw the call (i.e., the adhān) in a dream, and his brother Ḥurayth ibn Zayd ibn Tha‘labah, and Khubayb ibn Isāf ibn ‘Anabah (619) ibn ‘Amr ibn Khudayj (620) ibn ‘Āmir ibn Jusham, (621) and Sufyān ibn Bishr (9). And from Banū Jidārah (622) ibn ‘Awf ibn al-Ḥārith ibn al-Khazraj (623): (624) Zayd ibn al-Marī (12) ibn Qays ibn ‘Adī ibn Umayyah ibn Jidārah (625), and Tamīm ibn Ya‘ār (626) ibn Qays ibn [‘Adī ibn] (627) Umayyah ibn Jidārah (1), and ‘Abd Allāh ibn ‘Umayr ibn Ḥārithah (628). And from Banū al-Abḥar ibn ‘Awf: ‘Abd Allāh ibn al-Rabī‘ ibn Qays ibn ‘Amr (629) ibn ‘Abbād ibn al-Abjar. And from Banū ‘Awf ibn al-Khazraj: ‘Abd Allāh ibn ‘Abd Allāh ibn Ubayy [ibn] (3) Mālik ibn al-Ḥārith ibn ‘Ubayd ibn Mālik, and Aws ibn Khawlī ibn ‘Abd Allāh ibn al-Ḥārith ibn ‘Ubayd ibn Mālik. And from Banū Jaz’ (630) ibn ‘Adī ibn Mālik ibn Sālim (631): Zayd (632) ibn Wadī‘ah ibn (633) ‘Amr ibn Qays ibn Jaz’ (6), and Rifā‘ah ibn ‘Amr ibn Zayd, and ‘Uqbah ibn Wahb ibn Kaladah, and ‘Āmir ibn Salamah ibn ‘Āmir, two ḥalīfs of theirs, and Ma‘bad ibn ‘Abbād ibn Qash‘ar (634) ibn al-Muqaddam (635) ibn Sālim ibn Ghanam, and Ma‘bad is surnamed Abū Khamīṣah, and ‘Āmir ibn al-Bukayr (636) his ḥalīf. And from Banū Sālim ibn ‘Awf ibn ‘Amr ibn [‘Awf ibn] (637) al-Khazraj: Nawfal ibn ‘Abd Allāh ibn Naḍlah (638) ibn Mālik ibn al-‘Ajlān ibn Zayd ibn Ghanam ibn Sālim, and Mulayl ibn Wabarah (639) ibn Khālid ibn al-‘Ajlān ibn Zayd, and (640) ‘Itbān (641) ibn Mālik ibn ‘Amr ibn al-‘Ajlān, and ‘Iṣmah ibn al-Ḥuṣayn ibn (642) Wabarah ibn Khālid (5) ibn al-‘Ajlān. And from Banū Qarbūs (643) ibn Ghanam: Umayyah ibn Lawdhān ibn Sālim ibn Thābit ibn Hizāl ibn ‘Amr (644) ibn Qarbūs (645). And from Banū Aṣram ibn Fihr [ibn Tha‘labah ibn Ghanam ibn Sālim ibn ‘Awf: ‘Ubādah ibn al-Ṣāmit ibn Qays ibn Aṣram, and his brother Aws ibn al-Ṣāmit. And from Banū Da‘d ibn Fihr ibn Tha‘labah ibn Ghanam] (646): al-Nu‘mān ibn Mālik ibn Tha‘labah ibn Da‘d (647), and he is among those called al-Qawāqil (648). And from Banū Marḍakhah ibn Ghanam ibn [‘Awf] (649): Mālik ibn al-Dukhshum ibn Mālik ibn [al-Dukhshum ibn] (650) Marḍakhah ibn Ghanam. And from Banū Lawdhān ibn Ghanam: al-Rabī‘ ibn Iyās ibn ‘Amr ibn Ghanam ibn Umayyah ibn Lawdhān, and Waraqah (651) ibn Iyās, and ‘Amr (652) ibn Iyās. And from their ḥulafā’ (allies): (653) al-Mujadhdhir ibn Ziyād (3) ibn ‘Amr ibn Zamzamah (654) ibn ‘Amr ibn ‘Umārah (655), and (656) ‘Abbād ibn al-Khashkhāsh (6) ibn ‘Amr ibn Zamzamah (657), and ‘Abd Allāh ibn Tha‘labah ibn Khuzamah ibn Aṣram, and Naḥḥāb (658) ibn Tha‘labah ibn Khuzamah (659) ibn Aṣram, and ‘Utbah ibn (660) Rabī‘ah ibn Khālid (661) ibn Mu‘āwiyah a ḥalīf of theirs. And from Banū Sā‘idah ibn Ka‘b ibn al-Khazraj: Abū Dujānah, his name is Sammāk ibn Aws ibn Kharshah ibn Lawdhān ibn ‘Abd Wudd ibn [Zayd ibn] (662) Tha‘labah ibn al-Khazraj ibn Sā‘idah, and al-Mundhir ibn ‘Amr ibn Khunays ibn Ḥārithah ibn Lawdhān ibn ‘Abd Wudd ibn Zayd ibn Tha‘labah. And from Banū al-Badan (663): ‘Āmir (664) ibn ‘Awf ibn Ḥārithah ibn ‘Amr ibn al-Khazraj, and Abū Usayd (665) Mālik ibn Rabī‘ah ibn al-Badan, and Mālik ibn Mas‘ūd. And from Banū Ṭarīf ibn al-Khazraj: ‘Abd Allāh (666) ibn Ḥaqq ibn Aws ibn Waqsh (667) ibn Tha‘labah ibn Ṭarīf. And from his ḥulafā’ (allies): Ka‘b ibn Ḥimār (668) ibn Tha‘labah ibn Khālid, and Busbas ibn ‘Amr, and Ḍamrah, and Ziyād. And from Banū Jusham ibn al-Khazraj: Khirāsh ibn al-Ṣimmah ibn ‘Amr ibn al-Jamūḥ (669) ibn [Zayd ibn] (670) Ḥarām (671) ibn Ka‘b ibn Ghanam (672) ibn [Ka‘b ibn] (673) Salamah, and Tamīm mawlā of Khirāsh (674) ibn al-Ṣimmah, and ‘Abd Allāh ibn ‘Amr ibn Ḥarām (675) ibn Tha‘labah ibn Ḥarām (11) ibn Ka‘b, and ‘Umayr ibn al-Ḥumām ibn al-Jamūḥ ibn [Zayd ibn] (676) Ḥarām (11) ibn Ka‘b (677), and al-Ḥubāb ibn al-Mundhir ibn al-Jamūḥ ibn [Zayd ibn] (678) Ḥarām (11) ibn Ka‘b, and Mu‘ādh ibn ‘Amr ibn al-Jamūḥ, and Mu‘awwidh ibn ‘Amr ibn al-Jamūḥ, and Khallād ibn ‘Amr ibn al-Jamūḥ (679), and ‘Uqbah ibn ‘Āmir ibn Nābi’ (680) ibn Zayd ibn Ḥarām, and Ḥabīb (681) ibn al-Aswad their mawlā, and Thābit ibn Tha‘labah ibn Zayd ibn al-Ḥārith ibn Ḥarām (682), and he is the one called al-Jadha‘ (683), and ‘Umayr ibn al-Ḥārith ibn Tha‘labah. And from Banū ‘Ubayd [ibn ‘Adī] (684) ibn Ghanam: ‘Abd Allāh ibn al-Jadd ibn Qays ibn Ṣakhr ibn Khansā’, and Bishr ibn al-Barā’ ibn Ma‘rūr ibn Ṣakhr ibn Khansā’, and Sinān ibn Ṣayfī (685) ibn Ṣakhr ibn Khansā’, and al-Ṭufayl ibn al-Nu‘mān ibn Khansā’, and ‘Abd Allāh ibn Ḥumayr and Khārijah ibn Ḥumayr two ḥalīfs of theirs from Ashja‘. And from Banū al-Nu‘mān ibn Sinān ibn ‘Ubayd ibn (686) ‘Adī ibn Ghanam: Jābir ibn ‘Abd Allāh ibn Ri’āb (687) ibn al-Nu‘mān ibn Sinān, and ‘Abd Allāh ibn ‘Abd Manāf ibn al-Nu‘mān ibn Sinān, (688) and Khulaydah (9) ibn Qays ibn al-Nu‘mān ibn Sinān. And from Banū Khannās: (689) Jabbār ibn Ṣakhr ibn Umayyah ibn Khannās (10), and Yazīd ibn al-Mundhir ibn Sarḥ ibn Khannās, and ‘Abd Allāh ibn al-Nu‘mān ibn Baldamah (690) ibn Khannās, and al-Ḍaḥḥāk (691) ibn Ḥārithah ibn Zayd ibn Tha‘labah, and Suwād ibn Zurayq (692) ibn Tha‘labah (693), and Ma‘bad ibn Qays ibn Ṣakhr ibn Ḥarām (694), and ‘Abd Allāh ibn Qays ibn Ṣakhr ibn Ḥarām (3). And from Banū Suwād (695) ibn Ghanam ibn Ka‘b: Sulaym ibn ‘Amr ibn Ḥadīdah (696) ibn ‘Amr ibn Suwād (4), and Quṭbah ibn ‘Āmir ibn Ḥadīdah (697), and Yazīd ibn ‘Āmir ibn Ḥadīdah (6) Abū al-Mundhir, and ‘Antarah mawlā (698) of Sulaym ibn ‘Amr. And from Banū ‘Adī ibn Nābī ibn ‘Amr ibn Suwād (699) ibn Ka‘b (700): Mu‘ādh ibn Jabal ibn ‘Amr ibn ‘Ā’idh ibn ‘Adī ibn Ka‘b ibn [‘Amr ibn] (701) Adī (702) ibn Sa‘d ibn ‘Alī ibn Asad ibn Sāridah (703) ibn Tazīd ibn Jusham, and ‘Abs ibn ‘Āmir ibn ‘Adī ibn Nābī, and Tha‘labah ibn Ghanamah (704) ibn (705) ‘Adī, and Abū al-Yusr Ka‘b ibn ‘Amr (706) ibn ‘Abbād ibn ‘Amr ibn Suwād (707), and ‘Abd Allāh ibn Unays, and ‘Amr ibn Ṭalaq ibn Zayd ibn Umayyah ibn Sinān ibn Ka‘b, and Sahl ibn Qays ibn Abī (708) Ka‘b ibn al-Qayn ibn Ka‘b.

And from the Banu [Zuraiq ibn] ¹⁷⁹ 'Amir ibn Zuraiq ¹⁸⁰: Sa'd ¹⁸¹ ibn 'Uthman ibn Khalada ¹⁸² ibn Mukhallad, and al-Harith ¹⁸³ ibn Qays ibn Khalid ibn Mukhallad, and Jubayr ibn Iyas ibn Khalid ibn Mukhallad, and 'Abbad ibn Qays ibn 'Amir ibn Khalid ibn 'Amir ¹⁸⁴ ibn Zuraiq ¹⁸⁵, and As'ad ibn Yazid ibn al-Fakih ¹⁸⁶ ibn Zayd ibn Khalada ibn 'Amir, and al-Fakih ¹⁸⁷ ibn Bashir ibn al-Fakih ibn Zayd ibn Khalada, and 'A'idh ¹⁸⁸ ibn Ma'is ¹⁸⁹ ibn Qays ibn Khalada, and his brother Mu'adh ibn Ma'is, and Mas'ud ibn Sa'd ibn Qays ibn Khalada. And from the Banu al-'Ajlan ibn 'Amr ibn 'Amir ibn Zuraiq ¹⁹⁰: Rifa'a ibn Rafi' ibn Malik ibn al-'Ajlan, and his brother Khallad ibn Rafi', and 'Ubayd ibn Zayd ibn 'Amir ibn al-'Ajlan. And from the Banu Bayada ibn 'Amir ibn Zuraiq ¹⁹¹: Ziyad ibn Labid ibn Tha'laba ibn Sinan ibn 'Amir ibn 'Adi ibn Umayya ibn Bayada, and Farwa ibn 'Amr ibn Wadhafa ¹⁹² ibn 'Ubayd ¹⁹³ ibn 'Amir ibn Bayada, and Rukhayla ibn Tha'laba ibn 'Amir ibn Bayada, and Khalid ibn Qays ibn Malik ibn al-'Ajlan ibn 'Amir ibn Bayada, and Khalifa ¹⁹⁴ [ibn] ¹⁹⁵ 'Adi ibn ¹⁹⁶ 'Amr Malik ibn 'Amir ibn Fuhayra ibn Bayada ¹⁹⁷. And from the Banu Habib ibn 'Abd ¹⁹⁸ Haritha: Rafi' ibn al-Mu'alla ibn Lawdhan ¹⁹⁹ ibn Haritha ibn ²⁰⁰ 'Adi ibn Zayd ibn Tha'laba ibn ²⁰¹ Zayd Manat ibn Habib ibn ['Abd] ²⁰² Haritha. And from the Banu al-Najjar ²⁰³ - and he is Taym Allah ibn Tha'laba ²⁰⁴ ibn 'Amr ibn al-Khazraj: Abu Ayyub Khalid ibn Zayd ibn Kulayb ²⁰⁵ ibn Tha'laba ibn 'Abd ²⁰⁶ 'Awf ibn Ghanm. And from the Banu ['Amr ibn] ²⁰⁷ 'Abd ²⁰⁸ 'Awf: 'Umara ibn Hazm ibn Zayd ibn Lawdhan, and Suraqa ibn Ka'b ibn 'Abd al-'Uzza ibn Ghuzayya ²⁰⁹, and Thabit ibn Khalid ibn al-Nu'man ibn Khansa' ibn 'Usayra. And from the Banu ['Ubayd ibn] ²¹⁰ Tha'laba ibn Ghanm ibn Malik: Haritha ibn al-Nu'man ibn Rafi' ibn Zayd ibn 'Ubayd, and Sulaym ibn Qays ibn Qahd ²¹¹ - and the name of Qahd ²¹² is Khalid ²¹³ - ibn Qays ibn Tha'laba ibn ²¹⁴ 'Ubayd ibn Tha'laba. And from the Banu 'A'idh ²¹⁵ ibn Tha'laba ibn Ghanm ibn Malik: Suhayl ibn Rafi' ibn Abi 'Amr ibn 'A'idh ibn Tha'laba, and 'Adi ibn Abi al-Zughba ²¹⁶ an ally of theirs. And from the Banu Zayd ibn Tha'laba ibn Ghanm: Mas'ud ibn Aws [ibn Zayd, and Abu Khuzayma ibn Aws ibn Zayd] ²¹⁷ ibn Asram ibn Zayd ibn Tha'laba, and Rafi' ibn al-Harith ibn Sawad ibn Zayd. And from the Banu Sawad ibn Malik ibn Ghanm: 'Awf ibn al-Harith, and Mu'awwidh ibn al-Harith, and Mu'adh ibn al-Harith, and Rifa'a ibn al-Harith ibn Sawad - and their mother is 'Afra', and al-Nu'man ²¹⁸ ibn 'Amr ibn Rifa'a ibn al-Harith ibn Sawad, ['Amir ibn Mukhallad ibn al-Harith ibn Sawad] ²¹⁹, and 'Abd Allah ibn Qays ibn Zayd ²²⁰ ibn Sawad, and Qays ibn 'Amr ibn Qays ²²¹, and Thabit ibn 'Amr ibn Zayd, and 'Usayma, and Wadi'a ibn 'Amr, two allies of theirs. And from the Banu 'Amir ibn Malik ibn al-Najjar, then from the Banu 'Atik ibn 'Amr ibn Mabdhal: Tha'laba ibn 'Amr ibn Muhsin ibn 'Amr ibn 'Atik, [Sahl ibn 'Atik ibn al-Nu'man ibn 'Amr ibn 'Atik, and al-Harith ibn al-Simma ibn 'Amr ibn 'Atik] ²²² - he was injured at al-Rawha' and returned, so the Prophet (peace be upon him) assigned his share to him. And from the Banu Qays ibn 'Ubayd ibn Zayd: [Ubayy ibn Ka'b ibn Qays ibn 'Ubayd] ²²³, and Anas ibn Mu'adh ibn Anas ibn Qays ibn 'Ubayd. And from the Banu 'Adi ibn 'Amr ibn Malik ibn al-Najjar: Abu Talha - his name is Zayd ibn Sahl ibn al-Aswad ibn Haram ²²⁴ ibn 'Amr ²²⁵ ibn Zayd Manat ibn 'Adi, and Aws ibn Thabit ibn al-Mundhir ibn Haram ²²⁶ ibn 'Amr ibn Zayd Manat, and Abu Shaykh ibn Thabit ibn al-Mundhir ²²⁷ his brother ²²⁸. And from the Banu 'Adi [ibn al-Najjar, then from 'Adi] ²²⁹ ibn 'Amir ibn Ghanm ibn al-Najjar: [Haritha ibn Suraqa ibn al-Harith ibn 'Adi ibn Malik ibn 'Adi ibn 'Amir, and] ²³⁰ 'Amr ibn Tha'laba ibn Wahb ibn 'Adi ibn Malik ibn 'Adi ibn 'Amir, and ²³¹ 'Amr Abu Kharija ²³² ibn Qays ibn ²³³ Malik ibn 'Adi ibn 'Amir ²³⁴, and Sulayt ²³⁵ ibn Qays ibn ['Amr ibn 'Atik ibn] ²³⁶ Malik ibn 'Adi, and Abu Sulayt - his name is Usayra, and Thabit ibn Khansa' ²³⁷ ibn 'Amr ibn Malik ibn 'Adi, and 'Amir ibn Umayya ibn Zayd ibn al-Hashas ²³⁸ ibn Malik ibn 'Adi ²³⁹, and Sawad ibn Ghuzayya ibn Wahib ²⁴⁰ an ally of theirs. And from the Banu Haram ²⁴¹ ibn Jundub ibn 'Amir ibn Ghanm ibn 'Adi ibn al-Najjar: Abu al-A'war [Ka'b ibn] ²⁴² al-Harith ibn Zalim ibn 'Abs ibn Haram ibn Jundub, and Qays ibn al-Sakan ibn [Qays ibn] ²⁴³ Za'ur ²⁴⁴ ibn Haram, and Sulaym ibn Milhan, and Haram ibn Milhan - and the name of Milhan is Malik ibn Khalid ibn Zayd ibn Haram ibn Jundub. And from the Banu Mazin ibn al-Najjar, then from the Banu 'Awf ibn Mabdhal ²⁴⁵: Qays ibn Abi Sa'sa'a - and the name of [Abi] ²⁴⁶ Sa'sa'a is 'Amr ibn Zayd ibn 'Awf ibn Mabdhal, ['Abd Allah ibn Ka'b ibn 'Amr ibn 'Awf] ²⁴⁷, and 'Usayma ²⁴⁸ an ally of theirs. And from the Banu Tha'laba ibn ⁷¹ Mazin: Qays ibn Mukhallad ibn Tha'laba ibn Sakhr ibn Habib ibn al-Harith ibn Tha'laba ibn Mazin. And from the Banu Mas'ud ibn 'Abd al-Ashhal ibn Haritha ibn Dinar ibn al-Najjar: al-Nu'man ibn 'Abd 'Amr ibn Mas'ud ibn 'Abd al-Ashhal, and al-Dahhak ibn 'Abd 'Amr ibn Mas'ud, and Sulaym.

1. al-Ansari : A member of the Ansar, the Medinan helpers who supported the Prophet Muhammad after his emigration from Mecca.
2. mirbad : A place for drying dates; a threshing floor or drying yard.
3. Abu Ayyub : Abu Ayyub al-Ansari, a companion of the Prophet, known for hosting the Prophet upon his arrival in Medina.
4. Khaybar : A Jewish oasis north of Medina, known for its date palms and fortress.
5. Ibn Sumayya : A reference to 'Ammar bin Yasir, whose mother was Sumayya; a prophecy that he would be killed by a rebellious group.
6. Talaq bin 'Ali : A companion of the Prophet who helped build the mosque.
7. Yamami : A person from Yamama, a region in central Arabia; here referring to a specific individual skilled in kneading clay.
8. shahqa : A severe cough or choking fit; possibly pleurisy or a respiratory ailment.
9. Zaid bin Haritha : A companion and adopted son of the Prophet Muhammad.
10. Maslama bin Mukhallad : A companion of the Prophet, later a governor of Egypt.
11. Umm Sulaym : The mother of Anas bin Malik, a companion and servant of the Prophet.
12. rak'a : A unit of Islamic prayer, consisting of standing, bowing, prostrating, and sitting.
13. idhkhir : A fragrant grass or plant, often used in Mecca.
14. jalil : A type of plant, possibly a kind of grass or herb.
15. Majanna : A place near Mecca, known for its water.
16. Sham : A mountain or place in Mecca; also a name for Syria.
17. Tufayl : A mountain or place in Mecca.
18. sa' : A unit of volume measurement, approximately 2.5-3 kg of grain.
19. mudd : A unit of volume, about 0.5-0.75 liters.
20. Mahya'a : Another name for al-Juhfa, a place near Mecca.
21. ummah : The global community of Muslims.
22. Hawd : The Prophet's basin or pond in Paradise from which the faithful will drink.
23. Amin Allah : Trustee of Allah; a title given to 'Abd al-Rahman bin 'Awf.
24. disciples : Referring to the disciples of Jesus; here used metaphorically for close companions.
25. 'Umayr : Another name for Abu al-Darda', a companion known for his wisdom.
26. Abu Uhayha : A nickname for Sa'id bin al-'As, a Quraysh leader.
27. Rabigh : A valley near Mecca, about 80 km from the city.
28. Thaniyyat al-Murra : A mountain pass near al-Juhfa.
29. Ahya' : A water source in the region.
30. al-Akhfash : A name meaning 'the one with small eyes'; a nickname.
31. al-'Is : A place in the region of Juhayna, near the coast.
32. al-Harrah : A volcanic rocky terrain near Medina.
33. Abu Qays ibn al-Aslat : A poet and chief of the Aws tribe in Medina; he considered embracing Islam but died before doing so.
34. sannah : Here meaning 'for a year' as a period of delay.
35. Dhu al-Hijjah : The twelfth month of the Islamic lunar calendar.
36. al-Mada'ini : A narrator in the chain; full name 'Abdullah ibn Muhammad ibn al-Mada'ini.
37. 'Ashura' : The tenth day of Muharram; a day of fasting observed by Jews and later by Muslims.
38. Safar : The second month of the Islamic lunar calendar.
39. al-Hatamiyyah : A type of armor attributed to a place or tribe; possibly meaning 'from Hatham' or 'firmly woven'.
40. li-'ilmi : Meaning 'due to my knowledge' of their inauthenticity.
41. Waddan : A place near al-Abwa' between Mecca and Medina.
42. Sa'd ibn 'Ubadah ibn Dulaym : A prominent Ansari leader of the Khazraj tribe.
43. ghaybatuhu : His absence from Medina during the expedition.
44. jabal : Mountain; al-Abwa' is a mountain.
45. Makhshi : A variant reading; possibly Makhshiyy or Makhshi ibn 'Amr.
46. al-Damri : From the tribe of Damrah.
47. Radwa : A mountain near Medina.
48. al-Kharrar : A place in the Hijaz.
49. Badr : A location southwest of Medina; site of the first major battle between Muslims and Quraysh.
50. tahnik : The practice of chewing a date and rubbing it on the palate of a newborn.
51. Suhayl : Suhayl ibn Bayda'; an early Muslim.
52. 'Utbah ibn Ghazwan : An early Muslim and companion.
53. Nakhla : A valley between Mecca and Ta'if.
54. ashabika : Your companions; here meaning the men under his command.
55. Bahran : A mine in the Hijaz.
56. al-shahr al-haram : One of the four sacred months in which fighting was forbidden.
57. akbaru mina l-qatli : Reference to Quran 2:217: '...and persecution is greater than killing.'
58. Dhu al-'Ushayrah : A place near Yanbu'.
59. Hamzah : Hamzah ibn 'Abd al-Muttalib, the Prophet's uncle.
60. Banu Mudlij : A tribe allied with Quraysh.
61. 'Umar : 'Umar ibn al-Khattab, later the second caliph.
62. Qad nara taqalluba wajhika fi al-sama' : Quran 2:144: 'We have seen the turning of your face to the heaven.'
63. qiblatihim : The direction of prayer; originally Jerusalem, later changed to the Ka'bah.
64. Qul li-llahi al-mashriqu wa al-maghribu : Quran 2:142: 'Say, to God belong the east and the west.'
65. sab'ata 'ashara shahran : Seventeen months; the period of praying toward Jerusalem after the Hijrah.
66. bi'r Abi 'Uyaynah : A well near Medina.
67. 'Abdullah ibn 'Umar : Son of 'Umar ibn al-Khattab; a young companion at the time.
68. ajazahu : Allowed him to join the expedition.
69. shahidan : Martyr; killed in battle.
70. al-Hawran : A region in Syria; here possibly a place near the coast.
71. afza'at-ha : Frightened her; the dream was ominous.
72. al-Abtah : A valley in Mecca.
73. عريش : A shelter or arbor made of branches or cloth, used as a command post.
74. ابن الحنظلية : A reference to Abu Jahl's mother, used as an insult.
75. انتفخ سحره : Literally 'his liver swelled', meaning he became arrogant or angry.
76. معتجر بعمامة : Wearing a turban in a specific style, indicating honor and authority.
77. مسومين : Marked with distinctive signs, often referring to angels with special markings.
78. Tu'aymah ibn Adi ibn Nawfal : A Qurayshi polytheist killed at Badr.
79. sinnah : Spearhead or blade of a spear.
80. Abu Jahl : Title meaning 'Father of Ignorance'; real name Amr ibn Hisham, a leading opponent of Islam.
81. ajhadahu : Distracted him or forced him to leave.
82. wada'a rijlahu 'ala 'atiqihi : Placed his foot on his neck as a sign of dominance.
83. al-Rahman : The Most Merciful, a name of God; Umayyah refused to acknowledge it.
84. Quran 14:36 : Abraham's prayer: 'So whoever follows me, then he is of me.'
85. Quran 71:26 : Noah's prayer: 'My Lord, leave not upon the earth any dweller from among the disbelievers.'
86. dhawabatuha : Her hair; tied her with her hair as a restraint.
87. ellipsis : Text missing in original.
88. qalib : A well or pit used for burial.
89. al-'adasah : Pustules or smallpox; a disease.
90. Quran 8:1 : Surah al-Anfal: 'They ask you about the spoils of war.'
91. al-Madīnah : Medina, the city of the Prophet after the Hijra.
92. al-Rawḥāʾ : A place between Mecca and Medina.
93. Salamah ibn Salamah ibn Waqsh : A companion of the Prophet from the Ansar.
94. ʿUtbah ibn ʿAmr : An ally of al-Abbas from Banu al-Harith ibn Fihr.
95. ūqiyyah : A unit of weight; one uqiyya equals approximately 40 dirhams.
96. man lam yakun lahu māl min ʿalayhim : Those who had no wealth were released without ransom.
97. mawālī : Clients or freed slaves, non-Arab Muslims under the protection of Arab tribes.
98. Qurʾān 8:68-69 : The verse permitting the consumption of booty.
99. ḥadīth : A prophetic tradition.
100. Sharaḥbīl : A name; variant: Shurahbil.
101. Anasah : A freed slave of the Prophet.
102. Abū Kabshah : A freed slave of the Prophet.
103. Kannāz : Name meaning 'treasure'.
104. Ḥuṣayn : A name.
105. Kharshah : A name.
106. Ẓarīf : A name.
107. Jalān : A name.
108. Yaʿṣur : A name.
109. Qays : A name.
110. ʿAylān : A name.
111. Uthāthah : A name.
112. Taym : A sub-tribe of Quraysh.
113. Taym : A sub-tribe of Quraysh.
114. Rabāḥ : Name of Bilal's father.
115. tajassus : Spying or gathering intelligence.
116. Nufayl : A name.
117. Razzāḥ : A name.
118. Adhāh : A name.
119. Yarbūʿ : A name.
120. Khawlī : A name.
121. Riyāḥ : A name.
122. Razzāḥ : A name.
123. Kabīr : A name.
124. Kabīr : A name.
125. Shujāʿ ibn Wahb ibn Rabīʿah : A companion.
126. ʿUqbah ibn Wahb : A companion.
127. Ruqaysh : A name.
128. Riʾāb : A name.
129. Kabīr : A name.
130. Naḍlah : A name.
131. Aktham : A name.
132. Bukayr : A name.
133. ʿĀmir : A name.
134. Mālik : A name.
135. Abū Waqqāṣ : Father of Sa'd, name Malik.
136. al-Miqdād : A famous companion.
137. ʿAmr : A name.
138. Saʿd : A name.
139. Thawr : A name.
140. ʿAbd al-ʿUzzā : A name.
141. ʿĀʾidhah : A name.
142. Khuzaymah : A name.
143. Dhū al-Shimālayn : A companion known as 'the one with two left hands'.
144. Naḍlah : A name.
145. Ghubshān : A name.
146. Afṣā : A name.
147. Kāhil : A name.
148. Hudhayl : A tribe.
149. al-Aratt : A name.
150. Ṣuhayb : A famous companion.
151. Jandalah : A name.
152. Ḥāṭib : A companion.
153. Ḥarmalah : A name.
154. al-Sabbāq : A name.
155. Qusayy : Ancestor of Quraysh.
156. Abū Salamah : A companion.
157. Hirmī : A name.
158. Maẓʿūn : A name.
159. Maẓʿūn : A name.
160. ibn : Son of.
161. Maẓʿūn : A name.
162. Ḥabīb : A name.
163. Khunays : A name.
164. Ḥudhāfah : A name.
165. Saʿd : A name.
166. … : Name missing in the original.
167. Ḥasl : A name.
168. Naṣr : A name.
169. ʿUmayr : A name.
170. Khawlah : A name.
171. lahu : For him; i.e., an ally of Suhayl.
172. … : Bracketed names added for clarity.
173. Uhayb : A name.
174. al-Muhājirūn : The Emigrants who migrated from Mecca to Medina.
175. Badr : The battle of Badr.
176. thumma : Then; indicating subdivision.
177. al-Aws : One of the two main tribes of the Ansar.
178. Zayd ibn : Bracketed name added for clarity.
179. Zuraiq : A clan of the Khazraj tribe in Medina.
180. Zuraiq : Ancestor of the Banu Zuraiq clan.
181. Sa'd : A companion of the Prophet.
182. Khalada : A name meaning 'eternity'.
183. al-Harith : A common name meaning 'the cultivator'.
184. Amir : A name meaning 'prince' or 'commander'.
185. Zuraiq : See note 1.
186. al-Fakih : A name meaning 'the jurist' or 'the one who understands'.
187. al-Fakih : See note 8.
188. 'A'idh : A name meaning 'one who seeks refuge'.
189. Ma'is : A name meaning 'one who walks with a proud gait'.
190. Zuraiq : See note 1.
191. Zuraiq : See note 1.
192. Wadhafa : A name meaning 'one who adds'.
193. 'Ubayd : A name meaning 'little servant' (of God).
194. Khalifa : A name meaning 'successor' or 'caliph'.
195. ibn : Arabic for 'son of'.
196. ibn : See note 17.
197. Bayada : A clan name meaning 'whiteness'.
198. 'Abd : A name meaning 'servant' (of God).
199. Lawdhan : A name meaning 'one who is gentle'.
200. ibn : See note 17.
201. ibn : See note 17.
202. 'Abd : See note 20.
203. al-Najjar : A clan of the Khazraj, meaning 'the carpenter'.
204. Tha'laba : A name meaning 'she-fox'.
205. Kulayb : A name meaning 'little dog'.
206. 'Abd : See note 20.
207. 'Amr : A name meaning 'life' or 'long life'.
208. 'Abd : See note 20.
209. Ghuzayya : A name meaning 'young gazelle'.
210. 'Ubayd : See note 15.
211. Qahd : A name meaning 'one who is strong'.
212. Qahd : See note 33.
213. Khalid : A name meaning 'eternal'.
214. ibn : See note 17.
215. 'A'idh : See note 10.
216. al-Zughba : A name meaning 'the one with thick hair'.
217. ibn : See note 17.
218. al-Nu'man : A name meaning 'blood' or 'blessing'.
219. ibn : See note 17.
220. Zayd : A name meaning 'increase'.
221. Qays : A name meaning 'measure' or 'hardness'.
222. ibn : See note 17.
223. Ubayy : A name meaning 'proud' or 'noble'.
224. Haram : A name meaning 'sacred' or 'forbidden'.
225. 'Amr : See note 29.
226. Haram : See note 46.
227. al-Mundhir : A name meaning 'the warner'.
228. ibn : See note 17.
229. ibn : See note 17.
230. ibn : See note 17.
231. ibn : See note 17.
232. Kharija : A name meaning 'one who goes out'.
233. ibn : See note 17.
234. ibn : See note 17.
235. Sulayt : A name meaning 'sharp' or 'penetrating'.
236. ibn : See note 17.
237. Khansa' : A name meaning 'snub-nosed' (feminine).
238. al-Hashas : A name meaning 'the one who stirs up'.
239. ibn : See note 17.
240. Wahib : A name meaning 'giver'.
241. Haram : See note 46.
242. Ka'b : A name meaning 'heel' or 'cube'.
243. ibn : See note 17.
244. Za'ur : A name meaning 'one who turns away'.
245. Mabdhal : A name meaning 'one who is generous'.
246. Abi : Arabic for 'father of'.
247. ibn : See note 17.
248. 'Usayma : A name meaning 'little bone'.

The First Part [1]

Ibn al-Harith ibn Tha‘laba ibn Ka‘b ibn Haritha, their maternal half-brother ¹, and Jabir ibn Khalid ² ibn ‘Abd al-Ashhal ibn Haritha, and Sa‘d ³ ibn Sahl ibn ‘Abd al-Ashhal. From the Banu Qays ibn Malik: Ka‘b ibn Zayd ibn Malik ⁴ ibn Ka‘b ibn Haritha, and Bujayr ibn Abi Bujayr, their ally. Thus the total number of Muslims who witnessed Badr with the Messenger of Allah, may Allah bless him and grant him peace, was three hundred and thirteen ⁵ men ⁶: eighty-three men from the Muhajirun, sixty men from the Aws ⁷, and one hundred and seventy men from the Khazraj. Then occurred the killing of ‘Asma’, and this ‘Asma’ was bint Marwan from the Banu Umayya ibn Zayd, her husband being Zayd ⁸ ibn al-Husn al-Khatmi. She used to incite against the Muslims, harm them ⁹, and compose poetry. So ‘Umayr ¹⁰ ibn ‘Adi made a vow that if Allah returned His Messenger safely from Badr, he would kill her. When the Prophet, may Allah bless him and grant him peace, arrived in Medina after finishing Badr, ‘Umayr ibn ‘Adi went to ‘Asma’, entered upon her in the middle ¹¹ of the night ¹² with five nights remaining in Ramadan, and killed her. Then he joined the Prophet, may Allah bless him and grant him peace, stood with the people, and prayed the morning prayer with him. The Prophet, may Allah bless him and grant him peace, used to examine them ¹³ when he stood to enter his house, and he said to ‘Umayr ¹⁴ ibn ‘Adi: "Did you kill ‘Asma’?" He said: "Yes, O Messenger of Allah! Is there any blame on me for killing her?" The Messenger of Allah, may Allah bless him and grant him peace, said: "Two goats will not butt heads over her ¹⁵." And Abu Qays ibn al-Aslat ¹⁶ died at the end of the month of Ramadan ¹⁷. Then the Prophet, may Allah bless him and grant him peace, gave a sermon the day before ‘Eid al-Fitr ¹⁸, and ordered them to give Zakat al-Fitr before going out to the prayer ground. Then the Messenger of Allah, may Allah bless him and grant him peace, went out ¹⁹ to the open space, with the ‘Anaza ²⁰ planted in front of him, and he prayed toward it without call to prayer or iqama, two rak‘as. Then he delivered two sermons with a sitting between them. The ‘Anaza belonged to al-Zubayr ibn al-‘Awwam, given to him ²¹ by the Negus, and al-Zubayr gifted it to the Messenger of Allah, may Allah bless him and grant him peace. Then ²² occurred the expedition of Banu Qaynuqa‘ in Shawwal. This was because ²³ when the Muslims arrived in Medina, the Jews made a covenant with them that they would not aid anyone against them ²⁴. When the Messenger of Allah, may Allah bless him and grant him peace, returned from the killing at Badr and came back to Medina, they showed insolence and said: "Muhammad has not encountered anyone ²⁵ who knows how to fight; if he had met us, he would have found ²⁶ a fight unlike ²⁷ their fight." So Allah revealed: "And if you fear treachery from a people, then throw back to them ²⁸" the verse. So the Messenger of Allah, may Allah bless him and grant him peace, went to them, carrying his banner Hamza ibn ‘Abd al-Muttalib, and appointed over Medina Abu Lubaba ²⁹ ibn ‘Abd al-Mundhir, until he reached them and besieged them for fifteen ³⁰ nights, with none of them coming out. Then they surrendered to the judgment of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, ordered them to be bound ³¹ and intended to kill them. But ‘Abdullah ibn Ubayy ³² spoke to him about them, taking hold of the collar ³³ of the Messenger of Allah’s armor, and said: "I will not let you go until you grant them to me ³⁴." The Prophet, may Allah bless him and grant him peace, said: "Release them!" Then he ordered their expulsion. The Messenger of Allah, may Allah bless him and grant him peace, and the Muslims took as spoils whatever wealth they had. They were goldsmiths ³⁵; they had no land nor date palms ³⁶. So the Messenger of Allah, may Allah bless him and grant him peace, took their weapons and goldsmithing tools ³⁷, and entrusted most of that to Muhammad ibn Maslama. Then the Messenger of Allah, may Allah bless him and grant him peace, ordered ‘Ubada ibn al-Samit to expel them and take them out with their children from Medina. So ‘Ubada went with them until they reached Dhabab ³⁸ and expelled them. This was the first spoils ³⁹ from which the Messenger of Allah, may Allah bless him and grant him peace, took the khums in Islam. He took from them his selected portion ⁴⁰ and his fifth ⁴¹, and distributed the remaining four-fifths ⁴² among the Muslims. [Then occurred the expedition of al-Sawiq] in Dhu al-Qa‘da ⁴³. This was because when Abu Sufyan returned from Syria with the caravan and escaped with it, he vowed that women and perfume would be forbidden to him until he sought vengeance from Muhammad, may Allah bless him and grant him peace, and his companions. So he set out with two hundred riders until he came to the Banu al-Nadir, took the Najdi road, and knocked on the door of Huyayy ibn Akhtab, but he refused to open for him. He knocked on the door of Sallam ibn Mishkam, who opened for him, entertained him, gave him wine to drink, and informed him of the news of the Prophet, may Allah bless him and grant him peace, and the news of Medina. When it was near dawn, he went out and passed by al-‘Urayd, where there was a man with his hired worker, Ma‘bad ibn ‘Amr, a Muslim. He killed them both, burned some houses ⁴⁴ there and some hay ⁴⁵, and considered that his oath had been fulfilled. The news ⁴⁶ reached the Messenger of Allah, may Allah bless him and grant him peace, so he set out in pursuit with two hundred men from the Muhajirun and Ansar, appointing over Medina Abu Lubaba ibn ‘Abd al-Mundhir. But Abu Sufyan escaped them ⁴⁷, and most of their provisions were sawiq ⁴⁸. They would throw away the sawiq to lighten their loads, so this expedition was called the "Expedition of al-Sawiq." The Messenger of Allah, may Allah bless him and grant him peace, was in pursuit, but when they escaped him and he did not catch them, he returned to Medina. Abu al-Sa’ib ‘Uthman ibn Maz‘un ⁴⁹ died in Dhu al-Hijja ⁵⁰. Then the Messenger of Allah, may Allah bless him and grant him peace, offered the sacrifice, going out with the people to the prayer ground. This was the first sacrifice offered by the Messenger of Allah, may Allah bless him and grant him peace. He slaughtered two horned, white-marked rams with his own hand, placed his foot on their sides, said the name of Allah and the takbir, and the Muslims sacrificed with him. Then ‘Ali married Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, in Dhu al-Hijja. [The third year of the Hijra] Ahmad ⁵¹ ibn ‘Ali ibn al-Muthanna informed us: Abu Ya‘la narrated to us in Mosul: Ishaq ⁵² ibn Ibrahim ibn Abi Isra’il narrated to us: Sufyan narrated from ‘Amr ibn Dinar, who heard Jabir ibn ‘Abdullah say: The Prophet, may Allah bless him and grant him peace, said: "Who will deal with Ka‘b ibn al-Ashraf ⁵³? For he has harmed Allah and His Messenger!" Muhammad ibn Maslama ⁵⁴ said: "I will deal with him ⁵⁵, O Messenger of Allah ⁵⁶! Will you permit me to say something?" He said: "Yes." So he went to him and said: "This man has asked us for charity on our wealth." He said: "And also ⁵⁷: By Allah..." He said: "We have followed him, and we dislike leaving him until we see what his affair will become. I have come to you to borrow from you." He said: "Then pawn your women to me." They said: "How can we pawn our women to you?" He was the most handsome of the Arabs. He said: "Then pawn your sons to me." They said: "How can we pawn our sons to you? They would be reviled and insulted, and it would be said: 'Pledged for a load or two loads ⁵⁸.' But we will pawn our weapons ⁵⁹ to you." So he came ⁶⁰ with Abu ‘Abs ibn Jabr ⁶¹, al-Harith ibn [Aws ibn] Mu‘adh, ‘Abbad ibn Bishr, and Abu Na’ila. Muhammad ibn Maslama said to them: "I will hold his head and seize him ⁶²; when I say 'Strike,' then strike." Muhammad ibn Maslama said to him: "Will you permit me to smell ⁶³ your head?" He said: "Yes." So he touched and said: "How fragrant you are and how good your scent!" He said: "I have so-and-so, the most beautiful woman of the Arabs." Then he said to him: "Will you permit me to smell your head?" He said: "Yes." So he touched his head until he had control of him, then said to them: "Strike him!" So they struck him until they killed him. Then they returned to the Prophet, may Allah bless him and grant him peace, and informed him. He said: Ka‘b ibn al-Ashraf went out to Mecca and arrived there, placing his foot at [the house of] al-Muttalib ⁶⁴ ibn Abi Wada‘a al-Sahmi, and began reciting poetry and inciting the people against the Messenger of Allah, may Allah bless him and grant him peace, and weeping over the dead of Badr from the people of the well. Then he returned to Medina. That reached the Messenger of Allah, may Allah bless him and grant him peace, and he said: "Who will deal with Ka‘b ibn al-Ashraf? For he has harmed Allah and His Messenger!" Muhammad ibn Maslama said: "I will, if you permit me to say"—meaning—"a lie in war." So the Messenger of Allah, may Allah bless him and grant him peace, permitted him. Muhammad ibn Maslama set out with four men: Abu ‘Abs ibn Jabr, ‘Abbad ibn Bishr ibn Waqsh, Abu Na’ila ⁶⁵ Silkan ibn Salama ibn Waqsh, and al-Harith ibn Aws ibn Mu‘adh, the nephew of Sa‘d ibn Mu‘adh. They reached Ka‘b ibn al-Ashraf while he was in a fortress ⁶⁶ among the fortresses of Medina. Muhammad ibn Maslama said to him: "Muhammad takes charity from our wealth"—and he intended ⁶⁷ to get money from him—then he said: "I have come to you to borrow from you, so pawn ⁶⁸ the weapons." Then he came and rubbed his head. When he had control of him, he struck him, and they struck him until they killed him. They cut off his head and brought it to the Prophet, may Allah bless him and grant him peace. Then the Messenger of Allah, may Allah bless him and grant him peace, undertook the expedition of Qarqarat al-Kudr ⁶⁹, with his banner carried by ‘Ali ibn Abi Talib, and appointed over Medina Ibn Umm Maktum. Then he returned without encountering any hostility. Then the Messenger of Allah, may Allah bless him and grant him peace, married his other daughter Umm Kulthum to ‘Uthman ibn ‘Affan at the beginning of the month of Rabi‘ al-Awwal. Then the Messenger of Allah, may Allah bless him and grant him peace, undertook the expedition ⁷⁰ of Dhu Amarr ⁷¹ in the month of Rabi‘ al-Awwal. When the Messenger of Allah, may Allah bless him and grant him peace, reached Dhu Amarr, he camped at Dhu Man ⁷² of Ghatafan. Rain fell on the Messenger of Allah, may Allah bless him and grant him peace, wetting his clothes. [Then he took off his clothes] ⁷³ and hung them on a tree to dry, and slept under it. Ghatafan ⁷⁴ said to Du‘thur ibn al-Harith, who was a brave man: "Muhammad ⁷⁵ is alone ⁷⁶ from his companions, and you will not find ⁷⁷ a more opportune time than now!" So he took a sharp sword, then descended while the Messenger of Allah, may Allah bless him and grant him peace, was lying down waiting for his clothes to dry. He was not aware until Du‘thur ibn al-Harith was standing over his head with the sword, saying: "Who will protect you from me, O Muhammad?" The Messenger of Allah, may Allah bless him and grant him peace, said: "Allah ⁷⁸!" And Jibril pushed him in the chest, so the sword fell from his hand. The Messenger of Allah, may Allah bless him and grant him peace, took the sword, then stood over his head and said: "Who will protect you from me?" He said: "No one." The Messenger of Allah, may Allah bless him and grant him peace, said to him: "Get up and go about your business." When he turned away, he said: "You are the best prophet, O Muhammad!" The Messenger of Allah, may Allah bless him and grant him peace, said: "I am more entitled to that than you." When the Bedouins of Ghatafan heard about the Messenger of Allah, may Allah bless him and grant him peace, they fled to Dhu al-Jibal. When they escaped him, the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina ⁷⁹. And al-Sa’ib ⁸⁰ ibn Yazid, the son of the sister of Nimr, was born. And the Messenger of Allah, may Allah bless him and grant him peace, undertook an expedition in the month of Jumada al-Ula ⁸¹ to Bahran, a mine in the direction of al-Fur‘. Then the Messenger of Allah, may Allah bless him and grant him peace, returned without encountering any hostility ⁸². [Then occurred the raid of al-Farda] This was because Quraysh said: "Muhammad has blocked ⁸³ our trade route, and if we stay in Mecca, we will consume our capital." So Abu Zam‘a ⁸⁴ ibn al-Aswad ibn al-Muttalib ⁸⁵ said: "I..."

Shall I guide you to a man who will lead you on a path that deviates from Muhammad and his Companions? If one were to walk it with eyes closed ⁸⁶⁸⁷, he would be guided! Safwan ibn Umayyah said: Who is he? He said: Furat ibn Hayyan al-‘Ijli—and he was a guide. Safwan ibn Umayyah hired him and set out with them in winter, leading them along Dhat ‘Irq ⁸⁸, then to Ghumrah ⁸⁹. When the news reached the Messenger of Allah, may Allah bless him and grant him peace, he sent Zayd ibn Harithah in Jumada al-Ula ⁹⁰, who intercepted the caravan and captured it, while the leading men escaped and Furat ibn Hayyan al-‘Ijli was taken prisoner. He had much wealth and ounces of silver, so the Messenger of Allah, may Allah bless him and grant him peace, divided the spoils among those present at the battle, taking the fifth of twenty thousand, and released Furat ibn Hayyan, who returned to Mecca ⁹¹. Then the Messenger of Allah, may Allah bless him and grant him peace, married Hafsah bint ‘Umar ibn al-Khattab. ‘Umar ibn al-Khattab said: When Hafsah became a widow ⁹²⁹³, I met ‘Uthman ibn ‘Affan and offered her to him, saying: If you wish, I will marry Hafsah to you. He said: I will consider it. He waited several nights, then met me and said: It has occurred to me not to marry at this time. ‘Umar said: Then I met Abu Bakr and said to him: If you wish, I will marry Hafsah to you! Abu Bakr remained silent and did not give me any reply. I was more upset with Abu Bakr ⁹⁴ than I had been with ‘Uthman. Then I waited several nights, and the Messenger of Allah, may Allah bless him and grant him peace, proposed to her, and I married her to him. Then Abu Bakr met me and said: Perhaps you felt hurt? I said: Yes. Abu Bakr said: Nothing prevented me from replying to you about her except that the Prophet, may Allah bless him and grant him peace, had mentioned her, and I would not disclose his secret. If he had left her, I would have accepted her ⁹⁵. Then the Messenger of Allah, may Allah bless him and grant him peace, married Zaynab ⁹⁶ bint Khuzaymah from Banu Hilal, who was called Umm al-Masakin, and consummated the marriage with her at the beginning of Ramadan. She had previously been married to al-Tufayl ibn al-Harith, who divorced her. Then al-Hasan ibn ‘Ali ibn Abi Talib was born in the middle of Ramadan, and the Messenger of Allah, may Allah bless him and grant him peace, sacrificed two rams for him, shaved his head, and ordered that charity be given in silver equal to the weight of his hair to the needy among the poor ⁹⁷. [Then the Battle of Uhud took place] That was because when Abu Sufyan returned with his caravan to Mecca, ‘Abdullah ibn [Abi] ⁹⁸ Rabi‘ah al-Makhzumi, ‘Ikrimah ibn Abi Jahl, and men from Quraysh whose fathers, sons, and brothers had been killed at Badr said: O company of Quraysh! Muhammad has harmed you and killed your best men, so help us to fight him, perhaps we may inflict on him some of what he inflicted on us! So Quraysh gathered to march against the Messenger of Allah, may Allah bless him and grant him peace, with their allies and those who obeyed them ⁹⁹ from the tribes ¹⁰⁰ of Mecca and elsewhere, and they set out with the women ¹⁰¹. Abu Sufyan ibn Harb set out with Hind bint ‘Utbah ibn Rabi‘ah, the mother of Mu‘awiyah; ‘Ikrimah ibn Abi Jahl set out with Umm Hakim ¹⁰² bint al-Harith ibn Hisham; al-Harith ibn Hisham set out with Fatimah bint al-Walid ibn al-Mughirah; Safwan ibn Umayyah set out with Barrah ¹⁰³ bint Mas‘ud ibn ‘Amr, who was the mother of ‘Abdullah ibn Safwan; ‘Amr ibn al-‘As set out with Raytah ¹⁰⁴ bint Munabbih ibn al-Hajjaj al-Sahmi, who was the mother of ‘Abdullah ibn ‘Amr; Talhah ibn Abi Talhah set out with Sulafah ¹⁰⁵ bint Shahid ¹⁰⁶ of Banu ‘Urwah ibn ‘Awf, along with other women. Jubayr ibn Mut‘im called his slave Wahshi and said: If you kill Muhammad’s uncle Hamzah in return for my uncle ¹⁰⁷ Tu‘aymah ibn ‘Adi, you are free. So Quraysh set out, intending to fight the Messenger of Allah, may Allah bless him and grant him peace, until they camped at ‘Aynayn, a mountain in the hollow of the salty ground ¹⁰⁸ on the edge of the valley facing Medina, with three thousand men, two hundred horses, and fifteen women. When the Messenger of Allah, may Allah bless him and grant him peace, heard of them, he said: “I saw in a dream a notch in my sword ¹⁰⁹, and I saw a cow being slaughtered, and I saw as if I put my hand into a strong coat of mail ¹¹⁰; and I interpreted it ¹¹¹ as Medina.” The Messenger of Allah, may Allah bless him and grant him peace, disliked going out to meet them. ‘Abdullah ibn Ubayy ibn Salul said: O Messenger of Allah, do not go out to them. By Allah, we have never gone out to an enemy without suffering from them, and they have never entered upon us without our defeating them. Some Muslims who had missed Badr said: O Messenger of Allah, go out to the enemies of Allah, lest they think we are cowardly ¹¹² or weak. ‘Abdullah ibn Ubayy said: O Messenger of Allah, stay; if they stay, they will stay in an evil place ¹¹³, and if they enter upon us, the men will fight them face to face, and the women and children will throw stones at them from above ¹¹⁴. But those who were eager to meet the enemy kept urging the Messenger of Allah, may Allah bless him and grant him peace, until he entered and put on his armor ¹¹⁵, then came out to them. The people regretted and said: We have forced the Messenger of Allah, may Allah bless him and grant him peace, and we should not have done that. Then they said: O Messenger of Allah, we forced you and we should not have done that; if you wish, stay—may Allah bless you! The Messenger of Allah, may Allah bless him and grant him peace, said: “It is not fitting for a prophet, once he has put on his armor, to take it off until he fights.” So the Messenger of Allah, may Allah bless him and grant him peace, set out in Shawwal on a Saturday with a thousand men, appointing Ibn Umm Maktum over Medina, and prayed the Maghrib prayer with the two shaykhs ¹¹⁶ at the edge of Medina—and it is also said: at al-Shawt ¹¹⁷. Then he reviewed the fighters, allowing some to pass and rejecting others. Among those rejected were Zayd ibn Thabit, ‘Abdullah ibn ‘Umar, Usayd ibn Zuhayr ¹¹⁸, al-Bara’ ibn ‘Azib, ‘Urabah ibn Aws al-Harithi, and Abu Sa‘id al-Khudri. He allowed Samurah ibn Jundub to pass. As for Rafi‘ ibn Khadij, the Messenger of Allah, may Allah bless him and grant him peace, considered him too young, so he stood on his toes ¹¹⁹ and stretched himself to his full height; when the Messenger of Allah, may Allah bless him and grant him peace, saw him, he allowed him. The guide of the Prophet, may Allah bless him and grant him peace, was Abu Hathmah ¹²⁰ al-Harithi. ‘Abdullah ibn Ubayy said to those with him: The Messenger of Allah obeyed them and disobeyed me. By Allah, we do not know why we should kill ourselves with him. O people, go back! So three hundred men who had followed him withdrew from the army and returned to Medina. The Messenger of Allah, may Allah bless him and grant him peace, proceeded with seven hundred men, taking the lava tract of Banu Harithah, then descended until he passed through the mountain pass of Uhud on the slope ¹²¹ of the valley, with his back to Uhud, and said: “Let no one fight until I command him.” Then the Messenger of Allah, may Allah bless him and grant him peace, placed ‘Abdullah ibn Jubayr of Banu ‘Amr ibn ‘Awf in command of the archers, fifty men, and said: “Protect us from the horses, lest they come at us ¹²² from behind. Whether we win or lose, stay in your place, lest we be attacked from your direction ¹²³!” Then the Messenger of Allah, may Allah bless him and grant him peace, put on two coats of mail, and gave the standard to ‘Ali ibn Abi Talib ¹²⁴. He said: “Who will take this sword from me with its due?” Abu Dujanah Simak ibn Kharashah said: What is its due, O Messenger of Allah? He said: “To strike the enemy with it until it bends.” He said: O Messenger of Allah, I will take it with its due, so he gave it to him. Abu Dujanah was a brave man who would strut ¹²⁵ in battle, and when he tied ¹²⁶ his red headband ¹²⁷ around his head, they knew he would fight. He took the sword from the Messenger of Allah, may Allah bless him and grant him peace, brought out a headband, tied it around his head, and began to swagger between the ranks. The Messenger of Allah, may Allah bless him and grant him peace, said: “This is a walk that Allah hates except in this situation.” Quraysh drew up their lines, placing Khalid ibn al-Walid in command of the right wing of the cavalry and ‘Ikrimah ibn Abi Jahl in command of the left. Abu Sufyan ibn Harb said to his companions: You have been entrusted with our standard on the day of Badr, and you saw what happened to us. People are only affected by their banners ¹²⁸; if they tilt, they tilt. So either you take care of our standard for us, or you leave it to us and we will take care of it for you ¹²⁹. They threatened him ¹³⁰ and said: We will hand it over to you; you will see how we act! Hind bint ‘Utbah and the women with her ¹³¹ came inciting them to fight ¹³², saying among other things ¹³³: If you advance, we embrace and spread soft cushions; if you retreat, we separate, a separation not lasting ¹³⁴¹³⁵. The first to come out from the polytheists was Abu ‘Amir ibn Umayyah with the allies, and he said: O tribe of Aws! I am Abu ‘Amir! They said: May Allah not bless you! Then he pelted ¹³⁶ the Muslims with stones and fought them fiercely ¹³⁷. Abu Dujanah fought with some Muslims until the battle grew hot and Allah sent down victory, and the Muslims drove them back from their camp, and they were defeated. There was only a little between the Muslims capturing Hind and her companions. ‘Ali ibn Abi Talib killed Talhah, the standard-bearer of Quraysh, and [Abu] al-Hakam ibn al-Akhnas ibn Shariq ¹³⁸, and ‘Ubaydullah ibn Jubayr ibn Abi Zuhayr ¹³⁹, and Umayyah ¹⁴⁰ ibn Abi Hudhayfah ibn al-Mughirah. After Talhah, Abu Sa‘d ¹⁴¹ took the standard, but Sa‘d ibn Abi Waqqas shot him and killed him. The standard lay fallen, with no one taking it. Then a polytheist called Su’ab ¹⁴² came forward, took the standard, and raised it for Quraysh. The Muslims attacked him, cut off his hands, then killed him, and the standard fell. When the archers behind the Messenger of Allah, may Allah bless him and grant him peace, saw that the polytheists had been defeated and had fled, they left their positions, intending to plunder, and left the Muslims’ backs exposed to the cavalry. The polytheists attacked them from behind, and a crier cried out: Beware! Muhammad has been killed! So the Muslims scattered, becoming among the killed, wounded, and fleeing, until the enemy reached the Messenger of Allah, may Allah bless him and grant him peace, and his front tooth was broken. He began to wipe the blood from his face and said: “How can a people who have bloodied the face of their Prophet prosper?” Then Ziyad ibn al-Sakan stood with five of the Ansar, and they fought in front of the Messenger of Allah, may Allah bless him and grant him peace, one by one until they were killed. The last of them was Ziyad ibn al-Sakan ¹⁴³, who was wounded and immobilized. The Muslims came and drove them away from him. The Messenger of Allah, may Allah bless him and grant him peace, said: “Bring him close to me!” So he rested his head on his foot ¹⁴⁴ until he died in his lap. Abu Dujanah shielded ¹⁴⁵ the Messenger of Allah, may Allah bless him and grant him peace, with his own body, and arrows fell on his back as he bent over ¹⁴⁶ him until many arrows ¹⁴⁷ stuck in him. Mus‘ab ibn ‘Umayr fought in front of the Messenger of Allah, may Allah bless him and grant him peace, until he was killed. Ibn Qami’ah ¹⁴⁸ al-Laythi struck him, thinking he was the Messenger of Allah, may Allah bless him and grant him peace.

Then he returned to Quraysh and said: 'I have killed Muhammad!' Hanzalah ibn Abi 'Amir and Abu Sufyan met, and Hanzalah overpowered Abu Sufyan with his sword. When Ibn Shu'ub ¹⁴⁹ saw that Abu Sufyan was being overpowered by Hanzalah with the sword, he struck Hanzalah and killed him. The Messenger of Allah said: 'Your companion is being washed by the angels!' Hamzah ibn 'Abd al-Muttalib went out and passed by Suba' ibn 'Abd al-'Uzza al-Khuza'i ¹⁵⁰, who was nicknamed Abu Niyar. He said: 'Come here, O son of the one who cuts the clitorises ¹⁵¹!' They met, and Hamzah struck and killed him. Then he began to recite verses, carrying two swords, when his mount stumbled and he fell on his back, exposing his belly through the armor. Wahshi ¹⁵² pulled out his spear, shook it, and threw it, piercing his body. Then he took his spear and moved away.

Al-Husayn ibn Idris al-Ansari informed us, saying: Ahmad ibn Abi Bakr al-Zuhri reported from Malik from Ishaq ibn 'Abd Allah ibn Abi Talha from Anas ibn Malik, who said: The Messenger of Allah, may Allah bless him and grant him peace, invoked ¹⁵³ against those who killed the companions of Bi'r Ma'unah ¹⁵⁴ for thirty mornings, invoking against Ra'l, Dhakwan, and 'Usayyah. Anas said: Then Allah revealed concerning those killed at Bi'r Ma'unah a Qur'an ¹⁵⁵ which we recited until it was abrogated: 'Convey to our people that we have met our Lord, and He is pleased with us and we are pleased with Him.' He said: At the beginning of this year occurred the expedition of Bi'r Ma'unah. This was because Abu Bara' 'Amir ibn Malik Mula'ib al-Asinnah ¹⁵⁶ came to Medina [and gifted the Messenger of Allah, may Allah bless him and grant him peace, two horses and two she-camels. The Messenger of Allah, may Allah bless him and grant him peace, said: 'I do not accept the gift of a polytheist.' Then the Messenger of Allah, may Allah bless him and grant him peace, presented Islam to him] but he did not accept Islam. He said: O Muhammad! If you send with me some of your companions to Najd, I hope that they will respond to you. The Messenger of Allah, may Allah bless him and grant him peace, said: 'I fear for them from the people of Najd.' Abu Bara' said: I am their guarantor of protection ¹⁵⁷. So send them to call the people to what Allah has commanded you. So the Messenger of Allah, may Allah bless him and grant him peace, sent al-Mundhir ibn 'Amr al-Sa'idi with forty riders—and it is also said seventy men from the Ansar—until they halted at Bi'r Ma'unah, which is a well in the territory of Banu 'Amir and the lava plain ¹⁵⁸ of Banu Sulaym. Then they sent Haram ibn Milhan from Banu 'Adi ibn al-Najjar with the letter of the Messenger of Allah, may Allah bless him and grant him peace, to 'Amir ibn al-Tufayl. When he came to him, he did not look at his letter but attacked and killed him. Then he called for reinforcements against them from Banu 'Amir, but they refused to respond to his call, saying: We will not violate the protection ¹⁵⁹ of Abu Bara', for he has made a covenant with them. So he called for reinforcements against them from tribes of Sulaym: Ra'l, Dhakwan, and 'Usayyah, and they responded to him. Then he went out and fell upon the group in their camp and surrounded them. When the Muslims saw them, they took their swords and fought until they were all killed except Ka'b ibn Zayd, whom they left with life remaining. Among the Muslims was 'Amir ibn Fuhayrah; Jabbar ibn Salma al-Kilabi stabbed him with a spear, then he searched among the dead but did not find his body. Hence it is said: 'Amir ibn Fuhayrah was raised to heaven. In their pasture were Ibn Umayyah and a man from the Ansar from Banu 'Amr ibn 'Awf. Nothing informed them of the calamity that had befallen their companions except the birds circling over the camp. They said: These birds must have some significance! So they approached to look, and there were the people in their blood, and the horses that had attacked them were standing. The Ansari said to 'Amr ibn Umayyah: What do you think? He said: I think we should go to the Messenger of Allah, may Allah bless him and grant him peace, and inform him. The Ansari said: But I would not shrink from a place where these were killed. Then he advanced and fought until he was killed. 'Amr ibn Umayyah returned and came to the Messenger of Allah, may Allah bless him and grant him peace, and informed him of the news. So the Prophet, may Allah bless him and grant him peace, invoked against Ra'l, Dhakwan, and 'Usayyah for thirty mornings. Then Allah revealed concerning them: 'Convey to our people that we have met our Lord, and He is pleased with us and we are pleased with Him.' [Then occurred the expedition of al-Raji' in Safar.] Its commander was Mursid ibn Abi Mursid. In it, 'Asim ibn Thabit ibn Abi al-Aqlah and Khalid ibn al-Bukayr were killed; Khubayb ibn 'Adi and Zayd ibn al-Dathinnah were captured, and they were taken to Mecca and sold. [Then occurred the expedition of Banu al-Nadir.] The reason for this was that when 'Amr ibn Umayyah escaped from Ra'l, Dhakwan, and 'Usayyah and came to the Messenger of Allah, may Allah bless him and grant him peace, and informed him of the killing of the companions of Bi'r Ma'unah, he met on the road two men from Banu 'Amir. They had a covenant from the Messenger of Allah, may Allah bless him and grant him peace, and protection, but 'Amr did not know about that. When they dismounted, 'Amr asked them: Who are you? They said: Two men from Banu 'Amir. He gave them respite until they slept, then he attacked and killed them, thinking that he had taken revenge from Banu 'Amir for what they had done to the companions of Bi'r Ma'unah. When the Messenger of Allah, may Allah bless him and grant him peace, was informed, he said: 'Evil is what you have done; they had protection from me.' 'Amir ibn al-Tufayl wrote to the Messenger of Allah, may Allah bless him and grant him peace: 'You have killed two men who had protection from you, so send their blood money.' So the Messenger of Allah, may Allah bless him and grant him peace, went to Quba' and then turned to Banu al-Nadir to seek help in paying their blood money, accompanied by a group of the Muhajirun. The Messenger of Allah, may Allah bless him and grant him peace, sat in their meeting place and leaned against a wall there and spoke to them. They said: 'How is it that you visit us, O Aba al-Qasim? We will do what you wish. Stay with us until you eat lunch.' And they conspired among themselves. 'Amr ibn Jihash ibn 'Amr ibn Ka'b said: 'O company of Banu al-Nadir! By Allah, you will not find him closer than now! Let me climb onto the roof of this house and drop a rock on him to kill him.' But Sallam ibn Mishkam forbade them, and they disobeyed him. 'Amr ibn Jihash climbed to roll the rock, but Allah, Glorious and Exalted, informed His Messenger, so he stood up as if to relieve himself, and waited for his companions among the Muslims, but they were delayed. The Jews began to say: 'What is detaining Aba al-Qasim?' When the Muslims were delayed, they left. Kinanah ibn Suraya said: 'By Allah, the news of what you intended has come to him!' The companions of the Prophet, may Allah bless him and grant him peace, met a man coming from Medina and asked: 'Did you see the Messenger of Allah, may Allah bless him and grant him peace?' He said: 'I saw him entering Medina.' So they went to him and found him sitting in the mosque. They said: 'O Messenger of Allah! We waited for you, but you left and abandoned us.' He said: 'The Jews intended to kill me. Call Muhammad ibn Maslamah for me.' Muhammad was brought, and he said: 'Go to the Jews and tell them: Leave Medina; you shall not dwell with me after you intended treachery.' So Muhammad ibn Maslamah came to them and said: 'The Messenger of Allah, may Allah bless him and grant him peace, commands you to depart from his land.' They said: 'O Muhammad! We did not think that a man from Aws would bring us this.' Muhammad ibn Maslamah said: 'Hearts have changed, and Islam has erased covenants.' They said: 'We will depart.' Then 'Abd Allah ibn Ubayy sent to them: 'Do not leave, for I have two thousand Arabs who will enter with you, and Qurayzah will enter with you.' The news reached Ka'b ibn Asad, the leader of the covenant of Banu Qurayzah, and he said: 'No man from Banu Qurayzah will break the covenant while I am alive.' Then Huyayy ibn Akhtab sent to the Messenger of Allah, may Allah bless him and grant him peace—he was one of the chiefs of Banu al-Nadir—: 'We will not leave our homes; do what you will.' So the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims said 'Allahu Akbar' and said: 'War has been declared against the Jews.' Then the Messenger of Allah, may Allah bless him and grant him peace, advanced against them, carrying his banner with 'Ali ibn Abi Talib, and appointed over Medina Ibn Umm Maktum. He came to them and besieged them for fifteen days, cutting down their palm trees and burning them. Those who burned and cut their palm trees were 'Abd Allah ibn Salam and 'Abd al-Rahman ibn Ka'b Abu Layla al-Harrani, who was from the people of Badr. Abu Layla cut down the 'ajwah ¹⁶⁰ and Ibn Salam cut down the alwan ¹⁶¹. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Why did you cut down the 'ajwah?' Abu Layla said: 'O Messenger of Allah! The 'ajwah was more harmful to them and more enraging.' Then was revealed: 'Whatever palm trees you cut down or left standing...' ¹⁶² The al-Linah ¹⁶³ are the various kinds of palm trees, and the al-Qa'imah ¹⁶⁴ on their roots are the 'ajwah. They called out: 'O Muhammad! You used to forbid corruption and condemn those who did it; what is with you cutting and burning palm trees?' Then the Jews waited for the support of 'Abd Allah ibn Ubayy, but when he did not come and Allah cast terror into their hearts, they made peace with the Messenger of Allah, may Allah bless him and grant him peace, on condition that their blood be spared and the property be his, and that they evacuate their homes, taking whatever their camels could carry of their wealth. So they carried whatever their camels could bear, to the extent that a man would demolish his house and put its door on his camel's back and depart. They went to Khaybar. That is His saying: 'They destroyed their houses with their own hands...' ¹⁶⁵ Only two men from Banu al-Nadir accepted Islam: Yamin ibn 'Umayr ibn Ka'b and Abu Sa'd ibn Wahb. They embraced Islam and kept their property. So the Messenger of Allah, may Allah bless him and grant him peace, divided their spoils among the Muhajirun. Then Allah revealed Surah al-Hashr to its end. Then the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Abu Salamah ibn 'Abd al-Asad to a watering place of Banu Asad. He killed 'Urwah ibn Mas'ud al-Ansari and took camels and sheep as booty, and returned to Medina. 'Abd Allah ibn 'Uthman ibn 'Affan died at the age of six. The Messenger of Allah, may Allah bless him and grant him peace, prayed over him, and 'Uthman ibn 'Affan descended into his grave. Then al-Husayn ibn 'Ali ibn Abi Talib was born on the nights remaining of Sha'ban. [Then occurred Badr al-Maw'id ¹⁶⁶.] This was because when Abu Sufyan left from Uhud, he said to the Messenger of Allah, may Allah bless him and grant him peace: 'Your appointment is at Badr next year.' Badr was a market place for them in the Jahiliyyah, where they would gather every year for eight days. When the appointed time approached, the Messenger of Allah, may Allah bless him and grant him peace, prepared for the expedition of the appointment. Nu'aym ibn Mas'ud al-Ashja'i had performed 'Umrah and came to Quraysh. They said: 'O Nu'aym! Where have you come from?' He said: 'From Yathrib.' They said: 'Did you see any movement from Muhammad?' He said: 'Yes, I left him preparing to go out to fight you'—this was before Nu'aym had accepted Islam. Abu Sufyan said to him: 'O Nu'aym! This is a year of drought, and only a rainy year with abundant pasture and milk suits us. The time of Muhammad's appointment has come. Go to Medina and discourage them, and inform them that we have a large force and they have no power against us until the next year. You will have ten young she-camels, which I will deposit with Suhayl ibn 'Amr.' So Nu'aym went to Suhayl and said: 'O Aba Yazid! Will you guarantee these she-camels for me, and I will go to Muhammad and discourage him?' He said: 'Yes.' So Nu'aym went out until he came to Medina. He found the people preparing. He sat spying on them and said: 'This is not my opinion. They will come upon you in your homes and strike you, and you go out to them? This is not my opinion. Was not Muhammad wounded himself? Were not most of his companions killed?' So he discouraged the people from going out until the news reached the Messenger of Allah, may Allah bless him and grant him peace. He said: 'By Him in whose hand is my soul! If no one goes out with me, I will go out alone.' Then the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims set out in the month of Ramadan. He appointed over Medina 'Abd Allah ibn Rawahah. The Muslims had much merchandise. They arrived at Badr al-Maw'id and found a great market there. They made a profit of one dirham for each dirham, and they did not encounter any enemy. Then the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina.

Then the Messenger of Allah, may Allah bless him and grant him peace, married Umm Salama bint Abi Umayya ¹⁶⁷ in Shawwal, and consummated the marriage with her in that month. She had previously been married to Abu Salama ibn Abd al-Asad al-Makhzumi. Then the Messenger of Allah, may Allah bless him and grant him peace, stoned a Jewish man and a Jewish woman who had sought his judgment, and they were both married [i.e., had been previously married and were thus liable to stoning for adultery]. And the Messenger of Allah, may Allah bless him and grant him peace, ordered Zayd ibn Thabit to learn the script of the Jews, saying: 'I do not feel secure ¹⁶⁸ that they might alter my book!' So Zayd ibn Thabit learned that in fifteen days. Then there was the expedition of the Khazraj against Salam ibn Abi al-Huqayq ¹⁶⁹. This was because ¹⁷⁰ of what Allah brought about for His Messenger, may Allah bless him and grant him peace: these two tribes of the Ansar, al-Aws and al-Khazraj, used to vie with each other in supporting the Messenger of Allah, may Allah bless him and grant him peace, like two stallions contending. Whenever al-Aws did something that brought benefit to the Messenger of Allah, may Allah bless him and grant him peace, al-Khazraj would say: 'By Allah, they will not go off with this merit over us in the sight of the Messenger of Allah, may Allah bless him and grant him peace, in Islam!' He said: So they would not stop until they had done something similar. And when al-Khazraj did something, al-Aws would say the same. So when al-Aws killed Ka'b ibn al-Ashraf, al-Khazraj said: 'Who is there among the enemies of the Messenger of Allah, may Allah bless him and grant him peace, like Ka'b ibn al-Ashraf ¹⁷¹?' So they mentioned Salam ibn Abi al-Huqayq ¹⁷² in Khaybar, and they asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to kill him. He gave them permission and forbade them from killing women and children. So Abdullah ibn Atik, Abdullah ibn Unays ¹⁷³, Mas'ud ibn Sinan, Abu Qatada ibn Rib'i ibn ¹⁷⁴ Baldama ibn Salama ¹⁷⁵, and Khuzai ibn Aswad ¹⁷⁶, an ally ¹⁷⁷ of theirs from Aslam, set out ¹⁷⁸ until they arrived at Khaybar. They entered Salam ibn Abi al-Huqayq's house at night, and they locked every room in the house. Then they climbed a stairway to an upper room of his and knocked on his door. His wife came out and said: 'Who are you?' They said: 'A group of Arabs seeking provisions ¹⁷⁹.' She said: 'There he is ¹⁸⁰ in the house.' So they entered upon him and locked the door behind them. The only thing that guided them to him was his whiteness in the darkness of the room, for he was white, as if he were a Copt ¹⁸¹. They struck him with their swords, and Abdullah ibn Unays pressed upon him, thrusting his sword into his belly ¹⁸². His wife screamed ¹⁸³, and they left. Abdullah ibn Atik was the commander of the group, and there was something wrong with his eyesight. He fell from the stairway ¹⁸⁴ and his hand was severely sprained. When they came to the Messenger of Allah, may Allah bless him and grant him peace, and informed him, they disagreed about who had killed him, each one claiming that he had killed him. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Bring me your swords.' They gave them to him, and he looked at them and said: 'This sword of Abdullah ibn Unays killed him; I see traces of food on it.' [The fifth year of the Hijra] Muhammad ibn Ahmad ibn Abi ¹⁸⁵ Awn al-Dimati narrated to us, from Ammar ibn al-Hasan al-Hamdani, from Salama ibn al-Fadl, from Muhammad ibn Ishaq, who said: Asim ibn Umar ibn Qatada narrated to me, from Mahmud ibn Labid, from Ibn Abbas, who said: Salman al-Farisi ¹⁸⁶ narrated to me from his own mouth, saying: I was a Magian ¹⁸⁷ man from the people of Jayy ¹⁸⁸, from the people of Isfahan. My father ¹⁸⁹ was the dihqan ¹⁹⁰ of his village, and I was the most beloved of creatures ¹⁹¹ to him. His love for me continued to the point that he confined me in the house as a maiden is confined. I had striven hard in Magianism until I became the one who tended the fire ¹⁹², keeping it burning without letting it die down for an hour. My father had an estate with some work ¹⁹³ on it. He built a building ¹⁹⁴ for himself ¹⁹⁵ in his house ¹⁹⁶. He called me and said: 'My son! I am occupied today with this building of mine, so go to the estate and inspect it, and I have ordered you to do something there.' Then he said: 'Do not delay in returning to me, for if you delay, you will be more important to me than what I am doing.' So I went out and passed by a Christian church where they were praying. I heard their voices ¹⁹⁷ and entered to see what they were doing. By Allah, I kept sitting with them, and I was impressed by their religion and what I saw of their prayer. It captured my heart, and I loved them with a love I had never felt for anything before. I had never gone out before that and did not know about people's affairs. I said to myself: 'By Allah, this is better than our religion.' By Allah, I did not leave until the sun set, and I neglected my father's errand ¹⁹⁸ and did not return to him. Then he sent people searching ¹⁹⁹ for me, but they did not find me where he had sent me. He sent messengers who sought me everywhere until I came to him in the evening. I had said to the Christians when I saw what impressed me of their demeanor: 'Where is the origin of this religion?' They said: 'In Syria.' When I came to my father, he said: 'My son, where were you? Did I not enjoin you not to delay in returning to me?' I said: 'Yes, but I passed by a Christian church and was impressed by what I saw of their practice and the beauty of their prayer, and I saw their religion as better ²⁰⁰.' He said: 'No, my son! That religion has no good in it; your religion and the religion of your fathers is better than it.' I said: 'No, by Allah, it is better than our religion!' He said: So he feared that I would leave him, so he shackled me ²⁰¹ and then confined me. I sent word ²⁰² to the Christians and informed them that I had accepted their religion, and I said: 'When a caravan from Syria comes to you, inform me so that I may go with them.' A caravan from Syria came to them, and they informed me about them ²⁰³. They sent word to me, and I sent word to them: 'When you intend to return, inform me.' When they were about to leave, I came to them and set out with them. When I arrived in Syria, I asked about their most learned man ²⁰⁴. They said: 'The bishop of the church is their leader.' I entered upon him and told him my story, saying: 'I would like to be with you in your church, serving you, praying with you, and learning from you, for I have become desirous of your religion.' He said: 'Stay.' So I stayed with him in the church, learning about Christianity. He was an evil man, corrupt in his religion. He would command them to give charity and encourage them in it, but when they collected wealth for him, he would hoard it for himself. I hated him because of his corruption. He had collected seven jars ²⁰⁵ of gold and silver. Then he died. The Christians gathered to bury him. I said to them: 'Do you know that this man of yours was evil? He commanded you to give charity, and when you brought it to him, he hoarded it ²⁰⁶ for himself and gave nothing of it to the poor ²⁰⁷.' They said: 'What is the proof of that?' I said: 'Shall I show you his treasure?' They said: 'You do that.' So I showed it to them, and they brought out jars filled with gold and silver. He said: When they saw it, they said: 'By Allah, we will never bury him ²⁰⁸!' So they crucified him on a piece of wood ²⁰⁹ and stoned him with stones. Then they brought another man and put him in his place. He said: Salman says: 'O son of my brother! I have never seen a man who does not pray the five prayers whom I consider more ascetic ²¹⁰ in this world, more desirous of the Hereafter, or more diligent in worship night and day ²¹¹ than him.' Salman said: I stayed with him and loved him with a love I had never felt for anyone before. I served him and prayed with him in the church until his death approached. I said: 'O so-and-so! I have been with you, and I have never loved anyone as I love you. To whom do you entrust me ²¹²? Who do you command me to follow, obeying your command and believing your words?' He said: 'My son! I know of no one who is upon the same path as we are except a man in Mosul called so-and-so. He and I were upon the same opinion and religion. He is a righteous man, and you will find with him some of what you have seen from me. As for the people, they have changed and perished.' When he died, I went to the man in Mosul and told him my story. He said: 'Stay.' So I stayed with him in his church and found him, as my companion had said, a righteous man. I stayed with him as long as Allah willed. When his death approached, I said: 'O so-and-so! So-and-so entrusted me to you when he was dying, and now you are facing what you see of Allah's decree. To whom do you entrust me? Whom do you command me to follow?' He said: 'My son! I know of no one upon our path except a man in Nusaybin called so-and-so. Go to him.' When he died, I went to the man in Nusaybin and told him my story. I stayed with him and found him to be upon the same path as his two companions. I remained with him as long as Allah willed. Then his death approached. I said to him: 'So-and-so entrusted me to so-and-so in Mosul, then the man in Mosul entrusted me to you. To whom do you entrust me after you ²¹³?' He said: 'My son! I know of no one upon our path except a man ²¹⁴ in Amuriyya in the land of the Byzantines. You will find with him some of what you desire. If you can go to him, do so.' When he died, I went to the man in Amuriyya and told him my story. He said: 'Stay ²¹⁵.' So I stayed with him and found him to be upon the same path as his companions. He gave me some property ²¹⁶ until I acquired ²¹⁷ cows and sheep. Then his death approached. I said to him: 'So-and-so entrusted me to so-and-so in Mosul, then the man in Mosul entrusted me to so-and-so in Nusaybin, then the man in Nusaybin entrusted me to you. To whom do you entrust me ²¹⁸?' He said: 'My son! I know of no one remaining ²¹⁹ in this land who is upon what we were upon. But the time of the emergence of a prophet ²²⁰ has drawn near to you. He will emerge in the land of the Arabs, sent with the religion of Ibrahim the Hanif. His place of emigration and settlement will be a land with palm trees between two lava fields—described as such and such. On his back is the seal of prophethood between his shoulders. When you see him, you will recognize him. He accepts gifts but does not accept charity.' Then he died. A caravan of Kalb passed by me, and I asked them who they were. They said: 'Arabs.' I asked them about their land, and they told me about it. I said to them: 'I will give you these cows and sheep ²²¹ of mine if you carry me until you bring me to your land ²²².' They said: 'Yes.' So I gave them to them, and they carried me with them. When they brought me to Wadi al-Qura, they wronged me ²²³ and sold me to a Jewish man. I stayed there and saw palm trees, and I hoped that it might be the land my companion had described to me. Then a man from the Jews of Banu Qurayza came and bought me from that Jew. Then he took me out and brought me to Medina. By Allah, as soon as I saw it, I recognized it by the description of my companion and was certain that it was the land. I stayed there working for him on his property among Banu Qurayza until Muhammad ²²⁴ was sent, but his affair was hidden from me while I was in bondage and occupied. When he emigrated to Medina and settled in Quba among Banu Amr ibn Awf, by Allah ²²⁵, I was at the top of a palm tree working for my master, with my master sitting below me, when a cousin of his from the Jews came and said: 'May Allah destroy the Banu Qayla ²²⁶! They are ²²⁷ just now gathering ²²⁸ to a man who has come from Mecca and is staying in Quba, claiming to be a prophet.' By Allah, no sooner had he said that than a tremor seized me from the palm tree ²²⁹, so that I thought I would fall ²³⁰ on my master. I quickly climbed down and said: 'My master, what did you say?' He became angry ²³¹ at what he saw in me ²³² and raised his hand, striking me a severe blow ²³³. Then he said:

What is it to you with this! Attend to your work. I said: Nothing. I heard something from you and wanted to know it ²³⁴. So he remained silent about it, then I attended to my work. When evening came, I gathered what I had until I came to the Messenger of God, may God bless him and grant him peace, while he was in Quba ²³⁵. I entered upon him, and with him were a group of his companions. I said: It has reached me that you are a righteous man and that you have companions who are in need and strangers. I had some food that I had set aside for charity, so I have brought it to you—here it is. I placed it before him. The Messenger of God, may God bless him and grant him peace, said to his companions: Eat. But he withheld his hand and refused to eat. I said to myself: This is one of the traits of so-and-so. Then I returned. The Messenger of God, may God bless him and grant him peace, moved to Medina. I gathered something and then came to him, greeted him, and said: This is something I had, and I wanted to honor you with it. It is a gift I present to you, not charity, for I saw that you do not eat charity. So the Messenger of God, may God bless him and grant him peace, ordered his companions to eat, and he ate with them. I said to myself: These are two. Then I returned and stayed for a while. Then I came to him while he was at Baqi‘ al-Gharqad ²³⁶, walking with a funeral procession, with his companions around him. He was wearing two cloaks ²³⁷, wrapping one around his upper body and the other as a waist-wrapper. I greeted him, then moved around until I stood behind him to look at his back. The Messenger of God, may God bless him and grant him peace, realized that I wanted to look and confirm ²³⁸. He took his cloak and threw it off his back. I looked at the seal between his shoulders, just as my companion had described to me. I leaned over the Messenger of God, may God bless him and grant him peace, kissing the place of the seal on his back and weeping. He said: Turn away from me. So I turned away from him and sat before him, and I told him my story, my situation, and my account. The Messenger of God, may God bless him and grant him peace, was pleased and wanted his companions to hear that. Then I embraced Islam and remained a slave until after the battles of Badr and Uhud had passed. Slavery preoccupied me, so I did not attend the gatherings of the Prophet, may God bless him and grant him peace. Then the Messenger of God, may God bless him and grant him peace, said to me: Contract a manumission ²³⁹ for yourself. So I asked my master for a contract of manumission ²⁴⁰. I kept at it until he made a contract with me that I would pay him three hundred palm trees and forty ounces of silver—that is four thousand [dirhams]. The Messenger of God, may God bless him and grant him peace, said to his companions: Help your brother with the palm trees. So each man helped me according to what he had: some gave me twenty, thirty, ten, five, six, seven, eight, four, three, until I had collected them. The Messenger of God, may God bless him and grant him peace, said to me: Go, and when you want to plant them, come to me so that I may plant them for you with my own hand. So I went to dig holes for them ²⁴¹, and his companions helped me until we finished watering them ²⁴². My companions came, each with the palm trees he had contributed, and I placed them. Then I came to the Messenger of God, may God bless him and grant him peace, and informed him. He came out, and we carried the palm trees to him, and he planted them with his hand. Not a single one of them died. The silver remained. Then the Messenger of God, may God bless him and grant him peace, said: O Salman! If you hear of something that has come to me, come to me so that I may suffice you for what remains of your manumission contract. One day, while the Messenger of God, may God bless him and grant him peace, was with his companions, a man from his companions came to him with something like an egg of gold that he had found in one of the raids. The Messenger of God, may God bless him and grant him peace, said: Take this and pay it toward what you owe, O Salman! I said: Where does this stand in relation to what I owe? He said: God will pay it for you. By Him in whose hand is my soul! I weighed out for them forty ounces, all their due. Salman was freed and fought alongside the Messenger of God, may God bless him and grant him peace, at the Battle of the Trench and the subsequent raids. It is said that at the beginning of this year, Salman was freed from slavery and paid what was contracted for him. Then came the Expedition of Dhat al-Riqa‘ ²⁴³ in Muharram. The Messenger of God, may God bless him and grant him peace, set out, appointing ‘Uthman ibn ‘Affan over Medina, intending to attack Banu Muharib and Banu Tha‘laba of Ghatafan. He camped at Nakhl ²⁴⁴, where he encountered a gathering of Ghatafan. The people drew near, but there was no fighting, though each side feared the other, until the Messenger of God, may God bless him and grant him peace, prayed the prayer of fear. This expedition was called Dhat al-Riqa‘ because the horses had black and white patches, so the expedition was named after those horses. Then the Messenger of God, may God bless him and grant him peace, and the Muslims returned. While Jabir was on the way, his camel lagged behind. The Messenger of God, may God bless him and grant him peace, caught up with him and said: O Jabir! He said: Yes. He said: What is the matter with you? He said: My camel has lagged behind. The Messenger of God, may God bless him and grant him peace, prodded it with his staff and said: Ride. Jabir said: I saw myself restraining it from the Messenger of God, may God bless him and grant him peace. He said: O Jabir! Have you married? I said: Yes. He said: A virgin or a previously married woman? I said: A previously married woman. He said: Why not a young girl so that you could play with her and she with you? I said: I have sisters, and I wanted to marry someone who would gather them, comb their hair, and take care of them. He said: Indeed! When you arrive, be clever, be clever! Then he said: Will you sell your camel? I said: Yes. So he bought it from him for an ounce [of silver]. Then he arrived in Medina, may God bless him and grant him peace. Jabir said: I found him at the door of the mosque. He said: Have you just arrived? I said: Yes. He said: Leave your camel and enter the mosque to pray two rak‘ahs. So I entered and prayed two rak‘ahs. Then he ordered Bilal to weigh out an ounce for me. He weighed it out for me and gave extra in the balance. I went away, and when I had turned my back, he said: Call Jabir back to me. I said: Now he will return the camel to me, and there is nothing I dislike more than it. He said: Take your camel and its price. Then came the Expedition of Dumat al-Jandal ²⁴⁵. That was because the Messenger of God, may God bless him and grant him peace, heard that a group had gathered there. So he marched against them until he reached Dumat al-Jandal, but he saw no hostile action. He appointed over Medina Siba‘ ibn ‘Arfata al-Ghifari, then returned to Medina. The mother of Sa‘d ibn ‘Ubada died while Sa‘d was with the Messenger of God, may God bless him and grant him peace, at Dumat al-Jandal. When he returned, the Messenger of God, may God bless him and grant him peace, came to her grave and prayed over her. Sa‘d said: O Messenger of God! My mother died suddenly without making a will; should I give charity on her behalf? He said: Yes. The moon was eclipsed in Jumada al-Akhira. The Jews began to throw stones at it, beat on pots, and say: The moon is bewitched. So the Messenger of God, may God bless him and grant him peace, prayed the eclipse prayer. It reached the Messenger of God, may God bless him and grant him peace, that the Quraysh were suffering hardship to the point of eating bones. So he sent some gold to them with ‘Amr ibn Umayya and Salama ibn Aslam ibn Harish. Then a delegation from Muzayna came to the Messenger of God, may God bless him and grant him peace. It was the first delegation to come to him in Rajab. Among them was Bilal ibn al-Harith al-Muzani, along with men from Muzayna. The Messenger of God, may God bless him and grant him peace, said to them: You are emigrants wherever you are. So they returned to their land. Then after them came Dimam ibn Tha‘laba, sent by Banu Sa‘d ibn Bakr. He said: O Muhammad! Your messenger came to us and claimed that you claim that God has sent you. He said: He spoke the truth. He said: Who created the heaven? He said: God. He said: Who created the earth? He said: God. He said: Who set up these mountains? He said: God. He said: Who placed these benefits in them? He said: God. By God Almighty, did He send you? He said: Yes. He said: By Him who created the heavens and the earth, set up the mountains, and placed these benefits in them, is it God who sent you? He said: Yes. He said: Your messenger claimed that we have five prayers in our day and night. He said: He spoke the truth. He said: By Him who sent you, did God command you this? He said: Yes. He said: Your messenger claimed that we must fast the month of Ramadan in our year. He said: He spoke the truth. He said: By Him who sent you, did God command you this? He said: Yes. He said: By God who sent you with the truth! I will not add to them nor subtract from them anything. When he turned away, the Prophet, may God bless him and grant him peace, said: If he is truthful, he will enter Paradise. So Dimam embraced Islam and returned to his people with Islam. Then the Messenger of God, may God bless him and grant him peace, set out on the Expedition of al-Muraysi‘ in Sha‘ban, heading for Banu al-Mustaliq from Khuza‘a at a watering place of theirs near al-Furu‘. He killed their men and took them captive. Among those captured was Juwayriyya bint al-Harith ibn Abi Dirar. The Messenger of God, may God bless him and grant him peace, married her and made her dowry forty captives from her people. In this expedition, the necklace of ‘A’isha fell. The Messenger of God, may God bless him and grant him peace, halted the people to search for it, while they were not near water and had no water with them. Then the verse of tayammum ²⁴⁶ was revealed. Usayd ibn Hudayr said: This is not the first of your blessings, O family of Abu Bakr! They sent the camel that had carried it, and found the necklace underneath it. The Messenger of God, may God bless him and grant him peace, sent Abu Namla al-Ta’i as a bearer of good news to Medina about the conquest of al-Muraysi‘. Then the Messenger of God, may God bless him and grant him peace, set out on the Expedition of the Trench. The story of it is that when the Prophet, may God bless him and grant him peace, expelled Banu al-Nadir, a group of Jews, including Huyayy ibn Akhtab al-Nadri, Hawdha ibn Qays al-Wa’ili, and Kinana ibn al-Rabi‘ al-Nadri, along with some from Banu al-Nadir and Banu Wa’il, went out and formed alliances with the tribes. They came to Quraysh in Mecca and called them to war against the Messenger of God, may God bless him and grant him peace, saying: We will be with you against him until we eradicate him and those with him. Quraysh said to them: O Jews! You are the people of the Book and have knowledge of what we and Muhammad differ about. Is our religion better or his religion? They said: Rather, your religion, and you are more deserving of the truth than him. When they said that to Quraysh, they became active for what they called them to—war against the Messenger of God, may God bless him and grant him peace—and they agreed upon that and set a time for it. Then they went out until they came to Ghatafan of Qays ‘Aylan, and called them to war against the Messenger of God, may God bless him and grant him peace, informing them that Quraysh had followed them in that and had agreed with them on it. Quraysh set out, led by Abu Sufyan ibn Harb. Ghatafan set out, led by ‘Uyayna ibn Hisn ibn Hudhayfa ibn Badr al-Fazari. The leader of Ashja‘ was Mas‘ud ibn Rukhayla. When the Messenger of God, may God bless him and grant him peace, heard of their affair, he consulted the Muslims. Salman advised him to dig a trench around Medina. This was the first expedition in which Salman fought with the Messenger of God, may God bless him and grant him peace. So he dug a trench around Medina between al-Midad and the side of Ratij. Quraysh advanced.

Until he descended at the community of al-Asyāl in Rome ²⁴⁷ with ten thousand men from their allied tribes ²⁴⁸ and those who followed them from the people of Kināna and the people of Tihāma. And Ghatafān advanced until they descended at Dhanb Naqamā ²⁴⁹ on the side of Uḥud. The Messenger of God (peace and blessings be upon him) set out, appointing Ibn Umm Maktūm over Medina—this was in the month of Shawwāl—until he placed Sala‘ behind him, with the trench between him and the people, while he was with three thousand Muslims. And Ḥuyayy ²⁵⁰ ibn Akhṭab set out until he came to Ka‘b ibn Asad ²⁵¹, the leader of Banū Qurayẓa, and he kept [twisting him] ²⁵² until he made him pledge allegiance to that. Then the Messenger of God (peace and blessings be upon him) sent Sa‘d ibn Mu‘ādh, Sa‘d ibn ‘Ubāda, ‘Abdullāh ibn Rawāḥa, and Khawwāt ibn Jubayr to investigate the news of Ka‘b ibn Asad—whether he was still faithful or not. They went to him and asked him, and he said: “There is no covenant between us and Muḥammad.” Then they returned to the Messenger of God (peace and blessings be upon him) and informed him. So the Messenger of God (peace and blessings be upon him) stayed facing the polytheists for a little over twenty nights. Then the Prophet (peace and blessings be upon him) said: “Who will bring me news of the people?” Al-Zubayr said: “I will.” Then the Prophet (peace and blessings be upon him) said: “Every prophet has a disciple ²⁵³, and my disciple is al-Zubayr.” There was no fighting between them except shooting arrows, except that some horsemen from Quraysh—among them ‘Amr ibn ‘Abd Wudd ibn [Abī] Qays, brother of Banū ‘Āmir; ‘Ikrima ibn Abī Jahl al-Makhzūmī; Hubayra ibn Abī Wahb al-Makhzūmī; and Ḍirār ibn al-Khaṭṭāb ibn Mirdās al-Muḥāribī—had prepared for battle, donned their armor, and set out on their horses. They passed by the dwellings of Kināna, then advanced with their horses until they stopped at the trench. When they saw it, they said: “By God, this is a stratagem that the Arabs never used!” Then they came to a narrow place in the trench, spurred their horses, and crossed through it, galloping in the salty marshland ²⁵⁴ between the trench and Sala‘. When the Muslims saw them, ‘Alī ibn Abī Ṭālib set out with a group of Muslims until he blocked the place from which they had crossed. The horsemen came charging toward them. ‘Amr ibn ‘Abd Wudd was the horseman of Quraysh; he had fought on the day of Badr ²⁵⁵ and had not witnessed any other battle. He came out in the year of the trench, making himself known so that his position would be seen. When he and his horse stopped, ‘Alī ibn Abī Ṭālib said: “O ‘Amr! I call you to single combat ²⁵⁶.” He said: “Why, O son of my brother? By God, I do not wish to kill you!” ‘Alī said: “But I, by God, wish to kill you!” At that, ‘Amr became enraged, dismounted from his horse, hamstrung it, and then advanced toward ‘Alī. They fought hand-to-hand and wrestled until ‘Alī killed him, and his horse fled in defeat from the trench. The Messenger of God (peace and blessings be upon him) was prevented from praying Ẓuhr, ‘Aṣr, Maghrib, and ‘Ishā’, and that was after they had been restrained, as God Almighty said: “And God sufficed the believers from fighting” ²⁵⁷. Only six Muslims were killed: Ka‘b ibn Zayd al-Danbānī; Sa‘d ibn Mu‘ādh was struck by an arrow that severed his arm vein; ‘Abdullāh ibn Sahl; Anas ibn Aws ibn ‘Atīk; al-Ṭufayl ibn al-Nu‘mān ibn Khusā’; and Tha‘laba ibn Ghanama. A group of polytheists were killed. Then Nu‘aym ibn Mas‘ūd al-Ashja‘ī came to the Messenger of God (peace and blessings be upon him) and said: “O Messenger of God! I have embraced Islam, but my people do not know of my Islam. Command me as you wish.” The Messenger of God (peace and blessings be upon him) said to him: “You are just one man among us, so create dissension among them ²⁵⁸, for war is deception ²⁵⁹.” So Nu‘aym set out until he came to Banū Qurayẓa—he had been their close companion in the pre-Islamic period—and said: “O company of Qurayẓa! You know my affection for you and the special bond between us.” They said: “You speak the truth.” He said: “Indeed, Quraysh and Ghatafān have come to fight Muḥammad, and they are not like you ²⁶⁰; the land is your land, you cannot move away from it. And Quraysh and Ghatafān, if they find an opportunity, they will seize it, but if not, they will flee and leave you alone with the man in your land. So do not fight with the people until you take hostages from their leaders, who will be in your hands, guaranteeing that they will fight with you until you engage him.” They said: “You have advised and counseled well.” Then Nu‘aym set out until he came to Quraysh and Abū Sufyān and said: “O company of Quraysh! You know my affection for you. I have seen that it is my duty to inform you and advise you, so keep it secret from me.” They said: “We will.” He said: “Indeed, the Jewish community has regretted what they did between themselves and Muḥammad, and they have sent to him saying, ‘We regret what we did. Would it please you if we take men from the two tribes, Quraysh and Ghatafān, from their leaders, and you strike their necks, and then we will be with you against the rest of them?’ He sent back to them, ‘Yes.’ So if the Jews send to you seeking hostages, do not give them any.” Then he set out until he came to Ghatafān and said: “O company of Ghatafān! You are my kin and tribe, and the most beloved people to me, and I do not think you suspect me.” They said: “You speak the truth.” He said: “Keep it secret from me.” They said: “We will.” So he said to them the same as he had said to Quraysh concerning Banū Qurayẓa, and warned them as he had warned them. When it was the night of Saturday, Abū Sufyān sent ‘Ikrima ibn Abī Jahl with a group of leaders from Ghatafān to Banū Qurayẓa, and they said: “We are not in a place to stay; the cavalry and infantry have perished. So come out early for battle so that we may engage Muḥammad and finish what is between us and him.” They sent back: “Tomorrow is Saturday, a day on which we do not work, and besides that, we will not fight with you until you give us hostages from your leaders to be with us until we engage Muḥammad, for we fear that if the war becomes intense, you will withdraw to your lands and leave us.” When ‘Ikrima returned to Quraysh and Ghatafān with what Banū Qurayẓa had said, they said: “By God! What Nu‘aym ibn Mas‘ūd told you is true.” So they sent to Banū Qurayẓa: “By God, we will not give you a single man! If you want to fight, come out and fight.” Banū Qurayẓa said: “What Nu‘aym mentioned to us is true; the people only want to fight; if they see an opportunity, they will seize it, and if not, they will withdraw to their lands and leave you alone with the man.” So they sent [to Quraysh and Ghatafān]: “By God, we will not fight with you until you give us hostages.” And God sent upon the polytheists a wind that threw their utensils and overturned their pots on a very cold day. When the news of their disagreement reached the Messenger of God (peace and blessings be upon him), he called Ḥudhayfa ibn al-Yamān and said: “Go and enter among the people, see what they are saying, and do not do anything until you come back to me—and that was at night.” So Ḥudhayfa entered among the people. Abū Sufyān ibn Ḥarb stood up and said: “O company of Quraysh! Let each man look at his companion.” Ḥudhayfa said: “I took a man next to me and said to him: ‘Who are you?’ He said: ‘I am so-and-so ibn so-and-so.’ Then Abū Sufyān said: ‘O company of Quraysh! By God, you are not in a place to stay. The cavalry and infantry have perished, Banū Qurayẓa have broken their promise to us, and we have heard from them what we dislike. We have encountered this wind as you see. By God, no tent stays firm for us, no pot settles for us. So depart, for I am departing.’ Then he went to his camel, which was hobbled, sat on it, struck it, and it rose on three legs; he did not untie its hobble except while it was standing.” Then Ḥudhayfa said: “Had it not been for the covenant of the Messenger of God (peace and blessings be upon him) that I should not do anything until I come to him, I would have killed him with my arrow.” So Ḥudhayfa returned to the Messenger of God (peace and blessings be upon him) and informed him of the news. Ghatafān heard what Quraysh had done, so they withdrew and returned to their lands. The Messenger of God (peace and blessings be upon him) returned to Medina, he and the Muslims, and they laid down their weapons. [[Expedition of Banū Qurayẓa]] When it was noon, Gabriel came to the Messenger of God (peace and blessings be upon him) and said: “You have laid down your weapons, but the angels have not laid down their weapons yet. God commands you to march against Banū Qurayẓa!” So the announcer of the Messenger of God (peace and blessings be upon him) proclaimed: “Let no one pray ‘Aṣr except in Banū Qurayẓa.” The Messenger of God (peace and blessings be upon him) set out, carrying his banner, with ‘Alī ibn Abī Ṭālib. When he reached al-Ṣawrayn ²⁶¹, he said: “Has anyone passed by you?” They said: “Yes, Ḍiḥya al-Kalbī passed by us on a white mule.” The Messenger of God (peace and blessings be upon him) said: “That was Gabriel.” So the Messenger of God (peace and blessings be upon him) marched until he camped at a well of Banū Qurayẓa in the area of their properties, and the people joined him. Some men came after the evening prayer ²⁶² and had not prayed ‘Aṣr because of the saying of the Messenger of God (peace and blessings be upon him): “Let no one pray ‘Aṣr except in Banū Qurayẓa.” He besieged them for twenty-five nights until the siege distressed them, and God cast terror into their hearts. Ḥuyayy ibn Akhṭab had entered with Banū Qurayẓa into their fortress when Quraysh and Ghatafān returned, fulfilling his pledge to Ka‘b ibn Asad. When they became certain that the Messenger of God (peace and blessings be upon him) would not leave them until he engaged them, they sent to the Messenger of God (peace and blessings be upon him): “Send us Abū Lubāba ibn ‘Abd al-Mundhir, brother of Banū ‘Amr ibn ‘Awf, so that we may consult him.” So the Messenger of God (peace and blessings be upon him) sent him to them. They said: “O Abū Lubāba! Do you think we should surrender to the judgment of Muḥammad?” He said: “Yes”—and he gestured with his hand to his throat, indicating slaughter. [They said: “We surrender to the judgment of Sa‘d ibn Mu‘ādh?” The Messenger of God (peace and blessings be upon him) said: “Surrender to his judgment.”] [Then] Tha‘laba ibn Sa‘ya, Asad ibn Sa‘ya, and Asad ibn ‘Ubayd embraced Islam, and they protected their homes and properties. When morning came, they surrendered to the judgment of the Messenger of God (peace and blessings be upon him). Al-Aws said: “O Messenger of God! They are our clients, apart from al-Khazraj.” The Messenger of God (peace and blessings be upon him) said: “Are you not satisfied that a man from among you should judge them?” They said: “Yes, O Messenger of God!” The Messenger of God (peace and blessings be upon him) said: “Then that is up to Sa‘d ibn Mu‘ādh.” The Messenger of God (peace and blessings be upon him) had said to his people when he was struck by the arrow:

He said, 'Place him ²⁶³ in a tent near me so that I may visit him.' When the Messenger of Allah, peace and blessings be upon him, appointed him as arbiter over Banu Qurayza, his people came and carried him on a donkey ²⁶⁴, then brought him ²⁶⁵ to the Messenger of Allah, peace and blessings be upon him, saying, 'O Abu 'Amr! The Messenger of Allah, peace and blessings be upon him, has appointed you over your clients so that you may treat them well.' When they insisted ²⁶⁶, he said, 'It is time ²⁶⁷ for Sa'd that no blame of a blamer should affect him in the cause of Allah.' When Sa'd came, the Messenger of Allah, peace and blessings be upon him, said to them, 'Stand up for your leader.' So they stood up and said, 'O Abu 'Amr! The Messenger of Allah, peace and blessings be upon him, has appointed you as arbiter ²⁶⁸.' Sa'd said, 'Do you pledge by Allah's covenant and compact that the judgment concerning you will be whatever I decide?' They said, 'Yes.' He said, 'And upon those who are here in this area where the Messenger of Allah, peace and blessings be upon him, is?'—while turning away from the Messenger of Allah, peace and blessings be upon him, out of reverence for him. The Messenger of Allah, peace and blessings be upon him, said, 'Yes.' Then Sa'd said, 'I judge that their men be killed, their property divided, and their women and children taken captive.' The Messenger of Allah, peace and blessings be upon him, said to Sa'd, 'You have judged among them with the judgment ²⁶⁹ of Allah from above seven heavens ²⁷⁰.' Then the Messenger of Allah, peace and blessings be upon him, confined them in a house ²⁷¹, and then he entered Medina. When he entered, he went to the market of Medina, dug trenches, then sent for them and ordered that their necks be struck, and they were between six hundred and nine hundred ²⁷². He continued doing this until he finished with them, among them being Huyayy ibn Akhtab and Ka'b ibn Asad. Then the Messenger of Allah, peace and blessings be upon him, divided the property of Banu Qurayza, their women, and their children among the Muslims. The Muslims had thirty-six horses, so he gave the horseman three shares: two shares for the horse and one for its owner, and the foot soldier ²⁷³ who had no horse received one share. He set aside the khums [one-fifth] from it. It is said that he chose for himself Rayhana bint 'Amr ibn Khunafa ²⁷⁴, one of ²⁷⁵ the women of Banu 'Amr ibn Qurayza. Then Sa'd ibn Mu'adh died, and the Messenger of Allah, peace and blessings be upon him, ordered that he be washed. Usayd ibn Hudayr and Salama ibn Salama ibn Waqsh washed him, then he was placed in his shroud on his bier. The Messenger of Allah, peace and blessings be upon him, said, 'The Throne trembled at the death of Sa'd ibn Mu'adh!' The Messenger of Allah, peace and blessings be upon him, walked in front of Sa'd's funeral until he prayed over him. Four ²⁷⁶ men descended into his grave: al-Harith ibn Aws, Usayd ibn Hudayr, Salama ibn Salama ibn Waqsh, and Abu Na'ila Malik ibn Salama. Then the Messenger of Allah, peace and blessings be upon him, consummated his marriage with Zaynab bint Jahsh. When morning came, he invited the people, and they ate some food, then they left, but some of them remained with the Prophet, peace and blessings be upon him, prolonging their stay. The Messenger of Allah, peace and blessings be upon him, stood up and went out until he came to the threshold of 'A'isha's chamber, then returned, and the verse of hijab was revealed: 'And when you ask them for something, ask them from behind a curtain' ²⁷⁷. Then there was the expedition ²⁷⁸ of 'Abdullah ibn Unays to ²⁷⁹ [Khalid ibn] ²⁸⁰ Sufyan ibn Khalid ibn Mulayh al-Hudhali ²⁸¹, then al-Lihyani, at 'Arna ²⁸². He encountered him in the valley of 'Arna with his allies, killed him, and brought his head to the Prophet, peace and blessings be upon him. Then the Messenger of Allah, peace and blessings be upon him, rode in Dhu al-Hijjah to al-Ghaba. He fell from his horse and scraped his right side. He went out and led them in prayer while sitting, saying, 'The imam is appointed to be followed. When he says the takbir, say the takbir; when he bows, bow; when he prostrates, prostrate; and when he prays sitting, pray sitting, all of you' ²⁸³. In Dhu al-Hijjah ²⁸⁴, a group ²⁸⁵ from 'Amir ibn Sa'sa'a arrived. The Messenger of Allah, peace and blessings be upon him, said, 'Let none of your sacrificial animals remain with you after three days.' He intended by this that the wealthy should give to those who are not wealthy ²⁸⁶. Then the Messenger of Allah, peace and blessings be upon him, said to them, 'Eat and store after three days' ²⁸⁷. [The sixth year of the Hijra] Abu 'Aruba al-Husayn ibn Muhammad ibn Abi Ma'shar ²⁸⁸ informed us in Harran ²⁸⁹: Salama ibn Shabib narrated to us: 'Abd al-Razzaq narrated to us: 'Abdullah ibn 'Umar narrated from Sa'id al-Maqburi from Abu Hurayra: That Thumama ²⁹⁰ ibn Uthal al-Hanafi was captured, and the Prophet, peace and blessings be upon him, used to visit him, saying, 'What do you have, O Thumama?' He would reply, 'If you kill, you kill one who has blood [vengeance]; if you bestow favor, you bestow favor on one who is grateful; if you want wealth, you will be given ²⁹¹.' The companions of the Prophet, peace and blessings be upon him, liked ransom ²⁹² and said, 'What do we gain by killing him?' The Prophet, peace and blessings be upon him, passed by him and he embraced Islam. He ordered him to perform ghusl, so he did and prayed two rak'as. The Prophet, peace and blessings be upon him, said, 'Your companion's Islam is good.' He said: At the beginning of this year, the Messenger of Allah, peace and blessings be upon him, sent Muhammad ibn Maslama to al-Qurta' ²⁹³, and he captured ²⁹⁴ Thumama ibn Uthal al-Hanafi. He ordered that he be tied to a pillar of the mosque. The Prophet, peace and blessings be upon him, went out to him and said, 'What do you have, O Thumama?' He replied, 'I have good, O Muhammad; if you kill me ²⁹⁵, you kill one who has blood ²⁹⁶; if you bestow favor ²⁹⁷, you bestow favor on one who is grateful; if you want wealth, ask and you will be given ²⁹⁸ whatever you wish.' The Messenger of Allah, peace and blessings be upon him, left him until the next day, then said, 'What do you have, O Thumama?' He said the same to him. The Prophet, peace and blessings be upon him, left him until the day after that, then said to him, 'What do you have, O Thumama?' He said, 'I have what I told you.' The Messenger of Allah, peace and blessings be upon him, said, 'Release Thumama.' So he was released, and he went to some palm trees near the mosque, performed ghusl ²⁹⁹, then entered the mosque and said, 'I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah [peace and blessings be upon him]. O Muhammad ³⁰⁰! There was no face ³⁰¹ on earth more hateful to me than your face, but now your face has become the most beloved of all faces to me. By Allah, there was no religion more hateful to me than your religion, but now your religion has become the most beloved of all religions ³⁰² to me. By Allah, there was no land more hateful to me than your land, but now your land has become the most beloved of all lands ³⁰³ to me. Your cavalry captured me while I intended to perform 'Umra, so what do you think ³⁰⁴?' The Messenger of Allah, peace and blessings be upon him, gave him glad tidings ³⁰⁵ and ordered him to perform 'Umra. When he came to Mecca, someone said to him, 'You have apostatized.' He said, 'No, but I ³⁰⁶ have embraced Islam with Muhammad, the Messenger of Allah, peace and blessings be upon him' ³⁰⁷. Then the Messenger of Allah, peace and blessings be upon him, sent 'Ukasha ibn Mihsan al-Asadi on an expedition ³⁰⁸ to al-Ghamr. The people were warned ³⁰⁹ and fled. He camped at their water sources and sent out scouts. They captured a spy who led them to their livestock, and they drove two hundred camels to Medina. Then the sun eclipsed, and the Messenger of Allah, peace and blessings be upon him, prayed the eclipse prayer and said, 'The sun and the moon are not eclipsed for anyone's death or life. When you see them, pray.' The Messenger of Allah, peace and blessings be upon him, sent ³¹⁰ Abu 'Ubayda ibn al-Jarrah to Dhu al-Qassa ³¹¹, which is the land of Banu Tha'laba and Anmar. They prayed Maghrib, and Abu 'Ubayda set out with forty men. They traveled that night until they reached Dhu al-Qassa ³¹² at dawn, raided them, and they fled into the mountains. Then they came to Medina, and the Messenger of Allah, peace and blessings be upon him, took the khums of the booty and divided the rest among his companions. Then the Messenger of Allah, peace and blessings be upon him, sent ³¹³ Muhammad ibn Maslama ³¹⁴ to Dhu al-Qassa with ten men. One hundred polytheists went out and ambushed them. When the Muslims slept, they attacked and killed them, and Muhammad ibn Maslama escaped ³¹⁵ alone, wounded. Then the Messenger of Allah, peace and blessings be upon him, sent ³¹⁶ Zayd ibn Haritha to Banu Sulaym ³¹⁷ at al-Jumum ³¹⁸. He captured camels ³¹⁹ and sheep and prisoners. Then the Messenger of Allah, peace and blessings be upon him, organized a horse race, the first race in Medina. Then he organized a race for unsaddled horses. Al-'Adba' was never beaten until a Bedouin on his young camel came and beat it. This distressed the Muslims, so the Messenger of Allah, peace and blessings be upon him, said, 'It is incumbent ³²⁰ upon Allah ³²¹ that nothing is raised in this world except that He lowers it.' Then the Messenger of Allah, peace and blessings be upon him, sent Zayd ibn Haritha on an expedition to al-Tarf against Banu Tha'laba with fifteen men. The Bedouins learned ³²² that the Messenger of Allah, peace and blessings be upon him ³²³ had marched against them, so they fled. The Muslims captured twenty ³²⁴ camels from their livestock and returned to Medina ³²⁵. Then the Messenger of Allah, peace and blessings be upon him, also sent Zayd ibn Haritha to al-'Is ³²⁶. He captured a group including Abu al-'As ibn al-Rabi', who sought protection from Zaynab, the daughter of the Prophet, peace and blessings be upon him, and she granted him protection ³²⁷. Then the Messenger of Allah, peace and blessings be upon him, also sent Zayd to Hasma ³²⁸. He returned with livestock and captives. Then 'Umar ibn al-Khattab married Jamila bint Thabit ibn Abi al-Aqlah ³²⁹, the sister of 'Asim ibn Thabit ibn Abi al-Aqlah. She bore him 'Asim ibn 'Umar. Then 'Umar divorced her, and after him Zayd ibn Haritha married her, and she bore him 'Abd al-Rahman ibn Zayd, who is the maternal half-brother of 'Asim ibn 'Umar. Then there was the expedition of 'Ali ibn Abi Talib, may Allah be pleased with him, to Fadak ³³⁰ with one hundred men against a clan of Banu Sa'd ibn Bakr. Then there was the expedition of 'Abd al-Rahman ibn 'Awf to Dumat al-Jandal ³³¹. The Prophet, peace and blessings be upon him, turbaned him ³³² with his own hand and said, 'If they obey Allah ³³³, marry the daughter of their king.' The people embraced Islam, and 'Abd al-Rahman married Tumadir bint al-Asbagh ³³⁴, whose father was their king. Then the Messenger of Allah, peace and blessings be upon him, sent 'Abd al-Rahman ibn 'Awf with three men to reconnoiter Khaybar and its inhabitants. They went and brought news to the Messenger of Allah, peace and blessings be upon him. Then the people suffered severe drought at the beginning of the month of Ramadan. The Messenger of Allah, peace and blessings be upon him, went out to pray for rain with them. He prayed two rak'as, reciting aloud, then faced the qibla and turned his cloak. Then the Messenger of Allah, peace and blessings be upon him, sent Zayd ibn Haritha on an expedition to Umm Qirfa. Salama ³³⁵ ibn al-Akwa' and [Zayd ibn] ³³⁶ Haritha captured the daughter of Malik ibn ³³⁷ Hudhayfa and her grandfather ³³⁸ in one of their houses. Her mother was Umm Qirfa, who was Fatima bint Rabi'a ibn Badr ³³⁹. Then the Messenger of Allah, peace and blessings be upon him, set out ³⁴⁰ against Banu Lihyan until he reached Amaj ³⁴¹. Between Amaj and 'Usfan there was a land of theirs called Saya ³⁴². He found that they had been warned and had fortified themselves in the mountain tops. When the Messenger of Allah, peace and blessings be upon him, saw that he had missed them, he set out with two hundred Muslim riders, while he was fasting and they were fasting, until he reached 'Usfan and reached Kara' al-Ghamim ³⁴³. He broke his fast, and the Muslims broke their fast with him. Then he returned without encountering any hostility. During his return, he kept saying, 'Returning, repenting, worshipping, and praising our Lord. I seek refuge in Allah from the hardship of travel, the sorrow of returning, the reversal after stability, and the evil sight in family, wealth, and children.'

When the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina and stayed for some days, 'Uyayna ibn Hisn ³⁴⁴ ibn Badr al-Fazari raided with cavalry from Ghatafan the milch camels of the Messenger of Allah at al-Ghaba, where there was a man from Banu Ghifar ³⁴⁵ and a woman. They killed the man and took the woman and the camels. The Messenger of Allah set out in pursuit until he reached Dhu Qarad, appointing Ibn Umm Maktum over Medina. People joined him, and he stayed at Dhu Qarad for a day and a night, leading them in the prayer of fear ³⁴⁶. Then he returned to Medina, while 'Uyayna and his men withdrew. The grazing livestock ³⁴⁷ of the Muslims in Medina were at Dhu Qarad. Then eight men from 'Urayna came and embraced Islam, and the Prophet sent them to the livestock, where they drank from its milk and urine. When they recovered, they killed the shepherd and drove away the camels. The Prophet sent a detachment under Karz ibn Jabir al-Fihri in Shawwal with twenty riders, including a tracker ³⁴⁸. They surrounded them, captured them, and brought them to the Prophet. They had apostatized, cut off the hands and feet of the shepherds, and gouged out their eyes, as the Prophet had ordered. They were thrown into the harra ³⁴⁹, asking for water but not given any. Then the Messenger of Allah undertook the expedition of Banu al-Mustaliq, for news reached him that Banu al-Mustaliq had gathered, led by al-Harith ibn Abi Dirar, the father of Juwayriyya bint al-Harith. When the Messenger of Allah heard of them, he set out until he met them at one of their watering places called al-Muraysi', near Qudayd towards the coast. The people advanced and fought. Allah defeated Banu al-Mustaliq, killing some of them. The Messenger of Allah took their children, women, and property as spoils ³⁵⁰. When he divided the captives of Banu al-Mustaliq, Juwayriyya bint al-Harith fell into the share of Thabit ibn Qays ibn al-Shammas or a cousin of his, and she made a contract for her freedom ³⁵¹. She was a beautiful woman; no one saw her without being captivated. She came to the Messenger of Allah seeking his help with her contract, saying, 'O Messenger of Allah, I am Juwayriyya bint al-Harith ibn Abi Dirar, the chief of his people. I have suffered a calamity that is not hidden from you. I fell into the share of Thabit ibn Qays ibn al-Shammas or a cousin of his, and I made a contract for my freedom. I have come to seek your help with it.' He said, 'Would you like something better than that?'

1. akhūhumā li-ummihimā : Their maternal half-brother; they share the same mother but different fathers.
2. Jābir ibn Khālid : A companion of the Prophet from the Ansar.
3. Sa‘d : Sa‘d ibn Sahl, a companion from the Banu ‘Abd al-Ashhal.
4. Ka‘b ibn Zayd ibn Mālik : A companion from the Banu Qays ibn Malik.
5. thalāthumi’a wa thalātha ‘ashar : 313, the number of Muslims at the Battle of Badr.
6. rajulan : Men; used here to count the total number of participants.
7. al-Aws : One of the two main Arab tribes in Medina, the other being Khazraj.
8. Zayd : Zayd ibn al-Husn al-Khatmi, husband of ‘Asma’ bint Marwan.
9. yu’dhūnahum : They harmed them; refers to ‘Asma’s verbal attacks.
10. ‘Umayr : ‘Umayr ibn ‘Adi al-Khatmi, a companion who killed ‘Asma’.
11. jawf : Middle or interior; here meaning the middle of the night.
12. al-layl : The night; added for clarity.
13. yataṣallakhuhum : He would examine them or look at them closely.
14. ‘Umayr : Same as note 10.
15. lā yantaṭiḥu fīhā ‘anazān : A proverb meaning 'no dispute will arise over her'; i.e., her killing is not a matter of contention.
16. Abū Qays ibn al-Aslat : A companion from the Ansar.
17. Ramadān : The ninth month of the Islamic lunar calendar.
18. qabl al-fiṭr bi-yawm : One day before ‘Eid al-Fitr, the festival marking the end of Ramadan.
19. kharaja : He went out; refers to the Prophet going to the prayer ground.
20. al-‘Anaza : A short spear or staff planted in the ground as a sutra (barrier) for prayer.
21. a‘ṭāhā iyyāhu : Gave it to him; the Negus gave the ‘Anaza to al-Zubayr.
22. thumma : Then; used to transition to the next event.
23. dhālika : That; refers to the reason for the expedition.
24. an lā yu‘īnū ‘alayhim : That they would not aid anyone against them; the covenant with the Jews.
25. min : From; added for clarity in the translation.
26. lalaqī : He would have found; conditional statement.
27. lā yushbihu : Does not resemble; different from.
28. fa-nbidh ilayhim : Then throw back to them; part of Quran 8:58, meaning to denounce the treaty.
29. Abū Lubāba : Abu Lubaba ibn ‘Abd al-Mundhir, a companion appointed as governor of Medina.
30. khams ‘ashrata : Fifteen; the duration of the siege.
31. kutifū : They were bound; their hands tied behind their backs.
32. ‘Abd Allāh ibn Ubayy : The leader of the hypocrites in Medina.
33. jama‘ : Collar or edge of a garment; here the collar of the Prophet's armor.
34. hattā tahibahum lī : Until you grant them to me; Ibn Ubayy intercedes for the Banu Qaynuqa‘.
35. ṣāgha : Goldsmiths; the Banu Qaynuqa‘ were known for this craft.
36. qirāb : Date palms; a common form of wealth in Medina.
37. ālat ṣiyāgha : Goldsmithing tools; equipment used in their trade.
38. Dhabāb : A place near Medina where the Banu Qaynuqa‘ were expelled.
39. khams : The khums, or one-fifth share of spoils due to the Prophet and the state.
40. ṣafiyyuhu : His selected portion; the Prophet's personal share from the spoils before division.
41. khamsuhu : His fifth; the khums portion.
42. arba‘a akhmāsin : Four-fifths; the remainder distributed among the fighters.
43. Dhū al-Qa‘da : The eleventh month of the Islamic lunar calendar.
44. abyātan : Houses; plural of bayt.
45. tabnan : Hay or straw; used as fodder.
46. al-khabar : The news; of Abu Sufyan's raid.
47. a‘jazahum : He escaped them; Abu Sufyan evaded capture.
48. al-sawīq : A type of roasted barley or wheat flour mixed with water or milk, used as travel food.
49. ‘Uthmān ibn Maẓ‘ūn : A prominent companion and early Muslim.
50. Dhū al-Ḥijja : The twelfth month of the Islamic lunar calendar, the month of Hajj.
51. Aḥmad : Ahmad ibn ‘Ali ibn al-Muthanna, a narrator in the chain.
52. Isḥāq : Ishaq ibn Ibrahim ibn Abi Isra’il, a narrator.
53. Ka‘b ibn al-Ashraf : A Jewish leader and poet who opposed the Prophet.
54. Muḥammad ibn Maslama : A companion from the Ansar, known for his role in killing Ka‘b.
55. anā lahu : I will deal with him; offering to kill him.
56. yā Rasūl Allāh : O Messenger of Allah; a form of address.
57. wa-ayḍan : And also; part of Ka‘b's response.
58. wasq aw wasqayn : A load or two loads; a measure of weight for dates or grain.
59. al-lāma : Weapons or armor; here used as pawn.
60. atāhu : He came to him; Muhammad ibn Maslama went to Ka‘b.
61. Abū ‘Abs ibn Jabr : A companion from the Ansar.
62. muḥbis ra’sahu wa-mumsikuhu : I will hold his head and seize him; to immobilize him.
63. ashumma : I smell; a pretext to get close.
64. al-Muṭṭalib : Al-Muttalib ibn Abi Wada‘a al-Sahmi, a Qurayshi.
65. Abū Nā’ila : Silkan ibn Salama ibn Waqsh, a companion.
66. uṭum : Fortress or stronghold; plural: aṭām.
67. arāda : He intended; Muhammad ibn Maslama's plan to get money.
68. fārahin : So pawn; imperative form.
69. Qarqarat al-Kudr : A place; the expedition was to a watering hole.
70. ghazwa : Expedition or military campaign.
71. Dhū Amarr : A place in the direction of Najd.
72. Dhū Man : A place in the territory of Ghatafan.
73. thumma naza‘a thiyābahu : Then he took off his clothes; added for clarity.
74. Ghatafān : A large Arab tribe.
75. Muḥammad : The Prophet's name.
76. tafarrada : He is alone; separated from his companions.
77. lā tajid : You will not find; Du‘thur is urged to act.
78. Allāh : God; the Prophet's response.
79. al-Madīna : Medina; the city of the Prophet.
80. al-Sā’ib : Al-Sa’ib ibn Yazid, a companion born in this year.
81. Jumādā al-Ūlā : The fifth month of the Islamic lunar calendar.
82. kaydan : Hostility or harm; no enemy encountered.
83. ‘awwara : He blocked or obstructed; Quraysh complain about the trade route.
84. Abū Zam‘a : Abu Zam‘a ibn al-Aswad ibn al-Muttalib, a Qurayshi.
85. al-Muṭṭalib : Al-Muttalib ibn Asad, ancestor of the Banu Muttalib.
86. مغمض : One who closes his eyes, i.e., blindfolded or with eyes shut.
87. العينين : Dual of 'eye'; here meaning both eyes.
88. ذات عرق : Dhat 'Irq: a place on the road from Mecca to Iraq, about two days' journey from Mecca.
89. غمرة : Ghumrah: a place name, possibly a valley or watering place.
90. جمادى الأولى : Jumada al-Ula: the fifth month of the Islamic lunar calendar.
91. مكة : Mecca: the holy city in Arabia, birthplace of the Prophet Muhammad.
92. تأيمت : Became a widow; from 'ayyim, meaning a woman without a husband.
93. حفصة : Hafsah bint 'Umar: daughter of 'Umar ibn al-Khattab, later a wife of the Prophet.
94. أوجد : More upset or angry; from 'awjada, to be angry.
95. قبلتها : I would have accepted her; i.e., married her.
96. زينب : Zaynab bint Khuzaymah: a wife of the Prophet, known as Umm al-Masakin (Mother of the Poor).
97. الأوقاص : Al-Awqas: the needy or poor; plural of waqas, meaning one in need.
98. [أبي] : Ibn Abi Rabi'ah: 'Abdullah ibn Abi Rabi'ah al-Makhzumi.
99. أطاعها : Obeyed them; i.e., those who followed Quraysh.
100. قبائل : Tribes; plural of qabilah.
101. Women; literally, the riding camels with howdahs, metonymically for women. :
102. أم حكيم : Umm Hakim: a woman's name, meaning 'mother of Hakim'.
103. برة : Barrah: a female name.
104. ريطة : Raytah: a female name.
105. سلافة : Sulafah: a female name.
106. شهيد : Shahid: a male name.
107. بعمي : In return for my uncle; Tu'aymah ibn 'Adi was Jubayr's uncle.
108. السبخة : Al-Sabakhah: salty ground or marsh.
109. ثلمة : A notch or break in the blade.
110. درع حصينة : A strong coat of mail; armor.
111. تأولتها : I interpreted it; from ta'wil, interpretation of dreams.
112. لا يرون : Lest they see; i.e., so that they do not think.
113. بشر مجلس : An evil place; literally, 'worst of sitting places'.
114. من فوقهم : From above them; i.e., from rooftops or walls.
115. لأمته : His armor; from la'mah, meaning war equipment.
116. الشيخين : The two shaykhs: Abu Bakr and 'Umar.
117. الشوط : Al-Shawt: a place near Medina.
118. أسيد بن ظهير : Usayd ibn Zuhayr: a Companion.
119. على خفين : On his toes; literally, 'on two light shoes'.
120. أبو حثمة : Abu Hathmah: a Companion, guide of the Prophet.
121. عدوة : Slope or side of a valley.
122. لا يأتونا : Lest they come at us; negative purpose.
123. لا نؤتين : Lest we be attacked; passive verb.
124. علي بن أبي طالب : 'Ali ibn Abi Talib: cousin and son-in-law of the Prophet, fourth caliph.
125. يختال : Struts or swaggers; showing off bravery.
126. أعلم : He tied or marked; from 'alama, to mark.
127. عصابة : Headband or turban.
128. راياتهم : Their banners; plural of rayah.
129. نكفيكموه : We will take care of it for you; verb with object suffix.
130. هموا : They threatened or intended; from hamma, to intend.
131. اللواتي : Those who; relative pronoun for feminine plural.
132. يحرضنهم : Inciting them; from tahrid, urging to fight.
133. تقول : She says; referring to Hind.
134. أو : Or; conjunction.
135. دامق : Lasting or permanent; from damaqa, to be lasting.
136. راضخ : He pelted; from radakha, to throw stones.
137. قتالا شديدا : Fierce fighting; intense battle.
138. شريق : Shariq: a name; al-Akhnas ibn Shariq.
139. زهير : Zuhayr: a name; 'Ubaydullah ibn Jubayr ibn Abi Zuhayr.
140. أمية : Umayyah: a name; Umayyah ibn Abi Hudhayfah.
141. أبو سعد : Abu Sa'd: a polytheist standard-bearer.
142. صؤاب : Su'ab: a polytheist who took the standard.
143. زياد بن السكن : Ziyad ibn al-Sakan: a Companion who died protecting the Prophet.
144. وسده قدمه : He rested his head on his foot; i.e., the Prophet placed his foot under his head.
145. ترّس : He shielded; from tars, to use as a shield.
146. ينحني : Bending over; from inhina', to bend.
147. كثرت : Became many; plural verb.
148. ابن قميئة : Ibn Qami'ah: a polytheist who killed Mus'ab ibn 'Umayr.
149. Ibn Shu'ub : A man from the tribe of Khuza'ah, an ally of Quraysh.
150. Suba' ibn 'Abd al-'Uzza al-Khuza'i : A polytheist from Khuza'ah, known for his enmity towards Islam.
151. O son of the one who cuts the clitorises : A derogatory epithet referring to his mother's practice of female genital mutilation.
152. Wahshi : Wahshi ibn Harb, an Abyssinian slave who killed Hamzah at the Battle of Uhud.
153. da'ā : To invoke or supplicate, often against enemies.
154. Bi'r Ma'unah : A well in Najd where a group of Muslim missionaries were killed.
155. Qur'an : A recitation or scripture; here refers to a verse that was later abrogated.
156. Mula'ib al-Asinnah : A nickname meaning 'player with spearheads,' a famous warrior.
157. jār : A neighbor or protector; here, a guarantor of safe conduct.
158. ḥarrah : A volcanic plain or lava field.
159. akhfara : To violate a covenant or protection.
160. 'ajwah : A type of high-quality date from Medina.
161. alwān : Various types or colors of dates.
162. āyah : Qur'anic verse; reference to Qur'an 59:5.
163. al-līnah : A palm tree, specifically a type of date palm.
164. al-qā'imah : Standing; here refers to palm trees left standing.
165. āyah : Qur'anic verse; reference to Qur'an 59:2.
166. Badr al-Maw'id : The promised encounter at Badr, agreed upon after Uhud.
167. Umm Salama bint Abi Umayya : Umm Salama, daughter of Abu Umayya, was one of the wives of the Prophet Muhammad.
168. I do not feel secure : The Prophet feared that the Jews might alter the text of the revelation if they could read it.
169. Salam ibn Abi al-Huqayq : A Jewish leader in Khaybar who was hostile to the Muslims.
170. This was because : The narrative explains the rivalry between the Aws and Khazraj tribes.
171. Ka'b ibn al-Ashraf : A Jewish poet and enemy of the Prophet who was killed by the Aws.
172. Salam ibn Abi al-Huqayq : Another Jewish enemy, targeted by the Khazraj.
173. Abdullah ibn Unays : A companion of the Prophet who participated in the expedition.
174. Ibn : Part of a name; likely a scribal error or variant.
175. Baldama ibn Salama : A companion from the Ansar.
176. Khuzai ibn Aswad : An ally of the Khazraj from the tribe of Aslam.
177. ally : A member of a tribe who has a pact of alliance with another tribe.
178. until : Meaning 'until they arrived'.
179. provisions : Food supplies.
180. there he is : Indicating that the man is in the house.
181. Copt : An Egyptian Christian; here used to describe his complexion.
182. belly : Abdomen.
183. screamed : Shouted or cried out.
184. stairway : Steps or ladder.
185. Ibn Abi : Part of a name; likely a scribal error.
186. Salman al-Farisi : A Persian companion of the Prophet, originally a Zoroastrian who converted to Christianity and then to Islam.
187. Magian : A Zoroastrian; follower of the Magian religion.
188. Jayy : A district in Isfahan, Iran.
189. my father : Salman's father was a Zoroastrian priest.
190. dihqan : A Persian term for a village headman or landowner.
191. creatures : People; all of creation.
192. the one who tended the fire : A Zoroastrian priest responsible for keeping the sacred fire burning.
193. some work : Agricultural work or labor.
194. building : A structure or house.
195. for himself : For his own use.
196. in his house : Within his property.
197. voices : Sounds of prayer or chanting.
198. errand : Task or mission.
199. searching : Looking for him.
200. better : Superior in quality.
201. shackled me : Put chains on my feet.
202. sent word : Communicated secretly.
203. informed me about them : Told me about the caravan.
204. most learned man : The chief scholar or religious authority.
205. jars : Large containers, often made of clay.
206. hoarded it : Stored it away for himself.
207. gave nothing of it to the poor : Did not distribute it as charity.
208. we will never bury him : They refused to give him a proper burial due to his corruption.
209. crucified him on a piece of wood : Nailed him to a cross or wooden post.
210. ascetic : One who renounces worldly pleasures for spiritual goals.
211. night and day : Continuously.
212. entrust me : Recommend me to someone.
213. after you : After your death.
214. a man : A righteous Christian monk.
215. Stay : Remain with me.
216. gave me some property : Gifted him livestock or wealth.
217. acquired : Obtained or purchased.
218. entrust me : Recommend me to someone else.
219. remaining : Alive or present.
220. prophet : Muhammad, the final prophet.
221. cows and sheep : His livestock.
222. until you bring me to your land : As payment for transport.
223. wronged me : Treated me unjustly by selling me.
224. Muhammad : The Prophet of Islam.
225. by Allah : An oath.
226. Banu Qayla : A name for the Aws and Khazraj tribes.
227. they are : The people of Medina.
228. gathering : Assembling.
229. a tremor seized me from the palm tree : He shook with emotion.
230. fall : Drop down.
231. became angry : Got furious.
232. what he saw in me : My reaction.
233. a severe blow : A hard hit.
234. ṣifa : Trait or characteristic; here referring to a description of the Prophet's seal of prophethood.
235. Qubā’ : A place near Medina where the Prophet built the first mosque.
236. Baqī‘ al-Gharqad : The cemetery of Medina, also known as Jannat al-Baqi‘.
237. shamlatān : Two garments; a type of cloak or wrap.
238. uthbita : To confirm or verify; here referring to confirming the seal of prophethood.
239. kātib nafsak : Literally 'write yourself a contract'; i.e., arrange a manumission contract (mukātaba) with your master.
240. kitāba : A contract of manumission whereby a slave agrees to pay a sum to the master in exchange for freedom.
241. tafqīrihā : Digging holes for planting palm trees.
242. shurbihā : Watering the palm trees.
243. Dhāt al-Riqā‘ : An expedition named after the multi-colored (black and white) horses; 'riqā‘' means patches or pieces.
244. Nakhl : A place name; a valley or area.
245. Dūmat al-Jandal : An oasis in northern Arabia, modern-day Al-Jawf.
246. tayammum : Dry ablution with clean earth or sand when water is unavailable.
247. Rūma : A place near Medina, not Rome.
248. aḥābīshihim : Allied tribes or mercenaries from various clans.
249. Dhanb Naqamā : A location near Mount Uḥud.
250. Ḥuyayy : Ḥuyayy ibn Akhṭab, a Jewish leader of Banū Naḍīr.
251. Ka‘b ibn Asad : Leader of Banū Qurayẓa, a Jewish tribe.
252. yaftiluhu : Literally 'twisting him,' meaning he kept persuading or manipulating him.
253. ḥawārī : Disciple or close companion; originally meaning 'one who is pure and white.'
254. sabakha : Salty marshland or soft ground.
255. Badr : The Battle of Badr, a major early battle in Islam.
256. barāz : Single combat or duel.
257. wa kafā Allāhu al-mu’minīna al-qitāl : Qur’an 33:25, meaning 'And God sufficed the believers from fighting.'
258. khadhdhil ‘annā : Create dissension or sow discord among them.
259. al-ḥarbu khud‘a : War is deception; a prophetic saying.
260. ka-hay’atikum : Like your situation; meaning they are not settled like you.
261. al-Ṣawrayn : A place near Medina, possibly a mountain pass.
262. ‘ishā’ al-ākhira : The final evening prayer, i.e., ‘Ishā’.
263. aj'alūhu : Command to place him, referring to Sa'd ibn Mu'adh.
264. ḥimār : Donkey, used as a means of transport.
265. aqbalū bihi : They brought him, i.e., they carried him.
266. aktharū 'alayhi : They insisted or repeated their words to him.
267. qad ān : It is time, i.e., the moment has come.
268. al-ḥukm : The judgment or arbitration.
269. bi-ḥukm : With the judgment, i.e., in accordance with divine decree.
270. sab'ati arqi'a : Seven heavens, a metaphorical expression for the highest divine authority.
271. dār : House, here meaning a place of confinement.
272. sittami'a ilā tis'ami'a : Between six hundred and nine hundred, referring to the number of men executed.
273. al-rājil : Foot soldier, one without a horse.
274. Rayḥāna bint 'Amr ibn Khunāfa : Rayhana, a woman from Banu Qurayza taken as a captive.
275. iḥdā : One of, indicating she was among the women.
276. arba'a : Four men who descended into the grave.
277. āyat al-ḥijāb : The verse of the veil, Qur'an 33:53.
278. sariyya : Military expedition or raiding party.
279. ilā : To, indicating the target of the expedition.
280. Khālid ibn : Part of the name, likely Khalid ibn Sufyan.
281. al-Hudhalī : From the tribe of Hudhayl.
282. bi-'Arna : At 'Arna, a location near Mecca.
283. ajma'īn : All together, emphasizing collective action.
284. Dhī al-Ḥijja : The twelfth month of the Islamic lunar calendar.
285. dāffa : A group or company of people arriving.
286. man lā sa'ata 'indahu : Those who do not have abundance, i.e., the poor.
287. ba'da thalāth : After three days, referring to storing sacrificial meat.
288. Abū 'Arūba al-Ḥusayn ibn Muḥammad ibn Abī Ma'shar : A narrator in the chain of transmission.
289. bi-Ḥarrān : In Harran, a city in present-day Turkey.
290. Thumāma : Thumama ibn Uthal, a chief of Banu Hanifa.
291. tu'tā : You will be given, i.e., wealth will be provided.
292. al-fidā' : Ransom, the payment for release of captives.
293. al-Qurṭā' : A place or tribe, possibly a variant of al-Qurta.
294. fa-akhadha : He captured, i.e., took as prisoner.
295. in taqtulnī : If you kill me, conditional statement.
296. dhā dam : One who has blood, i.e., a person whose death demands vengeance.
297. tun'im : You bestow favor, i.e., grant kindness.
298. tu'tā : You will be given, i.e., you will receive.
299. ightasala : He performed ghusl, full-body ritual purification.
300. yā Muḥammad : O Muhammad, direct address to the Prophet.
301. wajh : Face, here meaning person or countenance.
302. al-dīn kulluhu : The entire religion, i.e., Islam.
303. al-yawm : Today, now, indicating present time.
304. fa-mā tarā : What do you think? i.e., what is your opinion?
305. bashsharah : He gave him glad tidings, i.e.,好消息.
306. lākin : But, indicating contrast.
307. aslamtu ma'a Muḥammad : I have embraced Islam with Muhammad.
308. sariyya : Expedition, military detachment.
309. nudhira : They were warned, i.e., alerted.
310. ba'atha : He sent, dispatched.
311. Dhī al-Qaṣṣa : A place name, also spelled Dhu al-Qassa.
312. Dhā al-Qaṣṣa : Same as Dhu al-Qassa, a location.
313. ba'atha : He sent, dispatched.
314. Muḥammad ibn Maslama : A companion of the Prophet.
315. infalata : He escaped, fled.
316. ba'atha : He sent, dispatched.
317. Banī Sulaym : The tribe of Banu Sulaym.
318. al-Jumūm : A place name.
319. na'aman : Camels, livestock.
320. ḥaqq : Right, incumbent, or true.
321. 'alā Allāh : Upon Allah, i.e., it is Allah's decree.
322. taḥassasa : They learned, found out.
323. anna Rasūl Allāh : That the Messenger of Allah.
324. 'ishrīn : Twenty, number of camels.
325. al-Madīna : Medina, the city of the Prophet.
326. al-'Īṣ : A place name.
327. ajāratuh : She granted him protection.
328. Ḥasmā : A place name.
329. Jamīla bint Thābit ibn Abī al-Aqlaḥ : A woman from the Ansar.
330. Fadak : A village north of Medina.
331. Dūmat al-Jandal : An oasis in northern Arabia.
332. 'ammamah : He turbaned him, i.e., placed a turban on his head.
333. in aṭā'ū Allāh : If they obey Allah, i.e., embrace Islam.
334. Tumāḍir bint al-Aṣbagh : The daughter of the Christian ruler of Dumat al-Jandal.
335. Salama : Salama ibn al-Akwa', a companion.
336. Zayd ibn : Zayd ibn Haritha, the Prophet's freedman.
337. Mālik ibn : Malik ibn Hudhayfa, a name.
338. jaddahā : Her grandfather.
339. Fāṭima bint Rabī'a ibn Badr : Umm Qirfa, a woman from the tribe of Fazara.
340. kharaja : He set out, went out.
341. Amaj : A place near 'Usfan.
342. Sāya : A place name.
343. Karā' al-Ghamīm : A place between Mecca and Medina.
344. 'Uyayna ibn Hisn : A prominent chief of the Ghatafan tribe, often hostile to the Muslims.
345. Banu Ghifar : A tribe allied with the Muslims; the man was a shepherd.
346. prayer of fear : A shortened and modified form of prayer performed during battle or when under threat.
347. grazing livestock : Refers to the camels and other animals sent out to pasture.
348. tracker : A person skilled in tracking footprints and trails.
349. harra : A volcanic rocky terrain, often used as a place of punishment.
350. spoils : War booty, including captives and property, distributed according to Islamic law.
351. contract for her freedom : A written agreement (mukataba) by which a slave earns freedom by paying a sum.

The First Part [1]

She said: "And what is that, O Messenger of Allah?" He said: "I will pay off your debt ¹ and marry you." She said: "Yes, O Messenger of Allah!" He said: "I have done so." The news spread among the people that the Messenger of Allah, may Allah bless him and grant him peace, had married Juwayriyya bint al-Harith. The people said: "The in-laws of the Messenger of Allah!" So they released what they held ², and by his marriage to her, one hundred households of Banu al-Mustaliq were freed and set loose. No woman was more blessed to her people than her. Then the Messenger of Allah, may Allah bless him and grant him peace, set out for Medina. 'A'isha was riding in a howdah ³. They stopped at a camp, and 'A'isha went out for her needs until she passed the army. When she finished, she returned to her mount and found that her necklace of Zafar onyx ⁴ had broken. She went back to look for it, and her search delayed her. The call for departure was given, and the men who used to load her howdah came and placed it on her camel, thinking she was inside—for women at that time were light ⁵—and they set off. 'A'isha returned after the army had left and came to their camp, but there was no one there to call or answer. She thought that they would miss her, and while she was sitting, sleep overcame her. Safwan ibn al-Mu'attal al-Sulami ⁶ was behind the army and had set out late at night, arriving at her camp in the morning. He saw a dark figure sleeping, recognized her when he saw her—he had seen her before the veil ⁷ was prescribed—and 'A'isha woke up at his saying "Inna lillahi wa inna ilayhi raji'un" ⁸ when he recognized her. She covered her face with her cloak, and he did not speak to her until he made his camel kneel and stepped on its foreleg. She mounted, and he led the camel until he reached the army, which he found resting in the midday heat ⁹. Thereupon, those who were to be ruined were ruined ¹⁰, and the one who magnified the matter ¹¹ was 'Abdullah ibn Ubayy ibn Salul. When they arrived in Medina, 'A'isha remained for a month while people were engaged in the talk of the slanderers ¹², unaware of any of that. The Messenger of Allah, may Allah bless him and grant him peace, would come to her, greet her, and say: "How is that one?" ¹³ and then leave. She noticed that from the Messenger of Allah, may Allah bless him and grant him peace. One night she went out with Umm Mistah ¹⁴ to al-Manasi' ¹⁵, which was their place of relieving themselves before they built latrines. When they finished, Umm Mistah stumbled over her cloak and said: "May Mistah perish!" 'A'isha said to her: "What an evil thing to say! Do you curse a man who was at Badr?" She said: "O daughter! Have you not heard what he said?" 'A'isha said: "No." So she told her about the slanderers' talk, and her illness increased. When the Messenger of Allah, may Allah bless him and grant him peace, came to her, she said: "Give me permission to go to my parents." He gave her permission. She said: "O my father! What are the people talking about?" He said: "O my daughter! Take it easy. By Allah, rarely has a woman been with a man who loves her and had co-wives ¹⁶ without them speaking much against her." She cried that night until morning, her tears never drying and she never slept. In the morning, the Messenger of Allah, may Allah bless him and grant him peace, called 'Ali and Usama ibn Zayd to consult them about separating from his family, as revelation was delayed. Usama advised him of what he knew of his family's innocence, saying: "Your family—we know nothing but good." 'Ali said: "O Messenger of Allah, Allah has not restricted you, and there are many women other than her. Ask the slave-girl ¹⁷, and she will tell you the truth." So the Messenger of Allah, may Allah bless him and grant him peace, called Burayra ¹⁸ and said: "O Burayra! Have you seen anything about my family that would make you suspicious?" Burayra said: "By Him who sent you with the truth! I have never seen anything about her that I would conceal except that she is a young girl who sleeps while her dough is left, and the domestic animals come and eat it." The Messenger of Allah, may Allah bless him and grant him peace, stood up that day and sought vindication ¹⁹ from 'Abdullah ibn Ubayy ibn Salul while on the pulpit, saying: "O Muslims! Who will excuse me from a man whose harm has reached my family? By Allah, I know nothing but good about my family! And they have mentioned a man of whom I know nothing but good, and he never entered my family except with me." Usayd ibn Hudayr ²⁰ said: "O Messenger of Allah, I will excuse you from him! If he is from the Aws, I will strike his neck; if he is from our brothers, the Khazraj, command us and we will do your bidding." A fight almost broke out between the Aws and Khazraj because of this word. The Messenger of Allah, may Allah bless him and grant him peace, kept calming them until they fell silent. 'A'isha cried all that day. While her parents were sitting with her and she was crying, a woman from the Ansar asked permission to enter, and she allowed her. She sat and cried with her. Then the Messenger of Allah, may Allah bless him and grant him peace, entered, greeted, sat down, and after praising Allah, said: "Now then, O 'A'isha! Such-and-such has reached me about you. If you are innocent, Allah will declare your innocence ²¹; if you have committed a sin, seek forgiveness from Allah and repent to Him, for when a servant acknowledges his sin and repents, Allah accepts his repentance." When the Messenger of Allah, may Allah bless him and grant him peace, finished his speech, my tears dried up until I did not feel a single drop. She said to her father: "Answer the Messenger of Allah regarding what he said." Abu Bakr said: "By Allah, I do not know what to say!" She said to her mother: "Answer the Messenger of Allah regarding what he said." She said: "By Allah, I do not know what to say!" 'A'isha said: "By Allah, I know that you have heard this story until it has settled in your hearts and you have believed it. If I tell you I am innocent, you will not believe me; if I confess to something—and Allah knows I am innocent of it—you will not believe me. By Allah, I find no example for me and you except what the father of Yusuf ²² said: 'So patience is most fitting. And Allah is the one sought for help against that which you describe.' ²³" Then 'A'isha turned away and lay down on her bed. The Messenger of Allah, may Allah bless him and grant him peace, did not leave, nor did anyone leave the house, until revelation came down upon him. He was seized by what used to seize him of perspiration, such that sweat dripped from him like pearls, even though it was a cold day, due to the weight of the revelation. When it left him, he was laughing, and the first word he spoke was: "O 'A'isha! By Allah, Allah has declared your innocence!" Her mother said to her: "Get up and go to him." She said: "No, by Allah, I will not get up, and I praise only Allah." And Allah revealed: "Indeed, those who came with the slander are a group among you..." ²⁴ to the end of the ten verses. When Allah revealed these verses, Abu Bakr—who used to spend on Mistah ibn Uthatha due to his kinship and poverty—said: "By Allah, I will never spend anything on Mistah after what he said about 'A'isha!" Then Allah revealed: "And let not those of virtue among you and wealth swear not to give to their relatives..." ²⁵ So Abu Bakr al-Siddiq said: "O Messenger of Allah, by Allah, I love that Allah should forgive me!" So he returned to Mistah the maintenance he used to give him and said: "I will never take it away from him." It is said that the Prophet, may Allah bless him and grant him peace, had the slanderers who accused 'A'isha flogged ²⁶. [Then came the Expedition of al-Hudaybiyya] The Messenger of Allah, may Allah bless him and grant him peace, set out with one thousand eight hundred men and seventy sacrificial camels ²⁷. He and those with him entered the state of ihram ²⁸ at Dhu al-Hulayfa ²⁹. He appointed Ibn Umm Maktum ³⁰ over Medina. Abu Bakr drove a sacrificial camel, Talha drove one, and Sa'd ibn Ubada drove one. When the Messenger of Allah, may Allah bless him and grant him peace, reached the pool of 'Usfan ³¹ at Dhat al-Ashtat ³², he met Budayl ibn Warqa' al-Khuza'i ³³ who said: "O Messenger of Allah, these are the Quraysh; they have heard of your coming and have set out, wearing leopard skins ³⁴, swearing by Allah that you will never enter [Mecca] against them. Khalid ibn al-Walid is with their cavalry, which they have sent ahead to Kara' al-Ghamim ³⁵." The Messenger of Allah, may Allah bless him and grant him peace, said: "Woe to Quraysh! War has consumed them. What would it harm them if they left me and the rest of the Arabs? If they defeat me, they will have what they want; if Allah gives me victory over them, they will enter Islam and give me refuge. By Allah, I will continue to strive for the cause for which Allah sent me until He gives me victory." Then he ordered the people to take a right-hand path through the middle of the hamd ³⁶ on a road that led to the pass of al-Murar ³⁷, the descent to al-Hudaybiyya. When he reached the pass of al-Murar, his she-camel knelt down. They said: "Al-Qaswa' ³⁸ has become stubborn!" He said: "Al-Qaswa' has not become stubborn, nor is that in her nature, but the One who restrained the elephant ³⁹ from Mecca has restrained her. By Allah, if Quraysh ask me today for any plan that involves maintaining family ties ⁴⁰, I will grant it to them." Then he said to the people: "Dismount." They said: "O Messenger of Allah, there is no water in the valley for the people to dismount at." The Messenger of Allah, may Allah bless him and grant him peace, took an arrow from his quiver and gave it to one of his companions. He went down into one of the wells and thrust it into its bottom, and water gushed forth abundantly until the people watered their camels. When the Messenger of Allah, may Allah bless him and grant him peace, had settled, Budayl ibn Warqa' came to him with men from Khuza'a. The Messenger of Allah, may Allah bless him and grant him peace, said to him what he had said to Budayl ibn Warqa'. They returned to Quraysh and said: "O Quraysh, you are being hasty with Muhammad. Muhammad has not come to fight; he has only come to visit this House." They said: "Even if he has come for that, by Allah, he will not enter it by force, and the Arabs will not talk about that!" Then they sent Mikraz ibn Hafs ibn al-Akhnas ⁴¹, one of Banu 'Amir ibn Lu'ayy. When the Prophet, may Allah bless him and grant him peace, saw him, he said: "This is a treacherous man." When he reached the Messenger of Allah, may Allah bless him and grant him peace, he spoke to him similarly to what he had said to his companions. He returned to Quraysh and informed them. Then they sent al-Hulays ibn 'Alqama al-Kinani ⁴², who was then the chief of the Ahabish ⁴³. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he said: "This is from a people who are devoted to Allah ⁴⁴; send the sacrificial animals in his direction." When he saw the sacrificial animals...

He proceeds along the valley bed with his garlands, his wool (63) having been eaten (64) due to prolonged confinement. He returned to Quraysh and said: "O assembly of Quraysh! I have seen what is not permissible—the sacrificial animals have been detained (65) in their garlands (66), their wool (67) having been eaten due to prolonged confinement away from their place of sacrifice (68)." They said: "Sit down, you have no knowledge (69)." And the Messenger of Allah, may Allah bless him and grant him peace, sent Khirash ibn Umayyah al-Khuza‘i to Mecca, mounting him on a camel called al-Tha‘lab. When he entered Mecca, Quraysh wanted to kill him, but the Ahabish prevented them until he reached the Messenger of Allah, may Allah bless him and grant him peace. Then the Messenger of Allah, may Allah bless him and grant him peace, called ‘Umar ibn al-Khattab to send him to Mecca. He said: "O Messenger of Allah! I fear Quraysh for myself, and I have none among them from [the Banu] (71) ‘Adi ibn Ka‘b to protect me. Quraysh know my enmity toward them and my harshness (72) against them. But (73) I will guide you to a man more honored among them than me—‘Uthman ibn ‘Affan." So the Messenger of Allah, may Allah bless him and grant him peace, called him and sent him to Quraysh to inform them that he had not come for war, but only as a visitor to this House, venerating [its sanctity] (74). So ‘Uthman ibn ‘Affan set out until he reached Mecca. Aban ibn Sa‘id ibn al-‘As met him, dismounted from his riding beast, seated him before him, and granted him protection until he delivered the message of the Messenger of Allah, may Allah bless him and grant him peace. He went on until he reached Abu Sufyan and the chiefs of Quraysh, and conveyed to them what the Messenger of Allah, may Allah bless him and grant him peace, had sent him with. They said to ‘Uthman: "If you wish to circumambulate the House, then circumambulate [it] (75)." ‘Uthman said: "I would not do so (76) until the Messenger of Allah, may Allah bless him and grant him peace, circumambulates it." Then (77) ‘Uthman returned. And Quraysh sent Suhayl ibn ‘Amr, one of (78) the Banu ‘Amir ibn Lu’ayy, and said: "Go to Muhammad and make a treaty with him, and let the condition of the treaty be only that he returns from us this year (79). For, by Allah, the Arabs shall never say that he entered it against us by force!" So Suhayl ibn ‘Amr came. When the Prophet, may Allah bless him and grant him peace, saw him, he said: "The people have desired peace, for they have sent this man." When he reached the Messenger of Allah, may Allah bless him and grant him peace, he spoke at length, and they exchanged words. Then the treaty was concluded between them. When the matter was settled and nothing remained but the writing, ‘Umar (80) sprang up and said: "O Messenger of Allah (81)! Are you not the Messenger of Allah? Are we not the Muslims? Are they not the polytheists?" He said: "Yes." He said: "Then why do we give concession in our religion (82)?" He said: "I am the servant of Allah (83) and His Messenger." Then the Messenger of Allah, may Allah bless him and grant him peace, called ‘Ali ibn Abi Talib (84) and said: "Write: 'In the name of Allah, the Most Gracious, the Most Merciful.'" Suhayl said: "I do not recognize this; rather, write: 'In Your name, O Allah.'" And the Messenger of Allah, may Allah bless him and grant him peace, said: "Write: 'In Your name, O Allah! This is what Muhammad, the Messenger of Allah, and Suhayl ibn ‘Amr have agreed upon (85).'" He said: "If I testified that you are the Messenger of Allah, I would not fight you; rather, write: 'Muhammad ibn ‘Abd Allah'—your name and your father's name." So the Messenger of Allah, may Allah bless him and grant him peace, said: "Write: 'Muhammad ibn ‘Abd Allah and Suhayl ibn ‘Amr.'" So he wrote (86): "Muhammad ibn ‘Abd Allah. This is what Muhammad ibn ‘Abd Allah and Suhayl ibn ‘Amr have agreed upon: the laying down of war for ten years (87), during which people will be secure and will refrain from one another, on condition that (88) whoever comes to the Messenger of Allah, may Allah bless him and grant him peace, from among their companions without the permission (88) of his guardian, he will return him to them; and whoever comes to Quraysh from among those with the Messenger of Allah, may Allah bless him and grant him peace, they will not return him (89); and that there shall be no surreptitious attacks nor treachery (90)." When the writing was finished— (91) And the Messenger of Allah, may Allah bless him and grant him peace, used to pray in the sanctuary while he was encamped in the profane area—the Messenger of Allah, may Allah bless him and grant him peace, stood up and said: "O people! Slaughter your sacrifices and shave your heads." But not a single man among the Muslims stood up. So the Messenger of Allah, may Allah bless him and grant him peace, entered upon Umm Salamah and said: "O Umm Salamah! What is the matter with the people?" She said to him: "O Messenger of Allah! They are affected by what you see; it seems they dislike the treaty. So proceed (92) to your sacrificial animal where it is, slaughter it, and shave your head. For if you do that, they will do it." So the Messenger of Allah, may Allah bless him and grant him peace, went out, speaking to no one (93), until he reached his sacrificial animal, slaughtered it, then sat down and shaved his head. Then the people stood up, slaughtering and shaving. Some of them shaved their heads, and others cut their hair short. The Messenger of Allah, may Allah bless him and grant him peace, said: "May Allah have mercy on those who shave!" They said: "O Messenger of Allah! And those who cut short?" He said: "And those who cut short!" They said (94): "What is the matter with those who shave (95), O Messenger of Allah, that you mentioned mercy for them?" He said: "Because they did not doubt the command of the Messenger of Allah, may Allah bless him and grant him peace." The pledge to the people under the tree there was that they would not flee. So all the people pledged allegiance to him, except al-Jadd (96) ibn Qays, who hid under the armpit of his camel. That is the saying of Allah, Mighty and Majestic: "When they were pledging allegiance to you under the tree" (97). And he, may Allah bless him and grant him peace, said: "No one (99) who witnessed Badr and al-Hudaybiyyah will enter (98) the Fire." Then the Messenger of Allah, may Allah bless him and grant him peace, departed until, when he was between Mecca and Medina in the middle of the road, Surah al-Fath was revealed to him: "Indeed, We have granted you a clear conquest" to the end of the surah (100). No conquest (101) greater than the revelation of this surah had been opened in Islam. Then the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina. The truce (102) had laid down the burdens of war, and all people felt secure from one another and spread out (103). No one who understood Islam (104) was spoken to about it except that he entered it, until nearly as many Muslims entered it in that year as had been before that. During this ‘Umrah, Ka‘b ibn ‘Ujrah (105) suffered harm to his head, so the Messenger of Allah, may Allah bless him and grant him peace, commanded him to shave his head, sacrifice a sheep, fast three days, or feed six poor persons, each poor person with two mudds. And al-Sa‘b ibn Jaththamah (106) presented to the Messenger of Allah, may Allah bless him and grant him peace, a wild donkey (107), but he returned it and said: "We did not return it, but we are in a state of consecration." During this ‘Umrah, the Messenger of Allah, may Allah bless him and grant him peace, led them in the dawn prayer after (108) rain at al-Hudaybiyyah. When he finished, he turned to them with his face and said: "Do you know what your Lord said?" They said: "Allah and His Messenger know best." He said: "He says: 'Among My servants, some have become believers in Me and some disbelievers in Me. As for the one who says: "We have been given rain by the bounty of Allah and His mercy," that one is a believer in Me and a disbeliever in the stars. As for the one who says: "We have been given rain by such-and-such a star," that one is a disbeliever in Me and a believer in the stars'" (109). During this ‘Umrah, the people suffered severe thirst and were detained. So the Messenger of Allah, may Allah bless him and grant him peace, placed his hand in the small water-skin, and water gushed forth like springs. They performed ablution from it and drank their fill. Then the Messenger of Allah, may Allah bless him and grant him peace, undertook the expedition of Dhu Qarad (110). Salamah ibn al-Akwa‘ set out (111) with a servant of his named Rabah with the camels (112). When it was at dawn, ‘Abd al-Rahman ibn ‘Uyaynah raided the camels of the Messenger of Allah, may Allah bless him and grant him peace, killed their herder (113), and began to look around with some people with him on horses. Salamah said to Rabah: "Mount this horse and inform the Messenger of Allah, may Allah bless him and grant him peace, that his herd has been raided." Then Salamah stood on a hill, turned his face toward Medina, and called out three times—and he was loud-voiced: "O morning calamity!" Then he followed the people with his sword and arrows, and began to shoot them (114) when the trees were plentiful. When a horseman charged at him, he would crouch for him at the base of a tree and then shoot him. No (115) horseman could get the better of him except that he hamstrung his horse. He kept shooting and saying: "I am the son of al-Akwa‘ ... And today is the day of the suckling infants." When the trees were [dense] (116), he would shower them with arrows. When the trees became narrow (117), he would climb the mountain and pelt them with stones. He continued this, his habit and theirs, reciting verses, until he had rescued all of the Prophet's, may Allah bless him and grant him peace, mounts from their hands and left them behind him. Then he kept shooting them until they threw down more than thirty cloaks (118) to lighten themselves. Whenever they threw something, Salamah would gather it. When the forenoon grew intense, ‘Uyaynah ibn Hisn ibn Badr al-Fazari came to them as reinforcement (119) while they were in a narrow mountain pass on the upper part of the mountain. He said to them: "What is this I see?" They said: "We have encountered from this one—meaning Salamah—since dawn until now; he has taken everything from our hands and left it behind him." ‘Uyaynah said: "If this one did not see pursuers behind him, he would have left you! Let a few of you go up to him." So a few of them, four men, went up to him on the mountain. Salamah said to them: "Do you recognize me?" They said: "Who are you?" He said: "The son of al-Akwa‘! By Him who honored the face of Muhammad, may Allah bless him and grant him peace! No man among you will seek me and catch me, nor will I seek him and he escape me." While Salamah was addressing them, he looked and saw the companions of the Messenger of Allah, may Allah bless him and grant him peace, catching up, threading through the trees. The first of them was al-Akram (121) al-Asadi, followed by Abu Qatadah, followed by al-Miqdad (122) al-Kindi (123). So the polytheists turned away in flight (124, 125). Salamah descended from the mountain and said: "O Akram! Beware of the people, for I fear they may cut you off (126). Be deliberate (127) until the Messenger of Allah, may Allah bless him and grant him peace, and his companions catch up." He said (128): "O Salamah! If you believe in Allah and the Last Day, and know that Paradise is true and the Fire is true, then do not stand between me and martyrdom." Then (129) he loosened his horse's reins and caught up with ‘Abd al-Rahman ibn ‘Uyaynah. ‘Abd al-Rahman turned against him, and they exchanged two thrusts. ‘Abd al-Rahman killed him, and ‘Abd al-Rahman took al-Akram's horse. Abu Qatadah caught up with ‘Abd al-Rahman, and they exchanged two thrusts. ‘Abd al-Rahman hamstrung Abu Qatadah's horse, and Abu Qatadah killed him. Abu Qatadah took al-Akram's horse. Then Salamah (130) went out running in pursuit of the people until he could see nothing of the dust of the Prophet's, may Allah bless him and grant him peace, companions. He did not approach (131) until sunset. The polytheists approached a mountain pass with water called Dhu Qarad (132), intending to drink from it. They looked back and saw Salamah behind them, so they turned away from the water and pressed on into the mountain pass as the sun set. Salamah caught up with a man (133) among them and shot him with an arrow, saying: "Take it! And I am the son of al-Akwa‘ ... And today is the day of the suckling infants" (134). He said (135): "May my mother be bereaved of me! Is it al-Akwa‘ from early morning?" I said: "Yes, O enemy of his own soul (136)!" The one he shot was from early morning, and he followed it with another arrow, fixing two arrows in him. They left behind two horses, which he brought, driving them. The Messenger of Allah, may Allah bless him and grant him peace, was at the water that (137) was behind them at Dhu Qarad. And there was Bilal (138) who had slaughtered a camel from what was left behind by his arrow and was roasting for the Messenger of Allah, may Allah bless him and grant him peace, some of its liver and hump. Salamah said: "O Messenger of Allah! Let me select (139) a hundred men from your companions, and I will follow the disbelievers until no informant (140) remains among them except I kill him." He said: "Would you do that?" He said: "Yes, by Him who honored your face!" The Messenger of Allah, may Allah bless him and grant him peace, laughed until his molars showed. Then a man from Ghatafan came and said (141): "The polytheists passed by so-and-so al-Ghatafani, and he slaughtered a camel for them; then they fled." When morning came, the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina and began to say: "The best of our horsemen today is Abu Qatadah! And the best of our foot soldiers (142) is Salamah!" So he gave Salamah that day the share of both the foot soldier and the horseman.

Then the Messenger of God, may God bless him and grant him peace, seated him behind him on al-Adba' ⁴⁵. When they were near Medina ⁴⁶, there was a man among the Ansar ⁴⁷ who was never outrun, and he began to call out: 'Is there anyone to race? Is there any man to race to Medina?' I said: 'O Messenger of God, may my father and mother be your ransom, let me race that man!' He said: 'If you wish.' I said: 'Go ahead.' So he leaped off his mount, and I bent my leg and leaped off the she-camel. Then I restrained myself a little, then ran until I caught up with him and struck him between his shoulders with my hand, saying: 'By God, I have beaten you!' until we entered Medina. Then Umm Ruman ⁴⁸, the wife of Abu Bakr al-Siddiq ⁴⁹ and mother of Abd al-Rahman and Aisha, died in Dhu al-Hijja ⁵⁰.

And the army said: "Muhammad, by Allah, and the Thursday (al-khamīs)!" And they retreated in flight. Then the Messenger of Allah, may Allah bless him and grant him peace, said: "Allahu Akbar, Allahu Akbar! Khaybar is ruined! Indeed, when We descend upon the courtyard of a people, evil is the morning of those who were warned!" Then Marhab the Jew came out from the fortress reciting verses (253) and seeking a duel. The Messenger of Allah, may Allah bless him and grant him peace, said: "Who will face this one?" (254) Muhammad ibn Maslamah (2) said: "I will, O Messenger of Allah" (255). When one of them drew near to his companion, Marhab hastened with the sword, and Muhammad ibn Maslamah shielded himself with his leather shield (daraqah), and his sword struck it, and the shield clung to it and held it fast (257). Then Muhammad ibn Maslamah struck him and killed him. Then the Messenger of Allah, may Allah bless him and grant him peace, sent a man to fight, and he passed by and returned without a conquest (fath) (259). Then He sent another to fight, and he passed by and returned without a conquest. The war intensified among them, and they held back (260). Then the Prophet, may Allah bless him and grant him peace, said: "I will surely give the banner tomorrow to a man who loves Allah and His Messenger, and whom Allah and His Messenger love! (261) (262) Allah will grant victory through his hands; he is not one who flees." When morning came, he called 'Ali (3), who was suffering from ophthalmia (armad). He spat in his eyes (263), and he was healed. Then he said: "Take this banner and advance with it until Allah grants you victory" (4). So 'Ali went out trotting, with the Muslims behind him, until he planted his banner in a pile of stones (radm) (264). A Jew looked down at him from the top of the fortress and said: "Who are you?" He said: "I am 'Ali ibn Abi Talib." The Jew said: "You have triumphed, by what was revealed to Moses!" 'Ali continued fighting until his shield fell from his hand. Then he took a small door that was by the fortress and used it as a shield (turs). He kept it in his hand while fighting until Allah granted him victory. Then he threw it from his hand. When the Jews were certain of destruction (265), they asked the Messenger of Allah, may Allah bless him and grant him peace, to spare their blood (266) (267) and to expel them (sayyarahum). The Messenger of Allah, may Allah bless him and grant him peace, did that (268). So they surrendered on that condition and said: "O Muhammad! We are the owners of the wealth, and we know it better than you (269). So deal with us regarding it." So the Messenger of Allah, may Allah bless him and grant him peace, made a deal with them (270) over Khaybar for half (271). When the people of Khaybar did that, the people of Fadak heard of it. The Messenger of Allah, may Allah bless him and grant him peace, sent Muhayyisah (272) ibn Mas'ud to them, and they surrendered on the same terms as the Jews of Khaybar had surrendered: that he would expel them (273) and spare their blood. So the Messenger of Allah, may Allah bless him and grant him peace, made a deal with them (274) on the same terms as the deal with the people of Khaybar (275) (276). Thus Fadak became exclusively (khalisah) for the Messenger of Allah, may Allah bless him and grant him peace, because no horse or camel was spurred (ujf) (277) against it. And the Messenger of Allah, may Allah bless him and grant him peace, divided Khaybar into one thousand eight hundred shares. The men there were one thousand (278) four hundred, and the horses were two hundred horses. He allotted to the horseman three shares: two shares for his horse and one share for him, and to the foot soldier (279) one share. Thus the horses received four hundred shares, and their riders (280) received, and their men (2) received one thousand four hundred shares. The share of the Messenger of Allah, may Allah bless him and grant him peace, was with 'Asim ibn 'Adi. Then the Messenger of Allah, may Allah bless him and grant him peace, fed men who had mediated between the Messenger of Allah, may Allah bless him and grant him peace, and the people of Fadak in the peace agreement. He gave Muhayyisah ibn Mas'ud thirty wasqs of barley and thirty wasqs of dates. And he divided (281) the share of the near of kin (dhawu al-qurba) (3) from Khaybar among the Banu Hashim and Banu al-Muttalib. Thus the division of Khaybar was as we have described. Safiyyah (282) bint Huyayy ibn Akhtab was among the captives. They brought her out from the fortress of al-Qamus (283), and the Messenger of Allah, may Allah bless him and grant him peace, chose her (istafaha) for himself. The Messenger of Allah, may Allah bless him and grant him peace, was asked about the vessels of the polytheists. He said: "Wash them, and eat from them and feed from them." And the Messenger of Allah, may Allah bless him and grant him peace, fed nine (284) of his wives, those whom he died while they were with him, nine hundred wasqs of dates and one hundred eighty wasqs of wheat. When they finished with the spoils and their division, the Muslims ate the meat of domestic donkeys. [So he ordered a crier to call out among the people: "Indeed, Allah and His Messenger forbid you"] (285) from temporary marriage (mut'ah), and he ordered the cooking pots to be overturned. Then the Messenger of Allah, may Allah bless him and grant him peace, stood among them as a preacher and said: "It is not lawful for a man who believes in Allah and the Last Day to water his plants with another's water—meaning approaching the pregnant captives (haba'il) from the slave women—nor is it lawful for a man who believes in Allah and the Last Day to have intercourse with a woman (286) who is non-virgin (thayyib) from the captives until he has ensured her purity (istibra'), nor is it lawful for a man who believes in Allah and the Last Day to sell spoils (maghanim) (288) until they are divided, nor is it lawful for a man who believes in Allah and the Last Day to ride a beast from the spoils of the Muslims until, if he has worn it out, he returns it to them, nor is it lawful for a man who believes in Allah and the Last Day to wear a garment from the fay' of the Muslims until, if he has worn it out, he returns it." Then the people became calm. And Zaynab bint al-Harith, the wife of Sallam ibn Mishkam, gifted to the Messenger of Allah, may Allah bless him and grant him peace, a roasted sheep (shah musalliyah) and put much poison in it. When she placed it before the Messenger of Allah, may Allah bless him and grant him peace, he said: "Indeed, this (290) bone informs me (291) that it is poisoned!" Then he called her (292), and she confessed. He said: "What motivated you to do that?" She said: "You have achieved what you have achieved against my people, which is not hidden from you. So I said: 'If he is a king, I will be relieved of him; and if he is a prophet, he will be informed.'" So the Messenger of Allah, may Allah bless him and grant him peace, overlooked her offense. Bishr ibn al-Bara' ibn Ma'rur was eating with the Messenger of Allah, may Allah bless him and grant him peace, and he ate a piece of it, and that was the cause of his death. [And those killed among the Muslims at Khaybar:] Rabi'ah ibn Aktham ibn Sakhbarah (293), Thaqaf ibn 'Amr ibn Sumayt (294), Rifa'ah ibn Masruh, 'Abdullah ibn al-Hubayb (295), Mas'ud ibn (296) Qays ibn Khalidah, Mahmud ibn Maslamah ibn Khalid ibn 'Adi ibn Majda'ah, Abu al-Diyah (297) ibn Thabit ibn al-Nu'man ibn Umayyah (298), Mubashshir ibn 'Abd al-Mundhir ibn al-Zanbar (299) ibn [Zayd ibn] (300) Umayyah ibn Sufyan ibn al-Harith, al-Harith ibn Hatib, 'Urwah ibn Murrah ibn Suraqah, and (301) Aws ibn al-Qa'id (302), Unayf ibn Habib (303), Thabit (304) ibn Athlah, 'Umarah ibn 'Uqbah ibn Harithah ibn Ghifar, and Bishr ibn al-Bara' ibn Ma'rur, and the cause of his death was his eating from the poisoned sheep. And when the Muslims finished with Khaybar, Ja'far ibn Abi Talib arrived from the land of Abyssinia. The Prophet, may Allah bless him and grant him peace, said: "By Allah! I do not know which of the two matters brings me more joy: the conquest of Khaybar or the arrival of Ja'far!" Then he stood up to him and kissed him between his eyes. When the Messenger of Allah, may Allah bless him and grant him peace, finished, he marched to Wadi al-Qura. He besieged its people for several nights (305). With the Messenger of Allah, may Allah bless him and grant him peace, there was a slave boy of his, gifted to him by Rifa'ah ibn Zayd al-Judhami (306). While he was placing the saddle of the Messenger of Allah, may Allah bless him and grant him peace, a stray arrow (sahm gharib) struck him and killed him. The Muslims said: "Congratulations to him for Paradise!" The Messenger of Allah, may Allah bless him and grant him peace, said: "No, by Him in whose hand is my soul! Indeed, his cloak (shamlah) is now burning (307) upon him in the Fire, because he stole (ghallaha) from the fay' of the Muslims." A man from among the companions of the Messenger of Allah, may Allah bless him and grant him peace, heard this and said: "O Messenger of Allah! I took two sandal straps (shirakayn) for my sandals (308)!" The Messenger of Allah, may Allah bless him and grant him peace, said: "Allah will replace them for you with their like in the Fire." Then al-Hajjaj ibn 'Ilat al-Sulami (309) sought permission from the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah! I have (310) wealth in Mecca, so permit me (3)." He permitted him. He said: "O Messenger of Allah! And what shall I say (311)?" He said: "Say (312)." Al-Hajjaj arrived in Mecca, and the Quraysh were at Thaniyyat al-Bayda' (5) listening for news (313). It had reached them that the Messenger of Allah, may Allah bless him and grant him peace, had marched to Khaybar, and they knew that it was the most fertile land (7) of the Hijaz (315) in terms of produce (rif), fortification (man'ah), and men (316). When they saw him (317), they said: "O (318) Hajjaj! Inform us (11), for it has reached us that the cutter (al-qati') has marched to Khaybar." Al-Hajjaj said: "I have news that will please you!" They said: "What is it, O Hajjaj (319)?" He said: "A defeat (hazimah) the like of which you have never heard (320) at all (321), and Muhammad has been taken captive (asra) (322)." They said: "We will not (323) kill him until we send him to Mecca, and they will kill him (324) in their midst for those of their men whom he killed (325)." So they stood up (326) and shouted in Mecca: "The news has come to you! This is Muhammad; you are only waiting (327) for him to be brought to you (328)!" Al-Hajjaj said: "Help me with (329) my wealth in Mecca [and] (330) with my creditors. For I (331) will go to Khaybar and obtain some of the fay' of Muhammad and his companions before the merchants (334) beat me to it (333)." When al-'Abbas ibn 'Abd al-Muttalib heard the news, he came and stood beside al-Hajjaj ibn 'Ilat (335). He said: "O Hajjaj! What is this news that you have brought us?" He said: "Do you have preserved what (336) I deposited with you?" He said: "Yes." He said: "Withdraw from me until I meet you in private (khala') (337), for I am in the midst of collecting my wealth as you see." So he left. When al-Hajjaj finished collecting (339) his wealth (340) and wanted to leave, he met al-'Abbas and said: "Keep my story (hadithi) secret (341), for I fear pursuit (talab) (342)." He said: "I will do so." He said: "By Allah! I left your brother's son as a bridegroom ('arus) upon the daughter of their king, Safiyyah bint Huyayy. He has indeed conquered Khaybar (343), and it has become his and his companions'." He said: "What are you saying, O Hajjaj!" He said: "Yes, by Allah! Keep it secret (344) from me for three (5). I have indeed embraced Islam, and I only came to take my wealth for fear (345) that I would be overcome regarding it. When three (347) days have passed (346), then make your matter public, for the matter, by Allah, is as you desire!" Then al-Hajjaj left with his wealth. When it was the third day after his departure, al-'Abbas put on a fine garment (hullah), applied perfume (takallaqa), took his staff, and went out until he circumambulated the Ka'bah. When they saw him, they said: "O Abu al-Fadl! This, by Allah, is fortitude in the heat of calamity!" He said: "No, by (348) Him by whom you swore! Muhammad has indeed conquered Khaybar and has become (349) a bridegroom upon the daughter of their king, and he has taken possession of (ahraza) (350) their wealth and what is in it (351)." They said: "Who brought (352) this news?" He said: "The man who brought you what he brought you. He entered upon you and took (353) his wealth and departed (354) and joined the Messenger of Allah, may Allah bless him and grant him peace, to accompany him and be (15) with him." [They said: "O servants of Allah!" (6) The enemy of Allah has escaped! By Allah (355), if we had known, we would have had a matter (sha'n) with him (356)!" It was not long before the news of that came to them.

The Messenger of Allah, may Allah bless him and grant him peace, on his return from Khaybar to Medina, alighted at one of the way-stations and said, 'Who will keep watch for us ⁵¹ tonight?' Bilal said, 'I will, O Messenger of Allah!' So the Messenger of Allah, may Allah bless him and grant him peace, alighted with the people and they slept, and Bilal stood to pray, praying as long as Allah willed. Then he leaned against his camel ⁵² and faced the dawn, watching for it, but his eyes overcame him and he slept, and nothing woke them except the heat ⁵³ of the sun. The Messenger of Allah, may Allah bless him and grant him peace, was the first of his Companions to wake ⁵⁴ and said, 'What have you done, O Bilal?' He said, 'O Messenger of Allah, the same One who took your soul took mine.' He said, 'You have spoken the truth.' Then the Messenger of Allah, may Allah bless him and grant him peace, led his camel a short distance, then made it kneel, performed ablution, and the people performed ablution with him. Then he commanded Bilal to give the call to prayer, and he led the people in prayer. When he had given the salutation, he turned to the people and said, 'If you forget the prayer, then pray it when you remember it ⁵⁵, for Allah says: Establish prayer for My remembrance ⁵⁶.' Then the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, and ⁵⁷ Abu Hurayra had embraced Islam and arrived in Medina while the Prophet, may Allah bless him and grant him peace, was at Khaybar, and over it was Suba' ibn 'Arfata al-Ghifari. He prayed the morning prayer with Suba' in the mosque of the Messenger of Allah, may Allah bless him and grant him peace, and heard him reciting, 'Woe to the defrauders, those who, when they take measure ⁵⁸'—the verse. And 'Amr ibn Umayya al-Damri had proposed to Umm Habiba bint Abi Sufyan on behalf of the Messenger of Allah, may Allah bless him and grant him peace, to the Negus, while they were in the land of Abyssinia, where he had carried the letter of the Prophet, may Allah bless him and grant him peace. So the Negus married her to the Messenger of Allah, may Allah bless him and grant him peace, with a dowry of four hundred from his own wealth, and the one who conducted the marriage was Khalid ibn Sa'id ibn al-'As. The Negus sent her with the remaining Muslims in the land of Abyssinia to Medina in two ships. When they reached al-Jar ⁵⁹, they mounted riding animals until they came to the Messenger of Allah, may Allah bless him and grant him peace, upon his return from Khaybar ⁶⁰. And the Messenger of Allah, may Allah bless him and grant him peace, returned his daughter ⁶¹ to Abu al-'As ibn al-Rabi' on the basis of the first marriage. And 'Amr ibn al-'As came visiting the Messenger of Allah, may Allah bless him and grant him peace, and greeting him as a Muslim on behalf of the Negus, for he had embraced Islam in the land of Abyssinia, and with him were 'Uthman ibn Talha al-'Abdari ⁶² and Khalid ibn al-Walid ibn al-Mughira. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Bashir ibn Sa'd ⁶³ on a raid to the Banu Murra with thirty men. They killed and he returned alone to Medina. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Abu Bakr al-Siddiq on a raid to Najd with Salama ibn al-Akwa'. And he, may Allah bless him and grant him peace, sent Ghailib ibn 'Abdullah al-Laythi to the Banu al-Mulawwah in Ramadan with one hundred and thirty men. They raided them, drove off camels and sheep ^{64 65}, and brought them to Medina. They were warned of the enemy's pursuit ⁶⁶ behind them, but a flood came and the valley separated them from the Muslims, and they returned to Medina with the spoils. Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Umar ibn al-Khattab on a raid with thirty men to the land of Hawazin ⁶⁷. He set out ⁶⁸ with a guide from the Banu Hilal, and they traveled by night and hid by day until ⁶⁹ they overpowered Hawazin. The people were warned and fled, and 'Umar encountered no resistance, then he returned. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Bashir ibn Sa'd to Janab ⁷⁰ in Shawwal with Husayl ibn Nuwayra ⁷¹. They captured camels ⁷², and the assembly of 'Uyayna ibn Hisn fled to Medina ⁷³. Then the Messenger of Allah, may Allah bless him and grant him peace, intended to perform the 'Umra of Fulfillment ⁷⁴ in Dhu al-Qa'da, because they had missed it the previous year from the 'Umra of al-Hudaybiyya, and he resolved ⁷⁵ to marry Maymuna. So he sent Abu Rafi' and a man from the Ansar from Medina to Maymuna to propose to her for him. Then he entered the state of ihram and drove seventy sacrificial camels with seven hundred men, and appointed over Medina ⁷⁶ Najiya ibn Jundub al-Aslami. Quraysh spread rumors that Muhammad and his Companions were in hardship and need. So he, may Allah bless him and grant him peace, entered Mecca, and 'Abdullah ibn Rawaha held the halter of his she-camel, saying ⁷⁷: 'Leave, O sons ⁷⁸ of the disbelievers, his path; leave, for all ⁷⁹ good is in His Messenger. O Lord, I believe in his saying ⁸⁰; I acknowledge the right of Allah in accepting it. We have killed you for its interpretation, as we killed you for its revelation, a blow that removes the head from its resting place ⁸¹ and makes a friend forget his friend ⁸².' And Quraysh lined up ⁸³ at Dar al-Nadwa to look at him and his Companions. When the Messenger of Allah, may Allah bless him and grant him peace, entered the mosque, he tucked his cloak under his right armpit ⁸⁴ and bared his right upper arm, and said, 'May Allah have mercy on a man who shows them ⁸⁵ today strength from himself!' Then he touched the Black Stone, jogged three circuits and walked four, and the Muslims jogged with him. He touched the Black Stone and hastened between al-Safa and al-Marwa so that the polytheists might see that he had strength. Then he shaved his head and sacrificed the camels, each camel for ten people. The Messenger of Allah, may Allah bless him and grant him peace, stayed in Mecca for three days, and married Maymuna there while she was in a state of ihram and he was in a state of ihram ⁸⁶. Then Huwaytib ibn 'Abd al-'Uzza ibn Abi Qays ibn 'Abd Wudd came to him with a group of Quraysh whom he had appointed to expel the Messenger of Allah, may Allah bless him and grant him peace, from Mecca, and they said, 'Your term has expired, so leave us ⁸⁷!' So the Messenger of Allah, may Allah bless him and grant him peace, left Mecca with the Muslims and left behind his freedman Abu Rafi' with Maymuna until he brought her to him at Sarif ⁸⁸, where he consummated the marriage with her while both were in a state of halal, then he returned to Medina ⁸⁹. Then he, may Allah bless him and grant him peace, after his return from Mecca, sent ⁹⁰ with fifty men ⁹¹ Ibn ⁹² Abi al-'Awja' al-Sulami on a raid to the Banu Sulaym ⁹³. The Banu Sulaym ⁹⁴ met them at al-Harra, and his Companions were killed, while he himself escaped and arrived in Medina ⁹⁵. [Year Eight of the Hijra] Ahmad ibn 'Ali ibn al-Muthanna al-Tamimi narrated to us in Mosul: 'Abd al-Wahid ibn Ghiyath narrated to us: Hammad ibn Salama narrated to us from Qatada, Thabit, and Humayd, from Anas, who said: Prices rose ⁹⁶ during the time of the Messenger of Allah, may Allah bless him and grant him peace, and they said, 'O Messenger of Allah, fix prices for us.' He said, 'Indeed, Allah is the Withholder, the Extender, the Fixer of prices ⁹⁷, the Provider. And I hope to meet Allah while none of you has a claim against me for injustice in blood or property.' He said: At the beginning of this year, prices rose ⁹⁸ for the Muslims, so they came to the Prophet, may Allah bless him and grant him peace, to fix prices for them. The Messenger of Allah, may Allah bless him and grant him peace, disliked that, then said, 'Do not hate each other, do not envy each other, do not turn your backs on each other, and be servants of Allah as brothers.' Then he said, 'Let no one undercut the sale of his brother, and let no townsman sell for a Bedouin. Leave the people, let some of them provide for others.' Then the Messenger of Allah, may Allah bless him and grant him peace, divorced Sawda bint Zam'a. She sat in his path between Maghrib and 'Isha' and said, 'O Messenger of Allah, take me back! By Allah, I do not desire men! But I love to be gathered among your wives, and I give my day to 'A'isha!' So the Messenger of Allah, may Allah bless him and grant him peace, took her back. Then Zaynab, the daughter of the Messenger of Allah, died. Sawda bint Zam'a and Umm Salama bint Abi Umayya, the wives of the Messenger of Allah, may Allah bless him and grant him peace, washed her. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Ghailib ibn 'Abdullah al-Laythi on a raid to the Banu Layth with about a dozen men ⁹⁹. They killed their fighters, captured their children, and drove their camels and livestock to Medina. Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Amr ibn al-'As to Jayfar and 'Abbad ¹⁰⁰, the sons of al-Julanda ¹⁰¹, in Oman ¹⁰². They affirmed the truth of the Prophet, may Allah bless him and grant him peace, and acknowledged what he brought. 'Amr ibn al-'As assessed their wealth and took the jizya from the Zoroastrians. Then the Messenger of Allah, may Allah bless him and grant him peace, made a peace treaty with al-Mundhir ibn Sawa ¹⁰³ al-'Abdi ¹⁰⁴ and wrote a letter to him with al-'Ala' ibn al-Hadrami: 'In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to al-Mundhir ibn Sawa. Peace be upon you. I praise Allah to you, besides whom there is no god. To proceed: Your letter and your messengers have come to me. Whoever prays our prayer ¹⁰⁵ and faces our qibla is a Muslim; he has the same rights as a Muslim ¹⁰⁶ and the same obligations as a Muslim ¹⁰⁷. Whoever refuses, then the jizya is upon him.' So al-'Ala' ibn al-Hadrami made peace with them ¹⁰⁸ on the condition that the Zoroastrians ¹⁰⁹ pay the jizya, that their slaughtered animals not be eaten, and that their women not be married. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Ka'b ibn 'Umayr ¹¹⁰ al-Ghifari on a raid with fifteen men until he reached Dhat Atlah ¹¹¹ in the direction of Syria, near Maghar ¹¹², and they were from Quda'a. He found a large gathering there and called them ¹¹³ to Islam, but they refused to respond and killed all of Ka'b's Companions, while he himself escaped and arrived in Medina ¹¹⁴. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Shuja' ibn Wahb on a raid to the Banu 'Amir before Najd with twenty-four men. He raided them, and they brought camels and sheep. Their shares ¹¹⁵ were twelve ¹¹⁶ camels each, and the Prophet, may Allah bless him and grant him peace, gave them an additional camel each. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Zayd ibn Haritha to Mu'ta ¹¹⁷ in the direction of Syria. He instructed him to treat the Muslims with him well and said, 'If Zayd is killed, then Ja'far ibn Abi Talib is over the people; if Ja'far is killed, then 'Abdullah ibn Rawaha is over the people.' The people prepared with him, and nearly three thousand Muslims set out with him and marched until they camped at Ma'an ¹¹⁸ in the land of Syria. They heard that Heraclius had camped at Ma'ab ¹¹⁹ in the land of al-Balqa' with one hundred thousand Romans ¹²⁰. The Muslims stayed at Ma'an for two nights deliberating their situation. 'Abdullah ibn Rawaha encouraged the people and said, 'O people, by Allah, what you dislike ¹²¹ is what you set out for—martyrdom! We do not fight the people with numbers or strength; we fight them with this religion ¹²² with which Allah has honored us. So go forth, for it is ¹²³ one of the two best things: either victory or martyrdom.' The people said, 'By Allah, Ibn Rawaha has spoken the truth!' Then they set out. When they were near al-Balqa' ¹²⁴, the forces of Heraclius among the Romans ¹²⁵ met them. When the enemy approached, the Muslims withdrew to a village called Mu'ta. The Muslims arrayed themselves for battle, placing on their right flank a man from the Banu 'Udhra called Qutba ibn Qatada, and on their left flank a man [from the Ansar] ¹²⁶ from the Banu Sa'd ibn Huraym called 'Ubada ¹²⁷ ibn Malik. Then the people met and fought fiercely. Zayd ibn Haritha fought ¹²⁸ with the banner of the Messenger of Allah, may Allah bless him and grant him peace, until he was killed. Then Ja'far took it and fought with it until ¹²⁹ the fighting became intense around him. He dismounted from his light-colored horse, hamstrung it, and fought until he was killed, with seventy-two wounds between sword blows and spear thrusts. Then 'Abdullah ibn Rawaha took the banner and advanced with it on his horse, fighting until he was killed. Thabit ibn Aqram ¹³⁰ took the banner and said, 'O Muslims, agree on a man from among you.' They said, 'You.' He said, 'I will not ¹³¹ do it.' So the people agreed on Khalid ibn al-Walid.

Then Khalid took the banner and fought ¹³² the people and drove them back ¹³³, then he returned with the people. The Messenger of Allah, may Allah bless him and grant him peace, informed the people of the death of Ja'far ibn Abi Talib, Zayd ibn Haritha, and 'Abdullah ibn Rawaha before their news arrived. Then he said, may Allah bless him and grant him peace: 'Prepare food for the family of Ja'far, for something has come to them that occupies them.' Khalid ibn al-Walid arrived with the Muslims, and the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims ¹³⁴ and the children ¹³⁵ met them, throwing dust at the army and saying: 'Did you flee ¹³⁶ in the way of Allah?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'They are not fugitives ¹³⁷, but they are those who return to fight ¹³⁸.' Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Amr ibn al-'As to Dhat al-Salasil, to the tribe of Quda'a. The mother of al-'As ibn Wa'il was from Quda'a ¹³⁹, so the Messenger of Allah, may Allah bless him and grant him peace, wanted to win them over by that ¹⁴⁰. He set out with the leaders of the Muhajirun and Ansar, then the Messenger of Allah, may Allah bless him and grant him peace, requested reinforcements ¹⁴¹ from Abu 'Ubayda ibn al-Jarrah over the Muhajirun and Ansar, among them ¹⁴² Abu Bakr and 'Umar. When they gathered, Abu 'Ubayda and 'Amr ibn al-'As disagreed over leadership. The Muhajirun said: 'You are the commander of your companions, and Abu 'Ubayda is our commander.' 'Amr ibn al-'As refused and said: 'You are reinforcements for me.' Abu 'Ubayda said: 'The Messenger of Allah, may Allah bless him and grant him peace, said to me: "When you come to your companions, be mutually obedient ¹⁴³." Even if you disobey me, I will obey you.' So Abu 'Ubayda ibn al-Jarrah obeyed him, and they prayed behind 'Amr ibn al-'As. During this expedition, he led them in prayer while in a state of major impurity ¹⁴⁴. When they came to the Messenger of Allah, he informed him of the matter. 'Amr said: 'I encountered severe cold, and if I had performed the ritual bath, I feared death.' The Messenger of Allah, may Allah bless him and grant him peace, laughed. 'Amr said: 'O Messenger of Allah! Allah said: "And do not kill yourselves" ¹⁴⁵ - the verse.' In this month, the Messenger of Allah, may Allah bless him and grant him peace, wrote to Khuzayma ibn Badil, Bashir, and the chiefs of the Banu 'Amr, calling them to Allah and presenting Islam to them. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Abu Qatada ¹⁴⁶ on a raid to Ghatafan with sixteen men. They attacked them at night and captured camels and sheep, then returned to Medina. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Abu 'Ubayda ibn al-Jarrah with three hundred Muhajirun and Ansar towards Juhayna ¹⁴⁷, and provided them with a bag of dates ¹⁴⁸. They suffered severe hunger, and Abu 'Ubayda would give them a handful each, then a date each. Then the sea cast up a creature ¹⁴⁹ for them called al-'Anbar, and they ate from it for a month. Then Abu 'Ubayda took a rib ¹⁵⁰ and set it up, and a rider on a camel passed beneath it. When they returned to the Messenger of Allah, may Allah bless him and grant him peace, and told him, he said: 'It is provision that Allah has provided for you. Do you have any of it left?' This army was called the Army of al-Khabt ¹⁵¹, because they were hungry and ate al-Khabt ¹⁵² until their mouths became like the mouths of camels. Then 'Umar ibn al-Khattab consulted the Messenger of Allah, may Allah bless him and grant him peace ¹⁵³, saying: 'I have land in Khaybar; I have never acquired property more precious to me than it. What do you command me?' He said: 'If you wish, you may keep the original [land] inalienable and give it in charity.' So 'Umar kept the original inalienable and gave it in charity - it is not to be sold, given as a gift, or inherited - for the poor and the strangers, and whatever remains is to be spent in the way of Allah and for the wayfarer. There is no blame on the one who administers it to eat from it in a reasonable manner and to give a gift ¹⁵⁴ from it without amassing wealth. Then the Banu Bakr ibn 'Abd Manat ibn Kinana attacked the Khuza'a at a watering place of theirs in lower Mecca and fought them. When that reached the Messenger of Allah, may Allah bless him and grant him peace, he said to the Muslims: 'It is as if I see Abu Sufyan coming to renew the treaty between us.' Badil ibn Warqa' was in Medina, so he set out returning to Mecca. When he reached 'Usfan, Abu Sufyan met him. The Quraysh had sent him to the Messenger of Allah, may Allah bless him and grant him peace, to renew the treaty. Abu Sufyan said to him: 'Where have you come from, O Badil?' He said: 'I traveled to Khuza'a.' He said: 'Did you pass by Muhammad?' He said: 'No.' Then Abu Sufyan set out until he came to Medina and entered upon his daughter Umm Habiba. When he went to sit on the bedding of the Messenger of Allah, may Allah bless him and grant him peace, she folded it ¹⁵⁵ away from him. He said: 'O my daughter! I do not know whether you consider this bedding too good for me or consider me too good for it?' She said: 'This is the bedding of the Messenger of Allah, may Allah bless him and grant him peace, and you are a polytheist, impure. I did not like you to sit on the bedding of the Messenger of Allah, may Allah bless him and grant him peace.' Then Abu Sufyan left and came to the Prophet, may Allah bless him and grant him peace, and spoke to him, but he did not reply to him. So he went to Abu Bakr and asked him to speak to the Messenger of Allah, may Allah bless him and grant him peace. He said: 'I will not do it.' Then he left and came to 'Umar and spoke to him. 'Umar said: 'Should I intercede for you with the Messenger of Allah, may Allah bless him and grant him peace? By Allah, if I found nothing but ants, I would fight you with them ¹⁵⁶!' Then Abu Sufyan left and entered upon 'Ali ibn Abi Talib, with whom was Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, and with her was her son al-Hasan ¹⁵⁷ crawling. He said: 'O 'Ali! You are the closest of the people to me in kinship and the nearest in relation. I have come with a need, so do not let me return as I came ¹⁵⁸. Intercede for me ¹⁵⁹ with the Messenger of Allah, may Allah bless him and grant him peace.' He said: 'Woe to you, O Abu Sufyan! The Messenger of Allah, may Allah bless him and grant him peace, has resolved on a matter; we cannot speak to him about it.' Then he turned to Fatima and said: 'Would you order your son ¹⁶⁰ this ¹⁶¹ to grant protection ¹⁶² between the people, so that he becomes the master of the Arabs until the end of time?' She said: 'My son is not [worthy] to grant protection between the people ¹⁶³.' He said: 'O Abu al-Hasan! I see that matters have become severe for me. What do you advise me?' He said: 'By Allah! I do not know anything that will avail you ¹⁶⁴. But stand and grant protection between the people and go to your land ¹⁶⁵.' He said: 'Do you think that will avail me anything?' He said: 'By Allah, I do not know ¹⁶⁶!' So Abu Sufyan stood in the mosque and said: 'O people! I have granted protection between the people.' Then he left ¹⁶⁷. When he came to the Quraysh in Mecca, they said: 'What is behind you?' He said: 'I came to Muhammad and spoke to him, and by Allah, he did not reply to me with anything ¹⁶⁸! Then I came to Ibn Abi Quhafa ¹⁶⁹ and found no good in him ¹⁷⁰. Then I came to Ibn al-Khattab and found him the most hostile of enemies ¹⁷¹. Then I came to 'Ali and found him the gentlest of the people, and he advised me with an opinion ¹⁷² that I acted upon. By Allah, I do not know whether it will avail me anything or not!' They said: 'What did he command you?' He said: 'He commanded me to grant protection between the people, and I did so.' They said: 'Did Muhammad permit that?' He said: 'No.' They said: 'Woe to you! By Allah, 'Ali ibn Abi Talib only toyed with you! By Allah, what you did will not avail you ¹⁷³!' Then the Messenger of Allah, may Allah bless him and grant him peace, resolved to march to Mecca and ordered them to be serious and prepare ¹⁷⁴, and said: 'O Allah! Seize ¹⁷⁵ the eyes and news ¹⁷⁶ from the Quraysh ¹⁷⁷.' When that was settled from him and the Muslims, Hatib ibn Abi Balta'a wrote a letter to the Quraysh informing them of what the Messenger of Allah, may Allah bless him and grant him peace, had resolved upon. Then he gave it to a woman ¹⁷⁸ from Muzayna ¹⁷⁹ and made a contract with her to deliver it to the Quraysh. She placed it in her hair and then braided her locks over it ¹⁸⁰, then set out. Allah informed His Messenger, may Allah bless him and grant him peace, of what Hatib had done. So the Messenger of Allah, may Allah bless him and grant him peace, sent 'Ali ibn Abi Talib and al-Zubayr ibn al-'Awwam and said: 'Overtake a woman ¹⁸¹ from Muzayna with whom Hatib has sent a letter to the Quraysh warning them of what we are advancing upon ¹⁸².' They set out and caught up with her at al-Hulayfa ¹⁸³. They made her dismount ¹⁸⁴ and searched her luggage but found nothing. 'Ali said to her: 'I swear by Allah that the Messenger of Allah, may Allah bless him and grant him peace, has not lied, nor have we ¹⁸⁵. Either you bring out the letter, or we will strip you ¹⁸⁶.' When she saw the seriousness ¹⁸⁷, she said: 'Turn away from me.' So 'Ali turned away from her, and she undid her braids and brought out the letter ¹⁸⁸ and handed it ¹⁸⁹ to him. He brought it ¹⁹⁰ to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, called Hatib and said: 'O Hatib! What prompted you to do this?' He said: 'O Messenger of Allah! By Allah, I believe in Allah and His Messenger; I have not changed ¹⁹¹ nor altered. But I was a man who had no root or clan among the people, and I had family and children ¹⁹² among them.' 'Umar said: 'Let me ¹⁹³ strike his neck, for the man has become a hypocrite.' The Prophet, may Allah bless him and grant him peace, said: 'What do you know, O 'Umar? Perhaps Allah has looked upon ¹⁹⁴ the people of Badr on the day of Badr and said: "Do whatever you wish, for I have forgiven you" ¹⁹⁵.' Then the Messenger of Allah, may Allah bless him and grant him peace, set out from Medina and appointed over Medina Abu Ruhm Kulthum ibn Husayn ¹⁹⁶ ibn 'Ubayd ¹⁹⁷ ibn Khalaf ¹⁹⁸ al-Ghifari. That was on the tenth of Ramadan. The Messenger of Allah, may Allah bless him and grant him peace, fasted, and the Muslims fasted ¹⁹⁹. With the Messenger of Allah, may Allah bless him and grant him peace, were ten thousand Muslims. He did not tie the banners nor unfurl ²⁰⁰ the flags. When he reached al-Kadid - and al-Kadid is between 'Usfan and Amaj ²⁰¹ - he broke his fast, and the Muslims broke their fast. 'Uyayna ibn Hisn ²⁰² al-Fazari had caught up with the Messenger of Allah at al-'Arj, and al-Aqra' ibn Habis al-Tamimi ²⁰³ caught up with him with a group of their companions. 'Uyayna said: 'O Messenger of Allah! By Allah, I do not see the equipment of war nor the preparation ²⁰⁴ of armies. Where are you heading ²⁰⁵?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Wherever Allah wills.' When the Messenger of Allah, may Allah bless him and grant him peace, reached Marr al-Zahran, the news had been concealed from ²⁰⁶ the Quraysh, so no news ²⁰⁷ came to them about the Messenger of Allah, may Allah bless him and grant him peace, and they did not know what he was doing. Abu Sufyan ibn Harb, Hakim ibn Hizam, and Badil ibn Warqa' set out to spy ²⁰⁸ for news and see if they could find any news or hear of it. Al-'Abbas ibn 'Abd al-Muttalib said: 'O morning ²⁰⁹ of Quraysh! By Allah, if the Messenger of Allah, may Allah bless him and grant him peace, enters by force before they come to him and ask for his protection, it will be the destruction of Quraysh until the end of time!' So al-'Abbas rode the white mule of the Messenger of Allah, may Allah bless him and grant him peace, and went on it until he came to al-Arak and said: 'Will I find ²¹⁰ some woodcutter, or a milkman, or someone with a need who will go to Mecca and inform them of the location of the Messenger of Allah, may Allah bless him and grant him peace, so that they may go out to him and ask for his protection before he enters it by force?' While he was riding, he heard ²¹¹ the speech of Abu Sufyan ²¹² saying: 'By Allah, I have never seen fires and an army like tonight!' Badil ibn Warqa' said: 'These, by Allah, are the fires ²¹³ of Khuza'a, stirred up by war.' Abu Sufyan said: 'Khuza'a are too lowly and few to have these fires and this army.' Al-'Abbas recognized his voice and said: 'O Abu Hanzala!' He said: 'O Abu al-Fadl!' He said: 'Yes.' He said: 'What is the matter? May my father and mother be your ransom!' He said: 'Woe to you! This is the Messenger of Allah, may Allah bless him and grant him peace, with the people. Woe to Quraysh! By Allah, if he enters Mecca by force before they come to him and ask for protection, it will be their destruction.' He said: 'What is the remedy? May my father and mother be your ransom!' He said: 'Ride behind me on this mule until I bring you to him and ask for protection for you.' So he rode behind him, and his two companions returned. When he passed by the campfires of the Muslims, 'Umar saw him and said: 'Abu Sufyan! The enemy of Allah! Praise be to Allah who has delivered you without a pact!' He rushed to the Prophet, may Allah bless him and grant him peace, and said: 'O Messenger of Allah! This is Abu Sufyan; Allah has delivered him without a pact. Let me strike his neck!' He said: 'Leave him alone. Perhaps Allah will grant him repentance on the day of the conquest.' Then he came to the Prophet, may Allah bless him and grant him peace, and he accepted his Islam and that of his two companions. Then al-'Abbas said: 'O Messenger of Allah! Abu Sufyan is a man who loves honor. Make something for him.' He said: 'Whoever enters the house of Abu Sufyan is safe, and whoever locks his door is safe, and whoever enters the mosque is safe.' When Abu Sufyan left, the Messenger of Allah, may Allah bless him and grant him peace, said to al-'Abbas: 'Detain him at the narrow pass of the valley so that the armies of Allah may pass by him.' So he detained him, and the tribes passed by with their banners. When a tribe passed, he said: 'Who are these?' He said: 'Sulaym.' He said: 'What do I have to do with Sulaym?' Then another passed, and he said: 'Who are these?' He said: 'Muzayna.' He said: 'What do I have to do with Muzayna?' Then another passed, and he said: 'Who are these?' He said: 'Ghifar.' He said: 'What do I have to do with Ghifar?' Then the Ansar passed with their banner, and he said: 'Who are these?' He said: 'The Ansar, with Sa'd ibn 'Ubada.' Sa'd said: 'O Abu Sufyan! Today is a day of fighting; today the sanctuary will be violated.' Abu Sufyan said: 'O 'Abbas! Woe to you! What is this?' Then the Messenger of Allah, may Allah bless him and grant him peace, passed in the battalion, and he said: 'Who is this?' He said: 'The Messenger of Allah, may Allah bless him and grant him peace, in the battalion.' He said: 'What am I to do with the battalion of Muhammad?' Then he went to his house and said: 'O people of Quraysh! This is Muhammad with what you cannot resist. Whoever enters the house of Abu Sufyan is safe.' They said: 'May Allah kill you! What will your house avail us?' He said: 'And whoever locks his door is safe, and whoever enters the mosque is safe.' So the people scattered to their houses and to the mosque.

Khuza‘ah (547)! Abu Sufyan said: "By Allah, Khuza‘ah is the mother (548) and too lowly (549) for these to be its fires and its army!" When al-‘Abbas (550) recognized their voices, he said: "O Abu Hanzalah!" Abu Sufyan recognized his voice and said: "Abu al-Fadl?" He said: "Yes." (551) He said: "What is the matter with you?" He said: "May my father and mother be your ransom! Woe to you, O Abu Sufyan! This is the Messenger of Allah, may Allah bless him and grant him peace (552)!" He said: "O the morning calamity of Quraysh!" He said: "What is the remedy—may my father and mother be your ransom?" Al-‘Abbas said: "By Allah, if he gets hold of you, he will surely strike your neck! Ride on the rump of this she-mule (553) until I bring you to the Messenger of Allah, may Allah bless him and grant him peace." So Abu Sufyan rode behind al-‘Abbas, and his two companions returned to Mecca. Whenever al-‘Abbas passed by a fire among the fires of the Muslims, they said: "Who is this?" And when they saw him, they said: "The she-mule of the Messenger of Allah, may Allah bless him and grant him peace, and al-‘Abbas is on it, his uncle." When he passed by the fire of ‘Umar ibn al-Khattab, he said: "Who is this?" and stood up to him. When he saw Abu Sufyan (554) on the rump of the animal, he said: "Abu Sufyan, the enemy of Allah! Praise be to Allah who has given us power over you (555) without any covenant or treaty!" Then he rushed out running towards the Messenger of Allah, may Allah bless him and grant him peace, and al-‘Abbas spurred the she-mule and preceded him to the Messenger of Allah. Al-‘Abbas burst in at (556) the door of the dome and entered upon the Messenger of Allah, may Allah bless him and grant him peace, and ‘Umar ibn al-Khattab entered upon him and said: "O Messenger of Allah! This is Abu Sufyan; Allah has given us power over him without any covenant or treaty! So let me strike his neck." Al-‘Abbas said: "O Messenger of Allah! I have granted him protection." Then al-‘Abbas sat down with the Messenger of Allah, may Allah bless him and grant him peace (557), and ‘Umar spoke much concerning the matter of Abu Sufyan. Al-‘Abbas said: "Gently, O ‘Umar! By Allah, if he were from the men of Banu ‘Adi ibn Ka‘b, you would not have said this, but you know that he is from the men of Banu ‘Abd Manaf!" ‘Umar said: "Gently, O ‘Abbas! By Allah, your Islam on the day you embraced Islam is more beloved to me than the Islam of al-Khattab if he had embraced Islam! (558) And it is only that I know that your Islam was more beloved to the Messenger of Allah, may Allah bless him and grant him peace, than the Islam of al-Khattab (559)." The Messenger of Allah, may Allah bless him and grant him peace, said: "Go with him, O ‘Abbas, to your camp (560). When morning comes, bring him to me (561)." So al-‘Abbas went with him to his camp (562) and he stayed with him overnight. When morning came, he took him early to (563) the Messenger of Allah, may Allah bless him and grant him peace. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he said: "Woe to you, O Abu Sufyan! Has not the time come for you to know that there is no god but Allah?" He said: "May my father and mother be your ransom! How forbearing, how generous, and how kind you are! By Allah, I thought that if there were any other god with Him, he would have availed (564) something!" He said: "Woe to you, O Abu Sufyan! Has not the time come for you to know that I am the Messenger of Allah?" He said: "May my father and mother be your ransom! How forbearing, how generous, and how kind you are! As for this, there is something in my soul about it (565) until now." Al-‘Abbas said (566): "Woe to you! Embrace Islam before your neck is struck." So Abu Sufyan testified the testimony and embraced Islam. Al-‘Abbas said: "O Messenger of Allah! Abu Sufyan is a man who loves pride, so grant him something (567)." He said: "Yes. Whoever enters the house of Abu Sufyan is safe! Whoever closes his door upon himself is safe! Whoever enters the mosque is safe!" When Abu Sufyan wanted to leave, the Messenger of Allah, may Allah bless him and grant him peace, said: "O (568) ‘Abbas! (569) Detain him, detain him at the narrow pass of the valley at the mouth (570) of the mountain until the armies of Allah pass by him so that he may see them (571)." So al-‘Abbas took him out and detained him where the Messenger of Allah, may Allah bless him and grant him peace, had commanded him. The tribes passed by with their banners; whenever a tribe passed by, Abu Sufyan said: "Who are these, O ‘Abbas?" Al-‘Abbas would say: "Sulaym." Abu Sufyan would say: "What have I to do with Sulaym!" Then the tribe (572) passed by him, and he said: "Who are these?" Al-‘Abbas said: "Muzaynah." (573) He said: "What have I to do with Muzaynah!"—until the tribes passed by; no tribe passed by him without him asking about it, and when he was told, he said: "What have I to do with Banu so-and-so," until the Messenger of Allah, may Allah bless him and grant him peace, passed by in the green (574) battalion, the battalion of the Messenger of Allah, may Allah bless him and grant him peace, containing the Emigrants and the Helpers; nothing was seen of them but the eyes of iron. He said: "Glory be to Allah, O ‘Abbas! Who are these?" He said: "This is the Messenger of Allah, may Allah bless him and grant him peace, among the Emigrants and the Helpers!" He said (575): "There is no strength, no power, no might (576) against them, O Abu al-Fadl! Truly the kingdom of your nephew has become great this morning!" Al-‘Abbas said: "O Abu Sufyan! It is prophethood!" He said: "Then it is well indeed (577)." Al-‘Abbas said (578): "Go to your people (579)." So Abu Sufyan set out until, when he entered Mecca, he shouted at the top of his voice: "O company of Quraysh! This is Muhammad who has come to you with something you cannot withstand! Whoever enters the house of Abu Sufyan is safe!" Hind bint ‘Utbah stood up to him, took hold of his beard, and said: "Kill (580) this fat, greasy, weak-minded (581) one!" Abu Sufyan said: "Do not let this woman deceive you about yourselves, for he has come to you with something (582) you cannot withstand. Whoever enters the house of Abu Sufyan is safe!" They said: "May Allah disgrace you! What good is your house (583)?" He said: "And whoever closes his door upon himself is safe! And whoever enters the mosque is safe!" So the people dispersed to their houses and to the mosque. When the Messenger of Allah, may Allah bless him and grant him peace, reached Dhu Tuwa, he divided his troops. He sent ‘Ali from the Thaniyat al-Madaniyyin, and sent al-Zubayr from the pass that overlooks al-Hajun (584), and sent Khalid ibn al-Walid from al-Layt, and the Messenger of Allah, may Allah bless him and grant him peace, took the road of Adhakhir. He commanded them not to fight anyone except those who fought them. It reached the Messenger of Allah, may Allah bless him and grant him peace, that (585) Safwan ibn Umayyah, ‘Ikrimah ibn Abi Jahl, ‘Abdullah ibn Zam‘ah, and Suhayl ibn ‘Amr (586) had gathered a group of Quraysh and the Ahabish at al-Khandamah (587) to fight the Messenger of Allah, may Allah bless him and grant him peace. Khalid ibn al-Walid met them with those Muslims who were with him (588); they skirmished with them (589) (590), and Khalid ibn al-Walid killed among them twenty-three (591) men while he was with them (592), and among the polytheists, Karz ibn Jabir al-Fihri (593) was killed. From this point, people differed concerning the conquest of Mecca: whether it was by force (594) or by treaty. When news of the Prophet’s, may Allah bless him and grant him peace, arrival in Mecca reached Abu Quhafah, he said to a daughter of his, the youngest of his children: "O my little daughter! Take me up to the top of Abu Qubays"—for his sight had become weak at that time—and said: "O my daughter (595)! What do you see?" She said: "I see a gathered black mass." He said: "Those are the horses." Then she said: "By Allah, the black mass has spread!" He said: "By Allah, the horses have been driven swiftly to my house!" So she hurried down with him, and the horses met him before he reached his house. The Messenger of Allah, may Allah bless him and grant him peace, entered (596) Mecca from Adhakhir, with a helmet of iron on his head and a black turban (597) upon it. None of the Muslims encountered any fighting except what occurred with Khalid ibn al-Walid. The Messenger of Allah, may Allah bless him and grant him peace, had commanded the killing of six persons among the polytheists before their arrival in Mecca, and said: "Wherever you see these, kill them": ‘Abdullah ibn Sa‘d ibn Abi Sarh (598) (599), ‘Abdullah ibn Khatal, a man from Banu Tamim ibn Ghalib (600), al-Huwayrith ibn Naqidh (601) ibn Wahb ibn ‘Abd [ibn] (602) Qusayy (603), Miqyas ibn Subabah (604) al-Laythi, and Sarah, a freedwoman who belonged to some of Banu ‘Abd al-Muttalib (605). As for ‘Abdullah ibn Sa‘d ibn Abi Sarh, he fled (606) to ‘Uthman ibn ‘Affan, who was his foster-brother, and ‘Uthman hid him (607) until he brought him to the Messenger of Allah, may Allah bless him and grant him peace, and sought protection for him (608). As for al-Huwayrith ibn Naqidh, ‘Ali ibn Abi Talib killed him. As for [ibn] (609) Khatal (610), he clung to the curtains of the Ka‘bah seeking refuge there, and the Prophet, may Allah bless him and grant him peace, said: "Kill him." Sa‘id ibn al-Makhzumi and Abu Barrah (611) killed him under the curtains, both sharing in his blood. As for Miqyas (612), Numaylah (613) ibn ‘Abdullah (614) killed him. Then the Messenger of Allah, may Allah bless him and grant him peace, said: "No Qurayshi shall be killed in captivity after today!" The Prophet, may Allah bless him and grant him peace, alighted at al-Abtah and pitched a dome for himself there. Umm Hani’ bint Abi Talib came to him and found the Messenger of Allah, may Allah bless him and grant him peace, washing himself in a basin with traces of dough in it, and Fatimah, his daughter, was screening him with a garment. When he had finished washing, he took his garment, wrapped himself in it, then prayed eight (615) rak‘ahs of the forenoon prayer. Then he turned to her and said: "Welcome, welcome, and greetings to Umm Hani’! What has brought you?" She said: "Two men from my in-laws from Banu Makhzum—I have granted them protection (616), and ‘Ali wants to kill them (617)"—and Umm Hani’ was married to Hubayrah ibn Abi Wahb al-Makhzumi. The Messenger of Allah, may Allah bless him and grant him peace, said: "We grant protection to those you have granted protection, O Umm Hani’!" Then ‘Umayr ibn Wahb (618) said: "O Messenger of Allah! Safwan ibn Umayyah is the chief of his people, and he has fled from you, intending to throw himself into the sea, so grant him protection (619)." He said: "He is safe." He said: "O Messenger of Allah! Give me something by which he may recognize your guarantee of safety." So the Messenger of Allah, may Allah bless him and grant him peace, gave him his turban with which he had entered (620) Mecca. ‘Umayr set out with it until he caught up with Safwan ibn Umayyah at Jeddah, as he was about to board the sea, and said: "O Safwan! May my father and mother be your ransom! I remind you of Allah (621) concerning your soul, lest you destroy it! This is a guarantee of safety from the Messenger of Allah, may Allah bless him and grant him peace (622), which I have brought to you." He said: "Woe to you! Get away from me (623)!" He said: "O (624) Safwan! May my father and mother be your ransom! The most generous of people, the most righteous of people, the most forbearing of people, and the best of people, the son of your paternal aunt (625), the Messenger of Allah, may Allah bless him and grant him peace (626); his might is your might, his honor is your honor, his kingdom is your kingdom." Safwan said: "Woe to you! I (627) fear him for myself (628)." So he gave him the turban, and he set out (629) with him. When he stood before the Messenger of Allah, may Allah bless him and grant him peace (630), he said: "O Messenger of Allah! This one claims that you (631) have granted me protection (632)." He said: "He has spoken the truth." He said: "Then grant me (633) a choice of two months." He said: "You have a choice of four months." Then the Messenger of Allah, may Allah bless him and grant him peace, came and circumambulated the House seven times on his she-camel, touching the corner with his curved staff. Then he ran between al-Safa and al-Marwah. Then he summoned ‘Uthman ibn (634) Talhah al-Hajabi, took the key of the Ka‘bah, opened it, then entered it and prayed two rak‘ahs between the two pillars, with three cubits between him and the wall. Then he came out and stood at its door, saying: "There is no god but Allah alone, with no partner. He fulfilled His promise, granted victory to His servant, and defeated the confederates alone. Indeed! Every claim of privilege, blood, or property that is asserted (635) is under my two feet here, except the custodianship of the House and the watering of the pilgrims. Indeed! The slain of accidental [like] (636) the intentional with the whip (637) and the staff—for it (638) is a heavy blood-wit (639) [of one hundred camels, of which

Forty ²¹⁴ (641) in their bellies their children. O tribe of Quraysh! Allah has removed from you the pride ²¹⁵ of the Jahiliyyah and its glorification ²¹⁶ of fathers ²¹⁷. People are from Adam, and Adam ²¹⁸ is from dust.” Then he recited this verse: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you” ²¹⁹. Then he said: “O people of Mecca! What do you think I will do with you?” They said: “Good, a noble brother and the son of a noble brother” ²²⁰. Then he said: “Go, for you are the freed ones” ²²¹! Then Ali ibn Abi Talib stood up, holding the key of the Kaaba, and said: “O Messenger of Allah, combine the guardianship of the Kaaba ²²² with the watering ²²³ and give both to us.” The Messenger of Allah, peace be upon him, said: “Where is Uthman ibn Talha al-Hajabi?” So he called him ²²⁴. He said: “Do you have your key?” ²²⁵ and gave it back to him. The next day after the conquest of Mecca, Khuza’ah attacked a man from Hudhayl and killed him while he was a polytheist. The Messenger of Allah, peace be upon him, stood up to deliver a sermon ²²⁶ and said: “O people! Indeed, Allah ²²⁷ declared Mecca sacred on the day He created the heavens and the earth ²²⁸, so it is ²²⁹ sacred until the Day of Resurrection. It is not ²³⁰ lawful ²³¹ for anyone who believes in Allah and the Last Day to shed blood therein ²³²” ²³³. Then he said: “Indeed, Allah withheld the elephant from Mecca and gave His Messenger authority over it. It was not ²³⁴ lawful for anyone ²³⁵ before me, and ²³⁶ it was only made lawful for me for a part of a day ²³⁷, and it ²³⁸ is not lawful for anyone after me ²³⁹. Its game is not to be chased, its thorns are not to be cut, and its lost property is not to be picked up except by one who announces it.” Al-Abbas said: “Except lemon grass ²⁴⁰, for we use it in our houses and graves.” The Messenger of Allah, peace be upon him, said: “Except lemon grass” ²⁴¹. Umm Hakim bint al-Harith ibn Hisham was married to Ikrimah ibn Abi Jahl, and Fakhitah bint al-Walid was married to Safwan ibn Umayyah ²⁴². When they embraced Islam, Umm Hakim said to the Messenger of Allah, peace be upon him, and asked him to grant Ikrimah safe conduct. He granted him safe conduct, though he had gone to Yemen. She caught up with him in Yemen and brought him back, and Ikrimah ²⁴³ and Safwan embraced Islam. The Messenger of Allah, peace be upon him, confirmed them ²⁴⁴ in their previous marriages. Then the Messenger of Allah, peace be upon him, ordered everyone who had an idol in his house to break it. They broke all the idols. Khalid ibn al-Walid broke al-Uzza ²⁴⁵ in Batn Nakhlah ²⁴⁶ and demolished its house ²⁴⁷. The Prophet, peace be upon him, said: “That is al-Uzza ²⁴⁸; it will never be worshipped ²⁴⁹ again.” Amr ibn al-As broke Suwa’ ²⁵⁰ and then said to the custodian: “What do you think?” He said: “I have submitted to Allah” ²⁵¹. Sa’d ²⁵² ibn Zayd al-Ash’hali ²⁵³ broke al-Manat ²⁵⁴ at al-Mushallal. Then the Messenger of Allah, peace be upon him, sent people around Mecca ²⁵⁵ calling ²⁵⁶ to Allah, but he did not command them to fight. Among those he sent was Khalid ibn al-Walid, whom he ordered to march to the lower part of Tihamah as a caller ²⁵⁷, not as a fighter. With him ²⁵⁸ were Sulaym, Mudlij, and other tribes. When they camped at Ghamisa’ ²⁵⁹, which is ²⁶⁰ one of the watering places of Banu Judhaymah ²⁶¹—and Banu Judhaymah had, during the Jahiliyyah, killed Awf ibn Abd ²⁶², the father of Abd al-Rahman ibn Awf, and al-Fakah ²⁶³ ibn al-Mughirah ²⁶⁴; they had come as traders from Yemen and when they camped with them, they killed them and took their property—when Islam came, Khalid ²⁶⁵ ibn al-Walid reached them. When ²⁶⁶ the people saw him, they took up arms. Khalid said to them: “Put down your arms, for the people have embraced Islam” ²⁶⁷. So they put down their arms because of Khalid’s statement. When they had put them down ²⁶⁸, Khalid ²⁶⁹ ordered that they be bound and then put to the sword ²⁷⁰. When the news reached the Messenger of Allah, peace be upon him, he raised his hands to the sky and ²⁷¹ said: “O Allah! I disassociate myself ²⁷² from what Khalid ibn al-Walid has done.” Then the Messenger of Allah, peace be upon him, called Ali ibn Abi Talib and said: “O Ali! Go ²⁷³ to these people and look into their affair ²⁷⁴, and place the matter of the Jahiliyyah under your feet.” So Ali went out until he came to them, along with some money that the Messenger of Allah, peace be upon him, had sent with him ²⁷⁵. Then he paid blood money ²⁷⁶ for the bloodshed and for the property that had been taken ²⁷⁷, until nothing ²⁷⁸ of blood or property remained for them except that he had paid for it. Some remainder ²⁷⁹ was left with him. Ali said to them ²⁸⁰: “Is there any blood or property left for you that has not been paid?” They said: “No.” He said: “Then I give you this remainder ²⁸¹ of ²⁸² money as a precaution on behalf of the Messenger of Allah, peace be upon him, for what he does not know and you do not know.” So he did that, then returned to the Messenger of Allah, peace be upon him, and informed him ²⁸³. He said ²⁸⁴: “You have done right” ²⁸⁵. Then when Hawazin heard of the gathering of the Messenger of Allah, peace be upon him, and his entry into Mecca, they gathered with Thaqif ²⁸⁶, Jusham, and Sa’d ibn Bakr. Among Banu Jusham was Durayd ibn al-Simmah ²⁸⁷, an old man who had nothing ²⁸⁸ but the blessing of his opinion ²⁸⁹ and ²⁹⁰ his knowledge ²⁹¹ of war. Among Thaqif ²⁹² was Qarib ibn al-Aswad ibn Mas’ud ²⁹³. Among ²⁹⁴ Banu Bakr ²⁹⁵ was Subay’ ²⁹⁶ ibn al-Harith ²⁹⁷. The overall command of the people was given to Malik ibn Awf ²⁹⁸. Malik decided ²⁹⁹ to march with the people against the Messenger of Allah, peace be upon him. They marched until they came to Awtas, with their wealth, children, and women. Durayd ibn al-Simmah said: “In which valley are you?” They said: “In Awtas.” He said: “What a good field ³⁰⁰ for horses! Neither rugged ³⁰¹ nor smooth, but soft. Why do I hear the braying of camels ³⁰², the braying of donkeys, the crying of children ³⁰³, and the bleating of sheep?” They said: “Malik ibn Awf has brought with ³⁰⁴ the people their wealth, women, and children to Awtas.” He said: “Where is ³⁰⁵ Malik?” It was said: “This is Malik” ³⁰⁶. Durayd said ³⁰⁷: “O Malik! You have ³⁰⁸ become the leader of your people, and this is a day ³⁰⁹ after which there will be other days. Why do I hear the braying of camels, the braying of donkeys ³¹⁰, and the crying of children?” Malik said ³¹¹: “I have brought with the people their wealth, children, and women.” He said: “Why?” He said: “I wanted to place behind every man his family and property so that he would fight for them.” Durayd turned away ³¹² from him ³¹³ and said ³¹⁴: “Is there anything ³¹⁵ that can repel the people ³¹⁶! If it is for you, nothing will benefit you except a man with his sword and spear; if it is against you, you will be disgraced ³¹⁷ in your family and property. What did Ka’b and Kilab do?” ^{318 319} Malik said: “None of them attended.” He said: “The severe and the mighty have been absent ³²⁰. If it were a matter of honor and elevation, Ka’b ³²¹ and ³²² Kilab ³²³ would not have been absent. O Malik ³²⁴! Do not ³²⁵ do ³²⁶ by advancing the vanguard ³²⁷ of Hawazin to the chests of horses ³²⁸ anything ³²⁹. Take them up to a fortified ³³⁰ place in their land and the heights of their people, then meet ³³¹ the cavalry on the backs of horses. If it is ³³² for you, those behind you will join you; if it is against you, you will find ³³³ that you have secured your property and family.” He said: “By Allah, I will not do ³³⁴. You will obey me ³³⁵, O tribe of Hawazin, or I will lean ³³⁶ on this sword until it comes out ³³⁷ of my back.” He disliked that Durayd should have any mention or opinion ³³⁸. They said: “We obey you” ³³⁹. Malik said to the people ³⁴⁰:

1. kitābatī : Her debt or contract; here referring to the manumission contract (mukātaba) she had with her master.
2. arsalū mā bi-aydīhim : They released what they held; i.e., they freed their captives from Banu al-Mustaliq.
3. hawdaj : A covered litter carried by a camel, used for women.
4. jaza‘ Ẓafār : Onyx from Zafar (a place in Yemen); a type of precious stone.
5. khifāf : Light; meaning women were light in weight due to their slender build.
6. Ṣafwān ibn al-Mu‘aṭṭal al-Sulamī : A companion of the Prophet, known for his piety and involvement in the incident of the slander (ifk).
7. ḥijāb : The veil or screen prescribed for the Prophet's wives; here referring to the verse of hijab.
8. istirjā‘ : Saying 'Inna lillahi wa inna ilayhi raji‘un' (Indeed we belong to Allah and to Him we shall return), often said upon a calamity.
9. mūghirīn : Resting or taking a midday nap (qaylūla).
10. halaka fīhā man halaka : Those who were ruined were ruined; referring to those who engaged in slander.
11. kabbara : Magnified the matter; i.e., spread and exaggerated the slander.
12. aṣḥāb al-ifk : The people of the slander; those who spread false accusations against ‘A’isha.
13. kayfa tīkum : A dialectal expression meaning 'How is that one?' referring to ‘A’isha.
14. Umm Misṭaḥ : The mother of Misṭaḥ ibn Uthātha, a relative of Abu Bakr.
15. al-Manāṣi‘ : A place outside Medina used for relieving oneself.
16. ḍarā’ir : Co-wives; plural of ḍarra.
17. al-jāriya : The slave-girl; here referring to Burayra, a slave of ‘A’isha.
18. Burayra : A female companion, formerly a slave of ‘A’isha, known for her honesty.
19. ista‘dhar : Sought vindication or excuse; i.e., asked for support against the slanderer.
20. Usayd ibn Ḥuḍayr : A prominent companion from the Aws tribe.
21. sabarra’aki Allah : Allah will declare your innocence; a reference to divine vindication.
22. abū Yūsuf : The father of Joseph (Ya‘qub); a reference to the Qur’anic story.
23. fa-ṣabrun jamīl... : Qur’an 12:18: 'So patience is most fitting. And Allah is the one sought for help against that which you describe.'
24. Inna alladhīna jā’ū bi-l-ifki ‘uṣba : Qur’an 24:11: 'Indeed, those who came with the slander are a group among you...'
25. Wa lā ya’tali ulū al-faḍli minkum wa al-sa‘ati an yu’tū ulī al-qurbā : Qur’an 24:22: 'And let not those of virtue among you and wealth swear not to give to their relatives...'
26. ḥadd : The prescribed legal punishment for slander (eighty lashes).
27. badana : A sacrificial camel; plural budn.
28. iḥrām : The state of ritual consecration for pilgrimage (hajj or ‘umra).
29. Dhū al-Ḥulayfa : A miqat (station for entering ihram) near Medina.
30. Ibn Umm Maktūm : A blind companion, often appointed as governor of Medina.
31. ghadīr ‘Usfān : A pool or watering place near ‘Usfan, a location between Mecca and Medina.
32. Dhāt al-Ashtāṭ : A place name; literally 'possessor of strips' or 'ravines'.
33. Budayl ibn Warqā’ al-Khuzā‘ī : A chief of Khuza‘a, a tribe allied with the Muslims.
34. julūd al-numūr : Leopard skins; a sign of arrogance and defiance.
35. Karā‘ al-Ghamīm : A place near Mecca.
36. al-ḥamḍ : A type of salty, barren land or a plant; here meaning the middle of the desert.
37. thaniyyat al-Murār : A mountain pass near al-Hudaybiyya.
38. al-Qaṣwā’ : The name of the Prophet's she-camel.
39. al-fīl : The elephant; reference to the Year of the Elephant (570 CE) when Abraha's army was destroyed.
40. ṣilat al-rahim : Maintaining family ties; a key Islamic virtue.
41. Mikraz ibn Ḥafṣ ibn al-Akhnas : A Qurayshite envoy.
42. al-Ḥulays ibn ‘Alqama al-Kinānī : A chief of the Ahabish, allied with Quraysh.
43. al-Aḥābīsh : A confederation of tribes allied with Quraysh.
44. yata’allihūn : Devoted to Allah; i.e., they are religious people who respect sacred things.
45. al-Adba' : The name of the Prophet's she-camel.
46. Medina : The city of the Prophet, Yathrib, renamed Medina after the Hijra.
47. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet after the Hijra.
48. Umm Ruman : The wife of Abu Bakr and mother of Aisha and Abd al-Rahman.
49. Abu Bakr al-Siddiq : The first Caliph and close companion of the Prophet.
50. Dhu al-Hijja : The twelfth month of the Islamic lunar calendar.
51. يَكْلَؤُنَا : To guard or keep watch over us.
52. بَعِيرِهِ : His camel; a riding camel.
53. حَرُّ : Heat; the intense heat of the sun.
54. هَبَّا : Woke up; arose from sleep.
55. إِذَا ذَكَرْتُمُوهَا : When you remember it; i.e., when you recall that you missed it.
56. أَقِمِ الصَّلَاةَ لِذِكْرِي : Establish prayer for My remembrance; Quran 20:14.
57. وَ : And; here used to indicate a new topic or return to a previous narrative.
58. وَيْلٌ لِلْمُطَفِّفِينَ الَّذِينَ إِذَا اكْتَالُوا : Woe to the defrauders, those who, when they take measure; Quran 83:1-2.
59. الجَارِ : Al-Jar; a port on the Red Sea near Medina.
60. خَيْبَرَ : Khaybar; an oasis north of Medina, site of a battle in 7 AH.
61. ابْنَتَهُ : His daughter; Zaynab, who had been married to Abu al-'As ibn al-Rabi'.
62. العَبْدَرِيُّ : Al-'Abdari; from the clan of 'Abd al-Dar.
63. بَشِيرُ بْنُ سَعْدٍ : Bashir ibn Sa'd; a Companion from the Ansar.
64. النَّعَمَ : Camels; livestock including camels.
65. الشَّاءَ : Sheep; small livestock.
66. لِخُرُوجِ : For the exit; i.e., they were warned of the enemy's pursuit.
67. هَوَازِنَ : Hawazin; a large tribe in Najd.
68. فَخَرَجَ : So he set out; 'Umar set out.
69. حَتَّى : Until; here meaning 'until they'.
70. جَنَابٍ : Janab; a place in Najd.
71. حُسَيْلُ بْنُ نُوَيْرَةَ : Husayl ibn Nuwayra; a Companion.
72. نَعَمًا : Camels; livestock.
73. المَدِينَةَ : Medina; here meaning 'to Medina'.
74. عُمْرَةَ القَضَاءِ : The 'Umra of Fulfillment; the compensatory 'umra agreed upon at Hudaybiyya.
75. عَزَمَ : He resolved; he firmly intended.
76. المَدِينَةَ : Medina; as governor over Medina.
77. يَقُولُ : Saying; reciting poetry.
78. بَنِي : Sons; O sons of the disbelievers.
79. فَكُلُّ : For all; all good is in His Messenger.
80. بِقِيلِهِ : In his saying; i.e., in what he says.
81. مَقِيلِهِ : Its resting place; the place where the head rests.
82. خَلِيلِهِ : His friend; close companion.
83. وَاصْطَفَّتْ : And lined up; they stood in rows.
84. اضْطَبَعَ : He tucked his cloak under his right armpit; a practice during tawaf to show strength.
85. أَرَاهُمْ : Shows them; i.e., shows the people.
86. حَلٌّ وَهُوَ حَرَامٌ : She was in a state of halal (not in ihram) and he was in a state of ihram.
87. عَنَّا : From us; leave our vicinity.
88. سَرِفٍ : Sarif; a place near Mecca.
89. المَدِينَةَ : Medina; returned to Medina.
90. بَعَثَ : He sent; the Prophet sent.
91. رَجُلًا : Men; fifty men.
92. ابْنَ : Ibn; son of; here the name is Ibn Abi al-'Awja'.
93. سُلَيْمٍ : Sulaym; Banu Sulaym, a tribe.
94. بَنُو : Banu; sons of; the tribe.
95. المَدِينَةَ : Medina; arrived in Medina.
96. غَلَا : Rose; prices became high.
97. المُسَعِّرُ : The Fixer of prices; the One who sets prices.
98. غَلَا : Rose; prices increased.
99. رَجُلًا : Men; about a dozen men.
100. عَبَّادٍ : 'Abbad; brother of Jayfar.
101. الجُلَنْدِيِّ : Al-Julanda; the father of Jayfar and 'Abbad, rulers of Oman.
102. عُمَانَ : Oman; a region in southeastern Arabia.
103. سَاوَى : Sawa; al-Mundhir ibn Sawa, a ruler in Bahrain.
104. العَبْدِيُّ : Al-'Abdi; from the tribe of 'Abd al-Qays.
105. صَلَاتَنَا : Our prayer; i.e., the Islamic prayer.
106. المُسْلِمِ : The Muslim; a Muslim.
107. المُسْلِمِ : The Muslim; a Muslim.
108. فَصَالَحَهُمُ : So he made peace with them; al-'Ala' made peace.
109. المَجُوسِ : The Zoroastrians; fire-worshippers.
110. كَعْبُ بْنُ عُمَيْرٍ : Ka'b ibn 'Umayr; a Companion.
111. ذَاتِ أَطْلَاحٍ : Dhat Atlah; a place in Syria.
112. مَغَارِ : Maghar; a place near Dhat Atlah.
113. فَدَعَاهُمْ : He called them; Ka'b called them.
114. المَدِينَةَ : Medina; arrived in Medina.
115. سُهْمَانُهُمْ : Their shares; the shares of the spoils.
116. اثْنَيْ عَشَرَ : Twelve; twelve camels each.
117. مُؤْتَةَ : Mu'ta; a village in Syria, site of a battle in 8 AH.
118. مَعَانَ : Ma'an; a town in Syria.
119. مَآبَ : Ma'ab; a place in al-Balqa'.
120. الرُّومِ : The Romans; the Byzantine Empire.
121. تَكْرَهُونَ : You dislike; i.e., death.
122. الدِّينِ : The religion; Islam.
123. هِيَ : It is; one of the two best things.
124. بَلْقَاءَ : Al-Balqa'; a region in Syria.
125. الرُّومِ : The Romans; Byzantine forces.
126. مِنَ الأَنْصَارِ : From the Ansar; the Helpers of Medina.
127. عُبَادَةُ : 'Ubada; a Companion.
128. فَقَاتَلَ : He fought; Zayd fought.
129. حَتَّى : Until; until the fighting became intense.
130. ثَابِتُ بْنُ أَقْرَمَ : Thabit ibn Aqram; a Companion.
131. مَا : Not; I will not do it.
132. دافع : Fought, engaged in combat.
133. حاشى بهم : Drove them back, repelled them.
134. تلقاهم : Met them, received them.
135. والصبيان : And the children.
136. أفررتم : Did you flee?
137. بالفرارين : Fugitives, those who flee.
138. الكرارون : Those who return to fight, the valiant.
139. قضاعية : From the tribe of Quda'a.
140. يتألفهم بذلك : To win them over by that (i.e., by sending 'Amr due to his maternal lineage).
141. استمد : Requested reinforcements.
142. فيهم : Among them.
143. فتطاوعا : Be mutually obedient, cooperate.
144. جنب : In a state of major ritual impurity requiring a full bath (ghusl).
145. وَلا تَقْتُلُوا أَنْفُسَكُمْ : Qur'an 4:29: 'And do not kill yourselves.'
146. أبا قتادة : Abu Qatada al-Ansari, a companion.
147. جهينة : Juhayna, a tribe.
148. زودهم : Provided them with provisions.
149. ضرب لهم البحر بدابة : The sea cast up a creature for them.
150. ضلعا : A rib.
151. جيش الخبط : The Army of al-Khabt, named after the leaves they ate.
152. الخبط : Leaves beaten from trees, used as fodder.
153. استشار عمر بن الخطاب رسول الله : 'Umar consulted the Messenger of Allah.
154. طريفا : A gift, something given.
155. طوته : She folded it.
156. بالذرّ : With ants; meaning even the smallest force.
157. الحسن ابنها : Al-Hasan, her son.
158. فلا أرجعن كما جئت : Do not let me return as I came (i.e., unsuccessful).
159. اشفع لي : Intercede for me.
160. ابنك : Your son (i.e., al-Hasan).
161. هذا : This (referring to al-Hasan).
162. يجير : Grant protection, asylum.
163. ما بلغ ذلك ابني : My son is not worthy of that.
164. يغني عنك : Avail you, benefit you.
165. الحق بأرضك : Go to your land.
166. ما أدري : I do not know.
167. ثم خرج : Then he left.
168. ما رد علي بشيء : He did not reply to me with anything.
169. ابن أبي قحافة : Ibn Abi Quhafa, i.e., Abu Bakr.
170. فلم أجد فيه خيرا : I found no good in him.
171. أعدى العدو : The most hostile of enemies.
172. برأي : With an opinion, advice.
173. ما يغني عنك ما فعلت : What you did will not avail you.
174. التهيؤ : Preparation.
175. خذ : Seize, take away.
176. العيون والأخبار : The eyes (spies) and news (information).
177. عن قريش : From the Quraysh.
178. امرأة : A woman.
179. مزينة : Muzayna, a tribe.
180. فتلت عليه قرونها : She braided her locks over it.
181. امرأة : A woman.
182. ما قدمنا عليه : What we are advancing upon.
183. بالحليفة : At al-Hulayfa, a place near Medina.
184. فاستنزلا : They made her dismount.
185. ما كذب ولا كذبنا : Has not lied, nor have we lied.
186. نكشفنك : We will strip you (search you).
187. الجد : Seriousness, determination.
188. فاستخرجت الكتاب : She brought out the letter.
189. فدفعته : She handed it.
190. فجاء به : He brought it.
191. ما غيرت : I have not changed (my faith).
192. أهل وولد : Family and children.
193. دعني : Let me.
194. اطلع : Looked upon, observed.
195. اعملوا ما شئتم فقد غفرت لكم : Do whatever you wish, for I have forgiven you.
196. أبا رهم كلثوم بن حصين : Abu Ruhm Kulthum ibn Husayn.
197. عبيد : Ubayd.
198. خلف : Khalaf.
199. فصام رسول الله صلى الله عليه وسلم فصام المسلمون : The Messenger of Allah fasted, and the Muslims fasted.
200. نشر : Unfurl, spread out.
201. أمج : Amaj, a place.
202. عيينة بن حصن : Uyayna ibn Hisn.
203. الأقرع بن حابس التميمي : Al-Aqra' ibn Habis al-Tamimi.
204. تهيئة : Preparation, equipping.
205. تتوجه : Are you heading?
206. عميت الأخبار على : News was concealed from.
207. فلا : So no.
208. يتجسسون : Spying, seeking information.
209. يا صباح : O morning! (a cry of alarm).
210. هل أجد : Will I find?
211. سمع : He heard.
212. كلام أبي سفيان : The speech of Abu Sufyan.
213. نيران : Fires.
214. أربعون : Forty: refers to a hadith number or section.
215. نخوة : Pride, arrogance, or tribal boastfulness.
216. تعظمها : Glorification or magnification of ancestors.
217. بالآباء : By fathers or ancestors.
218. آدم : Adam, the first prophet.
219. الآية : The verse: Quran 49:13.
220. قالوا: خيرا، أخ كريم وابن أخ كريم : They said: 'Good, a noble brother and the son of a noble brother.'
221. الطلقاء : The freed ones: those pardoned after the conquest of Mecca.
222. الحجابة : Guardianship of the Kaaba, specifically holding its key.
223. السقاية : The office of providing water to pilgrims.
224. فدعاه : So he called him.
225. مفتاحك : Your key: the key to the Kaaba.
226. خطيبا : Delivering a sermon or address.
227. الله : Allah, the Islamic term for God.
228. يوم خلق السماوات والأرض : The day He created the heavens and the earth.
229. فهي : So it (Mecca) is.
230. لا : Not.
231. يحل : Lawful or permissible.
232. بها : In it (Mecca).
233. دما : Blood.
234. لم : Not (past tense).
235. لأحد : For anyone.
236. و : And.
237. ساعة من نهار : A part of a day.
238. وإنها : And indeed it (Mecca).
239. بعدي : After me.
240. الإذخر : Lemon grass, a type of fragrant grass.
241. إلا الإذخر : Except lemon grass.
242. صفوان بن أمية : Safwan ibn Umayyah, a companion.
243. عكرمة : Ikrimah ibn Abi Jahl, a companion.
244. عندهما : With them (the couples).
245. العزى : Al-Uzza, a pre-Islamic goddess.
246. بطن نخلة : Batn Nakhlah, a valley near Mecca.
247. بيته : Its house: the temple of al-Uzza.
248. تلك العزى : That is al-Uzza.
249. لا تعبد : Will not be worshipped.
250. سواع : Suwa', a pre-Islamic idol.
251. أسلمت لله : I have submitted to Allah.
252. سعد : Sa'd ibn Zayd al-Ash'hal.
253. الأشهلي : Al-Ash'hal, from the tribe of Ashhal.
254. المناة : Al-Manat, a pre-Islamic goddess.
255. حول مكة : Around Mecca.
256. يدعون : Calling (people) to Allah.
257. داعيا : A caller (to Islam).
258. ومعه : And with him.
259. غميصاء : Ghamisa', a watering place.
260. وهي : And it is.
261. بني جذيمة : Banu Judhaymah, a tribe.
262. عوف بن عبد : Awf ibn Abd, father of Abd al-Rahman ibn Awf.
263. الفاكه : Al-Fakah ibn al-Mughirah.
264. المغيرة : Al-Mughirah, a name.
265. خالد : Khalid ibn al-Walid, a companion.
266. فلما كان : When it was (i.e., when Islam came).
267. أسلموا : They have embraced Islam.
268. فلما وضعوها : When they put them (the weapons) down.
269. خالد : Khalid ibn al-Walid.
270. عرضهم على السيف : Put them to the sword, i.e., executed them.
271. و : And.
272. أبرأ : I disassociate myself (from the action).
273. اخرج : Go out.
274. أمرهم : Their affair or situation.
275. به : With him (Ali).
276. ودى : Paid blood money (diyah).
277. ما أصيب من الأموال : What was taken of property.
278. لم : Not (remaining).
279. بقية : Remainder or surplus.
280. عليّ : Ali ibn Abi Talib.
281. هذه البقية : This remainder.
282. من : Of.
283. فأخبره : And informed him (the Prophet).
284. قال : He (the Prophet) said.
285. أصبت : You have done right or hit the mark.
286. ثقيف : Thaqif, a tribe.
287. دريد بن الصمة : Durayd ibn al-Simmah, a poet and warrior.
288. ليس فيه : There is nothing in him (except).
289. التيمّن برأيه : Seeking blessing through his opinion.
290. و : And.
291. بعلمه : With his knowledge.
292. ثقيف : Thaqif.
293. قارب بن الأسود بن مسعود : Qarib ibn al-Aswad ibn Mas'ud.
294. وفي : And in.
295. بني بكر : Banu Bakr, a tribe.
296. سبيع : Subay' ibn al-Harith.
297. الحارث : Al-Harith.
298. مالك بن عوف : Malik ibn Awf, a leader of Hawazin.
299. فأجمع : So he decided or resolved.
300. مجال : Field or place for action.
301. حزن : Rough or rugged terrain.
302. رغاء الإبل : Braying of camels.
303. بكاء الصغير : Crying of the small child.
304. مع : With.
305. أين : Where is.
306. هذا مالك : This is Malik.
307. فقال : So he (Durayd) said.
308. إنك : Indeed you.
309. هذا يوم : This is a day.
310. نهاق الحمير : Braying of donkeys.
311. فقال مالك : So Malik said.
312. فانقض : So he turned away or rejected.
313. به : From him (Malik).
314. فقال : And he (Durayd) said.
315. وهل : And is there anything.
316. القوم : The people (the enemy).
317. فضحت : You will be disgraced.
318. كعب وكلاب : Ka'b and Kilab, two tribes.
319. ما فعلت كعب وكلاب؟ : What did Ka'b and Kilab do? (i.e., why are they absent?)
320. غاب : Absent.
321. كعب : Ka'b.
322. ولا : Nor.
323. كلاب : Kilab.
324. يا مالك : O Malik.
325. لا : Do not.
326. تصنع : Do or make.
327. البيضة : The vanguard or main body of an army.
328. نحور الخيل : Chests of horses, i.e., the front lines.
329. شيئا : Anything.
330. متمنّع : Fortified or inaccessible.
331. الق : Meet or encounter.
332. كانت : It (the battle) is (for you).
333. ألفاك : You will find (that).
334. لا أفعل : I will not do.
335. لتطيعنني : You will certainly obey me.
336. لأتكئن : I will lean (on the sword).
337. يخرج : It comes out (from my back).
338. ذكر ورأي : Mention and opinion (i.e., credit).
339. أطعناك : We have obeyed you.
340. للقوم : To the people.

The First Part [1]

When you see them, break the sheaths of your swords, then charge against them with the charge of a single man. The news reached the Messenger of Allah (peace be upon him), so he sent 'Abdullah ibn Abi Hadrad al-Aslami. He entered among the people and stayed with them until he heard and learned from the speech of Malik and the affair of Hawazin what they had resolved upon and agreed to. Then he came to the Messenger of Allah (peace be upon him) and informed him. [He resolved to march against Hawazin] It was said to the Messenger of Allah (peace be upon him): "Safwan ibn Umayyah has coats of mail." So he sent to him and said: "O Abu Umayyah! Lend us your weapons, that we may meet our enemy with them." Safwan said: "By force?" He replied: "No, but as a loan guaranteed until we return them to you." He said: "There is no harm in this." So he gave him one hundred coats of mail with their necessary weapons. The Prophet (peace be upon him) asked him to provide their transport, so Safwan transported them for the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) set out from Mecca with two thousand from the people of Mecca and ten thousand of his companions with whom Allah had conquered Mecca. He appointed 'Attab ibn Usayd ibn Abi al-'Is ibn Umayyah as governor over Mecca. His stay (peace be upon him) in Mecca was fifteen nights, during which he shortened the prayer. While the people were traveling with the Messenger of Allah (peace be upon him), they passed by a lote tree. Abu Qatadah al-Laythi said: "O Messenger of Allah! Make this a Dhat Anwat, just as the disbelievers have a Dhat Anwat." — The disbelievers had a lote tree to which they would come every year, hang their weapons on it, devote themselves to it, and sacrifice near it. The Messenger of Allah (peace be upon him) said: "Allahu Akbar! You have said, by Him in Whose hand is my soul, what the Children of Israel said: 'Make for us a god as they have gods.' You will surely follow the ways of those before you." When the Messenger of Allah (peace be upon him) reached the valley of Hunayn and the Muslims descended into the valley near dawn — it was a hollow valley — the polytheists had ambushed them in its ravines and passes, having prepared for battle. While the Messenger of Allah (peace be upon him) was descending and the Muslims were in the valley, the battalions of the polytheists suddenly attacked them with the charge of a single man. The Muslims fled in retreat, with no one turning back. The Messenger of Allah (peace be upon him) moved to the right and then said: "Where are you, O people! Come to me! I am the Messenger of Allah! I am Muhammad ibn 'Abdullah!" The camels were jostling one another. With the Messenger of Allah (peace be upon him) were a group of the Muhajirun, the Ansar, and his household. When the Messenger of Allah (peace be upon him) saw that no one was turning back, he said: "O 'Abbas! Call out: O company of the Ansar! O companions of the Samurah (lote tree)!" So 'Abbas called out — he was a large man with a loud voice: "O company of the Ansar! O companions of the Samurah!" They responded: "Labayk, labayk!" A Muslim man would try to turn his camel but could not, so he would take his coat of mail, throw it over his neck, take his sword and shield, then dismount from his camel, let it go, and head toward the voice until he reached the Messenger of Allah (peace be upon him). Eventually, one hundred men gathered around the Messenger of Allah (peace be upon him). They faced the people and fought. The call at first was: "O for the Ansar!" Then later it became: "O for the Khazraj!" — for they were steadfast in battle. The Messenger of Allah (peace be upon him) looked out from his stirrups and observed the clash of the people, saying: "Now the battle has become fierce!" There was a man from Hawazin on a red camel, holding a black banner, with a long spear on his head, leading the people, with Hawazin behind him. When he caught up, he would thrust with his spear; if he missed, he would raise it for those behind him, and they would follow him. 'Ali ibn Abi Talib and a man from the Ansar went for him, intending to attack him. 'Ali came from behind him, struck the camel, and it fell on its rump. The Ansari jumped on the man and struck him a blow that severed his foot at half the shin. The people scattered. The slogan of the Muhajirun that day was: "O sons of 'Abd al-Rahman!" The slogan of the Khazraj was: "O sons of 'Abdullah!" The slogan of the Aws was: "O sons of 'Ubaydullah!" Umm Sulaym bint Milhan was with her husband Abu Talhah. The Messenger of Allah (peace be upon him) turned and saw her, with her waist girded, holding Abu Talhah's camel. She said: "May my father and mother be sacrificed for you, O Messenger of Allah! Kill these who flee from you, just as you kill those who fight you!" The Messenger of Allah (peace be upon him) said: "Or will Allah suffice, O Umm Sulaym?" She was pregnant that day with 'Abdullah ibn Abi Talhah, and she had a dagger with her. Abu Talhah said to her: "What is this dagger with you, O Umm Sulaym?" She said: "A dagger I took; if any of the polytheists comes near me, I will rip open his belly." Abu Talhah said: "O Messenger of Allah! Do you not hear what Umm Sulaym is saying?" Abu Qatadah saw two men fighting: a Muslim and a polytheist. Then a polytheist man wanted to help his companion. Abu Qatadah came to him, struck his hand, and cut it off. The polytheist embraced him with his other hand and chest. Abu Qatadah said: "By Allah! He did not let me go until I smelled the odor of death! Had it not been that the blood was exhausting him to the point of killing him, he would have fallen, and I struck and killed him." Then the polytheists were defeated, and the Muslims began tying up the captives. When the war laid down its burdens, the Messenger of Allah (peace be upon him) said: "Whoever kills a slain enemy, his spoils are his." A man from Mecca said: "O Messenger of Allah! I killed a slain enemy with spoils, but the fighting forced me away from him, and I do not know who took his spoils!" Another man from Mecca said: "O Messenger of Allah! I took his spoils, so compensate him from me for his spoils." Abu Bakr al-Siddiq said: "Would he go to a lion from among the lions of Allah, who fights for Allah, and you would share his spoils with him? Return his spoils to him." The Messenger of Allah (peace be upon him) said: "Abu Bakr has spoken the truth. Return his spoils to him." So they were returned to him. Abu Qatadah said: "I sold them and bought a garden in Medina with the proceeds, for it was the first wealth I acquired in Islam." The banner of the Ahlaf from Thaqif on the day of Hunayn was held by Qarib ibn al-Aswad. When he saw the defeat, he leaned his banner against a tree and fled. The banner of Bani Malik was held by Dhu al-Khimar. When he was killed, 'Uthman ibn 'Abdullah took it and raised it for the polytheists. 'Uthman was killed, and the polytheists withdrew in defeat to Ta'if, while some of them camped at Awtas. The Messenger of Allah (peace be upon him) sent cavalry in their pursuit. Rabi'ah ibn Rufay' caught up with Durayd ibn al-Simmah, who was on his mount in a howdah. He took hold of the halter of his camel, thinking he was a woman. When he made it kneel, there was an old, elderly man, and it was Durayd, but the young man did not recognize him. Rabi'ah was a young man. Durayd said: "What do you want with me?" He said: "To kill you!" He said: "Who are you?" He said: "I am Rabi'ah ibn Rufay' al-Sulami." Rabi'ah struck him with his sword, but it had no effect. Durayd said to him: "How bad your mother's weapons are! Take this sword of mine from the back of my saddle in the howdah, then strike, lifting from the bones and lowering from the brain, for that is how I used to kill men. Then, when you go to your mother, tell her that you killed Durayd ibn al-Simmah with his own sword." Then the Messenger of Allah (peace be upon him) ordered the captives and the wealth to be gathered at al-Ji'ranah. He sent Abu 'Amir al-Ash'ari in pursuit of those who had headed toward Awtas. He caught up with some of those who had fled, and they marched, shooting at everyone they met. Abu 'Amir was struck by an arrow and killed. After him, Abu Musa took his banner and fought them. Allah granted him victory and routed them. Then the Messenger of Allah (peace be upon him) sent to Ta'if, where Malik ibn 'Awf was, and a group of polytheists had camped. At the forefront of the cavalry of the Messenger of Allah (peace be upon him) was Khalid ibn al-Walid. The Messenger of Allah (peace be upon him) saw a slain woman and said: "Who killed this?" They said: "Khalid ibn al-Walid." He said to a man: "Go to Khalid and tell him: The Messenger of Allah (peace be upon him) says to you: Do not kill women, children, or hired servants." When the Messenger of Allah (peace be upon him) reached Ta'if, he camped nearby. The Muslims could not enter any walled garden, so the Messenger of Allah (peace be upon him) pitched his camp near his mosque that is in Ta'if today. He besieged them for more than ten nights. He ordered their grapevines to be cut. He executed a man from Hudhayl, from Bani Layth, as a retaliation — this was the first blood retaliation carried out in Islam. Then he set up a mangonel against their fortress until Allah opened it for him. During those days, he shortened the prayer. With the Messenger of Allah (peace be upon him) was a freed slave of his maternal aunt Fakhtah bint 'Amr ibn 'A'idh, called Mati', an effeminate man who would enter upon the wives of the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) heard him saying to Khalid ibn al-Walid: "O Khalid! If the Messenger of Allah (peace be upon him) conquers tomorrow, do not let al-Badiyah bint Ghaylan escape you, for she comes with four and goes with eight." The Messenger of Allah (peace be upon him) said: "This one understands what he hears." Then he said to his wives: "He must not enter upon you!" So he was barred from the house of the Messenger of Allah (peace be upon him). Then the Messenger of Allah (peace be upon him) departed from Ta'if to al-Ji'ranah. Suraqah ibn Ju'shum al-Mudliji said to him: "O Messenger of Allah! Stray animals come to my cistern. Is there any reward for me if I give them water?" The Messenger of Allah (peace be upon him) said: "In every living liver there is a reward." The Messenger of Allah (peace be upon him) forbade intercourse with pregnant captives until they give birth. While the Prophet (peace be upon him) was sitting at al-Ji'ranah with a garment shading him, along with some of his companions, a Bedouin came to him — wearing a cloak, saturated with perfume — and said: "O Messenger of Allah! What do you think of a man who entered into ihram for 'Umrah in a cloak after being saturated with perfume?" The Prophet (peace be upon him) had his face covered and was breathing heavily. When he recovered, he said: "Where is the one who asked me about 'Umrah just now?" He was brought to him. He said: "As for the perfume, wash it off yourself; as for the cloak, take it off. Then do in your 'Umrah what you do in your Hajj."

The Messenger of God, may God bless him and grant him peace, divided the spoils at al-Ji‘ranah among the Muslims. Each man received four camels and forty sheep, and whoever had a horse took his share and the share of his horse ¹. Then the Messenger of God, may God bless him and grant him peace, took a tuft from the hump of his camel and said: 'O people! By God, I have no right to your spoils, nor even this tuft ², except the khums ², and the khums is returned to you. So give back even the thread and the needle, for misappropriation will be a fire and a disgrace ³ for its people on the Day of Resurrection!' Then a man from the Ansar came to him with a ball of hair thread and said: 'O Messenger of God! I took this ball to sew the saddle blanket of my camel.' The Messenger of God, may God bless him and grant him peace, said: 'As for my share of it, it is yours.' [The man] said: 'If it has come to this, I have no need of it ⁴.' Then Malik ibn ‘Awf embraced Islam and said: 'O Messenger of God! Send me to tighten the noose on Thaqif.' So the Messenger of God, may God bless him and grant him peace, appointed him over those of his people who had embraced Islam from those tribes and those who followed them from Banu Sulaym. He fought Thaqif, and whenever they sent out livestock, he raided them. Then the delegation of Hawazin came, desiring to embrace Islam—after the Messenger of God, may God bless him and grant him peace, had distributed the captives among them—and they became Muslims ⁵. Then the Messenger of God, may God bless him and grant him peace, gave to those whose hearts are to be reconciled ⁶, giving to Huwaytib ibn ‘Abd al-‘Uzza one hundred camels, to al-Aqra‘ ibn Habis one hundred camels, to Safwan ibn Umayyah one hundred camels, to Hakim ibn Hizam one hundred camels, to Malik ibn ‘Awf one hundred camels, and to ‘Abbas ibn Mirdas al-Sulami something less than them, about which he composed verses ⁷. He gave nothing to the Ansar from it ⁸, so one of the Ansar said: 'Indeed! The Messenger of God has met his people.' Sa‘d ibn ‘Ubadah went and entered upon the Messenger of God, may God bless him and grant him peace, and said: 'O Messenger of God! The Ansar are upset about what they have seen you do with these gifts.' He said: 'And where are you in that, O Sa‘d?' He said: 'I am only a man from my people.' He said: 'Gather my people for me in this enclosure.' So Sa‘d went out and called among his people: 'The Messenger of God, may God bless him and grant him peace, commands you to gather in this enclosure.' They stood up quickly, and Sa‘d stood at the gate of the enclosure, allowing only the Ansar to enter, and he turned back some people ⁹. Then the Prophet, may God bless him and grant him peace, came and said: 'O assembly of Ansar! What is this talk that has reached me about you? You have spoken much about it! Were you not astray, and God guided you? Were you not poor, and God enriched you? Were you not enemies, and God united your hearts ¹⁰?' They said: 'Yes.' He said: 'Will you not answer me?' They said: 'To you belongs the favor and the bounty ¹¹.' He said: 'By God, if you wished, you could say—and you would be truthful—: You came to us rejected, and we sheltered you; forsaken, and we helped you; needy, and we supported you; accused of lying, and we believed you! Are you upset with me because of some trifle of this world ¹² by which I reconciled a people who embraced Islam ¹³ and entrusted you to your faith? Are you not content that people go with the sheep and the camel, while you go with the Messenger of God to your homes? By Him in whose hand is the soul of Muhammad! If people took a valley and the Ansar took a mountain pass, I would take the mountain pass of the Ansar. Were it not for the emigration, I would be a man from the Ansar. The Ansar are my inner circle and my confidants ¹⁴. O God, forgive the Ansar and the children of the Ansar and the children of their children!' Then the people wept until their beards became wet and said: 'We are content with God and His Messenger as our portion, share, and lot!' Then the Ansar dispersed. During this speech, Dhu al-Khuwaysirah ¹⁵ said: 'O Messenger of God! Be just ¹⁶!' The Messenger of God, may God bless him and grant him peace, said: 'Woe to you if I am not just.' Then the Bedouins clung to the Messenger of God, may God bless him and grant him peace, asking him until they forced him against a large tree and snatched his cloak. The Messenger of God, may God bless him and grant him peace, said: 'Give me back my cloak! By Him in whose hand is the soul of Muhammad, if there were as many camels as these acacia trees ¹⁷, I would divide them among you, and you would not find me a liar, a coward, or a miser ¹⁸.' Then the Messenger of God, may God bless him and grant him peace, left al-Ji‘ranah to perform ‘Umrah ¹⁹. He performed ‘Umrah from there and spent the night at al-Ji‘ranah. He appointed ‘Attab ibn Asid as governor over Mecca and left with him Mu‘adh ibn Jabal ²⁰ to teach the people and instruct them in the Qur’an. This ‘Umrah took place in Dhu al-Qa‘dah. Then the Messenger of God, may God bless him and grant him peace, left al-Ji‘ranah heading for Medina. He took the path through Wadi Sarif ²¹ until he emerged at Sarif, then at Marr al-Zahran, until he arrived in Medina at the end of Dhu al-Qa‘dah ²². Then the Messenger of God, may God bless him and grant him peace, married Fatimah bint al-Dahhak ibn Sufyan al-Kilabiyyah, but she sought refuge ²³ from 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 her: 'You have sought refuge with the Mighty! Go back to your family,' and he separated from her ²⁴. ‘Attab ibn Asid led the pilgrimage for the people ²⁵. Ibrahim, the son of the Messenger of God, may God bless him and grant him peace, was born to Mariyah al-Qibtiyyah in Dhu al-Hijjah. The Prophet, may God bless him and grant him peace, felt some concern about him. Then Gabriel, peace be upon him, came and said: 'Peace be upon you, O Ibrahim!' So the Prophet’s anxiety was relieved. The women of the Ansar vied with each other over who would nurse him. The Messenger of God, may God bless him and grant him peace, entrusted him to Umm Burdah ²⁶ bint al-Mundhir ibn Zayd ²⁷ and her husband Ibn Mabdhal ²⁸, and she nursed him. The Messenger of God, may God bless him and grant him peace, shaved his head ²⁹ on the seventh day, gave in charity silver equal to the weight of his hair to the poor, and sacrificed two rams for him. He lived for sixteen months. [The Ninth Year of the Hijrah] Muhammad ibn al-Hasan ibn Qutaybah al-Lakhmi informed us in ‘Asqalan: Muhammad ibn al-Mutawakkil ibn Abi al-Sari narrated to us: ‘Abd al-Razzaq narrated to us: Ma‘mar narrated to us from al-Zuhri from ‘Ubayd Allah ibn ³⁰ ‘Abd Allah ibn Abi Thawr from Ibn ‘Abbas, who said: I had always been eager to ask ‘Umar ibn al-Khattab about the two women among the wives of the Prophet, may God bless him and grant him peace, concerning whom God said: 'If you two repent to God, your hearts have indeed inclined ³¹.' ‘Umar said: 'How amazing is your question, O Ibn ‘Abbas!' Then he said: 'They are ‘A’ishah and Hafsah.' Then he began to narrate the story: We, the Quraysh, were a people who dominated women. When we came to Medina, we found a people whose women dominated them. Our women began to learn from their women. My house was among Banu Umayyah ibn Zayd in al-‘Awali. One day I became angry with my wife, and she talked back to me. I disapproved of her talking back. She said: 'Why do you disapprove of my talking back? By God, the wives of the Prophet talk back to him, and one of them may avoid him from morning until night!' So I went and entered upon Hafsah and said: 'Do you talk back to the Messenger of God?' She said: 'Yes, and one of us may avoid him from morning until night.' I said: 'Whoever among you does that has failed and lost. Are you not afraid that God will be angry with her because of the anger of His Messenger, and then she will be ruined? Do not talk back to the Messenger of God, nor ask him for anything. Ask me for whatever you want. Do not be deceived by the fact that your neighbor ³² is more beautiful and more beloved to the Messenger of God than you'—meaning ‘A’ishah. He said: I had a neighbor from the Ansar, and we took turns going down to the Messenger of God. He would go down one day, and I would go down the next. He would bring me news of revelation and other matters ³³, and I would bring him similar news. We used to talk about how Ghassan was shoeing horses to attack us. One day my companion went down, then came to me in the evening ³⁴ and knocked on my door and called me. I went out to him and he said: 'A great thing has happened!' I said: 'What? Has Ghassan come?' He said: 'No, greater and more serious than that! The Messenger of God has divorced his wives.' I said: 'Hafsah has failed and lost. I thought this would happen.' When I prayed the morning prayer, I dressed and went down and entered upon Hafsah, and she was weeping. I said: 'Has the Messenger of God divorced you?' She said: 'I do not know. He is now secluded in this upper room.' I went to a black slave of his and said: 'Ask permission for ‘Umar.' The slave entered, then came out to me and said: 'I mentioned you to him, but he said nothing.' So I went to the mosque and found a group of people sitting around the pulpit, weeping to one another. I sat for a while, then my feelings overcame me, and I went to the slave and said: 'Ask permission for ‘Umar.' He entered, then came out to me and said: 'I mentioned you to him, but he remained silent.' I returned and sat by the pulpit. Then my feelings overcame me again, and I went to the slave and said: 'Ask permission for ‘Umar.' He entered, then came out to me and said: 'I mentioned you to him, and he was silent.' I turned to leave, and the slave called me and said: 'Enter, he has given you permission.' So I entered and greeted the Messenger of God, may God bless him and grant him peace. He was reclining on a palm-fiber mat that had left marks on his side. I said: 'Have you divorced your wives, O Messenger of God?' He raised his head to me and said: 'No.' I said: 'God is greatest! If only you had seen us, O Messenger of God! We, the Quraysh, dominated women. When we came to Medina, we found a people whose women dominated them. Our women began to learn from their women. One day I became angry with my wife, and she talked back to me. I disapproved of that, and she said to me: 'Why do you disapprove of my talking back? By God, the wives of the Prophet talk back to him, and one of them may avoid him from morning until night!' I said: 'Whoever among you does that has failed and lost! Is she not afraid that God will be angry with her because of the anger of His Messenger, and then she will be ruined?' The Messenger of God smiled. I said: 'O Messenger of God! I entered upon Hafsah and said to her: Do not talk back to the Messenger of God, nor ask him for anything. Ask me for whatever you want. Do not be deceived by the fact that your neighbor is more beautiful and more beloved to the Messenger of God than you.' The Messenger of God smiled again. I said: 'May I be at ease, O Messenger of God?' He said: 'Yes.' So I sat down and raised my head in the house. By God, I saw nothing in it that caught the eye except three hides. I said: 'O Messenger of God, pray to God to expand the provision for your community, for God has expanded for the Persians and the Byzantines, even though they do not worship Him.' He sat up and said: 'Are you in doubt, O Ibn al-Khattab? Those are people whose good things have been hastened for them in this worldly life.' I said: 'Ask forgiveness for me, O Messenger of God!' He had sworn not to enter upon them for a month because of his intense anger with them, until God reproached him.

Al-Zuhrī said: ʿUrwah informed me from ʿĀ’ishah, who said: When twenty-nine [nights] had passed (184), the Messenger of Allah (peace be upon him) entered upon me, beginning with me. I said: “O Messenger of Allah! You swore that you would not enter upon us for a month, yet you have entered after twenty-nine nights, as I count them.” He said: “The month is twenty-nine [days].” Then he said: “O ʿĀ’ishah! I am going to mention a matter to you, and I do not see you hastening in it until you consult your parents.” She said: Then he recited to me the verse: “O Prophet, say to your wives: ‘If you desire the life of this world and its adornment…’” up to His saying: “…mighty” (187). ʿĀ’ishah said: By Allah, I knew that my parents would not command me to separate from him. So I said: “Is it concerning this that I should consult my parents? Indeed, I desire Allah, His Messenger, and the Hereafter.” He said: At the beginning of this year, the Messenger of Allah (peace be upon him) separated from his wives for a month. The reason for this was that the Messenger of Allah (peace be upon him) slaughtered an animal and ordered ʿĀ’ishah to distribute it among his wives. She sent to Zaynab bint (189) Jaḥsh her share, but she returned it. He said: “Increase it for her.” So she increased it by three [portions], but each time she returned it. ʿĀ’ishah said: “You have disgraced your face.” The Messenger of Allah (peace be upon him) said: “You are too insignificant before Allah to cause anger. I will not enter upon you for a month.” So he entered upon them after twenty-nine days had passed. Then, in Ṣafar, the Messenger of Allah (peace be upon him) sent ʿAlqamah ibn Mujazziz (192) to Abyssinia, but he returned without encountering any hostility. In this expedition, ʿAlqamah (193) ordered his companions to light a great fire and then commanded them to leap into it. They hesitated (194) and refused to do so. The Prophet (peace be upon him) said: “Whoever commands you to disobey Allah, do not obey him.” Then, in Rabīʿ al-Awwal, the delegation of [the tribe of] Balī arrived to the Messenger of Allah (peace be upon him) and stayed with Ruwayfiʿ ibn Thābit al-Balawī (195). The delegation of Banī Thaʿlabah ibn Munqidh (196) also arrived. In this year [came] the delegation (197) of Saʿd (198) Hudhaym. The Dāriyūn (199) from [the tribe of] Lakhm arrived, ten persons: Hāniʾ (200) ibn Ḥabīb, al-Fākih (201) ibn al-Nuʿmān, Ḥablah ibn Mālik, Abū Hind (202) ibn Barr and his brother al-Ṭayyib ibn Barr, Tamīm ibn Aws, Nuʿaym ibn Aws, Yazīd (203) ibn Qays, ʿUrwah (204) ibn Mālik, and his brother Murrah (205) ibn Mālik. They presented to the Messenger of Allah (peace be upon him) a skin of wine. The Messenger of Allah (peace be upon him) said: “Indeed, Allah has forbidden wine.” So they were ordered to sell it. The Messenger of Allah (peace be upon him) said: “Indeed, He who has forbidden drinking it has also forbidden selling it” (206). The delegation of Banī Asad arrived and said: “O Messenger of Allah! We have come to you before you sent a messenger to us.” Then this verse was revealed: “They consider it a favor to you that they have submitted” (207). ʿUrwah ibn Masʿūd ibn [Muʿattib] (208) al-Thaqafī came to the Messenger of Allah (peace be upon him) and embraced Islam. Then he asked permission to return to his people and call them to Islam. The Messenger of Allah (peace be upon him) said: “They will kill you” (209)! He said: “I am more beloved to them than their virgin daughters.” So the Messenger of Allah (peace be upon him) permitted him. He went out to his people, called them to Islam, and gave the call to the dawn prayer from a roof (210). A man from Banī Thaqīf shot him with an arrow and killed him. The Messenger of Allah (peace be upon him) sent al-Ḍaḥḥāk ibn Sufyān al-Kilābī as an expedition to al-Qurṭāʾ (211). He attacked them at Ghudayr al-Zajj (212). The Prophet (peace be upon him) wrote a letter to them, but they refused and patched (213) their letter to the bottom of their bucket (214). The Messenger of Allah (peace be upon him) sent ʿAlī ibn Abī Ṭālib as an expedition to al-Fals (215) in the land of Ṭayyiʾ in Rabīʿ al-Ākhir. He raided them and captured women from them, among whom was the sister of ʿAdī ibn Ḥātim (216). Then, in Rajab, the Messenger of Allah (peace be upon him) announced the death of al-Najāshī to the people and said: “Pray for your brother.” He stood and prayed, he and his companions, and they lined up behind him, and he said four takbīrs over him (217). Then the Messenger of Allah (peace be upon him) ordered preparation for the campaign against the Romans (218) during intense heat and drought (219) of the land (220), when fruits had ripened and shade was beloved (221). The Messenger of Allah (peace be upon him) rarely went out on a campaign without disguising (222) his intention with another, except for this campaign of Tabūk. He ordered preparation for it due to the great distance and the harsh time. The Messenger of Allah (peace be upon him) urged the wealthy (223) to spend and provide mounts in the way of Allah and encouraged them in that. Some wealthy men provided mounts and sought reward (223). ʿUthmān ibn ʿAffān spent a great amount on that, greater than anyone else’s spending. Then some men from the Muslims came to the Messenger of Allah (peace be upon him)—they were the weepers (al-Bākūʾūn) (224), seven men—and asked the Messenger of Allah (peace be upon him) for mounts, as they were in need. He said: “I do not find what to mount you upon.” They turned away, their eyes overflowing with tears out of grief that they could not find what to spend. And the excusers (al-Muʿadhdhirūn) from the Bedouins came to be granted permission, and they apologized to the Messenger of Allah (peace be upon him) with their excuses—they were Banī Ghifār. There were some men among the Muslims whose intention delayed them from the Messenger of Allah (peace be upon him) until they stayed behind without doubt or suspicion, among them Kaʿb ibn Mālik, brother of Banī Salamah; Murārah ibn al-Rabīʿ, brother of Banī ʿAmr ibn ʿAwf; Hilāl ibn Umayyah, brother of Banī (225) Wāqif; and Abū Khaythamah, brother of Banī Sālim. They were truthful men, not suspected in their Islam. The Messenger of Allah (peace be upon him) left Medina and set up his camp at Thaniyyat al-Wadāʿ. ʿAbdullāh ibn Ubayy ibn Salūl set up his camp below him. The Messenger of Allah (peace be upon him) left ʿAlī ibn Abī Ṭālib in charge of his family and ordered him to stay with them. He appointed Sibāʿ ibn ʿArfaṭah, brother of Banī Ghifār, as governor of Medina. The hypocrites said: “By Allah, he left him behind only out of dislike for him.” When ʿAlī heard that, he took his weapons and went out until he caught up with the Messenger of Allah (peace be upon him) while he was camping at al-Jurf. He said: “O Prophet of Allah! The hypocrites claim that you left me behind out of dislike.” He said: “They lie. Rather, I left you behind for what I left behind me. So go back and be my deputy over my family and your family. Are you not content to be to me as Aaron was to Moses, except that there is no prophet after me?” So ʿAlī returned to Medina, and the Messenger of Allah (peace be upon him) proceeded. ʿAbdullāh ibn Ubayy stayed behind among those hypocrites who stayed behind. When the Messenger of Allah (peace be upon him) camped at al-Ḥijr, the people drew water from its well. When they departed from it, the Messenger of Allah (peace be upon him) said: “Do not drink any of its water, nor perform ablution from it for prayer. And any dough you have kneaded, feed it (227) to the camels and do not eat any of it” (228). Then the Messenger of Allah (peace be upon him) supplicated, and Allah sent clouds that rained until the people were satisfied (229) and performed ablution. Then, when the Messenger of Allah (peace be upon him) camped at one of the waystations, his she-camel went missing. His companions went out to search for it. Some (230) of the hypocrites said: “Does Muhammad claim to be a prophet, informing you of news from heaven, yet he does not know where his she-camel is?” The Messenger of Allah (peace be upon him) said: “By Allah, I know only what Allah has taught me. And He has taught me that it is in the valley between such-and-such a ravine, held back by a tree by its halter.” He said: “Go and bring it.” So they went and brought it. Then the Messenger of Allah (peace be upon him) continued his journey. Men began to fall behind, and they would say: “By Allah, O Messenger of Allah, so-and-so has fallen behind.” He would say: “Leave him; if there is [good] (232) in him, Allah will join him to you.” Until it was said to him: “O Messenger of Allah, Abū Dharr has fallen behind, and his camel has delayed him.” He said: “Leave him; if there is good in him, Allah will join him to you.” When Abū Dharr’s camel delayed him, he took his belongings on his back, left his camel, and went out following the tracks of the Messenger of Allah (peace be upon him) on foot. The Messenger of Allah (peace be upon him) camped at one of his waystations. A lookout from the Muslims saw him and said: “O Messenger of Allah! A man on the road walking alone!” The Messenger of Allah (peace be upon him) said: “Be Abū Dharr!” When the people looked closely at him, they said: “O Messenger of Allah, this is Abū Dharr, by Allah.” The Messenger of Allah (peace be upon him) said: “May Allah have mercy on Abū Dharr; he lives alone (233), dies alone, and will be resurrected alone.” So the Messenger of Allah (peace be upon him) arrived at Tabūk. When he reached it, Yuḥannah ibn Ruʾbah (234), the ruler of Aylah, came to him. He made peace with the Messenger of Allah (peace be upon him), gave him the jizyah (poll tax). The people of Jarbāʾ and Adhruḥ (235) came to him and gave him the jizyah. The Messenger of Allah (peace be upon him) wrote a document for each, which they still possess. He wrote to Yuḥannah ibn Ruʾbah: “In the name of Allah, the Most Gracious, the Most Merciful. This (236) is a covenant of security from Allah and from Muḥammad, the Prophet (peace be upon him), for Yuḥannah ibn Ruʾbah and the people of his town and his caravans by land and sea. They are under the protection of Allah and the protection (237) of Muḥammad, the Prophet (peace be upon him), and those with them (238) from the people of Syria, Yemen, and the sea. Whoever among them commits an offense, his wealth shall not protect him from his person, and it is lawful (239) for the people from whoever takes it. It is not permissible to prevent them from water they come to (240) nor a road they intend (241) by land or sea.” Juḥaym ibn al-Ṣalt wrote it by the command of the Messenger of Allah (peace be upon him) (242). He wrote to the people of Jarbāʾ and Adhruḥ: “In the name of Allah, the Most Gracious, the Most Merciful. This is a document from Muḥammad, the Prophet (peace be upon him), to the people of Adhruḥ (243): They are secure under the security of Allah and the security of Muḥammad. They owe one hundred dinars, full and good, every Rajab. Allah is their guarantor for sincerity and good treatment. And any Muslim (244) who seeks refuge with them [is included]. Abū (245) Khaythamah, one of Banī Sālim, had returned after the Messenger of Allah (peace be upon him) left Medina to his family on a hot day. He found two of his wives in two arbors of theirs in a garden, each having sprinkled her arbor, cooled water for him, and prepared food for him. When Abū Khaythamah entered, he stood (246) at the door of the two arbors and looked at his two wives and what they had prepared for him. He said: “The Messenger of Allah (peace be upon him) is in the wind and heat, while Abū Khaythamah is in cool shade, prepared food, and a woman…”

Al-Ḥasnāʾ (247) is settled in his wealth! This is not justice! Then he said: "By Allah, I will not enter the tent of either of you until I join the Messenger of Allah, may Allah bless him and grant him peace!" So they prepared provisions for him, then he brought forward his watering camel and saddled it, then set out in search of the Messenger of Allah, may Allah bless him and grant him peace (248). While Abū Khaythamah was traveling, ʿUmayr ibn Wahb al-Jumaḥī caught up with him on the road, also seeking the Messenger of Allah, may Allah bless him and grant him peace, so they traveled together (249) until, when they drew near (250) Tabūk, Abū Khaythamah said to ʿUmayr ibn Wahb: "I have a sin, so it is no matter if you leave me behind until I come to the Messenger of Allah, may Allah bless him and grant him peace." So ʿUmayr did so. Then Abū Khaythamah traveled on until, when he drew near the Messenger of Allah, may Allah bless him and grant him peace, who was encamped at Tabūk, the people (251) said: "There is a rider on the road approaching." The Messenger of Allah, may Allah bless him and grant him peace, said: "Be Abū Khaythamah!" They said: "O Messenger of Allah, by Allah, it is Abū Khaythamah!" When he made his camel kneel, he approached and greeted the Messenger of Allah, may Allah bless him and grant him peace, then told him the story. The Messenger of Allah, may Allah bless him and grant him peace, spoke well to him (252) and prayed for good for him (253). Then the Messenger of Allah, may Allah bless him and grant him peace, summoned Khālid ibn al-Walīd and sent him to Ukaydir of Dūmah (254), who was Ukaydir ibn ʿAbd al-Malik, a man from Kindah. He was their king and was a Christian. The Messenger of Allah, may Allah bless him and grant him peace, said to Khālid: "You will find him hunting wild oxen." So Khālid ibn al-Walīd set out until, when he was within sight of his fortress on a moonlit summer night, while he (Ukaydir) was on his roof with his wife, the oxen spent the night rubbing (255) their horns against the gate of the palace. His wife said to him: "Have you ever seen anything like this?" He said: "No, by Allah!" She said: "Who would leave this?" He said: "No one." So Ukaydir of Dūmah descended and ordered his horse to be saddled, and he rode out with a group of his household, including his brother Ḥassān. When they came out with their hunting spears (256), the cavalry of the Messenger of Allah, may Allah bless him and grant him peace, with Khālid ibn al-Walīd among them, met them. They killed his brother Ḥassān. He was wearing a brocade gown interwoven with gold, so Khālid stripped it from him and sent it to the Messenger of Allah, may Allah bless him and grant him peace (257). When it was brought to the Messenger of Allah, may Allah bless him and grant him peace, the Muslims began to touch it with their hands and marvel (258) at it. The Messenger of Allah, may Allah bless him and grant him peace, said: "Do you marvel at this? By Him in whose hand is the soul of Muḥammad, the handkerchiefs of Saʿd ibn Muʿādh in Paradise are better than this!" (259). Then Khālid brought Ukaydir to the Messenger of Allah, may Allah bless him and grant him peace, who spared his blood and made a treaty with him for the jizyah (poll tax), then released him, and he returned to his village. The Messenger of Allah, may Allah bless him and grant him peace, missed Kaʿb ibn Mālik and said: "What has happened to Kaʿb ibn Mālik?" A man from Banū Salamah said: "O Messenger of Allah, his two garments and his looking at his sides have detained him." Muʿādh ibn Jabal said to him: "Evil, by Allah, is what you have said! By Allah, O Messenger of Allah, we know nothing of him but good!" So the Messenger of Allah, may Allah bless him and grant him peace, remained silent (260). The Messenger of Allah, may Allah bless him and grant him peace, stayed at Tabūk (261) for more than ten (262) nights, shortening the prayer and not going beyond it. Then he set off returning to Madīnah. On the road there was a water source (emerging from a small spring) that would suffice one rider, two riders, or three, in a valley called al-Mushaqqaq (263). The Messenger of Allah, may Allah bless him and grant him peace, said: "Whoever reaches that water before us, let him not draw any water from it until I come to it" (264). When the Messenger of Allah, may Allah bless him and grant him peace, came to it, he placed his hand in it (265), and water began to flow into his hand as much as Allah willed to flow, then he spat into it and prayed to Allah as he willed to pray, and the water gushed forth. The people drank and drew as much water as they needed (266). The Messenger of Allah, may Allah bless him and grant him peace, said: "If you remain—or if any of you remain (267)—you will surely hear of this valley being the most fertile between what is before it and what is behind it." That water is the spring of Tabūk today. Then the Messenger of Allah, may Allah bless him and grant him peace, alighted at one of the way-stations, and ʿAbdullāh Dhū al-Bijādayn (268) died. They dug a grave for him, and the Messenger of Allah, may Allah bless him and grant him peace, descended into his grave, while Abū Bakr and ʿUmar were lowering him (269) down to him (270), and he was saying: "Lower your brother to me" (271). So they lowered him (272) to him. When he had arranged him (for his side) (273), the Messenger of Allah, may Allah bless him and grant him peace, said: "O Allah, I have spent the night pleased with him, so be pleased with him" (274). ʿAbdullāh ibn Masʿūd said: "Would that I were the owner of the grave!" (275). The Muslims were saying: "There is no jihād (struggle) after today." The Messenger of Allah, may Allah bless him and grant him peace, said: "Jihād will not cease until ʿĪsā (Jesus), son of Maryam (Mary), peace be upon him, descends" (276). The Messenger of Allah, may Allah bless him and grant him peace, established mosques from Tabūk to Madīnah at his way-stations, known to this day. The first of them is the Mosque of Tabūk, the Mosque at Thaniyyat Mudrān (277), the Mosque at Dhāt al-Zurāb (278), the Mosque at al-Akhḍar, the Mosque at Dhāt al-Khaṭmī, the Mosque at Dhāt al-Batrāʾ (279), the Mosque at al-Shaqq (280), the Mosque at Dhī al-Jīfah (281), the Mosque at al-Ṣadr (282), the Mosque of Wādī al-Qurā, the Mosque of al-Ruqʿah, the Mosque at Dhī Marwah, the Mosque at al-Fayfāʾ (283), and the Mosque at Dhī Khushub. Then the Messenger of Allah, may Allah bless him and grant him peace, arrived in Madīnah. When he returned from a journey, he would begin at the mosque, pray two rakʿahs (units of prayer) there, then sit for the people. When he did this, those who had stayed behind came, including Kaʿb ibn Mālik, Murārah ibn al-Rabīʿ (284), Hilāl ibn Umayyah, and others. They began to apologize to him and swear oaths to him, and they were about eighty (285) men. The Messenger of Allah, may Allah bless him and grant him peace, would accept their apparent intentions and entrust (286) their inner secrets to Allah, until Kaʿb ibn Mālik came and greeted him. The Messenger of Allah, may Allah bless him and grant him peace, smiled the smile of one who is angry, then said: "Come here!" So Kaʿb ibn Mālik came walking until he sat before him. The Prophet, may Allah bless him and grant him peace, said to him: "What kept you back? Did you not buy your mount?" He said: "Yes, O Messenger of Allah. By Allah, if I were sitting before anyone else in the world, I would think that I could escape his anger with an excuse (287), for I have been given eloquence and I have a tongue. But, by Allah, I know that if I tell you a lying tale today, you might be pleased with me for it (288), but Allah will soon make you angry with me. And if I tell you a true tale, you will be hard on me for it, but I hope for Allah's good outcome from it. No, by Allah, I had no excuse! By Allah, I was never stronger (289) or more prosperous than when I stayed behind from you!" The Messenger of Allah, may Allah bless him and grant him peace, said: "As for this one, he has spoken the truth (290). Rise until Allah judges concerning you." So he rose, and men from Banū Salamah rose with him and followed him, saying: "We did not know you had committed a sin before this, and you have failed by not apologizing to the Messenger of Allah, may Allah bless him and grant him peace, as those who stayed behind apologized. The Messenger of Allah's seeking forgiveness for you would have been sufficient for your sin." They kept reproaching him until he wanted to return to the Messenger of Allah, may Allah bless him and grant him peace, and lie about himself. Then he said to them: "Has anyone else encountered this besides me?" They said: "Yes, two men said the same as you said, and he said the same to them as he said to you." He said (291): "Who are they?" They said: "Murārah ibn al-Rabīʿ (292) and Hilāl ibn Umayyah al-Wāqifī (293)." Then the Messenger of Allah, may Allah bless him and grant him peace, forbade speaking to these three. As for Murārah and Hilāl, they sat in their houses. As for Kaʿb ibn Mālik, he was the strongest and most enduring of the people. He would go out, attend the prayer with the Muslims, and walk in the markets, but no one spoke to him. He would come to the Messenger of Allah, may Allah bless him and grant him peace, and greet him while he was in his gathering after prayer, and he would say to himself: "Did he move his lips to return the greeting to me (294) or not?" Then he would pray near him and steal glances at him. When Kaʿb turned to his prayer, the Messenger of Allah, may Allah bless him and grant him peace, would look at him, and when he turned toward him, he would turn away. This continued for a long time due to the harshness of the Muslims toward him. Then Kaʿb passed by and climbed over the wall of Abū Qatādah—who was his cousin and the most beloved of people to him—and greeted him, but he did not return the greeting. He said to him: "O Abū Qatādah, I adjure you by Allah, do you know that I love Allah and His Messenger?" He remained silent. He adjured him again, and he remained silent. He adjured him again, and he said: "Allah and His Messenger know best." Kaʿb's eyes overflowed with tears, and he leaped, climbed over the wall, and then went to the market. While he was walking (295), a Nabatean (296) from the Nabateans of al-Shām (Syria) who had come with food to sell in Madīnah asked about him, saying: "Who will point out Kaʿb ibn Mālik to me?" The people began pointing to him until he came to Kaʿb and handed him a letter from the king of Ghassān in a piece of silk (297), saying: "To proceed: It has reached us that your companion has shunned you. Allah has not placed you in a land of humiliation or waste. So join us, and we will console you" (298). When Kaʿb read the letter, he said: "This too is from the trial. It has reached such a point with me that a man from (299) the people of polytheism has become greedy for me." Then he took the letter to an oven and stoked it (300) with it (301). He remained in that state until, when (302) forty nights had passed, the messenger of the Messenger of Allah came to him and said: "The Messenger of Allah, may Allah bless him and grant him peace, commands you to separate from your wife!" Kaʿb said: "Should I divorce her, or what?" He said: "Rather, separate from her and do not approach her." He sent a similar message to Murārah and Hilāl. Kaʿb said to his wife: "Go to your family and stay with them until Allah judges this matter as He will." The wife of Hilāl ibn Umayyah came and said: "O Messenger of Allah, Hilāl ibn Umayyah is an old, helpless man with no servant. Do you dislike that I serve him?" He said: "No, but let him not approach you!" She said: "By Allah, O Messenger of Allah, he has no desire for me! By Allah, he has not stopped weeping since his affair began until this day. By Allah, I fear for his eyesight" (303). They remained after that for ten nights until fifty nights were completed from the time the Messenger of Allah, may Allah bless him and grant him peace, forbade the Muslims (304) from speaking to them. Kaʿb ibn Mālik prayed the dawn prayer on the roof of one of his houses in that state.

The mention of Allah from him: the earth, vast as it was, became straitened for him, and his own soul was straitened ³⁵, when he heard the voice of a crier who had ascended Sal‘ ³⁶ calling out at the top of his voice: 'O Ka‘b ibn Malik! Rejoice!' Ka‘b fell down in prostration to Allah and knew that relief had come. The Messenger of Allah, may Allah bless him and grant him peace, informed them of Allah’s acceptance of their repentance ³⁷ when he prayed the morning prayer. Then the crier with the good news came to Ka‘b, and he took off his two garments and clothed him with them as a reward for his good news. He borrowed two garments and put them on, then set out heading for the Messenger of Allah, may Allah bless him and grant him peace. The people met him, congratulating him on his repentance and saying: 'May the acceptance of your repentance by Allah be a joy to you!' until he entered the mosque, with the Messenger of Allah, may Allah bless him and grant him peace, sitting surrounded by people. Talha ibn ‘Ubaydullah stood up to him, greeted him and congratulated him. When Ka‘b greeted the Messenger of Allah, may Allah bless him and grant him peace, the Messenger of Allah said to him, his face beaming with joy: 'Rejoice in the best day that has passed over you since your mother bore you!' Ka‘b said: 'Is it from you, O Messenger of Allah, or from Allah?' He said: 'Rather, from Allah!' Then he sat before him and said: 'O Messenger of Allah, part of my repentance is that I divest myself of my wealth as charity to Allah and His Messenger.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Keep some of your wealth for yourself; that is better for you.' He said: 'I will keep my share in Khaybar.' Then he said: 'O Messenger of Allah, Allah has saved me through truthfulness, so part of my repentance to Allah is that I will speak nothing but the truth as long as I live.' Then the Messenger of Allah, may Allah bless him and grant him peace, recited to them: 'Allah has turned in mercy to the Prophet and the Emigrants and the Helpers...' up to His words: 'Indeed, Allah is the Accepter of Repentance, the Merciful.' ³⁸ Then the Messenger of Allah, may Allah bless him and grant him peace, pronounced the mutual curse ³⁹ between ‘Uwaymir ibn al-Harith ibn ‘Ajlan—who is called ‘Asim ⁴⁰—and his wife after the afternoon prayer in the mosque in Sha‘ban. This was because he came to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'O Messenger of Allah, if one of us sees his wife committing lewdness, what should he do? If he speaks, he speaks of a grave matter; if he remains silent, he remains silent about something similar!' The Messenger of Allah did not answer him. Later, he came to the Prophet, may Allah bless him and grant him peace, and said: 'O Messenger of Allah, what I asked you about has befallen me!' Then Allah revealed these verses: 'And those who accuse their wives [of adultery]...' ⁴¹ until the end of the verses. The Messenger of Allah, may Allah bless him and grant him peace, called ‘Asim, recited them to him, admonished him, reminded him, and informed him that the punishment of this world is lighter than the punishment of the Hereafter. ‘Asim said: 'No, by Him who sent you! I have not lied about her.' Then he called his wife, admonished her, and reminded her that the punishment of this world is lighter than the punishment of the Hereafter. She said: 'No, by Him who sent you with the truth!' So he began with ‘Asim, and he testified four times by Allah that he was among the truthful, and the fifth time that the curse of Allah be upon him if he was among the liars. The Messenger of Allah, may Allah bless him and grant him peace, ordered that his hand be placed ⁴² on his mouth at the fifth [testimony] and said: 'Beware, for it is decisive!' Then he followed with his wife, and she testified four times by Allah that he was among the liars, and the fifth time that the wrath of Allah be upon her if he was among the truthful. Then he separated them and attributed the child to the mother ⁴³. Umm Kulthum, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, died in Sha‘ban. Safiyya bint ‘Abd al-Muttalib washed her, and ‘Ali, al-Fadl, and Usama ⁴⁴ descended into her grave. A letter from the kings of Himyar arrived to the Messenger of Allah, may Allah bless him and grant him peace, in Ramadan, acknowledging Islam. The Messenger of Allah wrote a reply to them and sent it with ‘Amr ibn Hazm: 'In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Shurahbil ⁴⁵ ibn ‘Abd Kulal, al-Harith ibn ‘Abd Kulal, Qayl ⁴⁶ Dhu Ra‘in, and Ma‘afir [and Hamdan] ⁴⁷. To proceed: Your messenger has arrived ⁴⁸, and you have given from the spoils the fifth of Allah and what Allah has prescribed upon the believers: the tithe on land ⁴⁹, and what is watered by the sky, if it is flowing or rain-fed, then a tenth is due when it reaches five wasqs ⁵⁰; [and what is watered by a bucket or a waterwheel, then half a tenth is due when it reaches five wasqs] ⁵¹. For every five camels pasturing freely, one sheep, until they reach twenty-four. If they increase by one over twenty-four, then a bint makhad ⁵² is due; if a bint makhad is not available, then a male ibn labun ⁵³ until they reach thirty-five. If they increase by one over thirty-five, then a bint labun ⁵⁴ is due until they reach forty-five. If they increase by one over forty-five, then a hiqqa ⁵⁵ fit for the camel to mount is due until they reach sixty. If they increase by one over sixty, then a jadha‘a ⁵⁶ is due until they reach seventy-five. If they increase by one over seventy-five, then two bint labun are due until they reach ninety. If they increase [by one] over ninety, then two hiqqa fit for the camel to mount are due until they reach one hundred and twenty. For what exceeds one hundred and twenty, for every forty, a bint labun; for every fifty, a hiqqa fit for the camel to mount. For every thirty cattle ⁵⁷, a tabi‘ ⁵⁸ jadha‘ or jadha‘a; for every forty cattle, a cow. For every forty sheep pasturing freely, one sheep until they reach one hundred and twenty. If they increase by one over one hundred and twenty, then two sheep until they reach two hundred. If they increase by one, then three until they reach three hundred. If they increase, then for every hundred sheep, one sheep. No decrepit animal, no emaciated animal ⁵⁹, no animal with a defect, and no male goat shall be taken as alms. Neither shall separate herds be combined, nor shall a combined herd be separated for fear of alms. What is taken from two partners, they shall reimburse each other equally. For every five uqiyyas ⁶⁰ of silver, five dirhams; for what exceeds, for every forty dirhams, one dirham. Nothing is due for less than five uqiyyas. For every forty dinars, one dinar. Indeed, alms are not lawful for Muhammad nor for his household; they are the zakat by which the most needy among them are purified ⁶¹, for the poor believers and in the way of Allah. Nothing is due on slaves, nor on a farm, nor on its laborers if its zakat is paid from the tithe. Nothing is due on a Muslim’s slave or his horse. Indeed, the greatest of major sins with Allah on the Day of Resurrection are: associating partners with Allah, killing a believing soul without right, fleeing in the way of Allah on the day of battle, disobedience to parents, accusing a chaste woman [of adultery], learning sorcery, consuming usury, and consuming the property of an orphan. Indeed, ‘Umra is the lesser Hajj. None shall touch the Qur’an except one who is pure. No divorce before marriage, no manumission ⁶² until purchase. None of you shall pray in a single garment with nothing on his shoulders, nor shall he sit wrapped in a single garment [with nothing between his private parts and the sky, nor shall any of you pray in a single garment] ⁶³ with his side exposed, nor shall any of you pray with his hair braided. Whoever kills a believer intentionally with clear evidence, it is retaliation unless the heirs of the slain consent. For a life, the blood money is one hundred camels; for the nose, if completely cut off, the blood money; for the tongue, the blood money; for the two lips, the blood money; for the two testicles, the blood money; for the penis, the blood money; for the head wound that reaches the membrane ⁶⁴, one-third of the blood money; for the wound that reaches the body cavity ⁶⁵, one-third of the blood money; for one leg, half the blood money; for the spine, the blood money; for the two eyes, the blood money; for the wound that exposes bone ⁶⁶, fifteen camels; for a tooth, five camels; for a wound that lays bare the bone ⁶⁷, five camels. A man is killed for a woman. For the people of gold, one thousand dinars.' The letter was recited to the people of Yemen. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Mu‘adh ibn Jabal to Yemen. It is mentioned that he prayed the morning prayer, then turned to the people and said: 'O company of Emigrants and Helpers! Which of you will volunteer to go to Yemen?' ‘Umar ibn al-Khattab stood up and said: 'I, O Messenger of Allah!' He remained silent, then said: 'O company of Emigrants and Helpers! Which of you will volunteer to go to Yemen?' Mu‘adh ibn Jabal stood up and said: 'I, O Messenger of Allah!' He said: 'O Mu‘adh, you are for it! O Bilal, bring me my turban!' He brought him his turban, and he wound it around his head. Then the Messenger of Allah, may Allah bless him and grant him peace, went out, with the Emigrants and Helpers accompanying Mu‘adh, who was riding, while the Messenger of Allah walked beside his mount ⁶⁸. Then he said: 'O Mu‘adh! I enjoin upon you the fear of Allah, truthfulness in speech, fulfillment of trust, avoidance of treachery, commanding good and forbidding evil, lowering the wing ⁶⁹, protecting the neighbor, soft speech, returning greetings, deep understanding of the Qur’an, fear of the reckoning, and love of the Hereafter over this world. O Mu‘adh! Do not corrupt the earth, do not revile a Muslim, do not believe a liar, do not lie to a truthful person, and do not disobey a leader. You are going to a people from the People of the Book. Let the first thing you call them to be the worship of Allah. When they come to know Allah, inform them that Allah has prescribed upon them five prayers ⁷⁰ in their day and night. When they do that, inform them that Allah has prescribed upon them zakat to be taken from their wealth and given to their poor. If they obey that, take it from them, but beware of the best of people’s wealth ⁷¹. O Mu‘adh! I love for you what I love for myself, and I dislike for you what I dislike for myself. O Mu‘adh! When you commit a sin, then perform a repentance for it: secret for secret, and open for open. O Mu‘adh! Make things easy, not difficult. Remember Allah at every stone and clod ⁷² that will bear witness for you on the Day of Resurrection. O Mu‘adh! Visit the sick, hasten to fulfill the needs of widows and the weak, sit with the poor and needy, treat people justly from yourself, speak the truth wherever it is, and let no blame of a blamer affect you in the matter of Allah. Meet me in the state in which you left me.' Mu‘adh said: 'May my father and mother be your ransom, O Messenger of Allah! You have entrusted me with a great matter. Pray to Allah for me for what you have entrusted me with.' So the Messenger of Allah, may Allah bless him and grant him peace, prayed for him, then bade him farewell. The Messenger of Allah returned to Medina with his companions. Then he sent Abu Musa al-Ash‘ari after him. When he arrived in Sana‘a, he ascended its pulpit, praised Allah, then recited their covenant to them, then descended. The chiefs of Sana‘a came to him and said: 'O Mu‘adh, this is a lodging we have prepared for you, and this is a house we have furnished for you.' He said: 'My beloved advised me thus; the Messenger of Allah, may Allah bless him and grant him peace, advised me that no blame of a blamer should affect you in the matter of Allah.' The Messenger of Allah, may Allah bless him and grant him peace, freed Mu‘adh ibn Jabal from his debts to his creditors when they pressed him hard, and sent him to Yemen, saying: 'Perhaps Allah will restore you ⁷³!' The delegation of Kilab came to the Messenger of Allah, may Allah bless him and grant him peace, thirteen men, among them Labid ibn Rabi‘a.

Then the Messenger of Allah, may Allah bless him and grant him peace, sent a raiding party with a group of Arabs, none of whom were from the Emigrants or the Helpers, against the Banu Tamim ⁷⁴. He raided them, captured their women and children, and took twenty men as prisoners, bringing them to Medina. The Messenger of Allah, may Allah bless him and grant him peace, set up a pulpit for Hassan ⁷⁵ and he stood upon it. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Indeed, Allah supports Hassan with the Holy Spirit.' The people said: 'Their poet is more poetic than our poet, and their orator is more eloquent than our orator.' The delegation of Ta'if ⁷⁶ arrived and stayed at the house of al-Mughira ibn Shu'ba, requesting a peace treaty. The Prophet, may Allah bless him and grant him peace, ordered Khalid ibn Sa'id ibn al-As to write the peace treaty for them. Abdullah ibn Ubayy ibn Salul ⁷⁷ fell ill in the last nights of Shawwal and died in Dhu al-Qa'da. The Prophet, may Allah bless him and grant him peace, used to visit him. When he died, his son came to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'O Messenger of Allah, give me your shirt to shroud him in.' So the Messenger of Allah, may Allah bless him and grant him peace, gave him his shirt. He came to his grave and prayed over him, then the verse was revealed: 'And never pray over any of them who has died, nor stand at his grave' ⁷⁸. The delegation of Banu Fazara ⁷⁹ arrived, about ten men, among them Kharija ibn Hisn ⁸⁰. The delegation of Banu 'Udhra ⁸¹ arrived, thirteen men, and they stayed with al-Miqdad ibn 'Amr. Allah Almighty made Hajj obligatory for those who are able to find a way. So the Messenger of Allah, may Allah bless him and grant him peace, sent Abu Bakr to lead the people in Hajj from Medina with three hundred people, and sent with him twenty sacrificial camels with their garlands braided. 'Aisha braided them with her own hands, garlanded them, and marked them. Abu Bakr drove five sacrificial camels for himself. 'Abd al-Rahman ibn 'Awf performed Hajj with him. When they reached al-'Arj ⁸², Abu Bakr heard behind him the grunting of a camel at dawn. He intended to say the takbir for the prayer, but stopped and said: 'This is the grunting of the she-camel of the Messenger of Allah, al-Jad'a. The Messenger of Allah must have changed his mind about Hajj. Perhaps he is the Messenger of Allah, so we can pray with him!' Then 'Ali appeared on it. Abu Bakr said: 'Are you an amir or a messenger?' He said: 'No, rather the Messenger of Allah sent me with the declaration of immunity ⁸³ to recite it to the people at the stations of Hajj.' So they came to Mecca, and he recited Surah Bara'a to the people until he completed it. On the Day of 'Arafa, Abu Bakr stood and addressed the people, teaching them their rituals. When he finished, 'Ali stood and recited it to the people until he completed it. On the Day of Sacrifice, Abu Bakr addressed the people and spoke to them about their ifada, sacrifice, and rituals. When he finished, 'Ali stood and recited Bara'a to the people until he completed it ⁸⁴, so that every right-holder would be given his right, and every covenant-holder his covenant, and that no polytheist should perform Hajj after this year, and no naked person should circumambulate the House. On the first day of departure ⁸⁵, Abu Bakr stood and addressed the people, telling them how to depart and how to stone, teaching them their rituals. When he finished, 'Ali stood and recited Bara'a to the people until he completed it. Then they returned to Medina ⁸⁶. [The tenth year of the Hijra] Muhammad ibn Ishaq ibn Khuzayma narrated to us: Muhammad ibn Bashshar narrated to us: Abu 'Amir narrated to us: Qurra ibn Khalid narrated to us from Abu Jamra al-Duba'i who said: I said to Ibn 'Abbas: I have a jar in which dates are soaked for me, and if I sit long with the people, I fear I will be disgraced because of its sweetness. He said: The delegation of 'Abd al-Qays came to the Messenger of Allah, may Allah bless him and grant him peace, and he said: 'Welcome to the delegation, neither ashamed nor regretful!' They said: O Messenger of Allah, between us and you are the polytheists of Mudar, and we can only reach you during the sacred months. So tell us a concise command ⁸⁷ that if we take it, we will enter Paradise, and we will call those behind us to it. He said: 'I command you with four and forbid you from four: faith in Allah—and do you know what faith in Allah is?' They said: Allah and His Messenger know best. He said: 'The testimony that there is no god but Allah, establishing prayer, giving zakat, fasting Ramadan, and that you give one-fifth of the spoils; and I forbid you from drinking from gourds, hollowed-out stumps, green jars, and tarred vessels' ⁸⁸. He said: At the beginning of this year, the delegation of 'Abd al-Qays ⁸⁹ came to the Messenger of Allah, may Allah bless him and grant him peace. When they drew near Medina, they left their mounts and hurried to the Prophet, may Allah bless him and grant him peace. But 'Abdullah ibn al-Ashajj al-'Abdi stayed behind, tied his mount, took off his clothes, put on others, and then came to the Messenger of Allah, may Allah bless him and grant him peace. The Prophet, may Allah bless him and grant him peace, said: 'Indeed, you possess two qualities that Allah and His Messenger love: forbearance and deliberation' ⁹⁰. They asked him about what we mentioned. Then the Messenger of Allah, may Allah bless him and grant him peace, sent Khalid ibn al-Walid to the Banu 'Abd al-Madan ⁹¹ in the month of Rabi' al-Awwal, and they are Banu al-Harith ibn Ka'b. They embraced Islam, and he took the alms from their rich and distributed it to their poor. Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Amr ibn Hazm ⁹² as a governor to Najran. He went and stayed with them, teaching them the Sunna and the teachings of Islam until the Messenger of Allah, may Allah bless him and grant him peace, died, while he was still over Najran ⁹³. 'Adi ibn Hatim al-Ta'i arrived, carrying a golden cross. The Prophet, may Allah bless him and grant him peace, said: 'They took their rabbis and monks as lords besides Allah' ⁹⁴. After him came the delegation of Tayy, among them Zayd al-Khayl, who was their leader ⁹⁵. Then Jarir ibn 'Abdullah al-Bajali arrived, and the Messenger of Allah, may Allah bless him and grant him peace, sent him to destroy Dhu al-Khalasa ⁹⁶, and he destroyed it. Then the delegation of al-Azd arrived, led by Surrad ibn 'Abdullah ⁹⁷, about ten men. The Messenger of Allah, may Allah bless him and grant him peace, sent him to Jurash, and he conquered it. He was a governor for the Prophet, may Allah bless him and grant him peace. Muhammad ibn 'Amr ibn Hazm was born in Najran. 'Amr wrote to the Messenger of Allah, may Allah bless him and grant him peace, informing him and telling him that he named him Muhammad and gave him the kunya Abu Sulayman ⁹⁸. The delegation of Salaman ⁹⁹ arrived, seven men, led by Habib al-Salamani ¹⁰⁰. The delegation of Banu Hanifa ¹⁰¹ arrived, among them Musaylima. He said: O Muhammad, if you make the succession after you for me, I will believe in you and affirm you. In the hand of the Messenger of Allah, may Allah bless him and grant him peace, was a palm branch. The Prophet, may Allah bless him and grant him peace, said: 'Even if you asked me for this palm branch, I would not give it to you! And you will never go beyond Allah's decree concerning you. If you turn away, Allah will certainly destroy you. I see you as the one I saw [in a dream]' ¹⁰². This is because the Messenger of Allah, may Allah bless him and grant him peace, said: 'While I was sleeping, I saw in my hand two gold bracelets. Their matter worried me, so it was revealed to me in the dream to blow on them. I blew on them, and they flew away. I interpreted them as the two liars: one is al-'Ansi, and the other is Musaylima, the man of al-Yamama.' The delegation of Ghassan ¹⁰³, the delegation of 'Abs ¹⁰⁴, the delegation of Kinda ¹⁰⁵, the delegation of Muharib ¹⁰⁶, and the delegation of Khawlan ¹⁰⁷ arrived. Whenever delegations came to him, the Prophet, may Allah bless him and grant him peace, would wear his best clothes and order his beloved companions to do likewise. The delegation of Murad ¹⁰⁸ arrived, led by Farwa ibn Musayk al-Muradi. The Messenger of Allah, may Allah bless him and grant him peace, appointed him over Murad and Madhhij. The Messenger of Allah, may Allah bless him and grant him peace, sent Khalid ibn al-Walid to collect the alms from them, and wrote a document for them. Abu Dharr ¹⁰⁹ entered the mosque while the Messenger of Allah, may Allah bless him and grant him peace, was sitting alone. He said: 'O Abu Dharr, the mosque has a greeting.' He said: What is its greeting, O Messenger of Allah? He said: 'Two rak'as.' So he stood and prayed them. Then he said: You commanded me to pray; what is prayer? He said: 'The best of deeds; whoever wishes may do less, and whoever wishes may do more.' He said: O Messenger of Allah, which deeds are most beloved to Allah? He said: 'Faith in Allah and jihad in His cause.' He said: Which believers are most perfect in faith? He said: 'Those with the best character.' He said: Which Muslims are best? He said: 'Those from whose tongue and hand the Muslims are safe.' He said: Which emigration is best? He said: 'One who emigrates from evil.' He said: Which part of the night is best? He said: 'The middle of the latter part of the night.' He said: Which prayer is best? He said: 'Long standing in prayer.' He said: Which slaves are best to free? He said: 'The most expensive and most valuable to their owners.' He said: Which jihad is best? He said: 'One whose horse is wounded and whose blood is shed.' He said: Which charity is best? He said: 'The effort of a person of little means given secretly to a poor person.' He said: Which fasting is best? He said: 'Obligatory fasting, and with Allah are many multiplied rewards.' He said: Which verse that Allah revealed to you is best? He said: 'The Throne Verse' ¹¹⁰. He said: O Messenger of Allah, how many prophets are there? He said: 'One hundred and twenty-four thousand prophets.' He said: How many messengers among them? He said: 'Three hundred and thirteen, a large group.' He said: Who was the first of the prophets? He said: 'Adam.' He said: Was he a messenger? He said: 'Yes, Allah created Adam with His hand, breathed into him of His spirit, then fashioned him and spoke to him directly. Then he said: O Abu Dharr, four prophets were Syriac ¹¹¹: Adam, Seth, Enoch—who is Idris, and he was the first to write with a pen—and Noah; and four were from the Arabs ¹¹²: Hud, Salih, Shu'ayb, and your prophet Muhammad. The first of the prophets is Adam and the last of them is Muhammad, may Allah bless him and grant him peace. The first prophet of the Children of Israel is Moses and the last of them is Jesus, and between them are a thousand prophets.' He said: O Messenger of Allah, how many books did Allah reveal? He said: 'One hundred books and four books: He revealed to Seth fifty scrolls, to Idris thirty scrolls, to Abraham ten scrolls, and to Moses ten scrolls before the Torah, and He revealed the Torah, the Gospel, the Psalms, and the Criterion.' He said: O Messenger of Allah, what were the scrolls of Abraham? He said: 'They were all parables: O king who is tested and deluded! I did not send you to gather the world one upon another, but I sent you to avert from Me the prayer of the oppressed, for I do not reject it even if it is from a disbeliever. And it is incumbent upon the intelligent person, as long as he is not overcome in his intellect, to have hours: an hour in which he whispers to his Lord, an hour in which he takes account of himself, an hour in which he reflects on the creation of Allah Almighty, and an hour in which he is alone for his lawful needs; for this hour is an aid to those hours and a refreshment for the hearts. And it is incumbent upon the intelligent person to be aware of his time, attentive to his affairs, and guard his tongue, for whoever considers his speech as part of his deeds will speak little except about what concerns him. And it is incumbent upon the intelligent person to seek three things: maintenance for his livelihood, provision for his return, and lawful enjoyment.' He said: O Messenger of Allah, what were the scrolls of Moses?

Il a dit : « Tout cela était des leçons. Je m’étonne de celui qui est certain de la mort puis se réjouit, je m’étonne de celui qui est certain du décret (al-qadar) puis s’épuise, et je m’étonne de celui qui est certain du Jugement [demain] (435) puis n’agit pas. » Il dit : « Allah t’a-t-Il révélé quelque chose de ce qui était dans les Feuillets d’Abraham et de Moïse ? » Il dit : « Ô Abou Dharr ! [Lis-tu] (3) : "Certes, a réussi celui qui se purifie, et invoque le nom de son Seigneur puis prie" — le verset. » Il dit : « Ô Messager d’Allah ! Recommande-moi. » Il dit : « Je te recommande la crainte d’Allah (taqwā), car elle est la parure de ta affaire. » Il dit : « Ajoute-moi. » Il dit : « Attache-toi à un long silence, car il repousse le diable (al-shayṭān) [de toi] (436) et t’aide dans ta religion. Et prends garde au rire, car il tue les cœurs et efface la lumière du visage. » Il dit : « Ajoute-moi. » Il dit : « Aime les pauvres (al-masākīn) et leur compagnie. » Il dit : « Ajoute-moi. » Il dit : « Dis la vérité, même si elle est amère. » Il dit : « Ajoute-moi. » Il dit : « Ne crains pas, pour Allah, le blâme de quiconque blâme. » Il dit : « Ajoute-moi. » Il dit : « Que ce que tu sais de toi-même te retienne (437) vis-à-vis des gens, et ne les accuse pas (438) de ce que tu commets. » Puis il dit : « Ô (439) Abou Dharr ! Il suffit à l’homme comme égarement (440) qu’il ait en lui ces traits : connaître des gens ce qu’il ignore de lui-même, les espionner (441) pour ce qu’ils ont, et nuire à son compagnon dans ce qui ne le concerne pas. Ô Abou Dharr ! Nulle intelligence comme la réflexion (al-tadbīr) (442), nulle piété comme l’abstention (al-kaff) (443), et nulle noblesse comme la beauté du caractère (ḥusn al-khuluq) (444). » Puis il envoya (445) ‘Alī ibn Abī Ṭālib — qu’Allah l’agrée — en expédition vers le Yémen au mois de Ramadan. Il dit : « Ô Messager d’Allah ! Comment dois-je agir ? » Il dit : « Lorsque tu descendras dans leur territoire, ne les combats pas jusqu’à ce qu’ils te combattent. S’ils te combattent, ne les combats pas jusqu’à ce qu’ils tuent un des vôtres. S’ils tuent un des vôtres, ne les combats pas jusqu’à ce que tu leur montres de la clémence (anāh). Lorsque tu viendras à eux (448), dis-leur (449) : "Voulez-vous sortir de vos biens une aumône (ṣadaqa) que vous rendrez à vos pauvres ?" S’ils disent : "Oui", ne cherche rien d’autre d’eux. Car qu’Allah guide par tes mains un seul homme est meilleur pour toi que tout ce sur quoi le soleil s’est levé. » Et fut révélé au Messager d’Allah — qu’Allah prie sur lui et le salue — : « Ne sont pas égaux, parmi les croyants, ceux qui restent assis et ceux qui luttent » (450). Alors vint ‘Abd Allāh ibn Umm Maktūm et dit : « [Ô] (451) Messager d’Allah ! J’aime la lutte dans le chemin d’Allah, mais j’ai ce que tu vois : ma vue a disparu. » Zayd ibn Thābit dit : « Sa cuisse pesa (452) sur ma cuisse au point que je craignis qu’elle ne la brisât (453). Puis il dit : "Sauf ceux qui ont un préjudice." » Et vinrent al-‘Āqib et al-Sayyid (454) de Najrān. Le Messager d’Allah — qu’Allah prie sur lui et le salue — écrivit pour eux un document sur lequel il les pacifia — il est encore entre leurs mains aujourd’hui. Ils dirent : « Ô Messager d’Allah ! Envoie-nous un homme digne de confiance (amīn) (455) à qui nous donnerons (456) ce que tu nous as demandé. » Le Prophète — qu’Allah prie sur lui et le salue — dit : « Je vous enverrai certes un homme digne de confiance, vraiment digne de confiance. » Les gens se tendirent pour cela, et il envoya Abū ‘Ubayda ibn al-Jarrāḥ. Et mourut [Abū] (457) ‘Āmir al-Rāhib auprès (458) d’Héraclius. Kināna (4) ibn ‘Abd Yālīl et ‘Alqama ibn ‘Ulātha (459) disputèrent son héritage. Le Messager d’Allah — qu’Allah prie sur lui et le salue — jugea (460) en faveur de Kināna ibn ‘Abd Yālīl. Et vint al-Ash‘ath ibn Qays (461) comme délégué auprès du Messager d’Allah — qu’Allah prie sur lui et le salue — avec son peuple. Le Messager d’Allah — qu’Allah prie sur lui et le salue — envoya avec lui Ziyād ibn Labīd (462) al-Bayāḍī vers al-Bahrayn pour prendre d’eux les aumônes (al-ṣadaqāt). Et tandis que le Messager d’Allah — qu’Allah prie sur lui et le salue — était assis (463) avec ses compagnons, voilà qu’apparut à eux un homme aux vêtements très blancs, aux cheveux très noirs, sur qui on ne voyait nulle trace de voyage, et que nul d’entre eux ne connaissait, jusqu’à ce qu’il s’assît près du Prophète d’Allah — qu’Allah prie sur lui et le salue —, posa son genou contre son genou, posa sa paume (464) sur sa cuisse (10), puis dit : « Ô Muhammad ! Informe-moi sur l’islam (al-islām). » Il dit : « Que tu attestes qu’il n’y a de dieu qu’Allah et que Muhammad est le Messager d’Allah, que tu accomplisses la prière (al-ṣalāt), que tu donnes l’aumône (al-zakāt), que tu jeûnes le Ramadan, et que tu fasses le pèlerinage (al-ḥajj) à la Maison si tu en trouves le moyen. » Il dit : « Tu as dit vrai ! » Les musulmans s’étonnèrent qu’il l’interrogeât et le crût. Puis il dit : « Informe-moi sur la foi (al-īmān). » Il dit : « Que tu croies en Allah, en Ses anges, en Ses livres, en Ses messagers, au Jour dernier, et au décret (al-qadar), tout entier, son bien et son mal. » Il dit : « Tu as dit vrai. » Il dit : « Informe-moi sur l’excellence (al-iḥsān). » [Il dit] (465) : « Que tu adores Allah comme si tu Le voyais, car si tu ne Le vois pas, Lui te voit. » Il dit : « Informe-moi sur l’Heure. » Il dit : « L’interrogé n’en sait pas plus [que] (466) l’interrogateur. » Il dit : « Informe-moi sur ses signes (amārātihā) (467). » Il dit : « Que la servante enfante sa maîtresse (rabbatahā) (468), et que tu voies les va-nu-pieds (al-ḥufāh) (469), les nus, rivaliser (yatatāwalūn) (470) dans les constructions. » Puis il s’en alla. Le Messager d’Allah — qu’Allah prie sur lui et le salue — dit : « C’est Jibrīl (Gabriel), il est venu vous enseigner votre religion. » Ensuite, le Prophète — qu’Allah prie sur lui et le salue — voulut accomplir le pèlerinage d’adieu (ḥajjat al-wadā‘) (471). Il annonça aux gens qu’il sortait. Beaucoup de gens vinrent à Médine, tous cherchant à suivre le Messager d’Allah — qu’Allah prie sur lui et le salue —, jusqu’à ce qu’il arrivât à Dhū al-Ḥulayfa. Là, Asmā’ bint ‘Umays enfanta (472) Muhammad ibn Abī Bakr. Elle envoya dire au Messager d’Allah — qu’Allah prie sur lui et le salue — : « Comment dois-je faire ? » Il dit : « Lave-toi, et bande-toi (ista‘thifirī) (473) avec un tissu et un autre. » Puis le Messager d’Allah — qu’Allah prie sur lui et le salue — pria dans la mosquée, ordonna qu’une chamelle de sacrifice (badana) fût marquée (tush‘ar) et l’on fit couler le sang (474) d’elle. Puis il monta al-Qaṣwā’ (475). Lorsque sa chamelle se tint droite sur la plaine (al-baydā’), il prononça la talbiya (ahalla). Et devant lui, derrière lui, à sa droite et à sa gauche, il y avait des gens, entre cavaliers et marcheurs (476), et le Messager d’Allah — qu’Allah prie sur lui et le salue — était parmi eux. Il prononça la talbiya : « Me voici ! Ô Allah ! Me voici ! Nul associé à Toi ! Me voici ! La louange, la grâce et la royauté sont à Toi ! Nul associé à Toi ! » Les gens prononcèrent la talbiya avec lui. Parmi eux, certains prononcèrent la talbiya pour un pèlerinage seul (mufradan), d’autres pour un pèlerinage combiné (qārinan), jusqu’à ce que le Messager d’Allah — qu’Allah prie sur lui et le salue — arrivât à La Mecque par la colline (al-thaniyya). Lorsqu’il entra à La Mecque, il fit ses ablutions pour la prière, puis entra par la porte des Banū Shayba. Lorsqu’il parvint à la Pierre Noire (al-ḥajar), il la toucha (istalamahu), fit trois tours en trottant (ramala) et quatre en marchant. Puis il s’avança vers la Station d’Abraham (maqām Ibrāhīm) [et récita] (477) : « Et prenez de la Station d’Abraham un lieu de prière. » Il plaça la Station entre lui et la Maison, et pria deux rak‘as, dans lesquelles il récita « Dis : Il est Allah, Un » et « Dis : Ô vous les mécréants ». Puis il retourna au coin (al-rukn) et le toucha. Ensuite, il sortit par la porte vers al-Ṣafā. Lorsqu’il monta sur al-Ṣafā, il récita : « Certes, al-Ṣafā et al-Marwa sont parmi les rites d’Allah » et dit : « Je commence par ce par quoi Allah a commencé. » Lorsqu’il monta dessus et vit la Maison, il se tourna vers la qibla et dit : « Il n’y a de dieu qu’Allah, Seul, sans associé. À Lui la royauté, à Lui la louange, et Il est sur toute chose Puissant. Il n’y a de dieu qu’Allah, Seul. Il a accompli Sa promesse, secouru Son serviteur, et mis en déroute les coalisés, Seul. » Il dit cela trois fois. Lorsqu’il descendit [vers] (1) al-Marwa, jusqu’à ce que ses pieds s’enfonçassent (insabbat) dans le fond de la vallée, il trotta (khabba), puis lorsqu’il monta, il marcha. Lorsqu’il parvint à al-Marwa, il monta dessus et fit dessus ce qu’il avait fait sur al-Ṣafā. Lorsque ce fut le dernier tour sur al-Marwa, il dit : « Si j’avais su ce que je sais maintenant, je n’aurais pas amené la bête de sacrifice (al-hady), et j’aurais fait de ce pèlerinage une ‘umra. Que celui d’entre vous qui n’a pas de bête de sacrifice se désacralise (fa-l-yuḥill) et en fasse une ‘umra. » Alors Surāqa ibn Mālik ibn Ju‘shum dit : « Ô Messager d’Allah ! Pour cette année seulement ou pour toujours ? » Le Messager d’Allah — qu’Allah prie sur lui et le salue — entrelaça ses doigts et dit : « La ‘umra est entrée dans le pèlerinage (al-ḥajj) — deux fois — Non, mais pour toujours. » Et ‘Alī vint du Yémen et trouva (479) Fāṭima ayant revêtu des vêtements teints et s’étant mis du khôl. Il désapprouva cela. Elle dit : « Mon père m’a ordonné cela ! » Puis le Prophète — qu’Allah prie sur lui et le salue — dit [à ‘Alī] (480) : « Comment as-tu formulé l’intention du pèlerinage (bi-mā faradta al-ḥajj) ? » Il dit : « J’ai dit : Ô Allah ! Je prononce la talbiya (ahalla) par ce par quoi Ton Messager a prononcé la talbiya. » Alors le Messager d’Allah — qu’Allah prie sur lui et le salue — dit : « J’ai avec moi la bête de sacrifice, ne te désacralise donc pas (fa-lā taḥill). » Les bêtes de sacrifice que ‘Alī ibn Abī Ṭālib avait amenées du Yémen et celles que le Prophète — qu’Allah prie sur lui et le salue — avait apportées étaient au nombre de cent. Les gens se désacralisèrent (fa-ḥalla) et se coupèrent les cheveux (wa qaṣṣarū), sauf le Prophète — qu’Allah prie sur lui et le salue — et ceux qui avaient avec eux [une bête de sacrifice] (481). Et Sa‘d (482) ibn Abī Waqqāṣ tomba malade. Le Messager d’Allah — qu’Allah prie sur lui et le salue — entra chez lui. Sa‘d pleura. Le Prophète — qu’Allah prie sur lui et le salue — lui dit : « [Qu’est-ce qui te fait pleurer] (483) ? » Il dit : « Je crains de mourir dans la terre d’où j’ai émigré, comme est mort Sa‘d ibn Khawla ! » Le Prophète — qu’Allah prie sur lui et le salue — dit : « Ô Allah ! Guéris Sa‘d » — trois fois. Il dit : « Ô Messager d’Allah ! J’ai beaucoup de biens, des troupeaux, et ma seule héritière est une fille. Dois-je léguer (ūṣī) tous mes biens ? » Il dit : « Non. » Il dit : « La moitié ? » Il dit : « Non. » Il dit : « Le tiers ? » Il dit : « Le tiers, et le tiers est beaucoup. Certes, si tu donnes en aumône (taṣaddaqa) (484) tes biens, et si ta dépense pour ta famille est une aumône, et ce que ta femme mange de ta nourriture est une aumône, et que tu laisses tes gens dans l’aisance (bi-khayr) [est meilleur] (485) que de les laisser pauvres (‘āla), tendant la main aux gens. Ô Allah ! Fais aboutir la migration (hijra) de mes compagnons et ne les fais pas revenir sur leurs talons. » Mais le malheureux Sa‘d ibn Khawla, le Messager d’Allah — qu’Allah prie sur lui et le salue — le plaignit [d’être mort à La Mecque] (486). [Lorsque vint le jour de la tarwiya, ils se dirigèrent] (487) vers Minā. Les gens prononcèrent la talbiya pour le pèlerinage (ahalla bi-l-ḥajj). Il pria avec eux le zuhr, le ‘aṣr, le maghrib, le ‘ishā’ et le ṣubḥ à Minā. Puis il resta un peu jusqu’au lever du soleil. Il ordonna qu’une tente (qubba) fût dressée pour lui à Namira. Puis le Messager d’Allah — qu’Allah prie sur lui et le salue — se mit en route. Les Quraysh ne doutaient [pas] (488) qu’il s’arrêterait au Mach‘ar al-Ḥarām (al-Muzdalifa), comme les Quraysh faisaient à l’époque préislamique (al-jāhiliyya). Mais le Messager d’Allah — qu’Allah prie sur lui et le salue — passa (489) jusqu’à ce qu’il vînt à ‘Arafa (490). Il trouva la tente [dressée] (6) pour lui à Namira et y descendit. Lorsque le soleil déclina (zāghat), il ordonna que l’on sellât al-Qaṣwā’ (491) pour lui. Lorsqu’il [parvint à] (492) le fond de la vallée, il prononça un discours (khaṭaba) aux gens et dit dans son discours : « Vos sangs et vos biens vous sont sacrés (ḥarām), comme la sainteté de ce jour-ci, dans

«Votre mois, dans votre pays ! Assurément ! Toute affaire relevant de l’époque de l’ignorance (al-Jâhiliyya) est placée sous mes pieds, et les vengeances sanguines de l’ignorance sont abolies. Craignez Dieu au sujet des femmes, car vous les avez prises en dépôt par la garantie de Dieu, et vous avez rendu licite leur intimité par la parole de Dieu. Vous avez sur elles [le droit] qu’elles ne fassent asseoir personne que vous réprouviez sur vos couches ; si elles agissent ainsi, frappez-les d’une frappe non violente. Et elles ont sur vous leur subsistance et leur vêtement selon la convenance (bi-l-ma‘rûf). Je vous ai laissé ce qui, si vous vous y attachez, ne vous égarera jamais après moi : le Livre de Dieu. Vous serez interrogés à mon sujet : que direz-vous donc ? » Ils dirent : « Nous témoignons que tu as transmis, acquitté et conseillé. » Alors, de son index levé vers le ciel, il dit : « Ô Dieu, sois témoin ! » Puis il fit l’appel à la prière (adhân) et l’appel à la prière imminente (iqâma), et pria la prière de midi (zuhr). Ensuite, il fit l’appel à la prière imminente et pria la prière de l’après-midi (‘asr), sans rien prier entre les deux. Puis il monta jusqu’à arriver au lieu de stationnement (al-mawqif). Il plaça le ventre d’al-Qaswâ’ (sa chamelle) face au rocher, plaça la montagne des piétons (Jabal al-Mushât) devant lui, et se tourna vers la direction de la prière (qibla). Il resta debout – les musulmans avec lui – jusqu’au coucher du soleil et la disparition presque totale de la jauneur. Ensuite, il fit monter Usâma ibn Zayd derrière lui, et le Messager de Dieu (que Dieu prie sur lui et le salue) poussa (sa monture), ayant relâché la bride d’al-Qaswâ’ au point qu’elle touchait presque le sol, et disant de sa main droite : « Ô gens, la tranquillité ! » Chaque fois qu’il atteignait une colline parmi les collines, il la relâchait un peu pour qu’elle monte. Lorsqu’il arriva à al-Muzdalifa, il y pria la prière du coucher (maghrib) et la prière de la nuit (‘ishâ’) avec un seul appel à la prière (adhân) et deux appels à la prière imminente (iqâma), sans rien prier de surérogatoire entre les deux. Puis il s’allongea jusqu’à l’aube, pria la prière de l’aube (fajr) quand l’aube lui apparut clairement, avec un appel à la prière et un appel à la prière imminente. Ensuite, il monta al-Qaswâ’ jusqu’à arriver au Monument Sacré (al-Mash‘ar al-Harâm). Il se tourna vers la direction de la prière, invoqua Dieu, proclama Sa grandeur (takbîr) et Son unicité (tahlîl). Il resta debout jusqu’à ce que le jour soit très clair, puis il poussa (sa monture) avant le lever du soleil, faisant monter derrière lui al-Fadl ibn ‘Abbâs, jusqu’à arriver à Muhassir. Il emprunta la voie médiane qui mène à la Grande Stèle (al-Jamra al-Kubrâ). Lorsqu’il arriva à la stèle, il la lapida avec sept petites pierres, proclamant la grandeur de Dieu (takbîr) avec chaque pierre, la lapidant depuis le fond de la vallée avec des pierres de la taille de celles du lancer (hasâ al-khadhf). Puis il se rendit au lieu du sacrifice (al-Manhar) et sacrifia soixante-trois chamelles de sa propre main. Ensuite, il donna à ‘Alî pour qu’il sacrifie ce qui restait d’elles, et l’associa à son offrande (hady). Il ordonna que de chaque chamelle on prît un morceau (bud‘a), qu’on le mît dans un chaudron et qu’on le cuisît. Ils mangèrent de sa viande et burent de son bouillon. Puis le Messager de Dieu (que Dieu prie sur lui et le salue) monta al-Qaswâ’ et se rendit à la Maison (la Ka‘ba) pour accomplir la circumambulation de la visite (tawâf al-ziyâra). Ensuite, il dit : « Ô Banî ‘Abd al-Muttalib, enlevez (vos vêtements de sacralisation) ! Si ce n’était que les gens ne vous devancent, je l’aurais enlevé avec vous. » Ils lui tendirent un seau d’eau de Zamzam, et il en but. Puis il retourna à Minâ et y pria la prière de midi. Il y séjourna les jours de Minâ. Ensuite, il fit ses adieux à la Maison (la Ka‘ba) et partit pour Médine, jusqu’à y entrer avec les musulmans. Il séjourna à Médine le reste de Dhû l-Hijja, Muharram et une partie de Safar. [Section sur la mort du Messager de Dieu (que Dieu prie sur lui et le salue)] Abû Ya‘lâ nous a rapporté : Ahmad ibn Jamîl al-Marwazî nous a raconté : ‘Abd Allâh ibn al-Mubârak nous a raconté : Ma‘mar, d’après Yûnus, d’après al-Zuhrî : Anas ibn Mâlik m’a rapporté que les musulmans, alors qu’ils étaient dans la prière de l’aube (fajr) le lundi, et qu’Abû Bakr priait pour eux, ne furent surpris que par le Messager de Dieu (que Dieu prie sur lui et le salue) qui avait écarté le rideau de la chambre de ‘Â’isha. Il les regarda alors qu’ils étaient en rang dans leur prière, puis il sourit. Abû Bakr recula sur ses talons pour rejoindre le rang, pensant que le Messager de Dieu (que Dieu prie sur lui et le salue) voulait sortir pour la prière. Les musulmans faillirent être distraits dans leur prière, par joie pour le Messager de Dieu (que Dieu prie sur lui et le salue) quand ils le virent. Le Messager de Dieu (que Dieu prie sur lui et le salue) leur fit signe d’achever leur prière. Puis il entra dans la chambre et laissa retomber le rideau entre lui et eux. Il mourut ce jour-là. Il dit : La première fois que le Messager de Dieu (que Dieu prie sur lui et le salue) tomba malade, ce fut le mercredi, lorsqu’il restait deux nuits de Safar, alors qu’il était dans la maison de Maymûna, jusqu’à ce qu’il perdît connaissance à cause de l’intensité de la douleur. Se réunirent auprès de lui quelques-unes de ses épouses, al-‘Abbâs ibn ‘Abd al-Muttalib, Umm Salama, et Asmâ’ bint ‘Umays al-Khath‘amiyya – qui était la mère de ‘Abd Allâh ibn Ja‘far – et Umm al-Fadl bint al-Hârith, qui était la sœur de Maymûna. Ils délibérèrent au sujet du Messager de Dieu (que Dieu prie sur lui et le salue) lorsqu’il perdit connaissance, et ils le firent boire un remède (laddûhu) alors qu’il était inconscient. Quand il reprit conscience, il dit : « Qui m’a fait cela ? » Ils dirent : « Ô Messager de Dieu, ton oncle al-‘Abbâs. » Il dit : « C’est l’œuvre de femmes venues d’ici » – et il indiqua la terre d’Abyssinie. Ils dirent : « Ô Messager de Dieu, nous avons craint que tu n’aies la pleurésie (dhât al-janb). » Le Messager de Dieu (que Dieu prie sur lui et le salue) dit : « Dieu ne m’infligerait pas ce châtiment par cette maladie. » Puis il dit : « Que personne ne reste dans la maison sans avoir bu ce remède, sauf al-‘Abbâs. » Quand la maladie du Messager de Dieu (que Dieu prie sur lui et le salue) s’aggrava, ‘Â’isha demanda la permission aux autres épouses de le soigner dans sa maison, et elles le lui permirent. Le Messager de Dieu (que Dieu prie sur lui et le salue) sortit, soutenu par deux hommes, ses pieds traînant sur le sol : entre al-‘Abbâs et ‘Alî, jusqu’à entrer dans la maison de ‘Â’isha. Quand il entra dans sa maison, sa douleur s’intensifia et il dit : « Versez sur moi [l’eau] de sept outres dont les liens n’ont pas été défaits, afin que je puisse faire mes recommandations aux gens. » Ils l’assirent dans une bassine (mikhdab) appartenant à Hafsa, puis versèrent sur lui [l’eau] de ces outres, jusqu’à ce qu’il leur fît signe de la main qu’ils avaient fait [ce qu’il voulait]. Puis il dit : « Mettez pour moi de l’eau dans la bassine. » Ils le firent. Il tenta de se lever, mais perdit connaissance. Puis il reprit conscience et dit : « Mettez pour moi de l’eau dans la bassine. » Ils le firent. Puis il tenta de se lever, mais perdit connaissance. Puis il reprit conscience et dit : « Les gens ont-ils prié ? » Ils dirent : « Non, ô Messager de Dieu, ils t’attendent. » Les gens étaient rassemblés, attendant le Messager de Dieu (que Dieu prie sur lui et le salue) pour qu’il prie avec eux la prière de la nuit (‘ishâ’ al-âkhira). Il dit : « Ordonnez à Abû Bakr de prier avec les gens. » ‘Â’isha dit : « Ô Messager de Dieu, Abû Bakr est un homme sensible (raqîq) ; quand il se tiendra à ta place, il pleurera. » Il dit : « Ordonnez à Abû Bakr de prier avec les gens. » Puis il envoya un messager à Abû Bakr. Le messager vint et dit : « Le Messager de Dieu t’ordonne de prier avec les gens. » Abû Bakr dit : « Ô ‘Umar, prie avec les gens ! » Il dit : « Tu en es plus digne ; le Messager de Dieu ne t’a envoyé qu’à toi. » Abû Bakr pria donc avec eux ces jours-là. Puis le Messager de Dieu (que Dieu prie sur lui et le salue) ressentit un certain soulagement en lui-même. Il sortit pour la prière de midi (zuhr) entre al-‘Abbâs et ‘Alî, et leur dit : « Asseyez-moi à sa gauche. » Abû Bakr priait en suivant la prière du Messager de Dieu (que Dieu prie sur lui et le salue) alors qu’il était assis, et les gens priaient en suivant la prière d’Abû Bakr. Puis il ressentit un soulagement (que Dieu prie sur lui et le salue) et sortit, priant derrière Abû Bakr assis, vêtu d’un seul vêtement. Ensuite, il se leva, la tête bandée d’un chiffon, jusqu’à monter en chaire (minbar). Puis il dit : « Par Celui qui tient mon âme dans Sa main ! Je me tiens à l’instant même au Bassin (al-Hawd). » Puis il dit : « Un serviteur s’est vu offrir le monde et ses ornements, et il a choisi l’au-delà. » Seul Abû Bakr comprit le sens de ses paroles ; ses yeux versèrent des larmes et il pleura, disant : « Que mon père et ma mère te soient sacrifiés ! Nous te rachetons par nos pères, nos mères, nous-mêmes et nos biens ! » Le Messager de Dieu (que Dieu prie sur lui et le salue) dit : « Le plus généreux des hommes envers moi, dans sa personne, sa religion et ce qu’il possède, est Abû Bakr. Si je devais prendre un ami intime (khalîl), j’aurais pris Abû Bakr comme ami intime, mais [il y a] la fraternité de l’Islam. Bouchez toutes les petites portes (khawkha) dans la mosquée, sauf la petite porte d’Abû Bakr. » Puis il descendit et entra dans la maison. Ce fut le dernier sermon que le Messager de Dieu (que Dieu prie sur lui et le salue) prononça. Le lundi, il écarta le rideau de la chambre de ‘Â’isha, alors que les gens étaient en rang derrière Abû Bakr. Son visage ressemblait à une feuille de manuscrit. Le Messager de Dieu (que Dieu prie sur lui et le salue) sourit et leur fit signe de rester à leur place. Il laissa retomber le voile (al-sijf) et mourut à la fin de ce jour. Ce jour était le douzième jour du mois de Rabî‘ al-Awwal. Son séjour à Médine fut de dix années entières. ‘Â’isha disait : « Le Messager de Dieu (que Dieu prie sur lui et le salue) est mort dans ma maison, le jour qui m’était dévolu, entre ma poitrine et mon cou. L’un de nous avait l’habitude d’invoquer une formule de protection lorsqu’il était malade. Je voulus le protéger, mais il leva la tête vers le ciel et dit : « Dans la Compagnie Très-Haute (al-Rafîq al-A‘lâ) ! » ‘Abd al-Rahmân ibn Abî Bakr passa, tenant dans sa main une branche verte et humide. Il la regarda, et je pensai qu’il en avait besoin. Je la pris, en mâchai l’extrémité, puis la lui tendis. Il se nettoya les dents (istanna) avec, puis me la rendit. Elle tomba de sa main. Dieu réunit ainsi ma salive et la sienne au dernier jour de ce monde et au premier jour de l’autre. » Abû Bakr se trouvait dans un quartier éloigné de Médine. Il vint et entra chez le Messager de Dieu (que Dieu prie sur lui et le salue) alors qu’il était recouvert d’un drap. Il posa sa bouche sur le front du Messager de Dieu (que Dieu prie sur lui et le salue), se mit à l’embrasser et à pleurer, disant : « Que mon père et ma mère te soient sacrifiés ! Tu étais bon vivant et tu es bon mort ! » Quand il sortit et passa près de ‘Umar ibn al-Khattâb, ‘Umar disait : « Le Messager de Dieu n’est pas mort, et il ne mourra pas avant d’avoir tué les hypocrites et de les avoir humiliés ! » Ils avaient levé la tête en voyant Abû Bakr. Abû Bakr dit à ‘Umar : « Ô homme, contiens-toi ! Car le Messager de Dieu est mort. N’as-tu pas entendu Dieu dire : *Certes, tu es mortel et ils sont mortels* (Coran 39:30), et Il dit : *Nous n’avons accordé l’immortalité à aucun homme avant toi ; si tu meurs, seront-ils donc immortels ?* (Coran 21:34). » Puis Abû Bakr monta en chaire (minbar), loua Dieu et Le glorifia, puis dit : « Ô gens ! Si Muhammad était votre dieu que vous adoriez, alors votre dieu est mort. Mais si votre dieu est Celui qui est dans le ciel, alors votre dieu n’est pas mort. » Puis il récita : *Et Muhammad n’est qu’un Messager ; des messagers ont passé avant lui. S’il mourait ou était tué, retourneriez-vous sur vos talons ?* (Coran 3:144) jusqu’à la fin du verset. Les croyants furent alors convaincus de la mort de Muhammad (que Dieu prie sur lui et le salue). ‘Abd al-Muttalib ibn Hâshim eut seize enfants : dix mâles, dont neuf étaient oncles paternels du Messager de Dieu (que Dieu prie sur lui et le salue) et un était le père du Messager de Dieu (que Dieu prie sur lui et le salue), et six femelles, tantes paternelles du Messager de Dieu (que Dieu prie sur lui et le salue). Quant aux enfants mâles de ‘Abd al-Muttalib, ils sont : ‘Abd Allâh ibn ‘Abd al-Muttalib, père du Messager de Dieu (que Dieu prie sur lui et le salue) ; al-Zubayr ibn ‘Abd al-Muttalib ; Abû Tâlib ibn ‘Abd al-Muttalib ; al-‘Abbâs ibn ‘Abd al-Muttalib ; Dirâr ibn ‘Abd al-Muttalib ; Hamza ibn ‘Abd al-Muttalib ; al-Muqawwim ibn ‘Abd al-Muttalib ; Abû Lahab ibn ‘Abd al-Muttalib ; al-Hârith ibn ‘Abd al-Muttalib ; et al-Ghaydâq ibn ‘Abd al-Muttalib. Quant à ‘Abd Allâh, père du Messager de Dieu (que Dieu prie sur lui et le salue), il n’eut d’autre enfant que le Messager de Dieu (que Dieu prie sur lui et le salue), ni mâle ni femelle. Il mourut avant la naissance du Messager de Dieu (que Dieu prie sur lui et le salue). Quant à al-Zubayr ibn ‘Abd al-Muttalib, son surnom (kunya) était Abû l-Tâhir. Il était parmi les nobles de Quraysh et leurs cavaliers, parmi les combattants en duel. Il était érudit, disait de la poésie et l’excellait. Quant à Abû Tâlib ibn ‘Abd al-Muttalib, son nom était ‘Abd Manâf. Lui et ‘Abd Allâh, père du Messager de Dieu (que Dieu prie sur lui et le salue), étaient de la même mère. Abû Tâlib était l’exécuteur testamentaire de ‘Abd al-Muttalib pour son fils, quant à ses biens après lui, pour la protection du Messager de Dieu (que Dieu prie sur lui et le salue), et après lui pour ceux dont ‘Abd al-Muttalib prenait soin de son vivant. Abû Tâlib mourut trois ans et quatre mois avant que le Messager de Dieu (que Dieu prie sur lui et le salue) n’émigre à Médine.

As for al-‘Abbās ¹¹³, his kunya was Abū al-Faḍl. He was responsible for providing water and for Zamzam during the Jāhiliyya. When the Messenger of God, may God bless him and grant him peace, conquered Mecca, he entrusted it to him on the day of the conquest and made it his responsibility. Al-‘Abbās b. ‘Abd al-Muṭṭalib died in the year thirty-two during the caliphate of ‘Uthmān b. ‘Affān. As for Ḍirār, he used to compose poetry and did so well. He died before Islam and left no offspring. As for Ḥamza, his kunya was Abū Laylā, and it was also said: Abū ‘Umāra. He was martyred at Uḥud, killed by Waḥshī b. Ḥarb, the freedman of Jubayr b. Muṭ‘im, in Shawwāl of the year three of the Hijra. Ḥamza was two years older than the Prophet, may God bless him and grant him peace. As for al-Muqawwim, he was one of the men and strong ones of Quraysh. He perished before Islam and left no offspring. As for Abū Lahab, his name was ‘Abd al-‘Uzzā and his kunya was Abū ‘Utba ¹¹⁴. He was only called Abū Lahab because of his beauty. He was cross-eyed. He opposed the Messenger of God, may God bless him and grant him peace, among his uncles and showed his envy until he died. As for al-Ḥārith ¹¹⁵—he was the eldest son of ‘Abd al-Muṭṭalib—his name was his kunya. He was among those who witnessed the digging of Zamzam with ‘Abd al-Muṭṭalib in ancient times. As for al-Ghaydāq ¹¹⁶, he was among the lions and strong ones of Quraysh. He died before revelation and left no offspring. As for the daughters of ‘Abd al-Muṭṭalib, they are: ‘Ātika bint ‘Abd al-Muṭṭalib, Umayma bint ‘Abd al-Muṭṭalib, al-Bayḍā’ who is Umm Ḥakīm, Arwā bint ‘Abd al-Muṭṭalib, Ṣafiyya bint ‘Abd al-Muṭṭalib, and Barra ¹¹⁷ bint ‘Abd al-Muṭṭalib. As for ‘Ātika ¹¹⁸, she was married to Abū Umayya b. al-Mughīra al-Makhzūmī. As for Umayma, she was married to Jaḥsh b. Ri’āb ¹¹⁹ al-Asadī. As for al-Bayḍā’, she was married to Kurayz ¹²⁰ b. Rabī‘a b. Ḥabīb b. ‘Abd Shams. As for Ṣafiyya ¹²¹, she was married to al-‘Awwām b. Khuwaylid b. Asad. As for Barra, she was married to ‘Abd al-Asad b. Hilāl al-Makhzūmī. As for Arwā ¹²², she was married to ‘Umayr b. ‘Abd Manāf b. Quṣayy. None of the paternal aunts of the Prophet, may God bless him and grant him peace, embraced Islam except Ṣafiyya, who is the mother of al-Zubayr b. al-‘Awwām. Ṣafiyya died during the caliphate of ‘Umar b. al-Khaṭṭāb. This is what must be known concerning the mention of the paternal aunts of the Messenger of God, may God bless him and grant him peace. As for the wives ¹²³ 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, married Khadīja bint Khuwaylid b. Asad b. ‘Abd al-‘Uzzā b. Quṣayy b. Kilāb b. Murra in Mecca before revelation, when the Messenger of God, may God bless him and grant him peace, was twenty-five years old. Before him, Khadīja was married to ‘Atīq b. ‘Ā’idh ¹²⁴ b. ‘Abd Allāh b. ‘Umar b. Makhzūm. She bore him all his children except Ibrāhīm. Khadīja died in Mecca before the Hijra. Then after the death of Khadīja, he married Sawda bint Zam‘a b. Qays b. ‘Abd Shams b. ‘Abd Wadd b. Naṣr b. Mālik b. Ḥisl b. ‘Āmir b. Lu’ayy. Her mother was al-Shamūs bint Qays b. Zayd b. ‘Amr b. Labīd b. Khirāsh b. ‘Āmir b. Ghanm ¹²⁵ b. ‘Adī b. al-Najjār. The Messenger of God, may God bless him and grant him peace, proposed to her through her uncle Waqdān b. ‘Abd Shams ¹²⁶. Before him, she was married to al-Sakrān b. ‘Amr, the brother of Suhayl b. ‘Amr, from the Banū ‘Āmir b. Lu’ayy. She was a heavy, sluggish woman ¹²⁷. She was the one who gave her day to ‘Ā’isha, saying, “I do not desire what women desire.” Sawda died in the year fifty. Then the Messenger of God, may God bless him and grant him peace, married ‘Ā’isha bint Abī Bakr b. Abī Quḥāfa al-Ṣiddīq in Shawwāl when she was six years old, and he consummated the marriage when she was nine after the Hijra. ‘Ā’isha died on the night of Tuesday, the seventeenth night of Ramadan in the year fifty-seven ¹²⁸. Abū Hurayra prayed over her, and she was buried in al-Baqī‘ ¹²⁹. The Messenger of God, may God bless him and grant him peace, married no virgin other than her. Then the Messenger of God, may God bless him and grant him peace, married Ḥafṣa bint ‘Umar b. al-Khaṭṭāb in Sha‘bān. Her mother was Zaynab bint Maẓ‘ūn b. Ḥabīb b. Wahb b. Ḥudhāfa ¹³⁰ b. Jumaḥ. Before him, she was married to Khunays b. Ḥudhāfa b. Qays. This was in the year three of the Hijra. Ḥafṣa bint ‘Umar died in the year forty-five. Then the Messenger of God, may God bless him and grant him peace, married in this same year, in the month of Ramaḍān, Zaynab bint Khuzayma b. al-Ḥārith b. ‘Abd Allāh b. ‘Amr b. ‘Abd Manāf b. Hilāl b. ‘Āmir b. Ṣa‘ṣa‘a, who was called Umm al-Masākīn. Before him, she was married to al-Ṭufayl b. al-Ḥārith. She was the first of his wives to join the Prophet, may God bless him and grant him peace ¹³¹. Then the Messenger of God, may God bless him and grant him peace, married in the fourth year of the Hijra Umm Salama bint Abī Umayya b. al-Mughīra b. ‘Abd Allāh b. ‘Umar b. Makhzūm. Umm Salama died in the year fifty-nine. Then the Messenger of God, may God bless him and grant him peace, married in the year five Zaynab bint Jaḥsh b. Ri’āb ¹³² b. Ya‘mur b. Ṣabra b. Murra b. Kabīr ¹³³ b. Ghanm b. Dūdān b. Asad b. Khuzayma. Before him, she was married to Zayd b. Ḥāritha, the freedman of the Messenger of God, may God bless him and grant him peace. This Zaynab died in the year twenty. Then the Messenger of God, may God bless him and grant him peace, chose Ṣafiyya bint Ḥuyayy b. Akhṭab in the year seven. She was from the Banū Isrā’īl. Before him, she was married to Kināna b. Abī al-Ḥuqayq. The Messenger of God, may God bless him and grant him peace, took her as a captive, then chose her ¹³⁴, freed her, and married her. Ṣafiyya bint Ḥuyayy died in the year fifty ¹³⁵. Then the Messenger of God, may God bless him and grant him peace, married at the end of this year Umm Ḥabība ¹³⁶ bint Abī Sufyān b. Ḥarb. Before him, she was married to ‘Ubayd Allāh ¹³⁷ b. Jaḥsh. She was in the land of Abyssinia with her husband as a migrant. Her husband ‘Ubayd Allāh b. Jaḥsh died. So the Messenger of God, may God bless him and grant him peace, sent ‘Amr b. Umayya al-Ḍamrī to the Negus to propose to her for the Messenger of God, may God bless him and grant him peace. Her guardian in that region was the ruler, since he was the authority and there was no guardian in that region ¹³⁸. The ruler is the guardian for one who has no guardian. The one who undertook the proposal and the effort in her matter was Sa‘īd b. al-‘Āṣ, while her guardian at that time was far away. Umm Ḥabība left the land of Abyssinia with Ja‘far b. Abī Ṭālib to the Messenger of God, may God bless him and grant him peace. Umm Ḥabība died in the year forty-four. The Messenger of God, may God bless him and grant him peace, married Maymūna bint al-Ḥārith b. Ḥazn b. Bujayr ¹³⁹ b. al-Harm b. Ruwayba ¹⁴⁰ b. ‘Abd Allāh ¹⁴¹ b. ‘Āmir b. Ṣa‘ṣa‘a. Before him, she was married to Abū Ruhm b. ‘Abd al-‘Uzzā from the Banū ‘Āmir b. Lu’ayy. Maymūna died in the year eighty-eight ¹⁴². She was the maternal aunt of ‘Abd Allāh b. ‘Abbās, because the mother of al-‘Abbās, Umm al-Faḍl, was the sister of Maymūna. The Messenger of God, may God bless him and grant him peace, married Juwayriyya bint al-Ḥārith b. Abī Ḍirār al-Muṣṭaliqiyya. Before him, she was married to Ṣafwān ¹⁴³ b. Tamīm. The Messenger of God, may God bless him and grant him peace, took her as a captive in the expedition of the Banū al-Muṣṭaliq. She then became the property of Thābit b. Qays b. al-Shammās. The Messenger of God, may God bless him and grant him peace, bought her and freed her. Juwayriyya died in the month of Rabī‘ al-Awwal in the year fifty-six. Marwān b. al-Ḥakam prayed over her. The Messenger of God, may God bless him and grant him peace, married Asmā’ bint al-Nu‘mān ¹⁴⁴ al-Jawniyya but did not consummate the marriage. Then he divorced her and sent her back to her family. The Messenger of God, may God bless him and grant him peace, married ‘Amra bint Yazīd ¹⁴⁵ al-Kilābiyya and divorced her before consummating the marriage. The Messenger of God, may God bless him and grant him peace, married Fāṭima bint al-Ḍaḥḥāk b. Sufyān al-Kilābiyya. She sought refuge from the Messenger of God, may God bless him and grant him peace, so the Messenger of God, may God bless him and grant him peace, said to her, “You have sought refuge with the Mighty ¹⁴⁶; go back to your family.” The Messenger of God, may God bless him and grant him peace, married Rayḥāna bint ‘Amr ¹⁴⁷ al-Quraẓiyya. He saw a white spot the size of a dirham on her, then he divorced her without consummating the marriage. She died four months later. Al-Muqawqis, the ruler ¹⁴⁸ of Alexandria, gave the Messenger of God, may God bless him and grant him peace, a slave girl named Māriya al-Qibṭiyya. The Messenger of God, may God bless him and grant him peace, fathered his son Ibrāhīm by her.

1. sahm al-faris : The share of a horseman in the spoils, which includes his own share and an additional share for his horse.
2. wabarah : A tuft of camel hair or wool.
3. ghulul : Misappropriation or embezzlement of spoils before distribution.
4. kubbah : A ball or skein of thread or yarn.
5. aslamū : They embraced Islam.
6. mu’allafatu qulūbihim : Those whose hearts are to be reconciled; a category of recipients of zakat or spoils to win them over to Islam.
7. abyāt : Verses of poetry.
8. al-Ansār : The Helpers; the Muslim inhabitants of Medina who supported the Prophet after his emigration.
9. ḥaẓīrah : An enclosure or fenced area.
10. allafa baynakum : He united your hearts.
11. al-faḍl : Bounty or excellence.
12. lu‘ā‘ah : A trifle or insignificant thing of this world.
13. aslamū : They embraced Islam.
14. karishī wa ‘aybatī : My inner circle and my confidants; literally 'my stomach and my saddlebag'.
15. Dhū al-Khuwayṣirah : A man known as Dhu al-Khuwaysirah, who later became a Kharijite.
16. i‘dil : Be just; act equitably.
17. al-‘aḍāh : Acacia trees; a type of thorny tree.
18. kadhdhūb, jabān, bakhīl : Liar, coward, miser.
19. i‘tamara : He performed the ‘Umrah (lesser pilgrimage).
20. Mu‘ādh ibn Jabal : A prominent companion known for his knowledge of the Qur’an and jurisprudence.
21. Wādī Sarif : A valley near Mecca.
22. Dhū al-Qa‘dah : The eleventh month of the Islamic lunar calendar.
23. ista‘ādhat : She sought refuge; a formula used to seek protection from a husband.
24. fāraqahā : He separated from her; divorced her.
25. ḥajja : He led the pilgrimage.
26. Umm Burdah : A woman from the Ansar who nursed Ibrahim.
27. al-Mundhir ibn Zayd : Her father.
28. Ibn Mabdhal : Her husband; his name is not fully given.
29. ḥalaqa : He shaved.
30. ‘Ubayd Allāh ibn ‘Abd Allāh : A narrator of hadith.
31. ṣaghat qulūbukumā : Your hearts have inclined (to what is wrong); from Qur’an 66:4.
32. jāratuk : Your neighbor; here referring to ‘A’ishah.
33. khabar al-waḥy wa ghayrih : News of revelation and other matters.
34. ‘ishā’ : Evening; the time of the ‘isha’ prayer.
35. ضاقت عليه نفسه : His soul became straitened: meaning he felt extreme distress and anxiety.
36. سلع : Sal‘: a mountain near Medina.
37. توبة الله عليهم : Allah’s acceptance of their repentance: referring to the three who were left behind (Ka‘b ibn Malik, Murara ibn al-Rabi‘, and Hilal ibn Umayya) and whose repentance was accepted in Surah al-Tawba.
38. لَقَدْ تابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهاجِرِينَ وَالْأَنْصارِ... إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ : Qur’an 9:117-118: 'Allah has turned in mercy to the Prophet and the Emigrants and the Helpers... Indeed, Allah is the Accepter of Repentance, the Merciful.'
39. لعن : Mutual curse (li‘an): a procedure where a husband accuses his wife of adultery and they exchange oaths, resulting in separation.
40. عاصم : ‘Asim: a name for ‘Uwaymir ibn al-Harith, also known as ‘Asim.
41. وَالَّذِينَ يَرْمُونَ أَزْواجَهُمْ : Qur’an 24:6: 'And those who accuse their wives [of adultery]...' referring to the verses on li‘an.
42. وضع يده على فيه : He placed his hand on his mouth: to prevent him from uttering the fifth oath that would bring immediate curse.
43. ألحق الولد بالأم : The child was attributed to the mother: meaning the child would be considered the mother’s child, not the father’s, due to the li‘an.
44. أسامة : Usama: Usama ibn Zayd, the freed slave and adopted son of the Prophet.
45. شرحبيل : Shurahbil: a Himyarite king.
46. قيل : Qayl: a title for a ruler in Yemen.
47. وهمدان : Hamdan: a Yemeni tribe.
48. رفع رسولكم : Your messenger has arrived: meaning the messenger you sent has come to us.
49. العشر في العقار : The tithe on land: referring to the zakat on agricultural produce.
50. خمسة أوسق : Five wasqs: a wasq is a measure of volume, approximately 60 sa‘, so five wasqs is about 300 sa‘.
51. وما سقى بالرشاء والدالية ففيه نصف العشر إذا بلغ خمسة أوسق : And what is watered by a bucket or a waterwheel, then half a tenth is due when it reaches five wasqs: meaning if irrigation is done manually, the zakat is half of the usual tithe.
52. بنت مخاض : Bint makhad: a female camel in its second year.
53. ابن لبون : Ibn labun: a male camel in its third year.
54. بنت لبون : Bint labun: a female camel in its third year.
55. حقة : Hiqqa: a female camel in its fourth year.
56. جذعة : Jadha‘a: a female camel in its fifth year.
57. باقورة : Baqura: cattle, specifically cows.
58. تبيع : Tabi‘: a calf that has completed one year.
59. عجفاء : ‘Ajfa’: an emaciated animal.
60. أواق : Uqiyyas: plural of uqiyya, a unit of weight, approximately 40 dirhams.
61. يزكى بها أنفعهم : They are purified by it, the most needy among them: meaning the zakat is used to purify the wealth and benefit the poor.
62. عتاق : ‘Itaq: manumission, freeing a slave.
63. ولا يحتبين في ثوب واحد [ليس بين فرجه وبين السماء شيء] : Nor shall he sit wrapped in a single garment with nothing between his private parts and the sky: meaning he should not sit in a way that exposes his genitals.
64. المأمومة : Ma’muma: a head wound that reaches the membrane covering the brain.
65. الجائفة : Ja’ifa: a wound that reaches the body cavity, such as the abdomen or chest.
66. المنقلة : Munqila: a wound that exposes the bone and causes it to move.
67. الموضحة : Mudiha: a wound that lays bare the bone.
68. راحلته : Rahila: his riding camel.
69. خفض الجناح : Lowering the wing: a metaphor for humility and gentleness.
70. خمس صلوات : Five prayers: the five daily obligatory prayers.
71. توق كرائم أموال الناس : Beware of the best of people’s wealth: meaning do not take the most valuable property as zakat; take from the medium quality.
72. مدر : Madar: clods of earth or stones.
73. يجبرك : Yujbiruka: restore you, meaning to compensate you or relieve your distress.
74. Bani Tamim : A large Arab tribe.
75. Hassan : Hassan ibn Thabit, the poet of the Prophet.
76. Ta'if : A city in Arabia, home to the Thaqif tribe.
77. Abdullah ibn Ubayy ibn Salul : The leader of the hypocrites in Medina.
78. Quran 9:84 : Verse forbidding prayer over hypocrites.
79. Bani Fazara : A sub-tribe of Ghatafan.
80. Kharija ibn Hisn : A companion from Banu Fazara.
81. Bani 'Udhra : A tribe known for poetry and love stories.
82. al-'Arj : A place between Mecca and Medina.
83. Bara'a : Surah 9 (At-Tawba), also known as the declaration of immunity.
84. Bara'a : Surah 9 (At-Tawba).
85. first day of departure : The 12th of Dhu al-Hijja, when pilgrims leave Mina.
86. Medina : The city of the Prophet.
87. concise command : A comprehensive summary of religious duties.
88. gourds, hollowed-out stumps, green jars, and tarred vessels : Containers used for fermenting dates, which could produce intoxicating drinks.
89. 'Abd al-Qays : A tribe from eastern Arabia.
90. forbearance and deliberation : Qualities praised in Islam.
91. Banu 'Abd al-Madan : A branch of Banu al-Harith ibn Ka'b.
92. 'Amr ibn Hazm : A companion sent as governor to Najran.
93. Najran : A region in southern Arabia.
94. Quran 9:31 : Verse criticizing taking scholars as lords.
95. Zayd al-Khayl : A famous poet and chief of Tayy.
96. Dhu al-Khalasa : An idol worshipped by some Arab tribes.
97. Surrad ibn 'Abdullah : A companion from al-Azd.
98. Abu Sulayman : A kunya (patronymic) meaning father of Sulayman.
99. Salaman : A tribe or clan.
100. Habib al-Salamani : A companion from Salaman.
101. Banu Hanifa : A tribe from Yamama, to which Musaylima belonged.
102. the one I saw [in a dream] : Reference to a prophetic dream about two liars.
103. Ghassan : An Arab tribe that ruled parts of Syria.
104. 'Abs : A tribe from Ghatafan.
105. Kinda : A tribe from Hadramawt.
106. Muharib : A tribe from Qays 'Aylan.
107. Khawlan : A tribe from Yemen.
108. Murad : A tribe from Yemen.
109. Abu Dharr : Abu Dharr al-Ghifari, a prominent companion.
110. Throne Verse : Quran 2:255, known as Ayat al-Kursi.
111. Syriac : Referring to prophets from the region of Syria/Mesopotamia.
112. Arabs : Prophets sent to the Arabian Peninsula.
113. al-‘Abbās : Al-‘Abbās b. ‘Abd al-Muṭṭalib, the paternal uncle of the Prophet Muhammad.
114. Abū ‘Utba : Kunya of Abū Lahab, meaning 'father of ‘Utba'.
115. al-Ḥārith : Al-Ḥārith b. ‘Abd al-Muṭṭalib, the eldest son of ‘Abd al-Muṭṭalib.
116. al-Ghaydāq : Nickname of a son of ‘Abd al-Muṭṭalib, meaning 'the generous'.
117. Barra : Name meaning 'pious'; a daughter of ‘Abd al-Muṭṭalib.
118. ‘Ātika : Daughter of ‘Abd al-Muṭṭalib, known for her beauty.
119. Jaḥsh b. Ri’āb : Father of Zaynab bint Jaḥsh, a wife of the Prophet.
120. Kurayz : Kurayz b. Rabī‘a, a Qurayshite.
121. Ṣafiyya : Ṣafiyya bint ‘Abd al-Muṭṭalib, mother of al-Zubayr b. al-‘Awwām.
122. Arwā : Arwā bint ‘Abd al-Muṭṭalib, a paternal aunt of the Prophet.
123. wives : The wives of the Prophet Muhammad, known as the Mothers of the Believers.
124. ‘Atīq b. ‘Ā’idh : First husband of Khadīja before the Prophet.
125. Ghanm : Tribe name; part of the lineage of Sawda's mother.
126. Waqdān b. ‘Abd Shams : Uncle of Sawda who acted as her guardian.
127. heavy, sluggish woman : Description of Sawda's physical condition.
128. year fifty-seven : Year 57 AH (after Hijra).
129. al-Baqī‘ : The cemetery in Medina where many companions are buried.
130. Ḥudhāfa : Ancestor of the Banū Jumaḥ clan.
131. first of his wives to join : Zaynab bint Khuzayma died shortly after marriage, being the first wife to predecease the Prophet.
132. Jaḥsh b. Ri’āb : Father of Zaynab bint Jaḥsh.
133. Kabīr : Ancestor in the lineage of Zaynab bint Jaḥsh.
134. chose her : The Prophet selected Ṣafiyya from the captives for himself.
135. year fifty : Year 50 AH.
136. Umm Ḥabība : Ramla bint Abī Sufyān, known as Umm Ḥabība.
137. ‘Ubayd Allāh : ‘Ubayd Allāh b. Jaḥsh, first husband of Umm Ḥabība.
138. no guardian in that region : Umm Ḥabība's family was in Mecca, so the Negus acted as her guardian.
139. Bujayr : Ancestor in the lineage of Maymūna.
140. Ruwayba : Ancestor in the lineage of Maymūna.
141. ‘Abd Allāh : Ancestor in the lineage of Maymūna.
142. year eighty-eight : Year 88 AH.
143. Ṣafwān : Ṣafwān b. Tamīm, first husband of Juwayriyya.
144. al-Nu‘mān : Asmā’ bint al-Nu‘mān, a wife the Prophet divorced before consummation.
145. Yazīd : ‘Amra bint Yazīd, a wife the Prophet divorced before consummation.
146. the Mighty : Refers to God; the Prophet told her she had sought refuge with God.
147. ‘Amr : Rayḥāna bint ‘Amr, a Jewish woman from Banū Qurayẓa.
148. ruler : Al-Muqawqis, the Byzantine governor of Egypt.

The First Part [1]

The Messenger of Allah, may Allah bless him and grant him peace, departed from this world on the day he left, having nine wives ¹: 'A'isha bint Abi Bakr al-Siddiq, Hafsa bint 'Umar ibn al-Khattab, Sawda bint Zam'a ibn Qays ibn 'Abd Shams, Umm Habiba bint Abi Sufyan ibn Harb, Zaynab bint Jahsh ibn Ri'ab ², Umm Salama bint Abi Umayya ibn al-Mughira, Maymuna bint al-Harith ibn Hazn, Juwayriyya bint al-Harith ibn Abi Dirar, and Safiyya bint Huyayy ³ ibn Akhtab. As for the children of the Messenger of Allah, may Allah bless him and grant him peace, they were all from Khadija bint Khuwaylid ibn Asad, except for Ibrahim, who was from Mariya al-Qibtiyya. And [as for] the children of the Messenger of Allah, may Allah bless him and grant him peace, the first of them was 'Abdullah, who was the eldest, and al-Tahir, al-Tayyib, and al-Qasim. It has been said that 'Abdullah is al-Tahir, and he was the first child born to the Messenger of Allah, may Allah bless him and grant him peace, until Quraysh said: "Muhammad has become childless ⁴ because his son died." Allah revealed: "Indeed, your enemy is the one cut off ⁵." The daughters of the Messenger of Allah, may Allah bless him and grant him peace, were Zaynab, Umm Kulthum, Ruqayya, and Fatima, may Allah be pleased with them. As for Zaynab ⁶, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, the Messenger of Allah married her to Abu al-'As ibn al-Rabi', and she bore him Umama bint Abi al-'As, whom the Messenger of Allah, may Allah bless him and grant him peace, would carry on his shoulder while praying; when he bowed, he would put her down, and when he stood up, he would lift her up ⁷. Umama died without leaving offspring. As for Ruqayya ⁸, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, she was married to 'Utba ibn Abi Lahab. As for Umm Kulthum ⁹, she was married to 'Utayba ibn Abi Lahab. When "May the hands of Abu Lahab be ruined" was revealed, their father ordered them to divorce them ¹⁰. At that time, Allah had not forbidden Muslims from marrying polytheist women, nor had He forbidden Muslim women from marrying polytheists. Then Allah forbade that for Muslim men and women. Then the Messenger of Allah, may Allah bless him and grant him peace, married his daughter Ruqayya to 'Uthman ibn 'Affan, while the Messenger of Allah was in Mecca at that time. She went with him to the land of Abyssinia, and there she bore him 'Abdullah ibn 'Uthman, after whom 'Uthman was known by his kunya. Then Ruqayya died while with 'Uthman ibn 'Affan upon the Messenger of Allah's return from Badr, and she was buried in Medina. This was because 'Uthman asked the Messenger of Allah for permission to stay behind when he set out for Badr due to his daughter Ruqayya's illness. Ruqayya died on the day Zayd ibn Haritha al-'Uqayli arrived from the day of Badr. Then the Messenger of Allah, may Allah bless him and grant him peace, married 'Uthman ibn 'Affan to his daughter Umm Kulthum, and she died without giving birth. The Messenger of Allah, may Allah bless him and grant him peace, married Fatima to 'Ali ibn Abi Talib in Medina, and she bore from 'Ali al-Hasan, al-Husayn, Muhsin ¹¹, Umm Kulthum, and Zaynab. 'Ali had only these five from Fatima ¹². As for Umm Kulthum ¹³, 'Ali married her to 'Umar, and she bore for 'Umar Zayd and Ruqayya. As for Zayd, a stone struck him and killed him ¹⁴. As for Ruqayya bint 'Umar, she bore for Ibrahim ibn Nu'aym ibn 'Abdullah al-Nahham ¹⁵ a girl, who died without leaving offspring. As for Zaynab bint 'Ali, she bore for 'Abdullah ibn Ja'far ibn Abi Talib: Ja'far—after whom he was known by his kunya—the eldest, Umm Kulthum, and Umm 'Abdullah. The Messenger of Allah, may Allah bless him and grant him peace, had appointed over the alms ¹⁶ until he died: 'Adi ibn Hatim over his people, Malik ibn Nuwayra over Banu Hanthala, Qays ibn 'Asim over Banu Minqar ¹⁶, al-Zibriqan ibn Badr over Banu Sa'd, Ka'b ibn Malik ibn Abi al-Qays over Aslam, Ghifar, and Juhayna, al-Dahhak ibn Sufyan over Banu Kilab, 'Amr ibn al-'As over 'Uman, al-Muhajir ibn Abi Umayya over San'a', and Ziyad ibn Labid over Hadramawt. [Description of the Messenger of Allah, may Allah bless him and grant him peace] 'Umar ibn Sa'id ibn Sinan al-Ta'i informed us—reporting with an isnad that has no weight in the heart—he said: Sufyan ibn Waki' ibn al-Jarrah narrated to us, from Jami' ibn 'Umar ibn 'Abd al-Rahman al-'Ijli, who dictated it to us from his book, from a man from Banu Tamim from the descendants of Abu Hala, the husband of Khadija, whose kunya was Abu 'Abdullah, from a son of Abu Hala, from al-Hasan ibn 'Ali, who said: I asked my maternal uncle Hind ¹⁷ ibn Abi Hala—who was a describer ¹⁸—to describe for me something of the Prophet, may Allah bless him and grant him peace, which I desired to cling to. He said: The Messenger of Allah, may Allah bless him and grant him peace, was majestic and revered, his face shining like the moon on the night of the full moon. He was taller ¹⁹ than the medium-sized and shorter than the tall, slender person ²⁰. He had a large head. His hair was wavy. If his locks parted, he would part them; otherwise, his hair did not exceed ²¹ his earlobes when he let it grow. He had a bright complexion, a broad forehead, arched eyebrows that were long ²² without being joined, with a vein between them that would swell in anger. He had a prominent, curved nose ²³ with a light shining above it; one who did not examine him closely would think he had a high-bridged nose. He had a thick beard, smooth cheeks, a wide mouth ²⁴, sparkling white teeth that were spaced apart, a fine line of hair from chest to navel, a neck like the neck of a statue in the purity of silver, a balanced build, fleshy ²⁵ but firm, with a flat belly and chest, a broad chest, wide shoulders, large joints, a radiant body, a line of hair from the chest to the navel, hairless ²⁶ except for that, hairy forearms, shoulders, and upper chest, long forearms ²⁷, broad palms, thick hands and feet, with long fingers ²⁸. He had hollow soles, and his feet were so smooth that water would run off them. When he walked, he lifted his feet as if walking on a slope ²⁹; he walked with a slight leaning forward ³⁰ and moved gently, with a brisk pace. When he walked, it was as if he were descending from a slope ³¹. When he turned, he turned his whole body. He kept his gaze lowered, looking at the ground more ³² than at the sky. Most of his looking was by glancing. He would urge his companions forward and greet whomever he met first. He said: I said: Describe his speech to me. He said: The Messenger of Allah, may Allah bless him and grant him peace, was continuously sorrowful ³³, always deep in thought, having no rest. He was silent for long periods and did not speak without need. He would begin and end his speech with his mouth ³⁴ and spoke with concise, comprehensive words ³⁵, with neither excess nor deficiency. He was gentle, neither harsh nor contemptuous. He would magnify a blessing even if it were small, and he did not criticize anything, except that he would neither praise nor criticize food ³⁶. The world and what belonged to it did not anger him. But when the truth was transgressed ³⁷, no one could recognize him, and nothing could withstand his anger until he prevailed. He did not get angry for himself nor seek revenge for himself ³⁸. When he pointed, he pointed with his whole hand. When he expressed wonder, he turned his hand over. When he spoke, he would strike the palm of his left hand with the palm of his right hand ³⁹. When he was angry, he would turn away and avert his face. When he was happy, he would lower his gaze. Most of his laughter was a smile, and he would show his teeth like hailstones. Al-Hasan said: I kept this hidden from al-Husayn for a time, then I told him, and I found that he ⁴⁰ had already asked about it and had asked about what I had asked. Al-Husayn said: I asked my father about the entrance of the Messenger of Allah, may Allah bless him and grant him peace [into his home]. He said: His entrance was for himself, and he was permitted in that ⁴¹. When he went to his home, he divided his time ⁴² into three parts: a part for Allah, a part for his family, and a part for himself. Then he divided his part between himself and the people, and he would allocate that to the elite and the common people, withholding nothing from them. His practice in the part for the community was to give precedence to the people of merit by his permission and to distribute according to their merit in religion. Among them were those with one need, those with two needs, and those with multiple needs. He would occupy himself with them and engage them in what would benefit them ⁴³, and he would inform them of what was proper for them. He would say: "Let those present convey ⁴⁴ to those absent, and convey the need of one who cannot convey it, for whoever conveys the need of one who cannot convey it to a ruler, Allah will make his feet firm on the Day of Resurrection." Nothing else was mentioned in his presence ⁴⁵, and he would not accept anything else from anyone. They would enter as seekers ⁴⁶ and would not leave except after tasting [something], and they would leave humbly. He said: I asked him about his going out and how he would act in it. He said: He would guard his tongue ⁴⁷ except for what concerned him, and he would unite them and not repel them. He would honor the noble of the people and appoint them over others. He would be cautious of people and guard against them without revealing his secret to anyone ⁴⁸. He would check on his companions and ask people about what was among them ⁴⁹. He would commend good and strengthen it, and condemn evil and weaken it. He was moderate in his affairs ⁵⁰, not varying. He did not neglect [them] for fear that they would neglect or deviate. For every situation he had a preparation. He did not fall short of the truth nor exceed it. Those who were close to him from the people were the best of them, and the most excellent among them was the one with the most sincere counsel ⁵¹. The greatest in rank with him was the one who best supported and assisted [others]. He said: I asked him about his gathering. He said: The Messenger of Allah, may Allah bless him and grant him peace, would not sit or stand except upon remembrance [of Allah]. He did not designate specific places ⁵² and forbade designating them. When he sat with a group, he would sit where the gathering ended, and he commanded others to do so. He gave each of his companions their due, so that no one would think that anyone else was more honored by him than himself. Whoever sat with him or stood before him ⁵³ for a need, he would be patient with him until he himself left. Whoever asked him for a need, he would not send him away except with what he asked for or with a kind word. He had such an open manner and character that he encompassed the people ⁵⁴; he became a father to them, and they were equal before him in truth ⁵⁵. His gathering was a gathering of forbearance ⁵⁶, modesty, patience, and trustworthiness. Voices were not raised in it, nor were sanctities violated ⁵⁷, nor were his slips mentioned ⁵⁸. They were balanced, excelling one another ⁵⁹ in piety, humble, respecting the elderly, showing mercy to the young, giving preference to those in need ⁶⁰, and protecting the stranger. He said: I asked him about his conduct with his companions. He said: The Messenger of Allah, may Allah bless him and grant him peace, was always cheerful, easy-going, gentle, not harsh or coarse, nor loud ⁶¹ or obscene, nor a faultfinder or a jester. He would overlook what he disliked, and no one would feel hopeless in his presence ⁶². He did not disappoint a group ⁶³. He kept himself free from three things: he did not blame anyone, nor insult anyone, nor seek out anyone's faults ⁶⁴. He did not speak except in hope of reward. When he spoke, his companions would lower their heads as if birds were on their heads ⁶⁵. When he was silent, they would speak. They did not dispute in his presence. When someone spoke, they would be silent until he finished. Most of their conversation with him was about the Hereafter ⁶⁶. He would laugh at what they laughed at, and wonder at what they wondered at. He would bear with the stranger's roughness ⁶⁷ in his speech, so much so that his companions would bring them [to him]. He would say: "When you see a person in need seeking something, help him." He would not accept praise ⁶⁸ except from one who was grateful. He would not interrupt anyone's speech until he allowed him ⁶⁹ to cut it off by forbidding or standing up. He said: I asked him: How was the silence of the Messenger of Allah, may Allah bless him and grant him peace? He said: His silence was of four types: forbearance, caution ⁷⁰, deliberation, and reflection. As for his deliberation, it was in balancing his looking and listening among people. As for his reflection, it was on what remains and what passes away. Forbearance was combined for him in patience, so that nothing angered him nor agitated him. Caution was combined for him in four things: his adopting good so that others would follow him, his abandoning evil so that others would desist from it, his exerting his opinion ⁷¹ in what would benefit his community, and his standing up for what would gather for them the good of this world and the Hereafter.

Abu Hatim said: I have mentioned the summary of what is needed concerning the birth of the Messenger of God, may God bless him and grant him peace, his mission, his days, and his emigration until God took him to His Paradise. Then after him, we will mention the four caliphs ⁷² with their days and the summary of what is needed from their reports, so that this may be a way for those who follow them as examples, since the Chosen One ⁷³, may God bless him and grant him peace, commanded that in the hadith where he said: 'Hold fast to my Sunnah ⁷⁴ and the Sunnah of the rightly-guided caliphs after me; cling to it with your molars ⁷⁵. Beware of newly invented matters, for every innovation is a misguidance ⁷⁶.' May God make us and you among those who follow his Sunnah and hasten to adhere to His obedience. He is the Doer of what He wills with you. End of the birth of the Messenger of God, may God bless him and grant him peace, and his mission. The book of the caliphs follows it, God willing.

1. tis' : Nine wives at the time of his death.
2. Ri'ab : A name; variant reading: Ri'ab or Ri'āb.
3. Huyayy : Name of Safiyya's father; pronounced Huyayy.
4. abtar : One without offspring; childless.
5. Inna shāni'aka huwa l-abtar : Quran 108:3: 'Indeed, your enemy is the one cut off.'
6. Zaynab : The eldest daughter of the Prophet.
7. rafa'ahā : He would lift her up while praying.
8. Ruqayya : Second daughter of the Prophet.
9. Umm Kulthum : Third daughter of the Prophet.
10. yufāriqāhumā : Divorce them.
11. Muhsin : A son who died in infancy.
12. al-khams : The five children: al-Hasan, al-Husayn, Muhsin, Umm Kulthum, Zaynab.
13. Umm Kulthum : Daughter of Fatima and Ali.
14. hajar fa-qatalahu : A stone struck and killed him.
15. al-Nahhām : A nickname meaning 'one who breathes heavily'.
16. al-ṣadaqāt : Alms; here referring to the collection of zakat.
17. Hind : Name of the maternal uncle.
18. waṣṣāf : One who describes well.
19. aṭwal : Taller than average.
20. al-mushadhdhab : Tall and slender.
21. lā yujāwiz : Did not exceed.
22. sawābigh : Long and extending.
23. aqnā l-'arnan : Having a prominent, curved nose with a high bridge.
24. ḍalī' al-fam : Wide-mouthed.
25. bādin : Fleshy, plump.
26. ‘ārī : Hairless.
27. ṭawīl al-zandayn : Long forearms.
28. sā'il al-aṭrāf : Long fingers and toes.
29. akthar : More often.
30. takaffiyan : Walking with a slight forward lean.
31. yanḥaṭṭ min ṣabab : Descending from a slope.
32. akthar : More often.
33. mutawāṣil al-aḥzān : Continuously sorrowful.
34. bi-ashdāqihi : With his jaws; i.e., he spoke clearly from the mouth.
35. jawāmi' al-kalim : Concise, comprehensive speech.
36. lā yadhummu dhawwāqan : He did not criticize food.
37. nūzi'a l-ḥaqq : When the truth was transgressed.
38. lā yaghḍab li-nafsihi : He did not get angry for himself.
39. ḍaraba bi-rāḥatihi l-yumnā bāṭin kaffihi l-yusrā : He struck the palm of his left hand with the palm of his right hand.
40. fa-wajadtuhu : I found that he had already asked.
41. ma'dhūn lahu fī dhālika : He was permitted in that.
42. jazzā nafsahu : He divided his time.
43. yashghaluhum bi-mā yuṣliḥuhum : He engaged them in what would benefit them.
44. li-yuballigh al-shāhid : Let those present convey.
45. lā yudhkar 'indahu : Nothing else was mentioned in his presence.
46. ruwwādan : Seekers (of knowledge or needs).
47. yakhzan lisānahu : He guarded his tongue.
48. min ghayri an yuẓhir 'alā aḥadin bi-sirrihi : Without revealing his secret to anyone.
49. yas'alu l-nāsa 'ammā fī l-nās : He asked people about what was among them.
50. mu'tadil al-amr : Moderate in his affairs.
51. a'ammuhum naṣīḥa : The most comprehensive in sincere advice.
52. lā yuwaṭṭin al-amākin : He did not designate specific places.
53. man jālasahu aw qāwamahu : Whoever sat with him or stood before him.
54. qad wasi'a l-nāsa minhu basṭuhu wa-khuluquhu : His open manner and character encompassed the people.
55. fī l-ḥaqq : In truth; i.e., in matters of justice.
56. majlis ḥilm : A gathering of forbearance.
57. lā tu'bban fīhi l-ḥuram : Sanctities were not violated.
58. lā tunthā falatātuhu : His slips were not mentioned.
59. yatafāḍalūn : They excelled one another.
60. yu'aththirūn dhawī l-ḥāja : They give preference to those in need.
61. ṣakhkhāb : Loud, clamorous.
62. lā yu'nis ma'ahu : No one would feel hopeless in his presence.
63. lā yukhayyib fi'a : He did not disappoint a group.
64. lā yaṭlubu 'awratahu : He did not seek out faults.
65. ka'annamā 'alā ru'ūsihim al-ṭayr : As if birds were on their heads (i.e., they were very still and attentive).
66. ḥadīthuhum 'indahum awwalīhim : Most of their conversation was about the Hereafter.
67. al-jafwa : Roughness or harshness.
68. lā yaqbal al-thanā' : He did not accept praise.
69. ḥattā yujawwirahu : Until he allowed him to cut it off.
70. al-ḥadhar : Caution.
71. ijhāduhu l-ra'y : His exertion of opinion.
72. al-khulafā' al-arba‘a : The four caliphs: Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, considered the first successors to the Prophet Muhammad.
73. al-Muṣṭafā : An epithet of the Prophet Muhammad meaning 'the Chosen One'.
74. Sunnah : The prophetic tradition, comprising the sayings, actions, and approvals of the Prophet Muhammad.
75. bi al-nawājidh : Literally 'with the molars', meaning to hold fast firmly and tenaciously.
76. kullu bid‘atin ḍalālah : A hadith phrase meaning 'every innovation is a misguidance', referring to religious innovations not based on the Quran and Sunnah.

The Second Part [1]

[Part Two] In the name of Allah, the Most Gracious, the Most Merciful [The Succession of Abu Bakr ibn Abi Quhafa al-Siddiq, may Allah be pleased with him] Shaykh Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi said: His name is Abdullah, and his epithet is Atiq. The name of Abu Quhafa is Uthman ibn Amir ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinana ibn Khuzayma ibn Mudrika ibn Ilyas ibn Mudar ibn Nizar ibn Ma'd ibn Adnan. The mother of Abu Bakr is Umm al-Khayr bint Sakhr ibn Amir ibn Ka'b—the brother of Amr ibn Ka'b—ibn Sa'd ibn Taym ibn Murra ibn Lu'ayy ibn Ghalib. We were informed by Muhammad ibn al-Hasan ibn Qutayba al-Lakhmi in Ashqalan: narrated to us Muhammad ibn al-Mutawakkil: narrated to us Abd al-Razzaq: informed us Ma'mar, from al-Zuhri, from Ubayd Allah ibn Abd Allah ibn Utba, from Ibn Abbas, who said: I was with Abd al-Rahman ibn Awf during the caliphate of Umar ibn al-Khattab. When it was the last pilgrimage that Umar performed, Abd al-Rahman ibn Awf came to me at my lodging in the evening and said: If only you had seen the Commander of the Faithful today! A man came to him and said: O Commander of the Faithful! I heard so-and-so saying: If the Commander of the Faithful were to die, I would pledge allegiance to so-and-so. Umar said: I will stand this evening before the people and warn them against these men who seek to usurp the authority of the Muslims. I said: O Commander of the Faithful! The season of pilgrimage gathers the rabble and the riffraff of the people, and they are the ones who dominate your assembly. I fear that you might say something today that they will not comprehend nor place in its proper context, and that they will spread it everywhere. But wait, O Commander of the Faithful, until you return to Medina, for it is the abode of the Sunnah and the abode of Hijra. There, you will address the Emigrants (Muhajirun) and the Helpers (Ansar) with composure, and they will comprehend your words and place them in their proper context. Umar said: By Allah, I will certainly speak about it in the first address I give in Medina! Ibn Abbas said: When we arrived in Medina and it was Friday, I went early, as Abd al-Rahman ibn Awf had told me, and I found Sa'id ibn Zayd ibn Nufayl had preceded me in arriving early, sitting next to the pulpit. I sat beside him, my knee touching his knee. When the sun passed its zenith, Umar came out to us. I said as he approached: By Allah, today the Commander of the Faithful will say on this pulpit something that no one before him has said. Sa'id ibn Zayd became angry and said: What thing will he say that no one before him has said? When Umar ascended the pulpit, the mu'adhdhin began his call to prayer. When he finished the call, Umar stood, praised Allah, and extolled Him as He deserves. Then he said: To proceed! I intend to say something that has been decreed for me to say. I do not know, perhaps it is at the threshold of my death. So whoever understands it and retains it, let him convey it wherever his mount takes him. And whoever fears that he may not retain it, I do not permit anyone to lie about me. Indeed, Allah sent Muhammad, may Allah bless him and grant him peace, with the truth, and revealed the Book to him. Among what He revealed was the verse of stoning. We recited it and retained it. The Messenger of Allah, may Allah bless him and grant him peace, stoned, and we stoned after him. I fear that as time passes, someone might say: We do not find the stoning penalty in the Book of Allah, and thus they will go astray by abandoning an obligation that Allah revealed. Indeed, stoning is for the one who is married (muhsan) and commits adultery, if evidence is established against him, or if there is pregnancy, or if he confesses. Then, we used to recite: "And do not turn away from your fathers." Then the Messenger of Allah, may Allah bless him and grant him peace, said: "Do not extol me excessively as the Christians extolled Jesus, son of Mary. I am only a servant, so say: Servant of Allah and His Messenger." Then, it has reached me that someone among you says: If the Commander of the Faithful were to die, I would pledge allegiance to so-and-so. Let no one be deceived into saying: The pledge of allegiance to Abu Bakr was a sudden affair (feltah). Indeed, it was so, but Allah protected us from its evil and warded off its harm from Islam and the Muslims. Among you, there is no one to whom necks are stretched out like Abu Bakr. He was the best of us when the Messenger of Allah, may Allah bless him and grant him peace, died. Indeed, Ali, al-Zubayr, and those who followed them stayed away from us in Fatima's house, and the Ansar stayed away from us in the portico (Saqifa) of Banu Sa'ida. The Emigrants gathered around Abu Bakr. I said: O Abu Bakr! Let us go to our brothers among the Ansar. So we set out toward them. We met two righteous men from the Ansar who had witnessed Badr. They said: Where are you going, O company of Emigrants? We said: We are going to these our brothers, the Ansar. They said: Return and settle your matter among yourselves. I said: By Allah, we will go to them! We came to them, and they were gathered in the portico of Banu Sa'ida. Among them was a man wrapped in a garment. I said: Who is this? They said: Sa'd ibn Ubada. I said: What is the matter with him? They said: He is ill. Then the orator of the Ansar stood, praised Allah, and extolled Him as He deserves. Then he said: To proceed! We are the Ansar and the army of Islam, and you, O company of Quraysh, are a group from among us. A group of you has come to us, and they seek to cut us off from our root and to deprive us of our authority. I had prepared in my mind a speech that I wanted to deliver before Abu Bakr, and I was trying to avoid some of Abu Bakr's severity, for he was more dignified and forbearing than I. When I was about to speak, he said: "Take it easy!" I disliked angering him. So Abu Bakr praised Allah and extolled Him. By Allah, he did not leave out a single word I had prepared, but he said it or something better in his extemporaneous speech. Then he said: To proceed! As for the goodness you mentioned about yourselves, O company of Ansar, you are worthy of it. The Arabs do not recognize this authority except for this clan of Quraysh. They are the most noble of the Arabs in lineage and descent. I am pleased for you to choose one of these two men. Pledge allegiance to whichever of them you wish. He took my hand and the hand of Abu Ubayda ibn al-Jarrah. By Allah, I disliked nothing of what he said except this statement. I would rather be brought forward and have my neck struck, without that bringing me closer to sin, than to rule over a people among whom is Abu Bakr. When Abu Bakr finished his speech, a man from the Ansar stood and said: I am the one who grinds and polishes, and the one who is relied upon. An amir from us and an amir from you, O company of Quraysh! Otherwise, we will make war between us and you a deception. Ma'mar said: Qatada said: Umar said: Two swords cannot fit in one sheath. Rather, the rulers are from us, and the ministers are from you. Ma'mar said, from al-Zuhri in his narration: Voices rose among us, and there was much clamor, until I feared discord. I said: O Abu Bakr! Extend your hand so that I may pledge allegiance to you. He extended his hand, and I pledged allegiance to him. The Emigrants pledged allegiance to him, and the Ansar pledged allegiance to him. He said: We leaped upon Sa'd ibn Ubada until someone among them said: You have killed Sa'd. I said: May Allah kill Sa'd! By Allah, we saw nothing in what we witnessed that was stronger than the pledge of allegiance to Abu Bakr. We feared that if we left the people, they might initiate a pledge after we left. Either we follow them in what we do not approve, or we oppose them, leading to corruption. So let no one be deceived by the saying: The pledge of allegiance to Abu Bakr was a sudden affair. Indeed, it was so, but Allah protected us from its evil. Among you, there is no one to whom necks are stretched out like Abu Bakr. Whoever pledges allegiance to a man without consultation among the Muslims, neither he nor the one to whom he pledged allegiance is to be followed. Al-Zuhri said: Urwa informed me that the two men from the Ansar whom they met were Uwaym ibn Sa'ida and Ma'n ibn Adi, and the one who said, "I am the one who grinds and polishes, and the one who is relied upon," was al-Hubab ibn al-Mundhir. Abu Hatim said: The Muslims looked at the greatest pillar of the religion and the support of Islam for the believers, and they found it to be the obligatory prayer. The Messenger of Allah, may Allah bless him and grant him peace, had appointed Abu Bakr to establish it at the appointed times. So the Muslims were pleased for the Muslims with what the Messenger of Allah, may Allah bless him and grant him peace, was pleased for them. They pledged allegiance to him willingly in all other pillars, and they pledged allegiance to him in secret and in public. When the second day came, Umar ibn al-Khattab stood on the pulpit and spoke before Abu Bakr. He praised Allah and extolled Him as He deserves. Then he said: O people! I said something to you yesterday that was only from me, and I did not find it in the Book of Allah, nor was it a covenant that the Messenger of Allah, may Allah bless him and grant him peace, entrusted to me. But I thought that the Messenger of Allah, may Allah bless him and grant him peace, would command us with a saying that would be our last. Indeed, Allah has left among you His Book, by which He guided His Messenger. If you hold fast to it, Allah will guide you to what He guided His people. Indeed, Allah has united your affair upon the best of you: the companion of the Messenger of Allah, may Allah bless him and grant him peace, and the second of the two when they were in the cave. So rise and pledge allegiance to him. So the people pledged allegiance to Abu Bakr with a general pledge after the pledge of the portico (Saqifa). Then Abu Bakr spoke. He praised Allah and extolled Him as He deserves. Then he said: To proceed, O people! I have been put in charge over you, though I am not the best of you. If I do well, help me; if I do wrong, correct me. Truthfulness is a trust, and lying is treachery. The weak among you is strong in my sight until I secure his right for him, if Allah wills. The strong among you is weak in my sight until I take the right from him, if Allah wills. No people abandon jihad in the way of Allah except that Allah strikes them with humiliation. No people spread immorality except that Allah afflicts them with calamity. Obey me as long as I obey Allah and His Messenger. If I disobey Allah and His Messenger, then you have no obligation to obey me. Rise for your prayer; may Allah have mercy on you. When the people finished the pledge of allegiance to Abu Bakr—and it was Tuesday—they turned to the preparation of the Prophet, may Allah bless him and grant him peace. They differed over his washing. They said: By Allah, we do not know whether we should strip the Messenger of Allah, may Allah bless him and grant him peace, of his clothes as we strip our dead, or wash him with his clothes on. While they were differing, Allah cast sleep upon them until every one of them had his chin on his chest. Then a speaker from the side of the house—it was not known who it was—said to them: Wash the Messenger of Allah, may Allah bless him and grant him peace, with his clothes on. So they stood and washed him while he was wearing his shirt. Ali leaned him against his chest. Al-Abbas, al-Fadl, and al-Qutham turned him over. Usama ibn Zayd and Shuqran, his freedmen, poured water over him, while Ali washed him and rubbed him from behind, not touching the Messenger of Allah, may Allah bless him and grant him peace, with his hand. He said: May my father and mother be sacrificed for you! How pure you are, alive and dead! Nothing was seen from the Messenger of Allah, may Allah bless him and grant him peace, in three white Sahuli garments, without a shirt or a turban, in which he was enshrouded. Then the people entered to pray over him in groups. The men began, and when they finished, the women entered, then the children entered, then the slaves entered. No one led the people in prayer over the Messenger of Allah, may Allah bless him and grant him peace. Abu Ubayda ibn al-Jarrah dug a grave like the graves of the people of Mecca, and Abu Talha Zayd ibn Sahl dug a grave like the graves of the people of Medina, making a niche (lahd). Al-Abbas ibn Abd al-Muttalib called two men and said to one: Go to Abu Ubayda, and to the other: Go to Abu Talha. He said:

O Allah! Choose for Your Messenger. Then he found Abu Talha's companion, Abu Talha, and brought him, and he dug a niche-grave for the Messenger of Allah, peace be upon him. The Muslims had differed over his burial: some said, 'We will bury him in his mosque' ¹, and others said, 'We will bury him with his companions.' Abu Bakr said, 'I heard the Messenger of Allah, peace be upon him, say: "No prophet was ever taken [in death] except that he was buried where he was taken."' So the bed of the Messenger of Allah, peace be upon him, on which he had died, was lifted, and Abu Talha dug beneath it. Then he was buried, peace be upon him, on the night of Wednesday when the sun had declined. Those who descended into the grave of the Messenger of Allah, peace be upon him, were Ali ibn Abi Talib, al-Fadl ibn al-Abbas, Qutham ibn al-Abbas, and Shuqran, the freed slave of the Messenger of Allah, peace be upon him. A velvet cloth ² was placed under him. The last of them to see him was Qutham ibn al-Abbas. Al-Mughirah ibn Shu'bah used to say, 'No, it was I,' and he would relate a story ³. Then Abu Bakr stood before the people as a preacher after his first sermon and said: 'Praise be to Allah; I praise Him, I believe in His Oneness, and I seek His help in all your affairs, secret and open. We seek refuge in Allah from what night and day bring, and from what is committed in secret and openly. I bear witness that there is no god but Allah, a Protector and Helper, and that Muhammad is His servant and Messenger, sent with truth as a bringer of good tidings and a warner before the Hour. Whoever obeys him is guided, and whoever disobeys him perishes and is scattered. So, O people, fear Allah! For the most intelligent intelligence is piety, and the most foolish foolishness is wickedness. Follow the Book of Allah and accept its counsel; emulate the Sunnah of His Messenger and take ⁴ His law. For Allah accepts repentance from His servants and pardons evil deeds, and He is the All-Wise, the All-Knowing. "And it is He who sends down the rain after they have despaired" ⁵—the verse. And beware ⁶ of sins, in which every son of Adam has a share. Provide for the Hereafter, for the journey to it is near. But the best of you is the one who follows obedience to Allah and avoids disobedience to Him. So beware of a Day when neither close friend nor intercessor will avail, nor will a close friend be obeyed. Let every doer do what he can of deeds that bring him near to his Lord. Act before you are unable to act. For if Allah had willed, He would have created you without purpose, but He made you leaders of guidance. So follow what Allah has commanded you and avoid what He has forbidden you. Do good, for a little of it is much, lasting ⁷ and blessed. Fear Allah as He should be feared, and beware of what He has warned you in His Book. Avoid disobedience to Him out of fear of His punishment, for there is no desire for it in anyone. Abstain from what Allah has forbidden and commanded to be avoided. Beware of minor sins, for they lead to major ones. Act before you cannot act, and repent from sins that only Allah can wash away through His mercy. Send blessings upon your Prophet as your Lord has commanded you.' Then he said: 'O people! What you have seen from me was not out of eagerness for your leadership, but I feared turmoil and division, so I entered into it. And now ⁸ the matter has returned to its best state, and Allah has sufficed against that disturbance ⁹. This is your affair; choose whom you love among the people, and I will respond to you accordingly and be like one of you.' The people answered him: 'We are pleased with you as our portion and lot, for you are the second of the two with the Messenger of Allah, peace be upon him.' Abu Bakr said: 'O Allah! Send blessings upon Muhammad, and peace be upon Muhammad, and the mercy of Allah and His blessings. O Allah! We seek Your help, seek Your forgiveness, praise You, do not disbelieve in You, believe in You, and disassociate from those who disbelieve in You.' Then he descended, and the matter was settled for him after the Messenger of Allah, peace be upon him. The people pledged allegiance to him, were pleased with him, and called him 'the Successor of the Messenger of Allah, peace be upon him,' except for a small group with Ali ibn Abi Talib, who refrained from pledging allegiance to him. Usamah ibn Zayd used to say: 'The Messenger of Allah, peace be upon him, commanded me to raid the people of Abna ¹⁰ in the morning.' Then Abu Bakr ordered that the expedition of Usamah ibn Zayd be sent out. The people said to him: 'The Arabs have rebelled against you, and you will not achieve anything by dispersing the Muslims.' He said: 'By Him in Whose hand is the soul of Abu Bakr! Even if I thought that beasts would eat me in this town, I would still dispatch this expedition which the Messenger of Allah, peace be upon him, ordered to be dispatched.' Then Abu Bakr said to Usamah: 'If Umar ibn al-Khattab stays behind with me, do so.' Usamah gave him permission, so Umar stayed behind with Abu Bakr, and Usamah went until he subdued them. Then he returned, and the Muslims heard of him and came out rejoicing at his arrival, with his banner still tied until he entered the mosque, prayed two rak'ahs, then entered his house with his banner still tied. It is said that the banner was not untied until he died ¹¹ and placed it in his house ¹². Then Abu Bakr al-Siddiq wrote a letter to Mu'adh ibn Jabal informing him of the death of the Messenger of Allah, peace be upon him, and sent it with Ammar ibn Yasir. Mu'adh had gone to Yemen. While he was one night on his bed, he heard a caller calling at his head: 'O Mu'adh! How can life be pleasant for you while Muhammad is in the throes of death?' He stood up frightened, thinking that the Hour had come. When he saw the sky clear ¹³ and the stars visible, he sought refuge with Allah from the accursed Satan. Then on the second night, he was called: 'O Mu'adh! How can life be pleasant for you while Muhammad is between layers of dust?' Mu'adh put his hand on his head and began to wander in the streets of San'a, calling out at the top of his voice: 'O people of Yemen! Leave me; I have no need to stay among you. ¹⁴ What an evil day it was when I came to you ¹⁵ and left the Messenger of Allah, peace be upon him!' The young men and women came out and said: 'O Mu'adh! What has befallen you?' But he paid no attention to them, went to his house, saddled his mount, took a bag containing sawiq and a waterskin, and said: 'I will not dismount from this she-camel, Allah willing, except at prayer times until I reach Medina.' While he was three stages from Medina, Ammar met him and recognized him by the camel. He said: 'Know, O Mu'adh, that Muhammad has tasted death and left the world.' Mu'adh said: 'O caller in this dark night, who are you, may Allah have mercy on you?' He said: 'I am Ammar ibn Yasir.' He said: 'Where are you going?' He said: 'This is a letter from Abu Bakr to Mu'adh informing him that Muhammad has died and left the world.' Mu'adh said: 'To whom is the guidance ¹⁶ and the complaint? Who will care for the orphans, widows, and weak?' Then he traveled, and Ammar returned with him, saying: 'I adjure you by Allah, how are the companions of Muhammad?' He said: 'I left them ¹⁷ like cattle without a shepherd ¹⁸.' He said: 'How did you leave Medina?' He said: 'I left it more constricted for its people than a ring.' When he was near Medina, he heard an old woman mentioning the Messenger of Allah, peace be upon him, and weeping. She said: 'O servant of Allah! If only you had seen his daughter Fatimah weeping and saying: "O father! To Gabriel we announce his death ¹⁹! O father! The news from heaven has been cut off from us, and revelation will never descend to us from Allah again!"' Mu'adh entered Medina at night and came to Aisha's door and knocked. She said: 'Who is this knocking at our door at night?' He said: 'I am Mu'adh ibn Jabal.' She opened the door, and he said: 'O Aisha! How did you see the Messenger of Allah, peace be upon him, during his severe illness?' She said: 'O Mu'adh! If you had seen the Messenger of Allah, peace be upon him, turning yellow one moment and red another, raising one hand and lowering the other, life would not have been pleasant for you for the rest of your days in this world!' Mu'adh wept until he feared that Satan had overcome him, then he sought refuge with Allah from the accursed Satan and went to the companions of Muhammad, peace be upon him. Then Tulayhah appeared in the land of Banu Asad, and Fazarah ²⁰ inclined towards him, including ²¹ Uyaynah ibn Hisn ibn Badr, apostatizing from Islam. Banu Amir pledged allegiance to him on the same terms, and they waited to see the outcome of the battle between the Muslims and Banu Asad and Fazarah. The Messenger of Allah, peace be upon him, had ordered those whom he sent to collect the alms to gather what was due from the people. When news of the death of the Messenger of Allah, peace be upon him, reached them, Adi ibn Hatim remained steadfast in Islam and kept the alms in his possession, as did al-Zibriqan ibn Badr. As for Malik ibn Nuwayrah, he sent away what was in his possession and said to his people: 'This man has died, so you may keep your wealth.' Tayy and Banu Sa'd had been addressed by Adi ibn Hatim and al-Zibriqan ibn Badr, who said ²²—and they were ²³ more prudent in opinion and more desirous of Islam than Malik ibn Nuwayrah—to their people: 'Do not be hasty, for there will surely be a leader for this matter. If that is the case, you will find that you have not changed your religion nor removed your authority. But if it is what you seek ²⁴, by my life, your wealth is in your hands; let no one else overcome you in it.' They calmed them ²⁵ with that until news came to them of the people and their unification under Abu Bakr after the Messenger of Allah, peace be upon him, and the Muslims' pledge of allegiance to him. So they sent what they had of the alms to Abu Bakr. Abu Bakr continued to acknowledge their merit ²⁶ over others among the Muslims. Al-Abbas and Fatimah came to Abu Bakr seeking their inheritance from the Prophet, peace be upon him. At that time, they were asking for his land in Fadak and his share of Khaybar. Abu Bakr said to them: 'I heard the Messenger of Allah, peace be upon him, say: "We are not inherited from ²⁷; what we leave is charity. Muhammad's family eats from this wealth." By Allah, I will not abandon a matter that I saw the Messenger of Allah, peace be upon him, doing except that I will do it.' Fatimah became angry with him and did not speak to him until she died. Then Abu Bakr prepared the army to fight those among the Arabs who had disbelieved, who had stopped giving alms and apostatized ²⁸ from Islam. Umar said to him: 'How can you fight people until they say, "There is no god but Allah," when you heard the Messenger of Allah, peace be upon him, say: "I have been commanded to fight people until they say, 'There is no god but Allah.' If they say it, they protect their blood and property from me except by its right, and their reckoning is with Allah"?' Abu Bakr said: 'By Allah, I will fight whoever separates prayer and alms. By Him in Whose hand is the soul of Abu Bakr! If they withhold from me a hobbling cord or a young she-goat—which they used to pay to the Messenger of Allah, peace be upon him—I will fight them for it until I take it.' Umar said: 'When I saw that Abu Bakr's chest was expanded for fighting them, I knew that it was the truth ²⁹.' So Abu Bakr appointed Khalid ibn al-Walid over the people and appointed Thabit ibn Qays ibn Shammas over the Ansar ³⁰, and he combined ³¹ the command of the people under Khalid ibn al-Walid. Then he ordered them to march, and he marched with them as a farewell escort until he camped at Dhu al-Qassah ³², a few miles from Medina. He pitched his camp, arrayed his army, then advanced to Khalid ibn al-Walid and said: 'When you approach a house of the people and hear the call to prayer, refrain from them ³³ until you ask them what they know. If you do not hear the call to prayer, then launch a raid, kill, and burn.' Then he ordered Khalid ibn al-Walid to head straight ³⁴ for Tulayhah, who was at a watering place of Banu Asad. Tulayhah claimed prophethood and fabricated ³⁵ lies and falsehoods for the people, claiming that Gabriel came to him. He used to say to the people: 'O people! Allah does not do anything with the rubbing of your faces ³⁶ and the ugliness of your backsides. Remember Allah ³⁷ sitting and standing.' And he began to criticize.

The prayer, and he says: "Indeed, the clear truth is beneath the froth" (76). The first among the people to be afflicted by trial was Tulayḥah, as he and his companions suffered from thirst in their encampment. Tulayḥah said, among his falsehoods with which he emboldened them: "Mount 'Alāl—meaning a horse—and strike miles (77), and you will find water-skins (78)." So they did, and they found water, and the Bedouins were seduced by him. Then Abū Bakr said to Khālid ibn al-Walīd: "I will come to you from the direction of Khaybar, God willing, with those who remain of the Muslims." By this, Abū Bakr intended to spread the news among the people of his departure to them. Then he bade farewell to Khālid (81) and returned to Medina. Khālid proceeded with the people, while the Banū Fazārah and Asad were saying: "By God, we will not pledge allegiance to Abū al-Fuṣayl (82)"—meaning Abū Bakr. The Ṭayyi' remained in their Islam, never deviating from it, along with 'Adī ibn Ḥātim and Muknaf ibn Zayd al-Khayl (83). They both fought fiercely against them and said to the Banū Fazārah: "By God, we will continue to fight you, God willing." When Khālid ibn al-Walīd drew near the people, he sent 'Ukāshah ibn Miḥṣan and Thābit ibn Aqram (84), brother of the Banū al-'Ajlān, as scouts ahead of him. Tulayḥah ibn Khuwaylid, the false prophet, and his brother Salamah ibn Khuwaylid also went out as scouts for those behind them. They encountered 'Ukāshah ibn Miḥṣan and Thābit ibn Aqram (85). Tulayḥah singled out 'Ukāshah, and Salamah ibn [Khuwaylid] (86) singled out Thābit. As for Salamah, he did not delay in killing Thābit. Then Tulayḥah cried out, saying: "O Salamah! Help me against this man, for he will kill me!" So they both surrounded 'Ukāshah until they killed him, then they returned (88) to those behind them. When Khālid and the Muslims reached Thābit ibn Aqram (89) and 'Ukāshah ibn Miḥṣan, both slain, this weighed heavily upon the Muslims behind them (90). Then Khālid proceeded until he encamped among the Ṭayyi' in their valleys of Salmā (91). He set up his camp, and those Muslims from those tribes joined him. Then he prepared for battle and marched against Tulayḥah, who was with a hundred men. Tulayḥah met him with seven hundred men from the Banū Fazārah, and they fought a fierce battle. Tulayḥah was wrapped in a cloak of his at the entrance of a tent of his made of hair, pretending to prophesy and uttering rhymed prose. 'Uyaynah ibn Ḥiṣn was routed in the battle, and the fighting intensified. Then he returned to Tulayḥah and said: "Has Gabriel come to you yet?" He said: "No." So 'Uyaynah returned and fought until, when the battle shook him, he returned to him a second time and said: "May you have no father! Has Gabriel come to you yet?" He said: "Yes." He said: "Then what did he say to you?" He said: "[He] (93) said to me: 'You have a millstone like a millstone, and a tale you will not forget.'" 'Uyaynah said: "I think God knew that you would have a tale (94) you will not forget (95). O Banū Fazārah, thus! Depart, for by God, this is a liar." So he departed, and Fazārah departed with him, and the people were defeated. Tulayḥah had prepared a horse for himself, which he kept ready, and a camel for his wife, al-Nawār. Then Fazārah gathered around him while they were exposed (96) and said: "What do you command us?" When he heard that from them, he mounted his horse, placed his wife on the camel, then fled with her, and said to them: "Whoever among you can do as I have done and save his family, let him do so." Then he took the desert route (97) until he reached Syria. Fazārah dispersed, and some of them were killed. Then the tribes entered into Islam as they had been before. When Khālid finished with their pledge of allegiance, he bound 'Uyaynah ibn Ḥiṣn and Qarrah ibn Hubayrah ibn Salamah and sent them to Abū Bakr. When they arrived before him, Qarrah said: "O Caliph of the Messenger of God! I was a Muslim, and 'Amr ibn al-'Āṣ has testimony of my Islam. He passed by [me] (98), and I honored him and brought him near." It was 'Amr ibn al-'Āṣ who had brought the news of the Bedouins. For 'Amr was in charge of 'Umān. When he returned to Medina, he passed by Hawāzin, who had apostatized, and among them was their leader Qarrah ibn Hubayrah. 'Amr ibn al-'Āṣ alighted with him, slaughtered an animal for him, hosted him, and honored him. When 'Amr wished to depart, Qarrah ibn Hubayrah took him aside and said: "O 'Amr! You, the clan of Quraysh, if you refrain from taking people's wealth and leave it to them—meaning the alms—then it is likely that the people will listen to you and obey. But if you insist on taking their wealth, then by God, I do not think the Arabs will accept that from you or endure it until they contend with you for your authority and seek what is in your hands." 'Amr ibn al-'Āṣ said: "Do you threaten us with the Arabs, O Abā al-'Arab? By God, I will surely trample (99) the horses upon you!" Then 'Amr proceeded until he arrived in Medina before Abū Bakr and informed him of the news before Khālid's departure to them. So Abū Bakr pardoned Qarrah ibn Hubayrah and 'Uyaynah ibn Ḥiṣn and spared their blood (100). When Khālid ibn al-Walīd finished with the pledge of allegiance of the Banū 'Āmir and Banū Asad, he said: "The Caliph has charged me to march to the land of the Banū Ghānim." So he marched until he encamped in their land and sent out raiding parties, but he encountered no assembly. He was brought Mālik ibn Nuwayrah with a group from the Banū Tamīm and Banū Ḥanẓalah, and he ordered their necks to be struck. He then married, in her place, Umm Tamīm (101), the wife of Mālik ibn Nuwayrah. Abū Qatādah testified to Mālik ibn Nuwayrah's Islam before Abū Bakr. Then Khālid returned, heading for Medina. When he arrived, he entered the mosque wearing a coat of mail, wrapped (102) in a turban, and wearing a cloak with the rust of iron on it, having arrows stuck in his turban. 'Umar ibn al-Khaṭṭāb stood up to him, pulled the arrows from his head, and broke them (103). Then he said: "You killed a Muslim man, Mālik ibn Nuwayrah, then married his wife? By God, we will surely stone you with your stones!" Khālid ibn al-Walīd did not speak to him and thought nothing except that Abū Bakr's opinion was like [the opinion] (104) of 'Umar, until he entered upon Abū Bakr and informed him of the news and apologized to him, claiming he did not know. Abū Bakr excused him and overlooked what he had done in (105) that battle of his (106). So he left his presence while 'Umar was sitting in the mosque. He said: "Come to me, O son of Umm Shamlāh (106)!" He knew that Abū Bakr was pleased with him, so he did not speak to him, and he stood up and entered his house. Then Fāṭimah, the daughter of the Messenger of God, may God bless him and grant him peace, died six months after her father. 'Alī buried her at night and did not inform Abū Bakr or 'Umar. 'Alī had a following among the people during Fāṭimah's lifetime. [When Fāṭimah died, the faces of the people turned away from 'Alī. When he saw the people turning away] (108), 'Alī humbled himself to seek reconciliation with Abū Bakr. He sent to Abū Bakr: "Come to us, and do not bring anyone with you." He disliked 'Umar coming because he knew of his severity. 'Umar said: "Do not go to them alone." Abū Bakr said: "By God, I will go to them alone. What can they possibly do to me (109)?" So Abū Bakr went alone until he entered upon 'Alī, who had gathered the Banū Hāshim around him. 'Alī stood up, praised God, and extolled Him as is His due. Then he said: "To proceed: It was not denial of your excellence that prevented us from pledging allegiance to you, nor envy of the good (110) that God has brought to you. But we thought that we had a right in this (111) matter, and you took it exclusively (112) for yourself over us." Then he mentioned his kinship to the Messenger of God, may God bless him and grant him peace, and their right. 'Alī continued mentioning this until Abū Bakr wept. When 'Alī fell silent, Abū Bakr recited the testimony of faith, praised God, and extolled Him as is His due. Then he said: "To proceed: By God, the kinship of the Messenger of God, may God bless him and grant him peace, is more beloved to me to maintain than my own kinship. And by God, I know nothing (113) [in] (114) these matters that occurred between me and 'Alī except good (115). But I heard the Messenger of God, may God bless him and grant him peace, say: 'We do not inherit; what we leave is charity. The family of Muḥammad only eats from this wealth as sustenance.' And by God, I will not abandon a matter in which the Messenger of God, may God bless him and grant him peace, acted, except that I will act upon it, God willing." Then he said: "Your appointment is this evening for the pledge of allegiance." When Abū Bakr prayed the noon prayer, he turned to the people and excused 'Alī with some excuse. Then 'Alī stood up, magnified Abū Bakr's right, mentioned his excellence and precedence, then went to Abū Bakr and pledged allegiance to him. The people turned to 'Alī and said: "You have done right and well." [Then] (116) 'Abd Allāh ibn Abī Bakr al-Ṣiddīq died. He had been struck by an arrow at al-Ṭā'if with the Prophet, may God bless him and grant him peace, shot by Ibn Miḥjan. Then the wound healed, but he died in Shawwāl after noon. 'Abd al-Raḥmān ibn Abī Bakr, 'Umar ibn al-Khaṭṭāb, and Ṭalḥah ibn 'Ubayd Allāh (117) descended into his grave. 'Umar entered upon Abū Bakr while he was holding his tongue and pulling it, and 'Umar said to him: "O Caliph of the Messenger of God! God, God!" Abū Bakr said: "This has brought me (118) to the watering places." When the month of Dhū al-Ḥijjah entered, 'Umar ibn al-Khaṭṭāb performed the pilgrimage in the year eleven. He bought his freedman Aslam during that pilgrimage of his, then returned to Medina. Then Abū Bakr sent Khālid ibn al-Walīd to al-Yamāmah. Musaylimah had claimed prophethood there during the lifetime of the Messenger of God, may God bless him and grant him peace. His affair was weak. Then he came as a delegate (119) to the Prophet, may God bless him and grant him peace, and returned to his people. Rajjāl ibn 'Unfuwah (120) testified to the people of al-Yamāmah that the Messenger of God, may God bless him and grant him peace, had made him a partner in the matter, so his seduction over them became great. Khālid ibn al-Walīd set out with the Emigrants and Helpers until, when he drew near al-Yamāmah, he encamped in one of their valleys. In that valley, he came upon Mujā'ah ibn Murārah with twenty men from among them who had gone out seeking a man from the Banū Tamīm (121) who had incurred a blood debt against them in the pre-Islamic period. They could not overpower him, so they spent the night (122) in that valley. Nothing woke them except the horses of the Muslims standing over them. They said: "Who are the people?" They said: "The Banū Ḥanīfah (123)." He said: "Then no welcome to you from us." Then they dismounted and secured them. When (124) morning came, Khālid ibn al-Walīd called them and said: "O Banū Ḥanīfah! What do you say?" They said: "We have a prophet and you have a prophet." Khālid put them to the sword until only Sāriyah ibn 'Āmir and Mujā'ah ibn Murārah remained. Sāriyah said to him: "O man! If you want this town, then spare this man." So he bound Mujā'ah in chains and handed him over to Umm Tamīm, his wife, and said: "Treat him well." Then he struck the neck of Sāriyah ibn 'Āmir. Then he marched with the Muslims until he encamped on a hill (125) overlooking al-Yamāmah and set up his camp there. The people of al-Yamāmah came out with Musaylimah, and the people drew up in ranks. Khālid was sitting on his throne, with Mujā'ah chained beside him, while the people were in their battle lines. Then he saw a flash in the Banū Ḥanīfah, and Khālid said: "Rejoice, O company of Muslims! God has sufficed you against your enemy, and the people are divided." Mujā'ah turned to him while chained and said: "No, by God! They are the Indian swords (127); they feared their breaking (128), so they brought them out (129) to the sun to soften for them." It was as he said. When the people met, the first to come out was Rajjāl ibn 'Unfuwah (130), and he was killed. The Muslims fought fiercely until the Muslims were defeated. The companions of Musaylimah reached the baggage and entered the tent of Khālid ibn al-Walīd, in which was Mujā'ah, chained.

Chez Umm Tamīm, l'épouse de Khālid, un homme chargea avec une épée contre elle. Mujā‘a dit : « Je suis son protecteur (jār) ; quelle noble femme libre ! Attaquez-vous aux hommes ! » Ils tailladèrent donc la tente (al-fusṭāṭ) avec l’épée. [Puis les musulmans se précipitèrent en désordre] (131). Alors Thābit ibn Qays ibn Shammās dit : « Quelle mauvaise habitude vous avez prise, ô communauté des musulmans ! Ô Allah (132), je me désolidarise devant Toi de ce que ces musulmans font. » Puis il prit son épée et combattit avec jusqu’à être tué. Zayd ibn al-Khaṭṭāb vit la déroute des musulmans loin de leurs bagages (riḥāl) ; il s’avança et combattit jusqu’à être tué. Al-Barā’ ibn Mālik, frère d’Anas ibn Mālik, se leva — et al-Barā’, dit-on, lorsqu’un combat violent survenait, était saisi d’une agitation (intifāḍ) (133) au point que des hommes devaient le maintenir assis, puis il urinait dans son pantalon (sarāwīl) ; une fois qu’il avait uriné, il devenait comme un lion. Lorsqu’il vit ce que faisaient les musulmans (134) en fait de déroute et ce qu’il vit des gens d’al-Yamāma, ce qui le prenait d’habitude le saisit, au point qu’on le fit asseoir (135) et que des hommes le retinrent. Quand il eut uriné, il bondit et dit : « Où êtes-vous, ô communauté des musulmans ? Je suis al-Barā’ ibn Mālik ! Venez à moi ! » Un groupe de musulmans se rassembla autour de lui, et il combattit le peuple d’un combat violent jusqu’à ce qu’ils parviennent à Muḥakkam al-Yamāma, c’est-à-dire Muḥakkam ibn al-Ṭufayl (136). Lorsque la nouvelle du combat lui parvint, il dit : « Ô communauté des Banū Ḥanīfa ! Maintenant, par Allah, les femmes nobles (al-karā’im) seront épousées sans leur consentement (ghayr rāḍiyāt) (137, 138) et seront mariées sans être désirées (ghayr ḥaẓiyāt) (139). Sortez donc tout l’honneur (ḥasab) que vous possédez ! » Puis il s’avança et combattit violemment. ‘Abd al-Raḥmān ibn Abī Bakr lui décocha une flèche qui se planta dans sa gorge et le tua. Les musulmans avancèrent jusqu’à les repousser dans le jardin (al-ḥadīqa) où se trouvait (140) Musaylima. Al-Barā’ ibn Mālik dit : « Ô communauté des musulmans ! Lancez-moi sur eux dans le jardin ! » Les gens dirent : « Ne fais pas cela, ô Barā’ ! » Il dit : « Par Allah, je le ferai ! » Il fut soulevé jusqu’à dominer le mur, puis il sauta et les combattit jusqu’à ce qu’Allah l’ouvre (le jardin) aux musulmans. Les musulmans entrèrent chez eux et Musaylima fut tué. Waḥshī ibn Ḥarb, affranchi (mawlā) de Jubayr ibn Muṭ‘im, et un homme des Anṣār participèrent ensemble à son meurtre. Waḥshī le frappa avec sa lance (ḥarba) et l’Anṣārī le frappa avec son épée. Waḥshī disait : « [Ton Seigneur] (142) sait lequel de nous deux l’a tué ! J’ai tué le meilleur des hommes et le pire des hommes. » Lorsque les musulmans eurent fini avec Musaylima et que la nouvelle parvint à Khālid, il sortit (143) avec Mujā‘a enchaîné dans les fers (al-ḥadīd) (144), marchant pesamment (yarsifu) avec lui « 9 », pour qu’il lui indique Musaylima. Il découvrait les tués jusqu’à ce qu’il passe près de Muḥakkam ibn al-Ṭufayl, qui était un homme corpulent et beau. Khālid dit : « Celui-ci est votre compagnon ! » Mujā‘a dit : « Non ! Par Allah, celui-ci est meilleur et plus noble que lui ; c’est Muḥakkam al-Yamāma. » Puis ils entrèrent dans le jardin et retournèrent (qallabā) (145) les tués ; voilà qu’un petit homme jaunâtre au nez camus (akhīnas) (146) [apparut]. Mujā‘a dit : « Par Allah, seuls les gens précipités (sur‘ān) sont venus à toi ; la masse du peuple (jamāhīr) est dans les forteresses (ḥuṣūn). » [Khālid] dit : « Malheur à toi ! Que dis-tu ? » Il dit : « Par Allah, cela est vrai. Allons, je vais conclure un pacte (ṣulḥ) avec toi pour mon peuple (qawmī) (147). » Khālid ibn al-Walīd conclut donc un pacte avec lui sur le jaune (al-ṣafrā’) et le blanc (al-bayḍā’) [et les armes (al-ḥalqa)] (148) et la moitié des captifs (saby). Puis il dit à Mujā‘a : « Va vers le peuple et expose ce que tu as fait. » Il partit donc vers eux, puis dit aux femmes : « Revêtez les fers (al-ḥadīd) et dominez les forteresses. » Puis il revint vers Khālid et dit : « Ils n’ont pas accepté le pacte que j’ai conclu avec toi. Mais si tu veux, je ferai quelque chose et le proposerai au peuple ! [Il dit : « Qu’est-ce ? » Il dit] « 2 » : Tu prendras un quart des captifs, un quart (rub‘an) (149). » Khālid dit : « Je l’ai fait ! » Il dit : « J’ai conclu le pacte avec toi. » Lorsqu’ils eurent fini, ils entrèrent dans la forteresse ; voilà qu’il n’y avait pas un seul homme (150) ; seules les femmes et les enfants les avaient attaqués. Khālid dit à Mujā‘a : « Tu m’as trompé ! » Il dit : « [C’est] mon peuple (qawmī) (152). » Puis Abū Bakr envoya à Khālid ibn al-Walīd Salama ibn Salāma ibn Waqsh, lui ordonnant de ne laisser en vie aucun homme des Banū Ḥanīfa ayant atteint la puberté (anbata). Salama vint à lui alors que Khālid avait déjà terminé le pacte. Ensuite, Khālid envoya une délégation (wafd) (153) des Banū Ḥanīfa à Abū Bakr. Ils se présentèrent devant lui, et Abū Bakr dit : « Malheur à vous ! Quel est cet homme qui a égaré (istazalla) (154) parmi vous ce qu’il a égaré ? » Ils dirent : « Ô calife du Messager d’Allah ! Ce qui t’est parvenu a eu lieu. C’était un homme qu’Allah n’a pas béni, ni lui ni sa tribu (‘ashīra) (155). » Abū Bakr dit : « Malgré cela, à quoi vous appelait-il ? (156) » Ils dirent : « Il disait : « Ô grenouille, coasse, coasse ! Tu n’empêches pas la boisson (al-sharāb) (157, 158) [ni ne troubles l’eau (al-mā’)] (159) ! À nous la moitié de la terre, et à Quraysh la moitié de la terre, mais Quraysh (160) est un peuple qui transgresse. » Abū Bakr dit : « Gloire à Allah (subḥāna Allāh) ! Gloire à Allah ! » Lorsque Khālid eut terminé le pacte, il descendit dans l’une des vallées (wādiyān) d’al-Yamāma. Alors qu’il était assis, un homme des Banū Ḥanīfa, nommé Salama (161) ibn ‘Umayr, entra chez lui et dit à Mujā‘a : « Demande pour moi la permission d’entrer chez l’émir, car j’ai besoin de lui. » Mujā‘a vint à lui, puis Mujā‘a dit : « Par Allah, je reconnais le mal sur son visage. » Puis il regarda ; voilà qu’il portait une épée sous son vêtement (ishtamala ‘alā al-sayf). Il dit : « Qu’as-tu, qu’Allah te maudisse ! Veux-tu anéantir les Banū Ḥanīfa ? Par Allah, si tu le tues, il ne laissera chez les Banū Ḥanīfa ni petit ni grand sans le tuer. » L’homme rebroussa chemin avec son épée, tomba dans un mur (ḥā’iṭ) parmi les murs d’al-Yamāma, et les musulmans l’encerclèrent ; ils entrèrent derrière le mur et le tuèrent. Parmi ceux qui furent martyrisés (istushhida) parmi les musulmans le jour d’al-Yamāma, des Qurayshites dont nous mentionnons le souvenir : Abū Ḥudhayfa ibn ‘Utba ibn Rabī‘a, Sālim, affranchi (mawlā) d’Abū Ḥudhayfa, Shujā‘ ibn Wahb ibn Rabī‘a, Mālik ibn ‘Amr, Yazīd ibn Qays, Ṣafwān ibn Umayya ibn ‘Amr et son frère Mālik ibn Umayya, al-Ṭufayl ibn ‘Amr al-Dawsī, Jubayr (163) ibn Mālik (164) — sa mère était Buḥayna —, Yazīd ibn Aws, Ḥayyī ibn Ḥāritha, al-Walīd ibn ‘Abd (165) Shams ibn al-Mughīra, Ḥakīm ibn Ḥizām ibn Abī Wahb, Zayd (166) ibn al-Khaṭṭāb ibn Nufayl (167), ‘Abd Allāh ibn ‘Amr ibn Baḥra, ‘Abd Allāh ibn al-Ḥārith ibn Qays, Abū Qays ibn al-Ḥārith, ‘Abd Allāh ibn Makhrama ibn ‘Abd al-‘Uzzā, ‘Abd Allāh ibn Suhayl (168) ibn ‘Amr, Sulayṭ ibn Sulayṭ (169) ibn ‘Amr, ‘Amr ibn Aws ibn Sa‘d ibn Abī Sarḥ, Rabī‘a ibn Abī Kharsha, Munqidh ibn ‘Amr ibn ‘Aṭiyya (170), ‘Abd Allāh ibn al-Ḥārith ibn Raḥḍa (171). Et furent martyrisés parmi les Anṣār le jour d’al-Yamāma : Thābit ibn Qays ibn Shammās, ‘Abbād ibn Bishr ibn Waqsh, Rāfi‘ ibn Sahl (172), ‘Abd Allāh ibn ‘Utayk (173), Ḥājib ibn Zayd, Sahl ibn ‘Adī, Mālik ibn Aws et Ma‘n, deux affranchis (mawlayān) à eux, Farwa ibn al-‘Abbās, Kulayb ibn Tamīm, ‘Āmir ibn Thābit (174), Bishr ibn ‘Abd Allāh « 7 », ‘Abd Allāh ibn ‘Abd Allāh ibn Ubayy ibn Salūl, ‘Abd Allāh ibn ‘Utbān, Thābit ibn Hazzāl, Usayd (175) ibn Yarbū‘, Aws ibn Waraqa, Sa‘d ibn Ḥāritha (176) ibn Lawdhān (177), Simāk ibn Kharasha (178) Abū Dujāna, Sa‘d ibn Ḥimār (179), ‘Uqba ibn ‘Āmir ibn Nābī (180), Ḍamra ibn ‘Iyāḍ (181), ‘Abd Allāh ibn Unays, Mas‘ūd ibn Sinān, Ḥabīb ibn Zayd, Abū Ḥabba ibn Ghaziyya (182) ibn ‘Amr, ‘Umāra ibn Ḥazm (183, 184) ibn Zayd, Yazīd (185) ibn Thābit ibn al-Ḍaḥḥāk ibn Zayd (186) — il fut frappé par une flèche « 4 » et mourut en chemin —, Thābit ibn Khālid ibn ‘Amr ibn Khusā’, Farwa ibn al-Nu‘mān ibn al-Ḥārith, ‘Ā’idh ibn Mā‘iṣ al-Zuraqī (187), Ḥabīb ibn ‘Amr ibn Muḥṣin. Puis Khālid ibn al-Walīd retourna avec les musulmans jusqu’à arriver à Médine auprès d’Abū Bakr. Rabī‘a apostasia à al-Baḥrayn parmi ceux qui apostasièrent des Arabes, sauf (189) al-Jārūd ibn ‘Amr [ibn] (190) Khunash ibn Mu‘allā, car il « 9 » resta ferme dans l’Islam avec ceux de son peuple qui le suivirent. Rabī‘a se disaient les uns aux autres : « Nous rendons (naruddu) (192) la royauté à al-Mundhir ibn Sāwā », et al-Mundhir était leur roi du vivant du Messager d’Allah — qu’Allah prie sur lui et le salue. Le Messager d’Allah avait envoyé al-‘Alā’ (193) ibn al-Ḥaḍramī, et al-Mundhir avait embrassé l’Islam. Al-‘Alā’ y demeura jusqu’à ce que le Messager d’Allah fût rappelé. Alors Rabī‘a établit comme roi al-Mundhir ibn al-Nu‘mān ibn al-Mundhir ibn Sāwā « 12 » et rassembla leur multitude pour l’apostasie. Lorsque la nouvelle de leur affaire parvint à Abū Bakr, il envoya (195) vers eux al-‘Alā’ ibn al-Ḥaḍramī et lui ordonna [d’emmener] Thumāma ibn Athāl al-Ḥanafī — Thumāma avait embrassé l’Islam, et les Banū Suḥaym embrassèrent l’Islam avec lui. Lorsque al-‘Alā’ passa par Thumāma ibn Athāl, ceux de son peuple qui le suivirent, des Banū Suḥaym, [l’accompagnèrent]. Rabī‘a marcha contre eux et les assiégèrent à Jawāthā (197) — une forteresse (ḥiṣn) à al-Baḥrayn. Les musulmans souffrirent d’une dure famine, au point qu’ils faillirent périr. ‘Abd Allāh ibn Ḥudhaf (198) sortit une nuit pour espionner leurs nouvelles et apporter des informations aux musulmans. Il vint à la forteresse, rusa pour y entrer, les trouva ivres, et revint. Il informa les musulmans que le peuple était ivre et sans force. Al-‘Alā’ ibn al-Ḥaḍramī les attaqua de nuit avec ceux des musulmans qui étaient avec lui, et ils les combattirent d’un combat violent jusqu’à ce qu’Allah ouvrît leur forteresse aux musulmans. Al-‘Alā’ ibn al-Ḥaḍramī partagea le butin (ghanīma) à al-Baḥrayn et y célébra la prière du vendredi (ṣalāt al-jumu‘a). Al-Aswad ibn Ka‘b al-‘Ansī sortit [chez Kinda] (199) et vendit (bā‘a) (200) les gens, ainsi qu’al-Muhājir ibn Abī Umayya, leur gouverneur (amīr). Kinda apprit cela et s’accorda aussi avec ceux qui suivirent al-Aswad pour le soutenir (naṣrihī) (201). Ziyād ibn Labīd al-Bayāḍī était à Ḥaḍramawt. Lorsqu’il vit cela de leur part, il les attaqua de nuit et tua parmi eux quatre rois dans leurs tombes (maḥājir) (202) : Jamd, Maḥwaṣ, Musharraḥ « 6 » et Abḍa‘a. Puis al-Muhājir ibn Abī Umayya écrivit (203) à Abū Bakr pour l’informer de la défection des gens et (204) lui demander des renforts (yastamiddu minhu) « 8 ». Abū Bakr envoya donc ‘Ikrima ibn Abī Jahl avec une armée vers la ville (al-madīna). Une fraction de Kinda — restée ferme dans l’Islam — était avec Ziyād ibn Labīd, et une fraction avec (205) al-Muhājir ibn Abī Umayya et Ziyād ibn Abī Labīd pour la guerre. Lorsque le siège se resserra sur eux, al-Ash‘ath ibn Qays descendit vers eux et leur demanda une amnistie (amān) pour sa vie, sa famille et ses biens, jusqu’à ce qu’ils le présentent (yuqaddimūhu) (206) devant Abū Bakr pour qu’il voie son avis à son sujet, [et qu’il] (207) ouvre al-Nujayr (208). Ils firent cela, ouvrirent al-Nujayr « 2 », firent descendre les rois qui s’y trouvaient, leur tranchèrent la nuque, s’emparèrent d’al-Ash‘ath ibn Qays et l’envoyèrent à Abū Bakr avec les captifs (saby). Al-Aswad ibn Ka‘b al-‘Ansī fut tué dans sa maison. Lorsque al-Ash‘ath se présenta devant Abū Bakr, Abū Bakr dit : « Que m’ordonnes-tu de faire de toi, car tu as fait ce que tu sais ? » Al-Ash‘ath dit : « Accorde-moi une faveur (tamunnu ‘alayya), délivre-moi (tafukkūnī) (209) des fers (al-ḥadīd), et marie-moi à ta sœur, car je suis revenu (rāja‘tu) (210) et j’ai embrassé l’Islam. » Abū Bakr dit : « Je l’ai fait. » Il le maria donc à sa sœur Fakhīta bint Abī Quḥāfa. Puis les gens d’al-Baḥrayn vinrent à Abū Bakr pour racheter (yaftadūna) (212) leurs captifs (sabāyāhum) — quatre cents. Abū Bakr prononça un discours (khaṭaba) devant les gens et dit : « Ô gens ! Rendez aux gens leurs captifs ! Il n’est pas permis à un homme qui croit en Allah et au Jour Dernier d’en cacher un seul. » Puis Jābir ibn ‘Abd Allāh vint à Abū Bakr et dit : « Le Messager d’Allah a dit : « Si des biens nous viennent d’al-Baḥrayn, nous te donnerons ceci et cela. » Abū Bakr estima (aḥraza) pour lui « ceci » à cinq cents dirhams, et lui donna, sur les biens d’al-Baḥrayn, mille cinq cents dirhams. Puis Abū Bakr accomplit la ‘umra au mois de Rajab ; il sortit avec ‘Abd al-Raḥmān ibn Ṣubayḥa sur deux montures, laissa comme lieutenant (khalīfa) sur Médine ‘Umar ibn al-Khaṭṭāb, et ils arrivèrent à La Mecque au matin (ḍaḥwa), et en sortirent avant la nuit. Abū Marthad al-Ghanawī, allié (ḥalīf) de Ḥamza ibn ‘Abd al-Muṭṭalib, mourut. ‘Umar ibn al-Khaṭṭāb épousa ‘Ātika bint Zayd ibn ‘Amr ibn Nufayl.

Then Abu Bakr set out in the year twelve ³⁸, appointing Uthman ibn Affan as his deputy over Medina. He departed with two nights remaining in Dhu al-Qa'dah ³⁹, entered the state of ihram ⁴⁰ from Dhu al-Hulayfah ⁴¹, and arrived in Mecca with seven days left in Dhu al-Hijjah ⁴². He had brought with him ten sacrificial camels ⁴³. The day before the Day of Tarwiyah ⁴⁴, he addressed the people in the Sacred Mosque, commanding them to fear Allah and forbidding them from disobeying Him, emphasizing the sanctity of Islam, and instructing them to be moderate and gentle in their journey. He recited verses from the Quran and then said: 'Whoever among you can pray the noon prayer tomorrow in Mina, let him do so.' Then he performed the Hajj ⁴⁵ for them, sacrificed the camels, and stoned the Jamarat ⁴⁶ on foot, both going and returning. Abu al-As ibn al-Rabi' died in Dhu al-Hijjah. He was called 'Jarw al-Batha'' ⁴⁷. He bequeathed [his will] to al-Zubayr ibn al-Awwam, and al-Zubayr married his daughter to Ali ibn Abi Talib. Then Abu Bakr returned from the Hajj to Medina. Upon his arrival, he wrote to Khalid ibn al-Walid, intending [to send him] to Iraq. It is said that he came to Medina and then set out for Iraq. When Khalid ibn al-Walid reached the villages of al-Sawad ⁴⁸ called Banqiya, Barusma, and Alibus, he made peace with their inhabitants. The one who made peace with him was Ibn Saluba. He accepted the jizyah ⁴⁹ from them and wrote them a document: 'In the name of Allah, the Most Gracious, the Most Merciful: This is a document from Khalid ibn al-Walid to Ibn Saluba al-Sawadi, whose residence is on the bank of the Euphrates: You are safe with the security of Allah, one whose blood is spared by paying the jizyah. You have paid for yourself and for those in your village one thousand dirhams, and we have accepted it. And those Muslims with me are pleased with it from you. So you have the covenant of Allah, the covenant of Muhammad, may Allah bless him and grant him peace, and the covenants of the Muslims for that.' Witnessed by Hisham ibn al-Walid. Then Khalid proceeded until he camped at al-Hirah. Its governor for Kisra ⁵⁰ was Qabisa ibn Iyas ibn Hayyah al-Ta'i. The nobles came out to him, and Khalid said to them: 'I invite you to Allah and to Islam. If you respond, you will be among the Muslims, with the same rights and obligations. If you refuse, then [pay] the jizyah. If you refuse the jizyah, then I have brought you people who are more eager for death than you are for life. We will fight you until Allah judges between us and you.' Qabisa ibn Iyas said: 'We have no need for war with you. Rather, we will remain on our religion and pay you the jizyah.' So he made peace with them for ninety thousand dirhams each year. This was the first jizyah imposed in Iraq, along with that which was imposed by Ibn Saluba. After returning from the Hajj, Abu Bakr sent armies to Syria. He sent Amr ibn al-As to Palestine, taking the route of al-Ma'riqah ⁵¹ via Aylah ⁵². He sent Yazid ibn Abi Sufyan, Abu Ubaydah ibn al-Jarrah, and Shurahbil ibn Hasanah to Syria, instructing them to take the Tabukiyyah route through al-Balqa' ⁵³ in the highlands of Syria. He also sent Khalid ibn Sa'id ibn al-As in command of one of the four divisions. Umar ibn al-Khattab kept pressing Abu Bakr until he dismissed him and appointed Ibn Abi Sufyan in his place. Abu Bakr went out with Yazid ibn Abi Sufyan to give him advice while Yazid was riding. [Yazid] said: 'O Commander of the Faithful! Either you ride or I will dismount!' He replied: 'You will not dismount, nor will I ride. Are not these steps of mine in the path of Allah?' Then he said: 'O Yazid! You will come to a land where, when you eat food, mention Allah's name at the beginning and praise Him at the end. You will find people who have confined themselves in hermitages; leave them to what they have confined themselves. You will find people upon whose heads Satan has taken seats'—meaning the deacons—'so strike those necks. Do not kill an old man, a woman, a child, nor harm an animal except for benefit. Do not ruin inhabited places, do not cross a sea except for benefit, do not be treacherous, do not break a covenant, and do not betray. And Allah will surely help those who help Him; indeed, Allah is Strong, Almighty. I convey to you the greeting of peace and entrust you to Allah.' Then Abu Bakr left, and Yazid ibn Abi Sufyan proceeded, followed by Shurahbil ibn Hasanah and Abu Ubaydah ibn al-Jarrah, one after another. Amr ibn al-As camped in his palace at Ghamr al-Arabat ⁵⁴, while the Byzantines camped at Thaniyyat Jilliq ⁵⁵ in the highlands of Palestine, seventy thousand strong, commanded by Tadhariq ⁵⁶, the brother of Heraclius ⁵⁷ from both father and mother. Amr ibn al-As wrote to Abu Bakr informing him of the Byzantine situation and requesting reinforcements. Abu Bakr wrote to Khalid ibn al-Walid, ordering him to reinforce the people of Syria with those of his men who were strong, and to appoint a man over the weak ones. When Abu Bakr's letter reached him, Khalid said: 'This is the work of al-A'yasar ⁵⁸, Ibn Umm Shaml ⁵⁹'—meaning Umar ibn al-Khattab—'envying me that the conquest of Iraq would be at my hands.' So Khalid set out with the strong men, sending back the weak and the women to Medina, appointing over them Umayr ibn Sa'd al-Ansari. He appointed over those who had embraced Islam in Iraq from Rabi'ah ⁶⁰ and others, al-Muthanna ibn Harithah al-Shaybani. When Khalid and those with him reached 'Ayn al-Tamr ⁶¹, he raided its people and captured some. He besieged a fortress there containing fighters for Kisra until he brought them down, struck their necks, and took many captives. Among those captives were Abu 'Amrah, father of 'Abd al-A'la ibn Abi 'Amrah; Yasar, grandfather of Muhammad ibn Ishaq; Humran ibn Aban, client of 'Uthman; Abu 'Ubayd, client of al-Mu'alla; Khayr, client of Abu Dawud al-Ansari; and Abu 'Abd Allah, client of Zahrah. Khalid wanted to march and sought a guide. He was directed to Rafi' ibn 'Umayrah al-Ta'i. Khalid said to him: 'Lead the people.' Rafi' replied: 'You cannot do this with the troops and baggage. By Allah, even a lone rider fears for himself and only traverses it at great risk. It is five nights of hard travel, and no water is found there, with its misleading nature.' Khalid said: 'Woe to you! Is there no alternative for me? The commander has given me a firm order to do so. So proceed with your command.' Rafi' said: 'Take plenty of water. Whoever among you can tie the ear of his she-camel to water, let him do so, for these are deadly places except what Allah wards off.' The Muslims prepared, and Khalid marched with those with him. When they reached the last day of the desert, Khalid said to Rafi' ibn 'Umayrah: 'Woe to you, O Rafi'! What do you have?' He said: 'We have reached water, if Allah wills.' When they approached the two landmarks ⁶², Rafi' said to the people: 'Look, do you see a small boxthorn bush like the sitting place of a man?' They saw nothing. He said: 'Truly we belong to Allah and to Him we return! You are doomed, by Allah, and I am doomed! Look and search for it.' They searched and found it cut off, with only a remnant remaining. When the Muslims saw it, they shouted 'Allahu Akbar' ⁶³, and Rafi' ibn 'Umayrah also shouted. Then he said: 'Dig at its base.' They dug and uncovered a spring, and they drank until the people were satisfied. After that, the stations became connected for Khalid. Rafi' said: 'By Allah, I have never come to this water except once! I came to it with my father when I was a boy.' When Khalid and the Muslims reached Suwa ⁶⁴, he raided its people, who were Bahra' ⁶⁵, just before dawn. There was a group of them drinking wine in a large bowl of theirs, gathered around it, while their singer was saying: 'Come on, give me a drink before the army of Abu Bakr, perhaps our deaths are near and we do not know.' Khalid ibn al-Walid killed them and killed their singer, and his blood flowed into that bowl. Then Khalid marched until he raided Ghassan ⁶⁶ at Marj Rahit ⁶⁷, until he camped at the canal of Busra ⁶⁸. There were Abu 'Ubaydah ibn al-Jarrah, Shurahbil ibn Hasanah, and Yazid ibn Abi Sufyan. Khalid ibn Sa'id ibn al-As went out to Marj al-Suffar ⁶⁹ on a rainy day seeking rain, but the Byzantine roughnecks ganged up on him and killed him. Khalid ibn al-Walid, Shurahbil ibn Hasanah, and Yazid ibn Abi Sufyan gathered together until Busra made peace with them on [payment of] jizyah, and Allah opened it to the Muslims. That was the first city conquered in Syria. Then they all marched to Palestine as reinforcements for Amr ibn al-As, while Amr was stationed at al-'Arabat ⁷⁰ in the Ghor ⁷¹ of Palestine. When the Byzantines heard of the Muslims gathering for Amr ibn al-As, they withdrew from Jilliq to Ajnadayn ⁷². Ajnadayn is a town between al-Ramlah ⁷³ and Bayt Jibrin ⁷⁴ in the land of Palestine. The Muslims marched to Ajnadayn. The commanders were four, and the people were divided into four divisions, except that Amr ibn al-As claimed to be their overall commander... When the armies gathered and drew near, the Byzantine commander sent an Arab man to bring news of the Muslims. The man went out, entered among the Muslims, and stayed with them a day and a night without being recognized. Then he went to the Byzantines, and they asked him: 'What is behind you?' He said: 'As for the night, they are monks; as for the day, they are horsemen. If the son of their king stole, they would cut off his hand; if he committed adultery, they would stone him, for the establishment of truth among them.' Then the people advanced and fought fiercely. Their commander said to them: 'Wrap my head in a cloth.' They asked: 'Why?' He said: 'On the day of the fierce battle, I do not wish to see it. I have never seen anything in the world more severe than this.' The defeat befell the Byzantines. Their commander was killed while still wrapped in his cloth. This occurred with two nights remaining in Jumada al-Ula ⁷⁵ of the year thirteen ⁷⁶. Those killed at Ajnadayn from among the Muslims were: Nu'aym ibn 'Abd Allah al-Nahham, Hisham ibn al-'Asi ibn Wa'il, 'Amr ibn 'Ikrimah, al-Tufayl ibn 'Amr al-Dawsi, 'Abd Allah ibn 'Amr (their ally), Jundab ibn 'Amr ibn Humamah al-Dawsi, Dirar ibn al-Azwar, Tulayb ibn 'Amr ibn Wahb, Salamah ibn Hisham ibn al-Mughirah, Hubbar ibn Sufyan ibn al-Aswad, al-Harith ibn al-Harith, al-Hajjaj ibn al-Harith, Qays ibn Sakhr, and Nu'aym ibn 'Amir. [The Caliphate of Umar ibn al-Khattab, may Allah be pleased with him] He is Umar ibn al-Khattab ibn Nufayl ibn 'Abd al-'Uzza ibn Riyah ibn 'Abd Allah ibn Qurt ibn Rizah ibn 'Adi ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan, Abu Hafs al-'Adawi. Umar's mother was Hantamah bint Hisham ibn al-Mughirah ibn 'Abd Allah ibn 'Umar ibn Makhzum, the sister of Abu Jahl ibn Hisham. Muhammad ibn al-Qasim al-Daqqaq narrated to us in al-Masisah: Yusuf ibn Sa'id ibn Muslim narrated to us: Harun ibn Ziyad al-Hanna'i narrated to us: al-Harith ibn 'Umayr narrated to us from Humayd from Anas, who said: The Prophet, may Allah bless him and grant him peace, said: 'Follow the example of the two after me: Abu Bakr and Umar.'

Abu Hatim said: When the time of Abu Bakr's death (may God have mercy upon him) approached (321), he performed a ritual bath (ghusl) before it on Monday, the seventh day of Jumada al-Akhirah. It was a cold day, and he fell ill with a fever (humma) (322) for fifteen days, until the illness prevented him from attending prayer. He used to command 'Umar ibn al-Khattab to lead the people in prayer, and the people would visit him while he was in his house, which the Prophet (peace be upon him) had granted him as a plot (qati'a), located opposite (wajah) (323) the house of 'Uthman ibn 'Affan today. One night, while he was with his wives Asma' bint 'Umays and Habibah bint Kharijah ibn Zayd ibn Abi Zuhayr (324), and his daughters Asma', 'Aishah, and his son 'Abd al-Rahman ibn Abi Bakr, 'Aishah said: "Do you wish to appoint a successor (ta'had) to the people?" He said: "Yes." She said: "Then make it clear to the people so they may know the governor (al-wali) (325) after you." [He said] (326): "Yes." 'Aishah said: "The most deserving of this matter after you is 'Umar." 'Abd al-Rahman ibn Abi Bakr said: "Quraysh loves the governance (wilaya) of 'Uthman ibn 'Affan and hates the governance of 'Umar due to his harshness." Abu Bakr said: "How excellent a governor is 'Umar! Yet it is not good for him to assume the authority of the community of Muhammad. Indeed, none other than him can bear it. 'Umar saw me as lenient, so he became harsh (ishtadda) (328). If he were governor, he would be lenient with the people of leniency and harsh with the people of suspicion (al-rayb)." When morning came, he summoned a group of the Emigrants (Muhajirun) and Helpers (Ansar) to consult them about 'Umar, among them 'Uthman ibn 'Affan, 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, and Sa'id ibn Zayd. He said to 'Abd al-Rahman ibn 'Awf: "O Abu Muhammad! Tell me about 'Umar." He said: "O Caliph of the Messenger of God! By God, he is better than your opinion of him as a man, but he has harshness (ghilza) (330)." Abu Bakr said to 'Abd al-Rahman ibn 'Awf: "That is because he saw me as lenient, so he became harsh. If the authority fell to him, he would abandon much of what he is upon today. When I am angry with a man, I show him satisfaction, and when I am lenient with him, I show him severity. Do not mention, O Abu Muhammad, anything of what you have mentioned to me." [He said: "Yes"] (1). Then he summoned 'Uthman ibn 'Affan and said: "O Abu 'Abd Allah! Tell me about 'Umar." He said: "You know him best." Abu Bakr said: "That is upon me." He said: "My knowledge is that his inner self (sarira) is better than his outer self ('alaniya), and that there is none like him among us." He said: "May God have mercy on you, O Abu 'Abd Allah! Do not mention anything of what you have mentioned to me." [He said: "I will do so." Then Abu Bakr said to him] (1): "If I left him, I would not bypass you (ma 'adawtuka) (331), and I do not know, perhaps I will leave him. The best choice for him is that he not assume your authority. I wish (wadadtu) (332) that I were free of your matter and that I were among those of your predecessors who have passed." Then he said to 'Uthman: "Write: 'This is what Abu Bakr ibn [Abi] (333) Quhafah has covenanted ('ahada) to the Muslims. To proceed (amma ba'd).'" Then he fell unconscious (ughmiya 'alayh), so [he lost consciousness] (5). 'Uthman wrote: "To proceed, I have appointed as successor (istakhlafu) (334) over you 'Umar ibn al-Khattab, and I have not failed you in seeking good." Then Abu Bakr regained consciousness and said (335): "Read it back to me." He read it to him, mentioning 'Umar. Abu Bakr said "God is Most Great" (takbir) and said: "May God reward you with good for Islam!" Then Abu Bakr raised his hands and said: "O God! I have appointed him without the command of Your Prophet, and I intended nothing by that but their well-being. I feared (khaftu) (336) for them tribulation (fitna), so I acted (amilu) (337) among them with what You know best [about it] (338). The matter of my death has come, so I exerted my judgment (ijtahadtu lahum al-ra'y) (339) and appointed over them (wallaytu) (340) their best for them, their strongest over them, and their most eager (ahrasahum) (341) for their guidance. I did not intend favoritism (muhabat) for 'Umar. Make him among Your rightly guided caliphs (khulafa' al-rashidin), following the guidance of the Prophet of mercy (342) and the guidance of the righteous after him, and reform for him his flock (ra'iyya) (343)." And he wrote this covenant to Syria, to the Muslims, and to the commanders of the armies (umara' al-ajnad), that he had appointed over them their best, and he did not fail himself or the Muslims in seeking good. He also instructed that Asma' bint 'Umays (344) should wash him (ghusl). Then he summoned 'Umar ibn al-Khattab and said to him: "I am appointing you as successor (mustakhlifuka) over the companions of the Messenger of God (peace be upon him). O 'Umar! Indeed, God has a right in the night (345) that He does not accept in the day, and a right in the day that He does not accept in the night. Indeed, no supererogatory act (nafila) is accepted until the obligatory duty (fard) is performed (tu'adda) (346). O 'Umar! The scales of those whose scales are heavy on the Day of Resurrection are only made heavy by their following the truth and its weight upon them. It is fitting that a scale in which nothing but the truth is placed (347) should be heavy. O 'Umar! The scales of those whose scales are light on the Day of Resurrection are only made light by their following falsehood. It is fitting that a scale in which nothing but falsehood is placed should be light. O 'Umar! The verse of ease (aya al-rakha') (348) was only revealed with the verse of hardship, and the verse of hardship with the verse of ease (349), so that the believer may be both hopeful (raghib) and fearful (rahib). Do not hope with a hope that makes you wish for something from God that is not yours, nor fear with a fear that makes you throw your hands in despair. O 'Umar! God only mentions the people of the Fire by their worst deeds, rejecting (raddan) (350) from them any good that was (351). So when you mention them, you say: 'I hope that I am not among them.' He only mentions the people of Paradise by their best deeds, because He overlooks for them any evil that was. So when you mention them, you say: 'Which of their deeds should I perform!' If you preserve my will, then let no absent one be more beloved (ahabb) (355) to you than the present one, [than the present] (4) of death, and you will not escape it (lastu bi-mu'jizih)." Abu Bakr (may God be pleased with him) died on the night of Monday, the seventeenth of Jumada al-Akhirah (356). He was sixty-two years old on the day he died (357). His caliphate lasted two years, three months, and twenty-two days. His illness lasted fifteen nights. Asma' bint 'Umays washed him, and he was shrouded in three garments (thawb) (358). 'Umar ibn al-Khattab, 'Uthman ibn 'Affan, Talhah ibn 'Ubayd Allah, and 'Abd al-Rahman ibn Abi Bakr descended into his grave (359). He was buried at night beside the Messenger of God (peace be upon him). Ibn 'Umar wanted to descend into Abu Bakr's grave with his father, but 'Umar said to him: "You have been spared." Abu Quhafah was in Mecca, and he heard the clamor (al-ha'i'a) (360) and said: "What is this?" It was said: "Your son has died." He said: "A great loss (riz' jali). To whom did he entrust (the caliphate)?" They said: "To 'Umar." He said: "His companion." Abu Quhafah inherited one-sixth. Among the governors ('ummal) of Abu Bakr on the day he died were: 'Attab ibn Asid (361) over Mecca, 'Uthman ibn Abi al-'As over Ta'if, al-'Ala' ibn al-Hadrami over al-Bahrayn, Ya'la ibn Umayyah (362) over Khawlan, Muhajir ibn Abi Umayyah (363) over San'a', Ziyad ibn Labid over Hadramawt, 'Amr ibn al-'As over Palestine, and over Syria four men (364) from the armies (ajnad): Khalid ibn al-Walid, [Abu] (4) 'Ubaydah ibn al-Jarrah, Shurahbil ibn Hasanah, and Yazid ibn Abi Sufyan (365). Abu Kabshah, the freed slave (mawla) of the Messenger of God (peace be upon him), died on the day Abu Bakr was buried (366). Then 'Umar ibn al-Khattab stood before the people as a preacher (khatib), and this was the first sermon (khutba) he delivered after being appointed caliph. He praised God and extolled Him as He deserves, then said: "O people! I do not inform you of anything about myself that you are ignorant of. I am 'Umar ibn al-Khattab, and you know my appearance (hay'a) and my condition. The trial (bala') of God with me in all matters is good. The Messenger of God (peace be upon him) parted from me while he was pleased with me, by the praise of God, and he did not find fault with me in any aspect of my character (khuluq) (8). I am the most fortunate of people (as'adu [al-nas]) (369) in that, God willing. I stood (qumtu) (370) for his caliph after him with the right of obedience and excelled in support (mu'azara). I was not as eager (ahras) to take charge of you as he was eager for me (371). But your deceased caliph entrusted the caliphate to me over you with your consent, and I did not fail him (aluhu) (372) in effort (himma). That is for you and for me. Were it not for what I hope that God will reward me for in my standing over you, I would not stand over you, and I would have turned it away from myself (lanahaytuhu 'an nafsi) (3) and appointed another. I used to see among you matters during the time of your Prophet (peace be upon him) that I almost disliked, and they distressed me from you. You have seen my severity (tashaddud) in them, and the matter (al-amr) (373) that I was commanded by those above me, desiring obedience to God and the establishment of religion, so I obeyed you. You know—or whoever among you knows—that I used to do that while I had no authority (sultan) over you, and I was humiliated (ahun) in some of it. Today, God has given me authority over your matter. I know that I am more beneficial (anfa') in your presence for you. I ask God, my Lord, to help me with it and to guard me in what remains, as He guarded me in other matters, and to inspire me (yulaqqinani) (376) with wisdom ('aql) in your division (qasm) as He commanded. Then I am a Muslim and a weak servant of His, except as God helps. My assumption of your caliphate will not change anything of my character, God willing. Greatness belongs only to God; His servants have none of it. Let none of you say: 'Umar ibn al-Khattab has changed since he assumed the authority of the Muslims.' Whoever is wronged with an injustice (mazlama), I will give him the right from myself, and I will come before you and explain my matter to you. Any man who has a need from the Commander of the Faithful (amir al-mu'minin), or is wronged with an injustice, or finds fault with us in a right, let him inform me. I am only a man among you. My authority (sultan) that I hold does not make me act arrogantly toward you, close my door to you, or leave your injustices among you. If God prevents the needy among you today from something [...] after today, it is only the spoils (fay') of God that He has granted to you. I, even though I am the Commander of the Faithful, [...] (379) and I will not conceal out of sparing (ikhfa'). If there is a dispute (khusuma) (380) between me and any of you, I will submit it to one of you for judgment, then be content with what he judges between us. Know that. You are a Muslim people upon the law (shari'a) of Islam. Then, fear God in secret and in public, and in the sanctities (hurmamat) that God has forbidden to you: your blood, your wealth, and your honor. Give the right from yourselves. Let none of you bear another to refer his matter to the authority (sultan). Let him seek my readiness (fa-l-yasta'id bi) (381), for there is no leniency (hawada) (382) between me and any of the people. Whoever withholds a right that is obligatory upon him, or makes lawful the blood of Muslims, their honor, or their skin (abshar), I will exact retribution (aqussu) (383) from him, even if he claims kinship (qaraba) close to me. Then, O company of Arabs, many of you have coarseness (jafa') in religion and roughness (kharaq) in matters, except those whom God protects by His mercy. I have placed upon myself a great trust (amana) for which I will be questioned. O people, you will not avail me (tughnu) (386) against God in anything. I am eager (hathith) (387) for your well-being; your hardship is grievous to me; I am eager for your recovery (mu'afat) and the establishment of your affairs. You are a vessel (ina') of what is obtained in the path of God; the common people among you are people of a land with no cultivation (zar') (388) nor livestock (dar') (389) except what God brings to it. God has promised you great honor and a vast world (dunya basita). I will be questioned about my trust and what I am in. I cannot do what is beyond it except with the trustworthy and the sincere among you, for the present and the absent. I will not entrust my trust (amana) (391) to anyone who is not worthy of it, nor will I appoint him to it, nor will I make him so, except one whose desire is in fulfilling the trust and honoring the Muslims. Those are more deserving of it than others. O God, bless (salli) Muhammad, Your servant and Your messenger. Peace be upon you and the mercy of God and His blessings."

When the letter of Abu Bakr al-Shami arrived to the commanders ⁷⁷ of the armies regarding the succession of 'Umar, they pledged allegiance to him and obeyed him. Then they marched to Fahl ⁷⁸ in the land of Jordan, where the Byzantines and Muslims had gathered, with the four commanders and Khalid ibn al-Walid at the vanguard. When the Byzantines camped at Baysan, they breached its rivers—the land being saline ⁷⁹—and it became a marsh. The Muslims attacked them unaware of what the Byzantines had done, and their horses slipped. Then God granted them safety, and they met the Byzantines at Fahl, fought, and the Byzantines fled. The Muslims entered Fahl, and the Byzantines retreated to Damascus. The Muslims gained much booty. Khalid ibn al-Walid wrote to 'Umar that the people had become bold in drinking. 'Umar consulted his companions: 'Ali, 'Uthman, al-Zubayr, and Sa'd. 'Ali said: "When one drinks, he becomes intoxicated; when intoxicated, he raves; when he raves, he is liable ⁸⁰ to eighty [lashes]." So 'Umar established the fixed punishment as eighty. Then occurred the Battle of the Bridge ⁸¹. Al-Muthanna ibn Haritha al-Shaybani came to 'Umar ibn al-Khattab from Iraq and said: "O Commander of the Faithful! We are in the land of Persia; we have inflicted losses on them and grown bold against them. I have with me a group of my people. Send with me some of the mujahideen and Ansar to strive in the path of God." 'Umar ibn al-Khattab stood, praised God, and then called the people to jihad, encouraging them, saying: "O people! You have come to a place other than your abode in the Hijaz. God has promised you, on the tongue of His Prophet, the treasures of Chosroes and Caesar. So march to the land of Persia." The people fell silent when Persia was mentioned. Then Abu 'Ubayd ⁸² ibn Mas'ud al-Thaqafi stood and said: "O Commander of the Faithful! I am the first to volunteer among the people." They gathered and agreed to march. Then he said: "O Commander of the Faithful! The people have gathered. Appoint over them a man from the Muhajirun or the Ansar." He said: "I will not appoint over them anyone but the first among them to volunteer." So he appointed Abu 'Ubayd ⁸², saying: "Nothing prevented me from appointing Salit ibn Qays over them except that he is a man hasty in battle, and I fear he would lead the people into a situation that would destroy you. Consult him." Then Abu 'Ubayd marched with al-Muthanna ibn Haritha al-Shaybani and the Muslims with them until they reached the land of his people. Rabi'a stood with him and marched with them. Abu 'Ubayd marched with the people until they camped at al-Yaman, where there was a garrison of the Persians. They fought fiercely, and the Persians were defeated. Then Abu 'Ubayd sent [word] to those with him among the Muslims, and they met. They fought, and al-Jalinus ⁸³ and his companions were defeated. Abu 'Ubayd entered Barusma ⁸⁴, a fortress of theirs, and he and his companions camped there. Then the Persians sent Dhu al-Hajib, while the chief of the Persians was Rustam. When Abu 'Ubayd learned of their march toward him, he withdrew with the people, crossed the Euphrates, and camped at al-Marwaha. The Persians advanced and camped beyond the Euphrates. Then Abu 'Ubayd swore: "I will cross the Euphrates to them." Salit ibn Qays adjured him, saying: "I adjure you by God concerning the Muslims! Do not lead them into this situation! The Arabs retreat and attack; leave a retreat for the people." But Abu 'Ubayd refused and said: "You have become cowardly, by God, O Salit!" He said: "By God, I am not cowardly! But I have advised you with sound opinion. Do as you see fit." So Abu 'Ubayd took the bridge that Ibn Saluba had built for him and crossed with the Muslims. When they met, the elephant charged them. When Abu 'Ubayd saw what the elephant was doing, he said: "Is there a fatal spot on this beast?" They said: "Yes, if its trunk is cut, it dies." He charged at the elephant, struck its trunk, and the elephant fell on him, killing him. The Muslims fled in defeat, and 'Abdullah ibn Murthad al-Khath'ami preceded them to the bridge and cut it. The people said to him: "Why did you do this?" He said: "So that you would fight for your commander." When Abu 'Ubayd was killed, al-Muthanna ibn Haritha took the banner, and they withdrew. The Persians returned, and al-Muthanna ibn Haritha camped at Ullays ⁸⁵. The people dispersed and joined Medina. The first to bring news of the people to Medina was 'Abdullah ibn Husayn al-Khatmi ⁸⁶. The Muslims among the Muhajirun and Ansar were distressed by the flight. 'Umar said: "Do not be distressed! I am your refuge ⁸⁷; you have only withdrawn to me." Among those killed at the Bridge were: Abu 'Ubayd ibn Mas'ud al-Thaqafi, his son Jabr ibn Abi 'Ubayd, As'ad ibn Salama, Salama ibn Aslam ibn Harish, al-Harith ibn 'Adi ibn Malik, al-Harith ibn Mas'ud ibn 'Abda, Muslim ibn Aslam, Khuzayma ibn Aws, Anas ibn Aws ibn 'Atik ibn 'Amir, 'Amr ibn Abi al-Yusr, Salama ibn Qays, Zayd ibn Suraqa ibn Ka'b, al-Mundhir ibn Qays, Damra ibn Ghuzayya ibn 'Amr, Sahl ibn 'Atik, and Tha'laba ibn 'Amr ibn Muhsin. 'Umar ibn al-Khattab led the pilgrimage in the year fourteen ⁸⁸. When the year fourteen began, the Muslims marched to Damascus, with Khalid ibn al-Walid at the vanguard. The Byzantines had gathered under a man called Bahan in Damascus. 'Umar ibn al-Khattab removed Khalid ibn al-Walid and appointed Abu 'Ubayda ibn al-Jarrah over all the people. Abu 'Ubayda was ashamed to read the letter to Khalid and said: "I will wait until God opens Damascus." They fought fiercely, and the Byzantines were defeated and fortified themselves. The Muslims besieged them until it was surrendered peacefully, and they paid the jizya. The gates had been taken by force, and the peace was concluded on the hands of Khalid ⁸⁹, and the document was written in his name. Bahan joined Heraclius. This occurred in Rajab, and the duration of the siege of Damascus was six months. When the Muslims finished with Damascus, Abu 'Ubayda read the letter to Khalid, and Khalid returned to Medina. It is also said that the peace was concluded on the hands of Abu 'Ubayda. Then 'Umar went out to the people and said: "I have found from my son 'Ubaydullah a smell of drink, and I will question him. If it is intoxicating, I will flog him." Al-Sa'ib ibn Yazid said: "I witnessed him after that flogging him." The one who flogged him was 'Abd al-Rahman ibn 'Abd. Then he flogged Abu Mihjan al-Thaqafi and Rabi'a ibn Umayya ibn Khalaf al-Makhzumi, and he fixed the punishment for wine. Then 'Umar ordered those in the conquered lands to perform the tarawih prayers in Ramadan, and he led the people in prayer in Medina likewise. Then Jarir ibn 'Abdullah al-Bajali came from Yemen to 'Umar with a group of Bajila. 'Umar said to them: "You know what calamity befell your brothers in Iraq. So march to them, and I will extract for you those of you who are among the Arab tribes." They said: "We will do so, O Commander of the Faithful." He extracted for them Qays, Kinda, and 'Urayna, and appointed Jarir ibn 'Abdullah al-Bajali over them. He marched with them to Kufa. When he drew near al-Muthanna ibn Haritha, al-Muthanna wrote to him: "Come to me; you are only a reinforcement for me." Jarir wrote back: "I will not do so unless the Commander of the Faithful orders me. You are an amir, and I am an amir!" Then Jarir marched toward the Bridge and met Mihran ibn Badhan at al-Nukhayla. They fought fiercely, and al-Mundhir ibn Hassan charged at Mihran, stabbed him, and he fell from his mount. Jarir ibn 'Abdullah rushed upon him and cut off his head. They both shared in his spoils. Then 'Umar ibn al-Khattab appointed Sa'd ibn Abi Waqqas over Iraq with six thousand men, and wrote to al-Muthanna ibn Haritha and Jarir ibn 'Abdullah: "Join Sa'd." Sa'd marched with the Muslims, and al-Mundhir and Jarir joined him until Sa'd camped at Sharaf and wintered there. The people gathered to him, and Sa'd married al-Muthanna's wife, Salma bint Hafs ⁹⁰. Then 'Umar ibn al-Khattab led the pilgrimage. When the year fifteen began, the Battle of Yarmuk occurred. Heraclius marched with the Byzantines until he camped at Antioch, with him from the Musta'riba ⁹¹: Lakhm, Judham, Balqayn, Bali, 'Amila, and Ghassan, and many Armenians. He stayed at Antioch. Abu 'Ubayda ibn al-Jarrah marched with the Muslims against them, twenty-four thousand ⁹² in number, while the Byzantines were one hundred thousand. They met at Yarmuk ⁹³ and fought fiercely, until the women of Quraysh struck with swords. Abu Sufyan ibn Harb was under the banner of his son Yazid, and he called out in the battle: "O victory of God! Draw near!" until God sent down His victory and defeated the Byzantines. Seventy thousand of the Byzantines, Armenians, and Musta'riba were killed. God killed al-Saqalar and Bahan, two of their leaders. Then Abu 'Ubayda ibn al-Jarrah sent 'Iyad ibn Ghanm in pursuit of them. He took the route of al-A'maq until he reached Malatya ⁹⁴, and made peace with its people on payment of jizya. Heraclius heard of this and sent to Malatya, driving out its fighting men and ordering it to be burned. Among the Muslims killed at Yarmuk were: 'Amr ibn Sa'id ibn al-'As, Aban ibn Sa'id ibn al-'As, 'Abdullah ibn Sufyan ibn 'Abd al-Asad, and Sa'id ibn al-Harith ibn Qays. When winter had passed for Sa'd ibn Abi Waqqas, he marched with the Muslims toward al-Qadisiyya and wrote to 'Umar ibn al-Khattab, may God be pleased with him, asking for reinforcements. 'Umar sent al-Mughira ibn Shu'ba with four hundred men as reinforcement for Sa'd from Medina, and wrote to Abu 'Ubayda ibn al-Jarrah: "Reinforce Sa'd with a thousand men from your side." Abu 'Ubayda did so and appointed 'Iyad ibn Ghanm al-Fihri over them. Rustam heard of this and set out himself with the Persians he had, intending to meet Sa'd. 'Umar led the pilgrimage. When the year sixteen began, 'Umar ibn al-Khattab wanted to establish the calendar. He consulted the Companions of the Prophet, peace be upon him. Some said: "From the prophethood." Others said: "From the Hijra." Others said: "From the death ⁹⁵." They agreed on the Hijra, and the calendar was established in the year sixteen of the Hijra. When al-Mughira ibn Shu'ba reached Sa'd ibn Abi Waqqas, Sa'd marched with the Muslims toward Rustam until he camped at Qadis ⁹⁶, a village adjacent to al-'Udhayb. Rustam advanced with sixty thousand of those registered in his diwan, besides followers and slaves, until he camped at al-Qadisiyya, with the bridge of al-Qadisiyya between them and the Muslims. Sa'd was in his camp, afflicted with severe boils. Rustam sent to Sa'd: "Send me a strong man to speak with." So he sent al-Mughira ibn Shu'ba. Al-Mughira parted his hair into four parts, then twisted his hair, donned his two garments, and approached until he reached Rustam from beyond the bridge on the Iraqi side, while the Muslims were on the other side toward the Hijaz. When al-Mughira entered upon him, Rustam said: "You Arabs! You were people of misery and hardship. You used to come to us as merchants, laborers, or visitors. You ate our food, drank our drink, and enjoyed our shade. Then you left, called your companions, and came to harm us. Your example is like a man who has a vineyard ⁹⁷ and sees a fox's tracks in it."

A single fox! So that fox went off and called all the foxes to that wall. When they had gathered inside, the owner of the wall came and saw them, then blocked the hole through which they had entered and killed them all. I know that what drove you to this, O Arabs, is the hardship that has befallen you. So leave us this year, for you have distracted us from cultivating our land, and we will load your mounts ⁹⁸ with wheat and dates, and order clothing for you. So leave us." Al-Mughira ibn Shu'ba said: "Let none of us mention hardship except that we have been in similar or worse [situations]. The best of us in terms of life was the one who killed his cousin and took his wealth to eat. We ate carrion, blood, and bones, and we continued like that until Allah sent us a Prophet and revealed the Book to him. He called us to Allah and to what he was sent with. Some of us believed him, and some disbelieved him. So those who believed him fought those who disbelieved him until we entered his religion, some convinced and some coerced, until it became clear to us that he was truthful and that he is the Messenger of Allah, peace be upon him. He commanded us to fight those who opposed us, and informed us that whoever among us is killed in that cause will have Paradise, and whoever lives will rule and prevail over those who oppose him. We call you to believe in Allah and His Messenger and to enter our religion. If you do so, your land will be yours, and none will enter it except those you wish, and you must pay zakat and khums ⁹⁹. If you refuse that, then jizya ¹⁰⁰. If you refuse that, we will fight you until Allah judges between us and you." Rustam said: "I did not think I would live to hear this from you Arabs! By evening tomorrow, I will finish you off and kill you all!" Then he ordered the ford ¹⁰¹ to be blocked. He spent the night blocking it with crops, reeds, and earth until morning, leaving it as a bridge. Sa'd ibn Abi Waqqas arranged the army, placing Khalid ibn 'Urfuta in charge of the main body, Jarir ibn 'Abdullah al-Bajali on the right wing, and Qays ibn Makshuh al-Muradi on the left wing. Rustam advanced, and the Muslims advanced against him. Sa'd was in the fortress, with Abu Mihjan al-Thaqafi imprisoned—Sa'd had imprisoned him for drinking wine. The Muslims fought fiercely, with horses charging. Sa'd had an umm walad ¹⁰² with him. Abu Mihjan said to her, while Sa'd was at the top of the fortress watching the army fight: "Release me, and you have Allah's covenant and pledge that if I am not killed, I will return to you until you put the iron [fetters] on my legs!" So she released him, mounted him on a dappled horse belonging to Sa'd, and let him go. Abu Mihjan kept charging and retreating against the enemy, while Sa'd watched from the fortress, recognizing his horse but not believing it. 'Amr ibn Ma'dikarib was with the Muslims, urging the people to fight, saying: "O Muslims! Be lions, for the Persian is a goat!" Among the non-Arabs was a man whose arrow never missed. It was said to 'Amr ibn Ma'dikarib: "O Abu Thawr! Beware of that Persian, for his arrow never misses." So he headed toward him, and the Persian came and shot an arrow at him, hitting his shield. 'Amr charged him, grappled with him, and slaughtered him. He stripped him of two gold bracelets, a gold belt, and a silk robe ¹⁰³. Rustam charged the Muslims, and Hilal ibn 'Alqama al-Tamimi headed toward him. Rustam shot an arrow at him, hitting his foot and pinning it to his stirrup. Hilal ibn 'Alqama charged him, struck him, killed him, and cut off his head. The Persians fled, and the Muslims pursued them, killing them. When Abu Mihjan saw the rout, he returned to the palace and put his legs back in his fetters. When Sa'd descended from the fortress, he saw his horse sweating and knew it had been ridden. He questioned the umm walad, and she told him about Abu Mihjan, so he released him. Sa'd led the Muslims in pursuit of the Persians, who reached Dayr Qarra. Sa'd camped there with the Muslims, and 'Iyad ibn Ghanm joined him with his reinforcements from the people of Syria, a thousand men. Sa'd allotted him and his companions a share of the spoils from al-Qadisiyya. The people had accused Sa'd of cowardice, saying: "You were too cowardly to fight the enemy." He apologized to them and showed them the sores on his thighs until they fell silent. Then the Persians fled from Dayr Qarra to al-Mada'in ¹⁰⁴, carrying with them gold, silver, silk, brocade, and weapons, leaving behind everything else. Sa'd sent Khalid ibn 'Urfuta in pursuit with his companions, followed by 'Iyad ibn Ghanm with his companions. He placed Hashim ibn 'Utba ibn Abi Waqqas in command of the vanguard, Jarir ibn 'Abdullah al-Bajali on the right wing, and Zuhra ibn Hawiyya al-Tamimi on the left wing. He himself stayed behind due to his illness. Then Sa'd recovered from his illness and followed the people with the Muslims who were with him, catching up with them before the Tigris at Bahurasir ¹⁰⁵. They looked for a ford but could not find one. A non-Arab from al-Mada'in said to Sa'd: "I will guide you to a ford where you can catch them before they go far." He led them to a ford. The first to cross the ford was Hashim ibn 'Utba ibn Abi Waqqas, and when he crossed, his cavalry followed. Then 'Iyad ibn Ghanm crossed with his cavalry, and then the people followed, crossing until they had all crossed. It is said that that ford has never been found again. The Muslims reached a long, dark portico ¹⁰⁶ and feared there might be an ambush of the enemy inside, so they hesitated. The first to enter it with his army was Hashim ibn 'Utba ibn Abi Waqqas. When he crossed, he waved his sword to the people, and they knew there was nothing to fear. Then Khalid ibn 'Urfuta crossed with his cavalry, and then Sa'd caught up with the people until they reached Jalula', where a group of Persians were. There occurred the battle of Jalula', and Allah defeated the Persians. The Muslims gained more spoils there than at al-Qadisiyya. Sa'd wrote to 'Umar ibn al-Khattab, informing him of Allah's victory for the Muslims. 'Umar wrote back: "Stay where you are and do not seek anything else." Sa'd wrote to him: "It was just a raiding party ¹⁰⁷ that we caught up with, and the land is before us." 'Umar wrote: "Stay where you are and do not pursue them. Prepare a place of emigration and a home for jihad for the Muslims, and do not place a sea between me and the Muslims." So Sa'd camped at al-Anbar, but they found it unhealthy and were struck by fever. He wrote to 'Umar informing him, and 'Umar wrote to Sa'd: "Arabs thrive only where camels and sheep thrive, in grassy pastures. Look for a plain near a sea and settle the Muslims there, making it a place of emigration." So Sa'd traveled until he camped at Kuwayfa ¹⁰⁸, but the people did not like staying there due to the abundance of flies and fever. Sa'd sent 'Uthman ibn Hunayf to scout a location for them, which is the site of Kufa today. Sa'd settled the people there, laid out its mosque, and allocated plots ¹⁰⁹ for the people, and he founded Kufa ¹¹⁰. Sa'd appointed a man from Kinda named Shurahbil ibn al-Simt over al-Mada'in. Then 'Umar wrote to Sa'd: "Send to the land of India—meaning Basra—an army to settle there." So Sa'd sent 'Utba ibn Ghazwan with eight hundred men, and he settled there. He was the one who founded Basra, allocated the houses, and built the congregational mosque with reeds. The conquest of Basra was by treaty. 'Utba ibn Ghazwan conquered al-Ubulla, al-Furat, and Maysan. Among the captives of Maysan was the father of al-Hasan ¹¹¹ and Artaban, the grandfather of Ibn 'Awn ¹¹². Then 'Utba set out for Hajj, appointing al-Mughira ibn Shu'ba to lead the prayers until his return. He performed Hajj and returned, but died on the way before reaching Basra. So 'Umar confirmed al-Mughira ibn Shu'ba as prayer leader. 'Abd al-Rahman ibn Abi Bakra was born in Basra, the first child born there. 'Umar ibn al-Khattab set out, leaving 'Uthman ibn 'Affan in charge of Medina. When he reached Syria, he camped at al-Jabiya and delivered a sermon to them. Then 'Umar wanted to return to the Hijaz, but a Jewish man said to him: "O Commander of the Faithful! Do not return to your land until Allah grants you the conquest of Iliya' ¹¹³." While 'Umar was there, he saw a squadron of cavalry approaching. When they drew near the Muslims, they drew their swords. 'Umar said: "They are a people seeking amnesty—grant them amnesty." They approached, and they were the people of Iliya'. They made peace with him on jizya and opened the city to him. 'Umar wrote a covenant document for them. At al-Jabiya, he stoned a woman who confessed to adultery. Then he returned to Medina, organized the diwan ¹¹⁴, exiled Abu Mihjan al-Thaqafi to Badi' ¹¹⁵, married Safiyya bint Abi 'Ubayd with a dowry of four hundred dirhams, and led the Hajj pilgrimage, leaving Zayd ibn Thabit in charge of Medina. In the seventeenth year, 'Umar wrote to the provinces regarding the times of prayer, established water stations between Mecca and Medina for travelers, and built a house in Medina where flour and sawiq ¹¹⁶ were kept for the stranded and guests. 'Umar appointed al-Mughira over Basra. Al-Mughira marched to al-Ahwaz, and they made peace with him for two million eight hundred thousand dirhams. Then they rebelled, and later Abu Musa al-Ash'ari fought them until he conquered it—some say by force, others say by treaty. Abu 'Ubayda ibn al-Jarrah sent 'Amr ibn al-'As to Qinnasrin, and he made peace with the people of Aleppo, Manbij, and Antioch, and conquered the rest of the land of Qaysar ¹¹⁷ by force. It is said that in this year, Abu Musa al-Ash'ari conquered al-Ruha' and Samosata by treaty. Then 'Umar wanted to go to Syria. He set out until he reached Sargh ¹¹⁸, where the commanders of the armies—Abu 'Ubayda ibn al-Jarrah, Yazid ibn Abi Sufyan, and Shurahbil ibn Hasana—met him and told him that the land was pestilential. 'Umar said to Ibn 'Abbas: "Gather for me the early Muhajirun." He gathered them, and 'Umar consulted them. They differed. Some said: "You set out with a purpose seeking Allah and the Hereafter; we do not think we should turn you back." Others said: "We do not think you should proceed and expose the people." When they differed, he said: "Leave me." Then he gathered the Ansar and consulted them, and they followed the same path as the Muhajirun. When they differed, he said: "Leave me." Then he gathered the Muhajirun of the Conquest ¹¹⁹ and consulted them, and not two of them differed. They all said: "Return with the people, for this is a calamity and destruction." 'Umar said to Ibn 'Abbas: "Tell the people that the Commander of the Faithful says: 'I will be on my mount in the morning, so be on your mounts.'" So 'Umar mounted in the morning, and the people mounted. He said: "O people! I am returning, so return." Abu 'Ubayda ibn al-Jarrah said: "O Commander of the Faithful! Are you fleeing from the decree of Allah?" He said: "Yes, we flee from the decree of Allah to the decree of Allah. If someone other than you had said this, O Abu 'Ubayda! Do you not see that if a man descends into a valley with two slopes, one fertile and one barren, does he not graze on the barren by Allah's decree and on the fertile by Allah's decree?" Then he withdrew with him to a secluded spot away from the people. While the people were like that, 'Abd al-Rahman ibn 'Awf caught up with them—he had been delayed and had not been with them the previous day. He said: "What is the matter with the people?" He was told the news. He said: "I have knowledge of this." 'Umar said: "What do you know?"

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'If you hear of this plague in a land, do not enter it, and if it occurs while you are in it, do not flee from it.' ¹²⁰ So 'Umar said: 'Praise be to Allah, depart, O people!' So they departed with him. And the commanders of the armies returned to their posts. Then 'Umar performed 'Umrah in Rajab, and ordered the expansion of the Mosque and the renewal of the boundary markers of the Sanctuary ¹²¹. He married in Mecca the daughter of Hafs ibn al-Mughira, but was informed that she was barren, so he divorced her before consummating the marriage. He stayed in Mecca for twenty nights and returned to Medina. Abu 'Ubayda sent Khalid ibn al-Walid, who overcame the land of al-Biqa' ¹²², and the people of Ba'labakk ¹²³ made peace with him. Then Abu 'Ubayda set out for Hims ¹²⁴, sending Khalid ahead of him. They fought fiercely, then the Byzantines were defeated and entered their city, and the Muslims besieged them. They asked for peace regarding their wealth, lives, and churches, so the Muslims made peace with Hims for one hundred thousand dinars and seventy thousand dinars, and the rest of the cities of Hims were taken by force. After the death of 'Utba ibn Ghazwan, the governor of Basra, 'Umar appointed Abu Musa al-Ash'ari over Basra ¹²⁵, while al-Mughira was in charge of the prayer there ¹²⁶. Abu Bakra, Shibl ibn Ma'bad al-Bajali, Nafi' ibn Kalada ¹²⁷, and Ziyad testified against al-Mughira regarding what they had witnessed. So 'Umar sent word to Abu Musa al-Ash'ari to send al-Mughira to him, and Abu Musa did so. Then 'Umar married Umm Kulthum bint 'Ali ibn Abi Talib, who was from Fatima, and consummated the marriage in Dhu al-Qa'da. Then he performed Hajj, leaving Zayd ibn Thabit ¹²⁸ in charge of Medina. When the eighteenth year ¹²⁹ began, a severe famine afflicted the people. 'Umar prayed for rain for them, taking the hand of al-'Abbas and saying: 'O Allah, we seek rain through the uncle of Your Prophet, may Allah bless him and grant him peace.' Al-'Abbas stood beside him, his eyes overflowing, while 'Umar persisted in supplication until they were given rain. So he named that year the Year of the Ashes ¹³⁰. 'Umar distributed provisions to the Muslims, giving sustenance to the weak, and forbade hoarding, whether by firewood gatherers or others. The plague of 'Amwas ¹³¹ occurred, and people perished in it. 'Umar wrote to Abu 'Ubayda: 'You have brought the people to a low-lying land ¹³²; move them to higher ground.' So Abu 'Ubayda marched with the people until he camped at al-Jabiya ¹³³. Then Abu 'Ubayda stood and gave a sermon, saying: 'O people! This disease is a mercy from your Lord, the supplication of your Prophet, and the death of the righteous before you. Abu 'Ubayda asks Allah to grant him his share of it.' He died that very day, and appointed Mu'adh ibn Jabal over the people. Mu'adh then stood and gave a sermon after him, saying: 'O people! This disease is a mercy from your Lord, the supplication of your Prophet, and the death of the righteous before you. Mu'adh asks Allah to grant him his share, and then for his family.' His son 'Abd al-Rahman ibn Mu'adh was struck [by the plague] and died, then Mu'adh was struck in his palm, and he would kiss the back of his hand and say: 'I would not want anything of this world in exchange for what is in you.' Then he died, and appointed 'Amr ibn al-'As over the people. 'Amr stood and gave a sermon, saying: 'O people! This disease, when it occurs, blazes ¹³⁴ like fire; so flee from it to the mountains.' Those who died in the plague of 'Amwas included: Yazid ibn Abi Sufyan, al-Harith ibn Hisham ibn al-Mughira, Suhayl ibn 'Amr, and 'Utba ibn Suhayl. When 'Umar ibn al-Khattab learned of the death of Abu 'Ubayda ibn al-Jarrah and Yazid ibn Abi Sufyan, he appointed Mu'awiya ibn Abi Sufyan over the army of Damascus and its land tax, and appointed Shurahbil ibn Hasana over the army of Jordan and its land tax ¹³⁵. 'Umar exiled 'Umar ibn Rabi'a ibn Umayya to Khaybar; he later joined the land of the Byzantines and became a Christian. After that, 'Umar never exiled a man in any of his actions. 'Umar carried out [the punishment] between a man and his wife, and stoned a sorcerer in al-Baqi' ¹³⁶. Then 'Umar performed Hajj with the people. When he arrived in Mecca, he moved the Maqam Ibrahim ¹³⁷ from its position attached to the House to its current location, and returned to Medina. When the nineteenth year ¹³⁸ began, 'Umar wrote to Sa'd ibn Abi Waqqas: 'Send from your side an army to the Jazira ¹³⁹, and appoint over them one of three: Khalid ibn 'Urfuta, Hashim ibn 'Utba ibn Abi Waqqas, or 'Iyad ibn Ghanm.' When Sa'd read the letter, he said: 'The Commander of the Faithful did not place 'Iyad ibn Ghanm last among the three except that he has a preference for him.' So he appointed him over the army and sent with him 'Umar ibn Sa'd and 'Uthman ibn Abi al-'As. 'Iyad ibn Ghanm set out for the Jazira and camped with his army at al-Raha ¹⁴⁰, making peace with its people over the Jazira. Harran made peace when al-Raha made peace with him. 'Iyad sent 'Umar ibn Sa'd to Ra's al-'Ayn ¹⁴¹, and he himself marched with the rest of the people to Dara and Nisibin ¹⁴², besieging them until he conquered them. Then he conquered Mosul, whose people made peace with him. 'Umar expanded the Mosque of the Messenger of Allah, may Allah bless him and grant him peace, adding to it from the side of the house of Marwan and incorporating the house of al-'Abbas, and he leveled its pillars and roof. Sa'd ¹⁴³ sent Jarir ibn 'Abdullah al-Bajali to Hulwan ¹⁴⁴, which he conquered by force. Hashim ibn 'Utba conquered Masbadhan ¹⁴⁵ by force. In this year, Abu Musa conquered Jundishapur and Sus ¹⁴⁶ by treaty. Then 'Umar ordered Abu Musa [to go] with Jarir ibn 'Abdullah ¹⁴⁷, and they conquered Ramhurmuz ¹⁴⁸ by treaty. Then Abu Musa marched to al-Tustar ¹⁴⁹ until he conquered it, and conquered Qum and Qashan ¹⁵⁰. Then Mu'awiya ibn Abi Sufyan conquered Caesarea, al-Ramla, and what lies between them, and 'Umar confirmed him over them ¹⁵¹. 'Umar performed Hajj with the people. In this year, Tikrit was conquered. When the year twenty began, Medina was shaken by an earthquake. The people of Kufa complained about Sa'd, claiming that he did not pray properly ¹⁵². 'Umar summoned him and asked him, and he said: 'I lean in the first two rak'as and shorten in the last two.' He said: 'That is what we thought of you, O Abu Ishaq.' Then 'Umar dismissed Qudama ibn Maz'un from al-Bahrayn ¹⁵³. Abu Bahriyya ¹⁵⁴ al-Kindi, 'Abdullah ibn Qays, entered the land of the Byzantines and raided, and he was the first to enter it ¹⁵⁵. Egypt and Alexandria were conquered by force by 'Amr ibn al-'As—it was conquered in the year twenty-one—and he gained much booty there, then returned. When he reached Bahlayb ¹⁵⁶, a village in the countryside ¹⁵⁷, the governor of Alexandria sent word to 'Amr ibn al-'As: 'I used to pay the jizya to those more hateful to me than you: the Persians and the Byzantines. If you wish, I will pay you the jizya on condition that you return the captives to me.' 'Amr ibn al-'As sent back to him: 'Behind me is a commander ¹⁵⁸ whom I cannot act without. If you wish, I will refrain from you and you refrain from me until I write to him about what you have offered, then I will do so. If he accepts it, I will accept it; if he commands me otherwise, I will proceed with his order.' He said: 'Yes.' So 'Amr wrote to 'Umar, and 'Umar wrote back: 'To proceed: your letter has reached me.'

1. masjidihi : His mosque; i.e., the Prophet's Mosque in Medina.
2. qatifah : A velvet cloth or blanket.
3. qissah : A story; al-Mughirah claimed he was the last to see the Prophet.
4. khudhu : Take; i.e., adhere to His law.
5. al-ayah : The verse; Qur'an 42:28.
6. ihdharu : Beware; i.e., be cautious of.
7. naam : Lasting; i.e., enduring in reward.
8. ha'anadha : And now; i.e., at this moment.
9. al-tha'irah : The disturbance; i.e., the turmoil of succession.
10. Abna : A place or tribe; possibly a location in Syria.
11. tuwuffiya : He died; i.e., Usamah died.
12. baytihi : His house; i.e., Usamah's house.
13. mus-hiyah : Clear; i.e., without clouds.
14. jiwarikum : Your neighborhood; i.e., staying among you.
15. ji'tukum : I came to you; i.e., the day he arrived in Yemen.
16. al-muhtada : The guided one; i.e., the one to follow.
17. taraktuhum : I left them; i.e., the companions.
18. na'am bi-la ra'i : Cattle without a shepherd; i.e., disorganized.
19. nun'ahu : We announce his death; i.e., to Gabriel.
20. Fazarah : A tribe; part of Ghatafan.
21. fiha : In it; i.e., among them.
22. kallamahuma : Addressed them; i.e., Adi and al-Zibriqan spoke to their tribes.
23. kana : They were; i.e., Adi and al-Zibriqan.
24. alladhi talabun : What you seek; i.e., apostasy.
25. sakkanahum : Calmed them; i.e., their people.
26. fadlihima : Their merit; i.e., of Adi and al-Zibriqan.
27. la nurith : We are not inherited from; i.e., prophets do not leave inheritance.
28. irtadda : Apostatized; i.e., renounced Islam.
29. al-haqq : The truth; i.e., the correct course of action.
30. al-Ansar : The Helpers; i.e., the Muslims of Medina.
31. jama'a : Combined; i.e., unified command.
32. Dhu al-Qassah : A place near Medina, about 6 miles away.
33. anha : From them; i.e., refrain from attacking.
34. yasmid : Head straight; i.e., proceed directly.
35. yansij : Fabricated; i.e., wove lies.
36. ta'fir : Rubbing; i.e., prostrating in prayer.
37. udhkuru Allah : Remember Allah; i.e., in dhikr.
38. sana ithnata 'ashar : Year 12 AH (after Hijrah), corresponding to 633-634 CE.
39. Dhu al-Qa'dah : The 11th month of the Islamic lunar calendar.
40. ihram : The sacred state of ritual purity for Hajj or Umrah, marked by specific garments and prohibitions.
41. Dhu al-Hulayfah : The miqat (station for entering ihram) for pilgrims from Medina, located about 10 km southwest of Medina.
42. Dhu al-Hijjah : The 12th month of the Islamic lunar calendar, during which Hajj is performed.
43. badanah : A sacrificial camel or cow brought to the Kaaba for offering during Hajj.
44. Yawm al-Tarwiyah : The 8th day of Dhu al-Hijjah, when pilgrims prepare for the standing at Arafat.
45. Hajj : The annual pilgrimage to Mecca, one of the Five Pillars of Islam.
46. Jamarat : The three stone pillars at Mina that are pelted with pebbles as part of Hajj rituals.
47. Jarw al-Batha' : A title meaning 'the puppy of the valley' (Batha' refers to a valley in Mecca), indicating his noble status.
48. al-Sawad : The fertile agricultural region of southern Iraq, also known as the Sawad of Kufa.
49. jizyah : A per capita tax levied on non-Muslim subjects (dhimmis) in an Islamic state in exchange for protection and exemption from military service.
50. Kisra : Title of the Sassanid Persian emperor, equivalent to 'Chosroes'.
51. al-Ma'riqah : A route through the desert connecting the Hijaz to Palestine.
52. Aylah : An ancient city on the Red Sea, modern-day Aqaba in Jordan.
53. al-Balqa' : A region in modern-day Jordan, east of the Jordan River.
54. Ghamr al-Arabat : A location in the Jordan Valley, possibly near the Dead Sea.
55. Thaniyyat Jilliq : A mountain pass near Jerusalem or in the region of Palestine.
56. Tadhariq : A Byzantine commander, possibly a corruption of 'Theodore' or similar.
57. Heraclius : The Byzantine emperor (r. 610-641 CE) during the early Islamic conquests.
58. al-A'yasar : A nickname meaning 'the left-handed' or 'the unlucky', used here derogatorily for Umar.
59. Ibn Umm Shaml : A derogatory epithet meaning 'son of the mother of a handful of dust', possibly referring to Umar's mother.
60. Rabi'ah : A large Arab tribe group, including tribes like Bakr and Taghlib.
61. 'Ayn al-Tamr : A town in Iraq, west of the Euphrates, known for its date palms.
62. al-'Alamayn : Two landmarks or signposts in the desert, possibly hills or cairns.
63. Allahu Akbar : Arabic phrase meaning 'Allah is the Greatest', used as a religious exclamation.
64. Suwa : A location in Syria, possibly a town or water source.
65. Bahra' : An Arab Christian tribe from the Quda'a confederation.
66. Ghassan : An Arab Christian tribe that served as Byzantine allies in Syria.
67. Marj Rahit : A meadow near Damascus, site of a famous battle in 684 CE.
68. Busra : An ancient city in southern Syria, also known as Bosra.
69. Marj al-Suffar : A plain near Damascus, site of a battle between Muslims and Byzantines.
70. al-'Arabat : A location in the Jordan Valley, possibly the same as Ghamr al-Arabat.
71. Ghor : The Jordan Rift Valley, a low-lying region around the Jordan River.
72. Ajnadayn : A village near Jerusalem, site of a major battle in 634 CE.
73. al-Ramlah : A city in Palestine, founded by the Umayyads as the capital of Jund Filastin.
74. Bayt Jibrin : An ancient town in Palestine, known as Eleutheropolis in Roman times.
75. Jumada al-Ula : The 5th month of the Islamic lunar calendar.
76. sanat thalatha 'ashar : Year 13 AH, corresponding to 634-635 CE.
77. أمراء الأجناد : Commanders of the military districts (ajnad) in the early Islamic administrative system.
78. فحل : Fahl, a location in the Jordan Valley, site of a battle between Muslims and Byzantines.
79. سبخة : Saline or marshy land, often waterlogged and unsuitable for agriculture.
80. فعليه : Liable to punishment; here referring to the fixed penalty for slander (qadhf) of eighty lashes.
81. وقعة الجسر : Battle of the Bridge, a Muslim defeat against the Sassanid Persians near the Euphrates.
82. أبو عبيد : Abu 'Ubayd ibn Mas'ud al-Thaqafi, a Muslim commander killed at the Battle of the Bridge.
83. الجالنوس : Al-Jalinus, a Persian commander; possibly a corruption of a Persian name.
84. باروسما : Barusma, a fortress in Iraq, possibly near the Euphrates.
85. أليّس : Ullays, a location in Iraq near the Euphrates, site of a battle.
86. الخطمي : Al-Khatmi, a nisba referring to the tribe of Khatma.
87. فئتكم : Your refuge; 'Umar means he is the rallying point for the Muslims.
88. السنة الرابعة [عشرة] : The year fourteen AH (after Hijra), corresponding to 635-636 CE.
89. على يدي خالد : On the hands of Khalid; meaning the peace treaty was concluded by Khalid ibn al-Walid.
90. سلمى بنت حفصة : Salma bint Hafs, the wife of al-Muthanna, whom Sa'd married after al-Muthanna's death.
91. المستعربة : Al-Musta'riba, Arab tribes that had become Arabized or allied with the Byzantines.
92. أربعة [و] عشرين ألفا : Twenty-four thousand; the text says 'four and twenty thousand'.
93. اليرموك : Yarmuk, a river in Jordan, site of a major Muslim victory over the Byzantines in 636 CE.
94. ملطية : Malatya, a city in eastern Anatolia (modern Turkey).
95. من الوفاة : From the death (of the Prophet); some suggested dating from the Prophet's death.
96. قادس : Qadis, a village near al-Qadisiyya in Iraq.
97. حائط من عنب : A vineyard; the simile is incomplete in the text.
98. rakā'ib : Mounts or riding camels; here referring to the camels of the Arabs.
99. khums : The one-fifth tax on spoils of war and certain other wealth, prescribed in the Quran.
100. jizya : A per capita tax levied on non-Muslim subjects of an Islamic state.
101. ma'bar : A crossing or ford over a river.
102. umm walad : A slave woman who has borne a child to her master, thus gaining certain rights.
103. yalmāq : A type of silk garment or robe.
104. al-Madā'in : The ancient city of Ctesiphon, the capital of the Sasanian Empire.
105. Bahrāsīr : A town near Ctesiphon on the Tigris.
106. sābāṭ : A covered passageway or portico, often vaulted.
107. sirba : A raiding party or a group of horsemen.
108. Kuwayfa : A place near the site of Kufa, possibly a diminutive of Kufa.
109. khiṭaṭ : Plots of land allocated for settlement or building.
110. kawwafa : To found or establish Kufa; the verb is derived from the city's name.
111. al-Ḥasan : Al-Hasan al-Basri, a famous early Muslim scholar, whose father was a captive from Maysan.
112. Ibn 'Awn : A reference to 'Abd Allah ibn 'Awn, a prominent scholar; his grandfather Artaban was a captive.
113. Īliyā' : The Arabic name for Jerusalem (Aelia Capitolina).
114. dīwān : A register or administrative bureau, here referring to the military and pension register.
115. Bāḍi' : A place in the Arabian Peninsula, possibly in Yemen or Najd.
116. sawīq : A type of roasted barley or wheat flour, often mixed with water or milk.
117. Qayṣar : Caesar, the title of the Byzantine emperor; here referring to Byzantine territory.
118. Sargh : A location in Syria, possibly near the Jordanian border.
119. Muhājirat al-Fatḥ : The Muhajirun who participated in the conquest of Mecca (the 'Opening').
120. الوباء : Plague or epidemic disease.
121. أنصاب الحرم : Boundary markers of the sacred precinct (Haram) around Mecca.
122. البقاع : Al-Biqa', a region in Lebanon, the Beqaa Valley.
123. بعلبك : Baalbek, a city in Lebanon.
124. حمص : Homs, a city in Syria.
125. البصرة : Basra, a city in Iraq.
126. الصلاة : The prayer, specifically leading the congregational prayer.
127. نافع بن كلدة : Nafi' ibn Kalada, a companion known for his testimony against al-Mughira.
128. زيد بن ثابت : Zayd ibn Thabit, a companion and scribe of the Quran.
129. السنة الثامنة عشرة : The 18th year after the Hijra (639 CE).
130. سنة الرمادة : Year of the Ashes, a severe famine in Arabia.
131. طاعون عمواس : Plague of 'Amwas, a devastating plague in Syria (638-639 CE).
132. أرضا عميقة : Low-lying land, considered unhealthy.
133. الجابية : Al-Jabiya, a location in the Golan Heights.
134. يشتعل : Blazes or flares up like fire.
135. جند دمشق وخراجها : The military district of Damascus and its land tax.
136. البقيع : Al-Baqi', a cemetery in Medina.
137. مقام إبراهيم : Maqam Ibrahim, the station of Abraham near the Kaaba.
138. السنة التاسعة عشرة : The 19th year after the Hijra (640 CE).
139. الجزيرة : Al-Jazira, the region of Upper Mesopotamia (modern-day northern Iraq and Syria).
140. الرهاء : Al-Raha, a location in the Jazira region.
141. رأس العين : Ra's al-'Ayn, a city in modern-day Syria.
142. دارا ونصيبين : Dara and Nisibin, cities in the Jazira region.
143. سعد : Sa'd ibn Abi Waqqas, the governor of Kufa.
144. حلوان : Hulwan, a city in western Iran.
145. ماسبذان : Masbadhan, a district in western Iran.
146. جنديسابور والسوس : Jundishapur and Sus, cities in Khuzestan, Iran.
147. جرير بن عبد الله : Jarir ibn 'Abdullah al-Bajali, a companion and commander.
148. رامهرمز : Ramhurmuz, a city in Khuzestan, Iran.
149. التستر : Al-Tustar, modern Shushtar in Khuzestan, Iran.
150. قم وقاشان : Qum and Qashan, cities in central Iran.
151. قيسارية والرملة : Caesarea and al-Ramla, cities in Palestine.
152. لا يحسن يصلي : Does not pray properly, referring to the quality of prayer.
153. البحرين : Al-Bahrayn, a region in eastern Arabia.
154. أبو بحرية : Abu Bahriyya, a companion and early raider into Byzantine territory.
155. أول من دخلها : The first to enter it, i.e., Byzantine territory.
156. بلهيب : Bahlayb, a village in Egypt.
157. الريف : The countryside or rural district.
158. أميرا : A commander, referring to Caliph 'Umar.

The Second Part [1]

It is mentioned therein that the master of Alexandria offered you the jizyah (poll tax) on condition that you return to him what you had taken of captives from his land. By my life, a jizyah that is established, [which would be] for us and for the Muslims after us, is more beloved to me than spoils that are divided [then] as if they had never been. So offer the master of Alexandria that he give you the jizyah on condition that you give a choice to those of their captives who are in your hands between Islam and [the religion of] their people. Whoever chooses Islam is of the Muslims, having what they have and being liable for what they are liable for. Whoever chooses the religion of his people, let the jizyah that is placed upon the people of his religion be placed upon him. As for those of their captives who have scattered and reached Madinah, Makkah, and Yemen, we are not able to return them, and we do not wish to make a treaty with them regarding what we cannot fulfill. So `Amr ibn al-`As sent word to the master of Alexandria informing him of what the Commander of the Faithful had written. He said, "I have accepted." So they gathered the captives that were in their hands, and the Christians gathered. They would give a man the choice between Islam and Christianity. If he chose Islam, the Muslims would say *Allahu Akbar* and he would join them. If he chose Christianity, the Christians would snort and then take him to themselves, and they placed the jizyah upon him. Then `Amr ibn al-`As wrote to `Umar: "To proceed, O Commander of the Faithful! We have gained power over the sea, and if you wish to ride it, you may ride." So `Umar wrote to him: "Describe to me its condition and the condition of those who ride it." So `Amr ibn al-`As wrote to him: "It is a great creation, upon which rides a weak creation, a worm on a piece of wood. If it holds fast, it is terrified, and if it falls, it drowns." So he wrote to `Amr ibn al-`As: "By Allah, He will not ask me about my affair concerning the Muslims [whom] I would have carried upon it. We have no need of it." And Bilal ibn Rabah, the mu'adhdhin (caller to prayer) of the Messenger of Allah (peace be upon him), died in Damascus and was buried in the cemetery at Bab al-Saghir. Then `Umar expelled the Jews of the Hijaz from Najran to Kufah and said: "The Prophet (peace be upon him) used to say: 'If I live, I will surely expel the Jews from the Arabian Peninsula.'" Then he said to them: "Whoever among you has a covenant from the Messenger of Allah (peace be upon him), let him bring his covenant so that we may fulfill it. And whoever has no covenant, I will expel him, because the Prophet (peace be upon him) said: 'I will leave you as long as Allah leaves you.' And Allah has permitted your expulsion, unless a man among you comes with a covenant or proof from the Prophet (peace be upon him) that he confirmed him, then I will confirm him. And you have done [such and such] with Muzhir ibn Rafi` al-Harithi." That was because Muzhir ibn Rafi` set out with some Christian slaves of his from Syria until, when he was at Khaybar, a group of Jews entered and gave weapons to his slaves and incited them to kill him, so they killed him. So `Umar expelled the Jews from the Hijaz and divided Khaybar into eighteen shares. Then he sent Abu Habibah al-Harithi to Fadak and went to Wadi al-Qura. He carried out the deportation of the people of Khaybar [and] Wadi al-Qura according to what the Messenger of Allah (peace be upon him) had named them, except that he distributed it, and it came into the hands of its people, to be sold and inherited. He began with the wives of the Prophet (peace be upon him), allotting to each woman among them twelve thousand [dirhams]. He allotted to the people of Badr, their young, their ally, and their freed slave, five thousand each. And he allotted to the Ansar, their young, their ally, and their freed slave, four thousand each. Then Usayd ibn Hudayr died in Sha`ban and was buried in al-Baqi`. And Heraclius, the king of the Romans, died, and Constantine was installed in his place. Then the Abyssinians raided the people of Balja and inflicted casualties upon them. The cry for help came to `Umar, so he sent `Alqamah ibn Mujazziz al-Mudliji with twenty ships to Abyssinia, and they raided them. After that, no Muslim was carried by sea. Then `Umar dismissed Abu Musa from Basra and appointed `Uthman ibn Abi al-`As over it, and ordered them to cooperate. So `Uthman settled in Tawwaj and established it as a garrison city (misr). He sent Sawwar ibn Hammam al-`Abdi to Sabur, and he was killed at `Uqbat al-Tin. Then Zaynab bint Jahsh, the wife of the Messenger of Allah (peace be upon him), died. `Umar asked: "Who will wash her?" The wives of the Prophet (peace be upon him) said: "We will wash her." So they washed her, and `Umar prayed over her, saying *Allahu Akbar* four times. When her bier was brought, `Umar ordered a cloth to be spread over her grave. He ordered Usamah ibn Zayd, her nephew Muhammad ibn `Abdullah ibn Jahsh, and Muhammad ibn Talhah ibn `Ubaydullah to enter her grave and make a niche (lahd) for her. `Umar stood at her grave until it was leveled over her, sprinkled water on her grave, and then departed. And `Umar led the people in the Hajj. When the twenty-first year entered, Khalid ibn al-Walid died in Hims and bequeathed [his will] to `Umar ibn al-Khattab. Then came the conquest of Nihawand, whose commander was al-Nu`man ibn Muqarrin. That was because the people of Rayy, Isfahan, Hamadan, and Nihawand made a pact and covenant with each other, saying: "The Messenger of Allah (peace be upon him)—the Prophet of the Arabs who established their religion for them—has died, and their king after him was a king for a short time"—meaning Abu Bakr—"then he perished. And `Umar's reign and stay have become long, and his affair has been delayed until he has sent armies against you in your lands. He will not cease [harassing] you until you march against them in their lands and kill them." When the news reached the people of Kufah among the Muslims, they wrote to `Umar. When `Umar took the letter, he walked with it to the pulpit (minbar) of the Messenger of Allah (peace be upon him), weeping, and began to call out: "Where are the Muslims! Where are the Muhajirun and the Ansar! Who is here from the Muslims!" He kept calling out until the mosque was filled with men. Then he ascended the pulpit, praised Allah, and extolled Him, then said: "To proceed, O people! Verily, Satan has gathered great multitudes against you and is advancing them towards you. Indeed! The people of Rayy, Isfahan, the people of Hamadan, and the people of Nihawand are nations of different colors and religions. Indeed! They have made a pact and covenant to march against you and kill you. Indeed! This is a day that has days after it. Indeed! Advise me with your opinion." So Talhah ibn `Ubaydullah stood, praised Allah, and extolled Him, then said: "To proceed, O Commander of the Faithful! Trials have seasoned you, and experiences have tested you. You have been tried, O Commander of the Faithful, and tested, and nothing of the outcomes of Allah's decree for you has been revealed except for the best. And you, O Commander of the Faithful, are of blessed fortune and blessed command. So command us, we obey; call us, we answer; and mount us, we ride." So `Umar praised Talhah well, then sat down. Then `Uthman ibn `Affan stood, praised Allah, and extolled Him, then said: "O Commander of the Faithful! I see that you should write to the people of Syria so that they march to you from their Syria, and write to the people of Yemen so that they march from their Yemen, and you march yourself with those who are with you from [the people of] these two sanctuaries (al-Haramayn) to these two garrison cities (al-Misrayn). For if you do that, you will be the mightiest and greatest. And this is a day that has days after it." So `Umar praised him, and he sat down. Then `Ali ibn Abi Talib stood, praised Allah, and extolled Him, then said: "To proceed, O Commander of the Faithful! If you write to the people of Syria to march to you from their Syria, then the Romans will march against their families and take them captive. If you write to the people of Yemen to march to you from their Yemen, then the Abyssinians will march against their families and take them captive. And if you march yourself with those who are with you from [the people of] these two sanctuaries to these two garrison cities, then, by Allah, the earth would break out against you from its regions and its sides. And, by Allah, O Commander of the Faithful, those behind you of unprotected areas and families would be more important to you than what is before you of the non-Arabs (`ajam). By Allah, O Commander of the Faithful, if the non-Arabs were to look upon you face to face, they would say: 'This is `Umar, this is the Irees (chief) of the Arabs.' And, by Allah, that would be more severe for their war and their boldness against you. As for what you dislike of the march of these people, Allah dislikes their march more than you do, and He is more able to change what is disliked. And as for what you mentioned of their numbers, we used to fight with our Prophet not by numbers, but we fought with him by victory from heaven. And I see, O Commander of the Faithful, an opinion from my own self. My opinion is that you write to the people of Basra so that they divide into three groups: a group that stays with the people of their covenants so that they do not break against them, a group that stays behind them for their families, and a group that marches to their brothers in Kufah as reinforcements for them." So `Umar clapped his hands and then exclaimed, saying *Allahu Akbar, Allahu Akbar*: "This is the opinion! This is the opinion! I would have liked to follow the truthfulness of the son of Abu Talib. If I had gone out myself, the earth would have broken out against me from its regions. And if the non-Arabs were to look upon me face to face, they would not cease from the battlefield until they killed me or I killed them. Advise me, O `Ali ibn Abi Talib, of a man whom I may entrust with this matter!" He said: "What have I to do with them! They are the people of Iraq; they came to you, saw you, and you saw them and observed them, and you are the most knowledgeable of us concerning them." `Umar said: "If Allah wills, I will entrust the banner tomorrow to a man who will be the first spear to be met. He is al-Nu`man ibn Muqarrin al-Muzani." Then `Umar summoned al-Sa'ib ibn al-Aqra` al-Kindi and said: "O Sa'ib! You are the guardian of the spoils, to divide them. If Allah grants spoils to this army, do not prevent anyone from a right that is his. May your mother lose you, O Sa'ib! And if this army is destroyed, then go away from me into the breadth of the earth, so that I do not look at you even once. For you will come to me with the mention of this army every time I see you." Then he wrote to the people of Kufah: "Peace be upon you. To proceed, I have appointed over you al-Nu`man ibn Muqarrin al-Muzani. If al-Nu`man is killed, then over you is Hudhayfah ibn al-Yaman al-`Absi. If Hudhayfah is killed, then over you is `Abdullah ibn Qays al-Ash`ari, Abu Musa. If Abu Musa is killed, then over you is Jarir ibn `Abdullah al-Bajali. If Jarir is killed, then over you is al-Mughirah ibn Shu`bah al-Thaqafi. If al-Mughirah is killed, then over you is al-Ash`ath ibn Qays al-Kindi." Then `Umar wrote to al-Nu`man ibn Muqarrin: "Verily, in your army there are two men: `Amr ibn Ma`di Karib al-Madh'hiji and Tulayhah ibn Khuwaylid al-Asadi. So bring them and consult them in war, but beware of entrusting them with any administrative work, for every craftsman is most knowledgeable of his craft." When the letter reached him, he marched with the people. The Muslims and the polytheists met at Nihawand. The polytheists came forward, protecting themselves and their horses for three days. Then the Muslims advanced against them on Wednesday, and they fought a severe battle until the dead became numerous and the wounded and fallen spread among both groups. Then night intervened between them, and the two groups returned to their camps. The Muslims spent the night groaning from wounds, bandaging with rags and weeping around their copies of the Qur'an. The polytheists spent the night with their musical instruments and wines. Then they went out on Thursday, and the polytheists fought and fought a severe battle until the dead became numerous and the wounded spread among both groups. Then night intervened between them, and the two groups returned to their camps. The Muslims spent the night groaning from wounds, bandaging with rags and weeping around their copies of the Qur'an. The polytheists spent the night with their musical instruments and wines. Then al-Nu`man ibn Muqarrin went out on Friday—he was a short, white-skinned man—upon...

A white bardhawn ¹, marked with whiteness, began to come to each banner, urging them to fight, saying: "Allah, Allah, regarding Islam, do not forsake it, for you are the door between the Muslims and the polytheists. If this door is broken, they will enter upon the Muslims ². O people! I will shake the banner for you once, so let each man check his horse's girths ³ and reins. Indeed! I will shake it for you a second time, so let each man look to his horse's stance, the thrust of his spear, and the face of his opponent. Indeed! I will shake it for you a third time and say the takbir ⁴, so say the takbir and remember Allah, and seek victory, so seek victory from Him. Indeed! So charge, charge!" A man said: "We have heard your words and memorized your advice. Tell us at what time of day this will be, so that they may be prepared with tools and equipment." An-Nu'man said: "Nothing prevents me from doing it at the beginning of the day except something I witnessed from the Messenger of Allah, may Allah bless him and grant him peace. When the Messenger of Allah, may Allah bless him and grant him peace, went on a campaign and did not fight at the beginning of the day, he would not hasten to fight until the sun passed its zenith, the winds blew, fighting became favorable, prayer came, and victory descended from heaven with the times of prayer on earth ⁵." So the Muslims waited, looking at the banner and watching it, until when the sun passed its zenith, An-Nu'man shook the banner once. They removed the nosebags from the horses, put the reins on them, took their swords in their right hands and their shields in their left, and each man prayed two rak'ahs ⁶, hastening in them. Then An-Nu'man shook the banner a second time, and each man placed his spear between his horse's ears, and the men pressed their chests against the horses' necks ⁷. Each man said to his companion: "O so-and-so! Get out of my way, lest I trample you with my horse. I see the face of my opponent. I will not turn back, Allah willing, until I am killed or Allah grants me victory." Then he shook it a third time and said the takbir. The people began to say the takbir, one after another, the nearest after the nearest. Allah cast terror into the hearts of the polytheists, so much so that their legs trembled in the stirrups, and none of them could string his bow. Then they turned and fled. An-Nu'man charged, and the people charged. An-Nu'man was the first Muslim killed; an arrow came and killed him. His brother Ma'qil ibn Muqarrin came and covered him with a cloak of his, then took the banner, which was dripping with the blood of those An-Nu'man had killed with it before he was killed. Allah defeated the polytheists and granted victory to the Muslims. The people pledged allegiance to Hudhayfah ibn al-Yaman. As-Sa'ib ibn al-Aqra' collected the spoils, which were like hills. A dihqan ⁸ from among their dihqans came to him and said: "Will you grant me safety for my life, the lives of my family, and every relative of mine, and I will guide you to a great treasure?" He said: "Yes." He said: "Take baskets and pickaxes and walk." They walked with him until they reached a place. He said: "Dig." They dug and found a rock. He said: "Remove it." They removed it and found two chests ⁹ of gems, whose light shone like shooting stars glittering. As-Sa'ib gave every rightful person his due from the spoils, and carried the two chests until he brought them to 'Umar. When 'Umar saw As-Sa'ib, he turned away weeping, then came back and said: "O Sa'ib! Woe to you! What is behind you? What have you done? What have the Muslims done?" As-Sa'ib said: "Good, O Commander of the Faithful! Allah defeated the polytheists and granted victory to the Muslims." He said: "Woe to you, O Sa'ib! By Allah, no night has come after the night in which the Messenger of Allah, may Allah bless him and grant him peace, died among us like last night! No, by Allah, I did not spend last night except in distress! What did An-Nu'man ibn Muqarrin do?" He said: "He was martyred, O Commander of the Faithful." 'Umar wept and said: "May Allah have mercy on An-Nu'man" three times, then said: "What then?" He said: "No, by the One who honored you with the caliphate and brought it to you! No one we know was killed after An-Nu'man." 'Umar wept bitterly, then said: "The weak ones, but Allah honored them with martyrdom and brought it to them. Have you buried your brothers? Perhaps you were overwhelmed by their bodies and left their flesh to dogs and beasts! I fear they were struck in a lost land." As-Sa'ib said: "Take it easy, O Commander of the Faithful! Allah has honored them with martyrdom and brought it to them." Then 'Umar said: "Have you given every rightful person his due?" He said: "Yes." 'Umar shook his cloak and turned away weeping. As-Sa'ib took the edge of his cloak and said: "Sit, O Commander of the Faithful! I have a need of you." He said: "What is your need? Did you not tell me that you gave every rightful person his due?" He said: "Yes." He said: "Then what is your need of me?" He showed him the two chests and their gems, like shooting stars glittering. 'Umar said: "What is this?" As-Sa'ib told him the story of the dihqan. 'Umar looked up and down at them, then said: "Call for me 'Ali, 'Abd ar-Rahman ibn 'Awf, Ibn Mas'ud, and 'Abdullah ibn al-Arqam." When they gathered before him, As-Sa'ib said: "I had no concern except to escape from 'Umar. So I mounted my riding beast ¹⁰ and came to Kufa. By Allah, the saddlecloth of my riding beast had not dried when 'Umar's letter came to me: 'I adjure you, if you are sitting, do not stand, and if you are standing, do not sit, except on your riding beast, then hurry, hurry!' I said to the messenger: 'Has any event occurred in Islam?' He said: 'No.' I said: 'Then what is his need of me?' He said: 'I do not know.' So I mounted my riding beast until I came to 'Umar. When he saw me, he came at me with his whip, striking me until I preceded him to another [place], saying: 'What is between me and you, O son of Umm Mulayka! Do you leave me concerning my religion, or do you lead me to the Fire?' I said: 'Leave me, O Commander of the Faithful! Do not kill me with grief.' 'Umar said: 'When you left me and went to your bed, angels from my Lord came to me in the middle of the night and threw these two chests at me. When I carried them, fire blazed on my sides. I kept moving back, and they kept pushing me toward them, until I made a covenant with my Lord concerning this: if He left me until morning, I would divide them among those upon whom Allah has bestowed spoils. Take them out from me; I have no need of them. Sell them for the stipends of the fighters and the offspring ¹¹. If it only covers the stipend of one of the two groups, then sell and divide them among those upon whom Allah has bestowed spoils. By Allah, if the Muslims complain before you divide them among them, I will make you a warning for those after you.' As-Sa'ib said: 'So I took them out from him until I came to Kufa. I brought them out to the crowd ¹² and showed them; their light shone like shooting stars glittering. No group came upon them without clapping in amazement at them, until 'Amr ibn Hurayth came to me. When he saw them, he bargained with me for them. I said: 'For the stipends of the fighters and the offspring.' He did not speak to me until he struck my hand ¹³ and I confirmed the sale for him. He took them out to al-Hirah, sold one of them for the stipends of the fighters and the offspring, and kept the other as profit. That was the first property he acquired in Kufa.' Then al-Mughirah marched with the Muslims to the city of Adharbayjan ¹⁴, and its people made peace with him for eight hundred thousand dirhams each year. Then Hudhayfah ibn al-Yaman campaigned against Dinawar ¹⁵ and conquered it by force, though it had been conquered before for Sa'd and then rebelled. Then Hudhayfah campaigned against Mah Sindan ¹⁶ and conquered it by force, though it had been conquered before for Sa'd and then rebelled. Then Hudhayfah campaigned against Hamadhan ¹⁷ and conquered it by force. Then 'Umar appointed 'Ammar ibn Yasir over Kufa for prayer and war, 'Abdullah ibn Mas'ud over the treasury, and 'Uthman ibn Hunayf over land measurement. The people of Kufa complained about 'Ammar, saying: 'A man who does not know.' So 'Ammar asked to be excused, and 'Umar called Jubayr ibn Mut'im privately to appoint him over Kufa, saying: 'Do not mention it to anyone.' Al-Mughirah ibn Shu'bah learned that 'Umar had been alone with Jubayr ibn Mut'im, so he returned to his wife and said: 'Go to the wife of Jubayr ibn Mut'im and offer her travel goods.' She went to her and offered them, but she was unresponsive, then said: 'Bring him to me.' When al-Mughirah was certain of that, he came to 'Umar and said: 'May Allah bless you in whomever you appoint,' and told him that he had appointed Jubayr ibn Mut'im. 'Umar said: 'I do not know what to do.' He said: 'Al-Mughirah ibn Shu'bah for Kufa.' So he remained over it until 'Umar died. Then 'Amr ibn al-'As went to Barqah ¹⁸ and Tripoli and conquered them, and made peace with the people of Barqah for twelve thousand dinars. 'Uqbah ibn Nafi' al-Fihri was sent and conquered Zawilah ¹⁹ for 'Umar by peace treaty. Between Barqah and Zawilah there was a peace treaty for the Muslims. 'Umar performed the Hajj with the people, and left Zayd ibn Thabit in charge of Medina. When the twenty-second year began, al-Mughirah ibn Shu'bah conquered Adharbayjan by peace treaty for eight hundred thousand dirhams. Mu'awiyah entered the land of the Romans in the summer expedition ²⁰ with ten thousand. Then 'Umar performed 'Umrah ²¹ and drove with him ten sacrificial camels, and sacrificed them at the place of sacrifice of the Messenger of Allah, may Allah bless him and grant him peace. With him from the Companions were 'Ubadah ibn as-Samit, Abu Dharr, Abu Ayyub, and Shaddad ibn Aws. Nafi' ibn 'Abd al-Harith was his governor over Mecca and met him. 'Umar said: 'Whom did you leave in charge of the people of the valley?' He said: 'Ibn Abza, a man from the mawali ²².' 'Umar said: 'A mawla as well?' He said: 'O Commander of the Faithful! He is a reciter of the Qur'an and knowledgeable about the laws of inheritance ²³.' 'Umar said: 'I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Indeed, Allah, the Mighty and Majestic, raises some people by this Qur'an and lowers others by it."' When the twenty-third year began, Mu'awiyah conquered 'Asqalan ²⁴ by peace treaty. It has been said that the one who conquered it in this year was Qarazah ibn Ka'b al-Ansari for 'Umar, but this is not correct in my view. Then there was the first campaign against Istakhr ²⁵, for 'Uthman ibn Abi al-'As stayed in Tawwaj ²⁶. Qatadah ibn an-Nu'man az-Zufari died, and 'Umar prayed over him. His maternal brother Abu Sa'id al-Khudri, Muhammad ibn Maslamah, and al-Harith ibn Khazmah descended into his grave. Then 'Umar performed the Hajj with the people, and gave permission to the wives of the Prophet, may Allah bless him and grant him peace, to perform the Hajj with him. While he was in al-Abtah ²⁷, a rider came asking about 'Umar and was directed to him. When he saw him, he wept and said: "May Allah reward well such a commander, and blessed be the hand of Allah in that torn skin. You accomplished matters, then after them you left unfinished tasks in their sheaths not yet opened. After a slain man in Medina, the earth grew dark for him; the trees shake at the trunks. So whoever strives or rides the wings of an ostrich to catch up with what you advanced yesterday will be outrun. I did not fear that his death would be at the hands of a blue-eyed, downcast Sabanti ²⁸." Jubayr ibn Mut'im said: "While I was standing with 'Umar at 'Arafat ²⁹, a man said: 'O Caliph of Allah!' A man behind me said: 'May Allah cut off your beard! By Allah, the Commander of the Faithful will not stand after this year ever!' Jubayr said: 'I turned around and saw that he was a man from Lahb, and Lahb is a branch of Azd. While we were throwing the pebbles ³⁰, a man threw and hit 'Umar's head, wounding him.' A man said:

Khalafi said: "May God cut off your beard ³¹! I see nothing but that the Commander of the Faithful will be killed." Jubayr said: "I turned around and there he was, that fiery one ³². Then 'Umar returned from Mecca to Medina and stood before the people, saying: 'I saw as if a red rooster pecked me twice, and I see nothing but that this is for the arrival of my appointed time.' Then one day he went out to the market, leaning on the arm of 'Abdullah ibn al-Zubayr, when Abu Lu'lu'a, the slave of al-Mughira ibn Shu'ba, met him and said to 'Umar: 'Will you speak to my master to reduce my land tax?' He said: 'How much is your land tax?' He said: 'A dinar ³³.' He said: 'I will not do it! You are a worker, and this is a small matter.' Then 'Umar said to him: 'Will you make a handmill for me?' He said: 'Yes.' When 'Umar turned away, Abu Lu'lu'a said: 'I will make you a handmill that will be talked about from east to west.' Ibn al-Zubayr said: 'His words fell into my heart.' When it was time for the call to the dawn prayer, 'Umar went out to the prayer, and that was on Wednesday, four nights remaining from Dhu al-Hijja ³⁴. Abu Lu'lu'a lay in wait for him. 'Umar stood and began to say among the rows: 'Straighten up, straighten up!' When he said the takbir ³⁵, Abu Lu'lu'a stabbed him three stabs in his aorta ³⁶. 'Umar said: 'The wicked one has killed me!' Then he took the hand of 'Abd al-Rahman and brought him forward. 'Abd al-Rahman led the people in the morning prayer, reciting 'Indeed, We have given you al-Kawthar' and 'When the help of Allah comes.' Then 'Abd al-Rahman entered upon 'Umar, with whom were 'Ali, 'Uthman, Sa'd, and Ibn 'Abbas. He said: 'O Ibn 'Abbas, who killed me?' He said: 'Abu Lu'lu'a.' 'Umar said: 'Praise be to Allah, who did not cause my death at the hand of a man who claims Islam.' Then 'Umar fell silent, as if pondering. They said: 'Shall we wake him for prayer?' It was said: 'Prayer, O Commander of the Faithful!' He said: 'Yes, and there is no share in Islam for one who abandons prayer.' Then he prayed while his wound was gushing blood ³⁷. Then he turned to 'Ali and said: 'Fear Allah, O 'Ali! If you are entrusted with any of the affairs of the people, do not burden the Banu Hashim upon the necks of the people ³⁸. And you, O 'Uthman, if you are entrusted with any of the affairs of the people, do not burden the Banu Abi Mu'ayt upon the necks of the people. And you, O Zubayr, and you, O Sa'd, if you are entrusted with any of the affairs of the people, do not burden your relatives upon the necks of the people.' Then he said: 'I have looked into the affairs of the people and I see no dissension among them except that it might be among you. The matter is to be decided by the six men: 'Uthman, 'Ali, 'Abd al-Rahman, Sa'd, Talha, and al-Zubayr. Consult among yourselves for three days.' Talha was absent at his property. 'Umar said: 'I have organized the provinces for you and established the registers for you, and I have left you on a clear path. I only fear two types of men: a man who thinks he is more entitled to rule than his companion and fights him, or a man who interprets the Qur'an other than its interpretation. I have read in the Book of Allah: 'The old man and the old woman, if they commit adultery, stone them both outright, as a punishment from Allah, and Allah is Mighty, Wise.' Beware! Do not be destroyed concerning the verse of stoning, for the Messenger of Allah, peace be upon him, stoned, and we stoned with him. Were it not that people would say: 'Umar added to the Book of Allah, I would have written it with my hand, for we have recited it in the Book of Allah.' Then he called for a book: 'In the name of Allah, the Most Gracious, the Most Merciful. From 'Abdullah 'Umar, Commander of the Faithful, to the Caliph after me ³⁹: Peace be upon you. I praise Allah to you, besides whom there is no god. To proceed: I enjoin you to fear Allah and to [care for] the Emigrants who were driven from their homes and their wealth—the verse—so recognize their virtue and distribute the spoils among them. And I enjoin you to [care for] those who settled in the city and [adopted] the faith—the verse—these are the Helpers; recognize their virtue and distribute the spoils among them. And those who came after them, saying, 'Our Lord, forgive us'—the verse.' Abu Lu'lu'a went out heading for al-Baqi', and on his way he stabbed twelve men. 'Ubaydullah ibn 'Umar went out after him and saw Abu Lu'lu'a, al-Hurmuzan, and Jufayna, who was a Christian, conversing secretly in al-Baqi'. A dagger with two blades and a hilt in the middle fell from them. 'Ubaydullah killed Abu Lu'lu'a, al-Hurmuzan, and Jufayna, all three. There was a dispute between Sa'd ibn Abi Waqqas and 'Ubaydullah concerning Jufayna, and likewise between 'Ali ibn Abi Talib and him concerning al-Hurmuzan, until 'Ali ibn Abi Talib said: 'If I am entrusted with any of this matter, I will kill 'Ubaydullah for al-Hurmuzan.' Then 'Umar sent to 'A'isha to ask her permission to be buried with the Messenger of Allah, peace be upon him, and Abu Bakr. She gave permission. 'Umar said: 'I fear that this may be because of my position of authority. When I die, wash me, shroud me, then stand me at the door of 'A'isha's house and say: 'Shall 'Umar enter?' If she says yes, enter me; if she refuses, bury me in al-Baqi'.' Then 'Umar sent for milk and drank it, and it came out of his wound, so he knew it was death. He said to 'Abdullah ibn 'Umar: 'Look at my debts and calculate them.' He said: 'Eighty-six thousand.' He said: 'If the wealth of the family of 'Umar suffices for it, pay it from their wealth; otherwise, ask the Banu 'Adi ibn Ka'b; if it is not enough from their wealth, ask Quraysh and do not go beyond them, and pay it for me.' So 'Umar, may Allah be pleased with him, died at the age of sixty-five. What he had commanded was done; 'A'isha gave permission, Suhayb led the prayer over him, and 'Uthman ibn 'Affan and 'Abdullah ibn 'Umar entered his grave. His caliphate lasted ten years, six months, and four nights. His governors at the time of his death were: over Kufa, al-Mughira ibn Shu'ba; over Basra, Abu Musa; over Hims and its districts, 'Umayr ibn Sa'd al-Damari; over Damascus, Mu'awiya ibn Abi Sufyan; over San'a', Ya'la ibn Munya; over al-Jund, 'Abdullah ibn Abi Rabi'a; over al-Ta'if, Sufyan ibn 'Abdullah al-Thaqafi; over Mecca, Nafi' ibn 'Abd al-Harith; over Egypt, 'Amr ibn al-'As—may Allah have mercy on them all, amen! [The Succession of 'Uthman ibn 'Affan, may Allah be pleased with him] He is 'Uthman ibn 'Affan ibn Abi al-'As ibn Umayya ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinana ibn Khuzayma ibn Mudrika ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan. His kunya is Abu 'Amr, and it is said Abu 'Abdullah, and it is said Abu Layla. The mother of 'Uthman is Arwa bint Kurayz ibn Rabi'a ibn Habib ibn 'Abd Shams, and her mother is al-Bayda' Umm Hakim bint 'Abd al-Muttalib ibn Hashim ibn 'Abd Manaf. Abu Khalifa al-Fadl ibn al-Hubab al-Jumahi informed us in Basra: 'Ali ibn Hashim narrated to us from Ja'far ibn Najih al-Madini: 'Abd al-Razzaq narrated to us: Ma'mar informed us from Abu Hazim from Sahl ibn Sa'd al-Sa'idi that Uhud trembled while on it were the Prophet, peace be upon him, Abu Bakr, 'Umar, and 'Uthman. The Prophet, peace be upon him, said: 'Be firm, Uhud! For on you are none but a Prophet, a Siddiq ⁴⁰, and two martyrs.' Abu Hatim said: When 'Umar, may Allah be pleased with him, was buried, 'Uthman ibn 'Affan, 'Ali ibn Abi Talib, Talha ibn 'Ubaydullah, al-Zubayr ibn al-'Awwam, 'Abd al-Rahman, and Sa'd deliberately gathered to consult. 'Uthman suggested to 'Abd al-Rahman that he enter into the matter, but 'Abd al-Rahman refused and said: 'I am not one to compete with you for this matter. If you wish, I will choose one from among you.' So they referred the matter to 'Abd al-Rahman ibn 'Awf. When he undertook that, all the people inclined to him and left the others. 'Abd al-Rahman began to consult during those three nights until, on the night before the day he pledged allegiance to 'Uthman ibn 'Affan, he came to the door of al-Miswar ibn Makhrama after a part of the night had passed and knocked on the door, saying: 'Are you still asleep? By Allah, I have not closed my eyes much tonight. Call al-Zubayr and Sa'd for me.' He called them and consulted them, then sent them to 'Uthman ibn 'Affan, called him, and spoke privately with him until the muezzin separated them. When they had prayed the morning prayer, they gathered. 'Abd al-Rahman sent for those present among the Emigrants, Helpers, and army commanders, then addressed them, praising Allah and extolling Him, then said: 'To proceed: I have looked into the conditions of the people and consulted them, and I found them not equating anyone with 'Uthman.' Then he said: 'O 'Uthman, we pledge allegiance to you on the basis of the Sunnah of the Messenger of Allah, peace be upon him, and the two caliphs after him.' He said: 'Yes.' So 'Abd al-Rahman pledged allegiance to him, and the Emigrants, Helpers, army commanders, and Muslims pledged allegiance, and that was at the beginning of Muharram. Three days after the burial of 'Umar in this year, the conquest of Hamadan occurred for the second time. It had rebelled against its governor al-Mughira ibn Shu'ba six months after the death of 'Umar. In this year, Abu Musa al-Ash'ari marched to it with the people of Basra and conquered it by treaty, with him being al-Bara' ibn 'Azib and Qaraza ibn Ka'b. 'Umar ibn al-Khattab had been killed while Hudhayfa had conquered it and his army was over it, then they rebelled until Abu Musa campaigned against them. 'Uthman ibn 'Affan went out on the day of Fitr to the prayer ground, raising his voice with the takbir until he prayed the 'Eid prayer and departed. He sent 'Abd al-Rahman ibn 'Awf to lead the Hajj. 'Abd al-Rahman addressed them in Mecca on the day before Tarwiya after noon. When the sun declined, he went out to Mina, performed Hajj, and performed the first departure. He had brought sacrificial animals with him and sacrificed them at the place of sacrifice of the Messenger of Allah, peace be upon him. When the twenty-fifth year began, Mu'awiya campaigned against the land of the Byzantines and conquered fortresses, and a son was born to him, Yazid ibn Mu'awiya. Then Alexandria broke the treaty that 'Amr ibn al-'As had made with them, so 'Amr campaigned against them, defeated them, took captives, and sent the captives to Medina. 'Uthman returned them to their covenant, saying: 'They were a treaty, and offspring do not break the treaty; only the fighters break the treaty. The breaking of the treaty by the fighters does not make their offspring captives.' Then 'Uthman ibn 'Affan dismissed 'Amr ibn al-'As from Alexandria and Egypt and appointed 'Abdullah ibn Sa'd ibn Abi Sarh over them. 'Amr was displeased by that, and the beginning of the discord between him and 'Uthman was his dismissal from Egypt and Alexandria. 'Amr had sent his army to the Maghreb, and they obtained much booty. When 'Abdullah ibn Sa'd entered Egypt as governor, he sent cavalry raids to the Maghreb and consulted 'Uthman about Ifriqiya. 'Uthman dismissed Sa'd from Kufa and appointed al-Walid ibn 'Uqba ibn Abi Mu'ayt over it. Al-Walid sent Salman ibn Rabi'a al-Bahili with twelve thousand to Bardha'a, which he conquered by force, killing and taking captives. He campaigned against al-Baylaqan, and they made peace before he came to Bardha'a. He sent his cavalry to Jurzan, and they made peace. In this year was the first campaign of Sabur. Then 'Uthman led the people in Hajj. [When the twenty-sixth year began...]

Muʿāwiya arriva à Médine en tant que visiteur auprès de ʿUthmān. ʿUthmān ibn ʿAffān envoya ʿUthmān ibn Abī al-ʿĀṣ en Perse, et il conquit toutes les armées. ʿAbd Allāh ibn Saʿd ibn Abī Sarḥ mena une expédition en Ifrīqiya avec les ʿAbādila : ʿAbd Allāh ibn ʿUmar (219), ʿAbd Allāh ibn al-Zubayr, et ʿAbd Allāh ibn ʿAmr ; il rencontra Jarjīr (220) à la tête de deux cent mille hommes à un endroit appelé Sabīṭila (221), à soixante-dix milles de Kairouan. Jarjīr fut tué, et ils firent des prisonniers et du butin. La part d’un cavalier (222) s’éleva à trois mille mithqāls d’or, et celle d’un fantassin à mille mithqāls. Les habitants de ces villes jusqu’à Kairouan firent la paix avec lui moyennant cent mille raṭls d’or. ʿUthmān accomplit la ʿUmra et entra à La Mecque de nuit, et il était entre al-Ṣafā et al-Marwa. Il se désacralisa avant le matin, puis retourna à Médine. Il ordonna d’agrandir la Mosquée Sacrée et de renouveler les bornes du Haram (223). ʿUthmān épousa la fille de Khālid ibn Usayd (224). Puis ʿUthmān accomplit la ʿUmra en Rajab. ʿAbd Allāh ibn Jaʿfar et al-Ḥusayn ibn ʿAlī sortirent avec lui. Al-Ḥusayn ibn ʿAlī tomba malade, alors ʿAbd Allāh ibn Jaʿfar resta auprès de lui à al-Suqyā (225), et envoya informer ʿAlī de cela. ʿAlī sortit avec un groupe de Banū Hāshim vers al-Suqyā. Quand il y entra, il demanda une offrande, l’égorgea, se rasa la tête, et resta à soigner al-Ḥusayn. Quand ʿUthmān eut terminé sa ʿUmra (226), ils lui parlèrent de transférer le port vers Jeddah. Avant cela, à l’époque préislamique, ils accostaient à al-Shuʿayba (227). Ils dirent : « Jeddah est plus proche de La Mecque, plus vaste et plus accessible de toutes parts. » ʿUthmān se rendit à Jeddah, la vit, vit son emplacement, et leur ordonna d’en faire le lieu d’al-Shuʿayba (228). Ainsi, le port fut transféré à Jeddah. Il entra dans la mer et dit : « Elle est bénie. » Il dit à ceux qui étaient avec lui : « Entrez, et que personne n’y entre sans un pagne. » Puis ʿUthmān sortit de Jeddah par une route qui le menait à ʿUsfān, puis il alla à al-Jār, y resta un jour et une nuit, puis repartit. Il passa par ʿAlī ibn Abī Ṭālib, qu’Allāh l’agrée, lors de son retour, alors qu’il soignait al-Ḥusayn avec un groupe de Banū Hāshim. ʿUthmān dit : « J’avais l’intention de rester auprès de lui jusqu’à ce que tu arrives, mais al-Ḥusayn a insisté auprès de moi et n’a cessé de dire : “Va pour ta famille.” » ʿAlī dit : « Cela n’était rien qui t’aurait échappé (229). Était-ce autre chose qu’une ʿUmra ? On ne craint que de manquer le Hajj. Quant à la ʿUmra, non. » ʿUthmān dit : « J’ai aimé accomplir une ʿUmra en Rajab. » ʿAlī ibn Abī Ṭālib dit : « Je n’ai jamais vu le Messager d’Allāh, qu’Allāh prie sur lui et le salue, accomplir la ʿUmra en Rajab, et il n’a accompli ses trois ʿUmras (230) qu’en Dhū al-Qaʿda. » Puis ʿUthmān retourna à Médine. Ensuite, ʿAlī partit avec al-Ḥusayn vers La Mecque... ʿUthmān ibn Abī al-ʿĀṣ conquit Sābūr la Seconde par un traité de paix pour trois mille [mille] (231) et trois cent mille [dirhams]. Kāzarūn fut inclus dans leur traité de paix. ʿUthmān ibn Abī al-ʿĀṣ envoya Hirm ibn Ḥayyān al-ʿAbdī vers (232) la forteresse de Bujra à ce sujet, appelée la Forteresse des Cheikhs. Il la conquit de force et fit prisonniers ses habitants. ʿUthmān ibn ʿAffān présida le pèlerinage pour les gens (233). [Quand entra l’année vingt-sept] ʿUthmān ibn ʿAffān consulta les Compagnons du Messager d’Allāh, qu’Allāh prie sur lui et le salue, au sujet de l’Ifrīqiya, et ils lui conseillèrent cela (234). ʿUthmān répugnait à cela car ʿUmar y répugnait et disait : « Elle ne supporte pas un gouverneur modéré. » ʿAbd Allāh ibn Abī Sarḥ partit. ʿUthmān fit amener beaucoup de chameaux d’al-Rabadha et de Sarif, et y chargea beaucoup d’armes. Les musulmans marchèrent avec eux pour rejoindre ʿAbd Allāh ibn Saʿd ibn Abī Sarḥ. Quand les musulmans et les polythéistes se rencontrèrent, Allāh jeta la terreur dans leurs cœurs et dispersa cette assemblée, au point qu’ils demandèrent la paix. ʿAbd Allāh ibn Abī Sarḥ fit la paix avec eux pour deux mille (235) cinq cent mille et vingt mille. Quand vint la fête, ʿUthmān leur fit un sermon. La fête coïncidait avec un vendredi. Il dit : « Que ceux qui sont des gens d’al-ʿĀliya (236) et qui souhaitent se rassembler avec nous le fassent, sinon qu’ils restent à leur place. » ʿUthmān ibn Abī al-ʿĀṣ conquit Arjān et Dārābajird (237), et fit la paix avec leurs habitants pour deux mille et cent (238). [Quand entra l’année vingt-huit] ʿUthmān épousa Nāʿila bint al-Farāfiṣa. Elle était de religion chrétienne. Quand elle entra chez lui, ʿUthmān lui dit : « Je suis un vieil homme, comme tu vois. » Elle dit : « Je suis parmi les femmes qui aiment le plus les maris âgés. » Il dit : « Viendras-tu à moi ou irai-je à toi ? » Elle dit : « Je ne suis venue (239) du Samāwa (240) de Kalb (241) vers toi que parce que je veux venir à toi (242). » Muʿāwiya mena une expédition maritime avec ʿUbāda ibn al-Ṣāmit, accompagné de sa femme Umm Ḥarām bint Milḥān al-Anṣāriyya. Il vint à Chypre. Umm Ḥarām y mourut, et sa tombe s’y trouve (243). Puis eut lieu la première conquête de la Perse sous le commandement de Hishām ibn ʿĀmir (244). Muʿāwiya mena une expédition à Chypre, et ʿAbd Allāh ibn Abī Sarḥ et les gens d’Égypte le rejoignirent, et ils obtinrent un butin abondant. Ḥabīb ibn Maslama (245) mena une expédition en Syrie, une terre des Romains (246). Puis eut lieu la seconde [expédition] de Chypre, dont l’émir était Hishām ibn ʿĀmir. ʿUthmān accomplit la ʿUmra en Rajab avec ʿAmr ibn al-ʿĀṣ. On apporta à ʿUthmān de la viande de gibier, et il ordonna de la manger. ʿAmr ibn al-ʿĀṣ lui dit : « N’en mange pas et ne nous ordonne pas de le faire. » ʿUthmān dit : « Je n’en mangerai rien car c’est du gibier chassé pour moi. » Il y eut des paroles entre ʿUthmān et ʿAmr ; ce fut la première altercation (247) entre eux. Cette année, ʿUthmān construisit une demeure à al-Zawrā’. Puis ʿUthmān présida le pèlerinage pour les gens (248). [Quand entra l’année vingt-neuf] ʿUthmān destitua Abū Mūsā al-Ashʿarī de Bassora, alors qu’il en était gouverneur depuis sept (249) ans, et destitua ʿUthmān ibn Abī al-ʿĀṣ de la Perse. Il confia tout cela à ʿAbd Allāh ibn ʿĀmir ibn Kurayz, qui avait alors vingt-cinq (250) ans. Il vint à Bassora. Puis ʿAbd Allāh ibn ʿĀmir (251) sortit vers la Perse, avec à son avant-garde (252) ʿUbayd Allāh ibn Maʿmar al-Taymī (253). ʿUbayd Allāh fut tué. Il conquit Iṣṭakhr la Seconde de force, tuant et faisant prisonniers. Ce fut (254) Iṣṭakhr la Dernière. On a dit : cette année, Sāriya ibn Zunaym al-Du’alī (255) conquit Iṣfahān (256) par traité de paix et de force avec les gens de Bassora, envoyé par Ibn ʿĀmir. La Mosquée du Messager d’Allāh, qu’Allāh prie sur lui et le salue, devint trop étroite pour les gens. Ils parlèrent à ʿUthmān de l’agrandir. Il ordonna de l’agrandir (257). ʿUthmān montait sur sa monture et se tenait (258) devant les ouvriers pendant qu’ils travaillaient, jusqu’à ce que vienne l’heure de la prière ; alors il descendait et priait avec eux. Parfois, il restait dans la mosquée et y dormait. Il fit ses colonnes en pierre et la recouvrit de gravier (259). Il la construisit en pierres sculptées et en bois de teck, et lui fit six portes. Puis Ḥulwān rompit le traité de paix, et Ibn ʿĀmir la conquit de force (260). ʿUthmān lapida une femme de Juhayna qui avait été introduite chez son mari et avait accouché six mois après le jour où elle avait été introduite chez lui. ʿUthmān ordonna qu’elle soit lapidée, et elle le fut. ʿAlī (261) entra chez ʿUthmān et lui dit : « Allāh dit : “Sa gestation et son sevrage sont de trente mois” (262). » ʿUthmān envoya chercher la femme, mais ils la trouvèrent déjà lapidée. L’homme reconnut l’enfant, qui était parmi les plus ressemblants à lui. [En l’an trente] ʿUthmān ajouta le second appel à la prière (263) sur al-Zawrā’ lorsque les gens devinrent nombreux. L’Ādharbayjān manqua à ses engagements, alors Saʿīd ibn al-ʿĀṣ (264) y mena une expédition et la conquit. Puis il mena une expédition à Jurjān (265) et la conquit. Al-Ṭufayl ibn al-Ḥārith ibn al-Muṭṭalib (266) ibn ʿAbd Manāf mourut. Le sceau du Messager d’Allāh, qu’Allāh prie sur lui et le salue, tomba dans le puits d’Arīs, à deux milles de Médine, qui était parmi les moins abondants en eau de ces puits. On le chercha, mais il ne fut pas retrouvé jusqu’à ce jour (267). Ibn ʿĀmir (268) mena une expédition cette année à Jūr (269), la conquit, et y obtint un butin abondant. Il conquit al-Kāriyān et al-Fansajān de Dārābajird (270), qui n’avaient pas été inclus (271) dans la connaissance de ʿUthmān ibn Abī al-ʿĀṣ (272). Puis Ibn ʿĀmir conquit Ardashīr Khurra (273) de force, tuant et faisant prisonniers. Yazdajird (274) s’enfuit, et Ibn ʿĀmir envoya à sa poursuite Mujāshiʿ ibn Masʿūd al-Sulamī, jusqu’à ce qu’il campe à al-Sīrjān (275). Il envoya Rāshid (276) ibn ʿAmr al-Jadīdī (277) qui conquit Hurmuz. Ibn ʿĀmir (278) envoya Ziyād ibn al-Rabīʿ (279) al-Ḥārithī vers le Sijistān, et il conquit Zāliq et Nāsharūdh (280). Puis Ziyād ibn al-Rabīʿ (281) envoya Ibrāhīm ibn Bassām, client des Banū Layth, jusqu’à ce qu’il assiège la ville de Zarang (282). Ils firent la paix avec lui pour mille jeunes serviteurs, chaque jeune serviteur avec une coupe (283) d’or. Masʿūd ibn (284) al-Rabīʿ mourut, et il était (285) parmi les gens de Badr. Al-Ḥuṣayn (286) ibn al-Ḥārith ibn al-Muṭṭalib ibn ʿAbd Manāf, frère d’al-Ṭufayl (287) ibn al-Ḥārith, mourut. Puis ʿUthmān présida le pèlerinage pour les gens et pria à Minā quatre [rakʿas] (288). En l’an (289) trente et un L’Arménie la Dernière (290) fut conquise, son émir étant Ḥabīb ibn Maslama al-Fihrī. Cela parce que ʿUthmān écrivit à Ḥabīb ibn Maslama : « Marche de Syrie avec une armée vers l’Arménie. » Ḥabīb ibn Maslama partit par la région de Darb (291) al-Ḥadath et conquit Khilāṭ et Sirāj (292) et Wādī al-Maṭāmīr. Abū Sufyān ibn Ḥarb (293) mourut, âgé de quatre-vingt-huit ans. Puis Ibn ʿĀmir sortit vers le Khurāsān, avec à son avant-garde al-Aḥnaf ibn Qays. Il rencontra les gens de Herāt (294) et les mit en déroute. Il conquit Abrashahr (295) par traité de paix, et on a dit : de force. Puis il conquit Ṭūs et ses environs. Puis il fit la paix avec les gens de Sarakhs (296) pour cent mille (297) et cinquante mille (298). Abū ʿĀmir al-Aswad ibn Kulthūm al-ʿAdawī fut envoyé à Bayhaq, la conquit, et y fut tué (299). Les gens de Marw (300) envoyèrent demander la paix. Ibn ʿĀmir fit la paix avec eux pour deux mille deux cent mille. Celui qui fit la paix était Māhawayh (301) ibn Ūz Mahr, le marzban (302) de Marw. Puis Ibn ʿĀmir envoya al-Aḥnaf ibn Qays vers Marw (303) al-Rūdh, al-Fāryāb et al-Ṭālaqān (304), et il conquit le Tokharestan, et en tua treize personnes (305). Puis al-Aḥnaf alla à Balkh, et ils firent la paix avec lui pour quatre cent mille dirhams. Puis il vint à Khwārazm (306) mais ne put la conquérir et retourna. Ibn ʿĀmir envoya Khulayd ibn ʿAbd Allāh (307) ibn Zuhayr (308) al-Ḥanafī (309) vers Bādghīs et Herāt (310), et il les conquit, puis ils apostasièrent ensuite. ʿAbd Allāh ibn Saʿd ibn Abī Sarḥ mena une expédition en terre des Romains dans la région d’al-Maṣīṣa, fit du butin, puis retourna (311). ʿUthmān présida le pèlerinage pour les gens (312). En l’an trente-deux (313) ʿAbd Allāh ibn Masʿūd mourut à Médine, fut enterré à al-Baqīʿ, et ʿUthmān ibn ʿAffān pria sur lui (314). ʿAbd al-Raḥmān ibn ʿAwf mourut, âgé de soixante-quinze ans (315). Al-ʿAbbās ibn ʿAbd al-Muṭṭalib mourut, âgé de quatre-vingt-cinq ans, car al-ʿAbbās était né trois ans avant l’Année de l’Éléphant (316). ʿAbd Allāh ibn Zayd ibn ʿAbd Rabbih (317), celui qui vit l’appel à la prière, mourut. Abū Ṭalḥa al-Anṣārī Zayd ibn (318) Sahl mourut. Muʿāwiya mena une expédition, l’expédition du Défilé de Constantinople, avec sa femme ʿĀtika bint Qaraza ibn ʿAbd ʿAmr ibn Nawfal ibn (319) ʿAbd Manāf, et on a dit que son nom était Fākhita. Cette année, Saʿīd ibn al-ʿĀṣ mena une expédition au Tabaristan (320). En l’an trente-trois (321)

Al-Miqdad ibn 'Amr ibn Tha'labah died ⁴¹ three miles from Medina, was carried on men's shoulders to Medina, prayed over by 'Uthman ibn 'Affan, and buried in al-Baqi' ⁴². Mu'awiyah raided Malatya and Qurtubah in Byzantine territory ⁴³. Qarin gathered a large army ⁴⁴ in Badghis and Herat, and advanced with forty thousand men ⁴⁵. 'Abdullah ibn Khazim ⁴⁶ al-Sulami took charge of the people ⁴⁷, met Qarin ⁴⁸, defeated his companions, and they took many captives ⁴⁹. Then Ibn 'Amir sent 'Abd al-Rahman ibn Samurah ibn Habib to Sijistan, and the ruler of Zaranj made peace with him, so 'Abd al-Rahman stayed there ⁵⁰. The people of Ifriqiyah stirred ⁵¹, so 'Abdullah ibn Sa'd ibn Abi Sarh advanced against them, and that was the second Ifriqiyah. Mu'awiyah raided Hisn al-Mar'ah in Byzantine territory near Malatya. 'Uthman led the pilgrimage ⁵². [In the thirty-fourth year] Misṭah ibn Uthathah, a Badri ⁵³, died. 'Abdullah ibn Sa'd ibn Abi Sarh raided the masts ⁵⁴ in Egypt and inflicted a great slaughter among them, for the Muslims and their enemies were all at sea, met, and fought fiercely without shooting arrows or thrusting spears, only striking with swords or stabbing with daggers, until many Byzantines were killed, and Allah routed the Byzantines in defeat, and the Muslims returned with spoils. 'Ubadah ibn al-Samit died in al-Ramlah at the age of seventy-two ⁵⁵. 'Aqil ibn al-Bukayr of Banu Sa'd ibn al-Layth, a Badri ⁵⁶, died. Abu 'Abs ibn Jabr died in Medina, a Badri. 'Uthman led the pilgrimage ⁵⁷. [In the thirty-fifth year] A group of Egyptians went to 'Uthman complaining of Ibn Abi Sarh and speaking against him. 'Uthman wrote to Ibn Abi Sarh threatening him, but Ibn Abi Sarh refused to accept from 'Uthman, struck one of those who came to him from 'Uthman seeking redress, and killed a man among the complainants. So seven hundred men from Egypt set out, among them four leaders: 'Abd al-Rahman ibn 'Udays al-Balawi, 'Amr ibn al-Hamiq al-Khuza'i, Kinanah ibn Bishr ibn 'Attab al-Kindi, and Sudan ibn Humran al-Muradi. They marched until they reached Medina and camped in the Mosque of the Messenger of Allah, peace be upon him, and complained to the Companions of Muhammad, peace be upon him, at the prayer times about what Ibn Abi Sarh had done to them. Talhah ibn 'Ubaydullah stood up to 'Uthman ibn 'Affan and spoke harshly to him. 'A'ishah sent word: 'The Companions of Muhammad have come to you and asked you to dismiss this man, but you refused outright, and he has killed one of their men. So give them justice against your governor.' But 'Uthman loved his people. Then 'Ali ibn Abi Talib entered upon him and said: 'They asked you for a man in place of a man, and they claim blood against him. So dismiss him from them and judge between them. If he is liable, give them justice against him.' 'Uthman said to them: 'Choose a man to appoint over you in his place.' The people suggested Muhammad ibn Abi Bakr to him, and they said to 'Uthman: 'Appoint Muhammad ibn Abi Bakr over us.' So 'Uthman wrote his covenant and appointed him over Egypt. Muhammad ibn Abi Bakr set out as governor of Egypt with his covenant, accompanied by a number of Muhajirun and Ansar to investigate the matter between the Egyptians and Ibn Abi Sarh. When they were three days' journey from Medina, they came upon a black slave on his camel, urging it on violently, as if he were fleeing or pursuing. They said: 'What is your story? What is the matter with you? You seem to be fleeing or pursuing.' He said: 'I am the slave of the Commander of the Faithful, sent to the governor of Egypt.' They said: 'Here is his governor with us.' He said: 'This is not the one I mean,' and he went on. Muhammad ibn Abi Bakr was informed of his affair, so he sent people after him and they brought him back. When they brought him, Muhammad said to him: 'Whose slave are you?' He said one time: 'I am the slave of the Commander of the Faithful,' and another time: 'I am the slave of Marwan.' One of them recognized him as belonging to 'Uthman. Muhammad ibn Abi Bakr said: 'To whom were you sent?' He said: 'To the governor of Egypt.' He said: 'With what?' He said: 'With a message.' He said: 'Do you have a letter?' He said: 'No.' They searched him but found no letter with him. He had a waterskin that had dried up, and inside it something was rattling. They shook it to make it come out, but it did not. So they cut open the waterskin, and there was a letter from 'Uthman to Ibn Abi Sarh. Muhammad ibn Abi Bakr gathered those with him from the Muhajirun, Ansar, and others, then opened the letter in their presence. In it was: 'When Muhammad ibn Abi Bakr and so-and-so and so-and-so come to you, contrive to kill them, annul his appointment, remain in your post, and detain anyone who comes to me complaining of you until my opinion reaches you, if Allah wills.' When they read the letter, they were alarmed and resolved [to return], and they went back to Medina. Muhammad ibn Abi Bakr sealed the letter with the seals of a group of Muhajirun with him, handed the letter to one of them, and they returned to Medina. When they arrived, Muhammad ibn Abi Bakr gathered 'Ali, Talhah, al-Zubayr, Sa'd, and those Companions of the Messenger of Allah, peace be upon him, who were there. Then he opened the letter in their presence, with the seals of those Muhajirun with him, and told them the story of the slave. There remained no one in Medina who was not incensed against 'Uthman. The Companions of the Messenger of Allah, peace be upon him, stood up and went to their homes, and not one of them was not grieved. Hudhayl and Banu Zuhrah harbored resentment against 'Uthman because of Ibn Mas'ud. Banu Makhzum were incensed against 'Uthman because of 'Ammar ibn Yasir. Banu Ghifar and their allies and those who were angry for Abu Dharr harbored resentment. Muhammad ibn Abi Bakr incited Banu Taym against him, and Talhah ibn 'Ubaydullah and 'A'ishah supported him in that. When 'Ali saw that and the letter was confirmed to him, he sent for Talhah, al-Zubayr, Sa'd, 'Ammar, and a group of the Companions of the Messenger of Allah, peace be upon him, all of them Badris. Then he came with them until he entered upon 'Uthman, with the letter, the slave, and the camel. He said: 'Is this slave your slave?' He said: 'Yes.' He said: 'Is the camel your camel?' He said: 'Yes.' He said: 'Did you write this letter?' He said: 'No,' and swore by Allah that he had not written this letter nor ordered it. 'Ali said: 'But the seal is your seal?' He said: 'Yes.' 'Ali said: 'How then does your slave go out on your camel with a letter bearing your seal without your knowledge?' 'Uthman swore by Allah: 'I did not write this letter nor order it, nor did I ever send this slave to Egypt.' As for the handwriting, they recognized it as Marwan's. When they doubted 'Uthman's case, they asked him to hand Marwan over to them, but he refused, for Marwan was with him in the house and he feared he would be killed. 'Ali and the Companions of the Messenger of Allah, peace be upon him, left him, knowing that 'Uthman would not swear falsely. Then they said: 'We will not remain silent unless he hands Marwan over to us so that we may investigate and learn from him about that letter, and how he ordered the killing of a man from the Companions of the Messenger of Allah, peace be upon him, without right! If 'Uthman wrote it, we will depose him; if Marwan wrote it on 'Uthman's tongue, we will see what to do about Marwan.' And they stayed in their houses. The news of the letter spread among the Muslims, and the Companions of the Messenger of Allah, peace be upon him, withdrew from 'Uthman. 'Adi ibn Hatim al-Ta'i and al-Ashtar Malik ibn al-Harith al-Nakha'i set out from Kufah with two hundred men, and Hakim ibn Jabalah al-'Abdi set out from Basrah with one hundred men, until they reached Medina, intending to depose 'Uthman. 'Uthman was besieged one night before the new moon of Dhu al-Qa'dah. The Egyptians, Basrans, and Kufans tightened the siege on him with every stratagem, preventing him from going out, and no one could enter except the muezzin who would say: 'Prayer!' They prevented the muezzin from saying: 'O Commander of the Faithful!' When prayer time came, he would send Abu Hurayrah to lead the people in prayer, and sometimes he ordered Ibn 'Abbas to do so. One day 'Uthman climbed onto the roof and heard some people saying: 'Seek a way to kill him.' He said: 'By Allah, Allah and His Messenger have not made my killing lawful. I heard the Messenger of Allah, peace be upon him, say: 'The blood of a Muslim is not lawful except for one of three: disbelief after Islam, adultery after marriage, or killing a soul without a soul.' I have done none of that.' Then he said: 'I will not betray the Messenger of Allah, peace be upon him, in his community by shedding a drop of blood until I meet him. O company of the Companions of the Messenger of Allah! The most beloved of you to me is the one who withholds his tongue and his weapon from us.' Then he looked down at them and said: 'Is 'Ali among you?' They said: 'No.' He said: 'Is Sa'd among you?' They said: 'No.' He said: 'I adjure you by Allah, do you know that the well of Rumah was such that no one could drink from it except for a price, and I bought it with my wealth and made it for the rich, the poor, and the wayfarer?' They said: 'Yes.' He said: 'Give me water from it.' Then he said: 'Will no one inform 'Ali to give us water?' When that reached 'Ali, he sent him three full waterskins, and they barely reached him until several men from Banu Hashim and Banu Umayyah went out for their sake until the water reached him. Then 'Uthman said: 'By Allah! If I were in the farthest of my houses, they would seek none but me, and if I were the nearest of them, they would not pass me over for another. We will meet them and Allah, and you will see after me things that will make you wish I had lived among them, even with my authority weakened. By Allah, I do not desire their rule, and were it not for the saying of the Messenger of Allah, peace be upon him, to me: 'If Allah clothes you with a shirt and they want you to take it off, do not take it off,' I would have stayed in my house and left you and your rule. By Allah, if I did that, they would not leave me. They have been deceived and deluded. By Allah, if I am killed, I die; my age has grown old, my bones have become thin, and I have surpassed the ages of my family, yet they still do not want to leave me. O Allah, scatter their affairs, divide their word, take vengeance on them for me, and seek them out for me with a swift pursuit.' His prayer was answered in all of that. Then 'Uthman ibn 'Affan appointed 'Abdullah ibn 'Abbas over the pilgrimage, so he led the people in pilgrimage, appointing him. He sent for al-Ashtar and called him, saying: 'O Ashtar, what do the people want?' He said: 'Three things, from which there is no escape: either you resign your authority to them and say, 'This is your affair, choose for it whom you wish,' or you submit to retaliation, or if you refuse both, the people will kill you.' 'Uthman said: 'As for my resigning my authority to them, I would not take off a garment with which Allah has clothed me. By Allah, that I be brought forward and my neck be struck is dearer to me than that I should cause the community of Muhammad, peace be upon him, to split into factions. As for my submitting to retaliation, by Allah, you know that I have not done anything that would require retaliation. As for your killing me, by Allah, if you kill me, you will not love one another after me, nor will you fight an enemy together after me, but you will surely differ until you become like this.' [He interlaced his fingers.] 'O my people, let not [your] dissension from me cause you to be struck by the like of what struck the people of Noah' ⁵⁸ - the verse. Then he sent for 'Abdullah ibn Salam, who came to him.

The hand, the hand ⁵⁹! Then Zayd ibn Thabit came to him and said ⁶⁰: "O Commander of the Faithful! These Ansar are at the door." 'Uthman said: "If they wish to be the Ansar of Allah from among you, then [they may]; otherwise, no." Then 'Abdullah ibn al-Zubayr came to him and said: "O Commander of the Faithful! Go out and fight them, for with you are those whom Allah has aided with fewer than them ⁶¹." But he did not heed the words of Ibn al-Zubayr. Then he said: "Bring me a man from among them that I may recite the Book of Allah to him." So they brought him Sa'sa'ah ibn Sawhan ⁶², who was a young man. He said: "Could you not find anyone to bring to me other than this young man?" Sa'sa'ah spoke some words, and 'Uthman said: "Permission [to fight] is given to those who are fought, because they have been wronged, and indeed Allah is able to give them victory ⁶³." When the situation became severe for 'Uthman, he began the day fasting on Friday and said: "I saw the Prophet, peace be upon him, in a dream, and he said to me: 'O 'Uthman, you will break your fast with us tonight ⁶⁴.'" Then 'Ali said to al-Hasan and al-Husayn: "Go with your swords and stand at the door of 'Uthman, and do not let anyone reach him ⁶⁵." Al-Zubayr sent his son, and Talhah sent his son, and several of the Companions of the Messenger of Allah, peace be upon him, sent their sons to prevent people from entering upon 'Uthman ⁶⁶. The people shot him with arrows until al-Hasan was stained with blood ⁶⁷, and Muhammad ibn Talhah was stained, and Qanbar ⁶⁸, the freed slave of 'Ali, was wounded in the head. Then Muhammad ibn Abi Bakr took a group and scaled the wall without anyone knowing, from the house of a man of the Ansar, until they entered upon 'Uthman while he was sitting with the Mushaf in his lap, and his wife was with him, and the people were on the roof, none knowing of their entry. 'Uthman said to Muhammad ibn Abi Bakr ⁶⁹: "By Allah, if your father saw you, he would be displeased with your position towards me ⁷⁰!" So Muhammad withdrew, but Sudan ibn Rumman ⁷¹ al-Muradi advanced towards him with a broad-headed arrow and stabbed him ⁷² until he killed him, while he was fasting. Then they fled from where they had entered. That was on Friday, the eighteenth night of Dhu al-Hijjah ⁷³, and the total duration of his siege was forty-five days ⁷⁴. His wife said: "If you wish, you could kill him, and if you wish, you could leave him! For he would complete the recitation of the Qur'an every night in one rak'ah ⁷⁵." Then she climbed up to the people to inform them, and the people rushed upon him and entered. The first to enter were al-Hasan and al-Husayn, alarmed, not knowing what had happened ⁷⁶, as they had been busy at the door supporting him and preventing people from reaching him. When they entered, they found 'Uthman slaughtered, and they bent over him weeping. The people entered in waves. The news reached 'Ali ibn Abi Talib, Talhah, al-Zubayr, and Sa'd, and they came out bewildered, their minds almost gone due to the gravity of the news that had reached them, until they entered upon 'Uthman and found him killed, and they said, "Inna lillahi wa inna ilayhi raji'un." 'Ali said to his sons: "How was the Commander of the Faithful killed while you were at the door?" They said: "We did not know." He said: Then he raised his hand and slapped al-Hasan and struck al-Husayn's chest, and he reviled Muhammad ibn Talhah and 'Abdullah ibn al-Zubayr ⁷⁷. Then he went out angry, saying, "Inna lillahi wa inna ilayhi raji'un." Talhah ibn 'Ubaydullah met him and said: "What is the matter with you, O Abu al-Hasan?" 'Ali said: "The Commander of the Faithful is killed by a man from the Companions of Muhammad, peace be upon him, without any evidence or proof being established against him!" Talhah said to him ⁷⁸: "If Marwan had been handed over to them, they would not have killed him." 'Ali said: "If Marwan had gone out to you, you would have killed him before any judgment was established against him!" Then 'Ali went to his house, saying, "Inna lillahi wa inna ilayhi raji'un." The people became occupied with one another and were terrified, not imagining that such an event would occur. Then he was carried on his bier between Maghrib and 'Isha', and Jubayr ibn Mut'im prayed over him, and Na'ilah bint al-Farafisah and Umm al-Banin bint 'Uyaynah ⁷⁹ ibn Hisn ibn Badr al-Fazari lowered him into his grave. He was buried on the night of Saturday, with twelve nights remaining of Dhu al-Hijjah. His caliphate ⁸⁰ lasted twelve years less twelve days ⁸¹. On the day 'Uthman was killed, the following Quraysh were killed: 'Abdullah ibn Wahb ibn Zam'ah al-Asadi, 'Abdullah ibn 'Abd al-Rahman ibn al-'Awwam, and al-Mughirah ibn al-Akhnas ibn Shariq ⁸² al-Thaqafi. With them, a black slave of 'Uthman was killed—four persons. 'Uthman's governors at the time of his death ⁸³ were: over Basra, 'Abdullah ibn 'Amir ibn Kurayz ⁸⁴; over Kufa, Sa'd ibn Abi Waqqas ⁸⁵; over Syria, Mu'awiyah ibn Abi Sufyan; over Egypt, Muhammad ibn Abi Hudhayfah; over Mecca, 'Abdullah ibn al-Hadrami; over Ta'if, al-Qasim ibn Rabi'ah ⁸⁶ al-Thaqafi; over San'a', Ya'la ibn Munabbih; and over al-Jund, 'Abdullah ibn Abi Rabi'ah. [The Succession of 'Ali ibn Abi Talib, may Allah be pleased with him] Ibn 'Abd al-Muttalib ibn Hashim ⁸⁷ ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn ⁸⁸ Fihr ibn Malik ibn al-Nadr ⁸⁹ ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan, Abu al-Hasan al-Hashimi. His mother was Fatimah bint Asad ibn Hashim ibn 'Abd Manaf, and Hashim was the brother of Hisham. Whoever claims that he is Asad ibn Hashim ibn 'Abd Manaf has erred. Muhammad ibn Ishaq al-Thaqafi informed us: Qutaybah ibn Sa'id narrated to us: Hatim ibn Isma'il narrated to us from Yazid ⁹⁰ ibn Abi 'Ubayd from Salamah ibn al-Akwa' who said: 'Ali had lagged behind the Messenger of Allah, peace be upon him, at Khaybar due to an eye infection, and he said: "I lag behind the Messenger of Allah, peace be upon him!" So he set out and caught up with the Prophet, peace be upon him. On the evening of the night on which Allah granted victory in its morning, the Messenger of Allah, peace be upon him, said: "I will give the banner—or he will take the banner—tomorrow to a man whom Allah and His Messenger love, and Allah will grant victory through him." Suddenly we saw 'Ali, whom we had not expected. They said: "This is 'Ali." So the Messenger of Allah, peace be upon him, gave it to him, and Allah granted victory through him. Abu Hatim said: When what happened to 'Uthman happened, 'Ali sat in his house, and the people came to him rushing, all of them saying: "The Commander of the Faithful is 'Ali," until they entered his house and said: "We pledge allegiance to you, for there must be a leader, and you are most deserving." 'Ali said: "That is not up to you ⁹¹; that is for the people of Badr. Whoever the people of Badr are pleased with as caliph, [he will be caliph]." Not one of the people of Badr remained except that he came to 'Ali asking for the pledge of allegiance, but he refused them. Then al-Ashtar Malik ibn al-Harith al-Nakha'i came to 'Ali and said to him: "What prevents you from responding to these people regarding the pledge?" He said: "I will not do it except after consultation and counsel ⁹²." The people of Egypt came and said: "Extend your hand so that we may pledge allegiance to you, for by Allah, 'Uthman has been killed, and his killing was for the pleasure of Allah." 'Ali said: "You lie; by Allah, his killing was not for the pleasure of Allah! You killed him without any retaliation, prescribed punishment, or anything else." Marwan fled and was sought but could not be found. When 'Ali saw that from them, he went out to the mosque, ascended the pulpit, praised Allah and extolled Him as He deserves, then said: "O people! Are you content that I be your commander?" The first to ascend the pulpit to him was Talhah, who pledged allegiance with his hand. Talhah's finger was paralyzed, and a Bedouin saw him pledging allegiance and said: "A paralyzed hand and a matter that will not be completed ⁹³." 'Ali took this as an ill omen and said: "How likely it is to be so!" Then al-Zubayr, Sa'd, and the Companions of the Messenger of Allah, peace be upon him, pledged allegiance. Then it reached 'Ali that Sa'd, Ibn 'Umar, and Muhammad ibn Maslamah were mentioning some faults. So 'Ali stood up as a preacher, praised Allah and extolled Him, and said: "O people! You have pledged allegiance to me on the same basis that my companions pledged allegiance to me. So if you have pledged allegiance to me, you have no choice against me. The imam must be upright, and the subjects must submit ⁹⁴. This is a general pledge. Whoever rejects it ⁹⁵ turns away from the religion of the Muslims and follows a path other than theirs. My pledge to you was not a sudden affair ⁹⁶, and my affair and yours are not the same. I desire Allah, while you desire me for yourselves. By Allah, I will certainly advise the opponent and do justice to the oppressed." People spoke much about the killing of 'Uthman. Some claimed that he was killed unjustly, and some claimed that he was killed justly. The most talkative about that were Talhah and al-Zubayr. Quraysh said: "O you two men! You have fallen into the tongues of the people regarding the matter of 'Uthman in what you have fallen into." So Talhah stood among the people, praised Allah and extolled Him, prayed for the Prophet, peace be upon him, and then said: "O people! What we said about 'Uthman yesterday, we say the same to you today: that he left the world with repentance. A people turned against him and killed him, and his affair is with Allah." Then al-Zubayr stood, praised Allah and extolled Him as He deserves, prayed for the Prophet, peace be upon him, and then said: "O people! Allah chose something from everything. He chose from people Muhammad, peace be upon him, sending him with guidance and the religion of truth to make it prevail over all religions, even if the polytheists dislike it. He chose from the months Ramadan, revealing the Qur'an in it and prescribing fasting in it. He chose from the days Friday, making it a festival for the people of Islam. He chose from the lands these two sanctuaries: Mecca and Medina. He made in Mecca the Sacred House, and in Medina the sanctuary of the Messenger of Allah, peace be upon him, and made what is between his grave and his pulpit a garden from the gardens of Paradise. He chose from consultation submission ⁹⁷ just as He chose these things. Consultation removes caprice, and submission removes doubt. We consulted and were pleased with 'Ali. As for the killing of 'Uthman, his affair is with Allah." When 'Ali saw the disagreement of the people regarding the killing of 'Uthman, he ascended the pulpit ⁹⁸, praised Allah and extolled Him, and then said: "O people! Turn your ears and eyes to me ⁹⁹. The people are between truth and falsehood. If falsehood has prevailed, it has done so for a long time. If truth has been absent, perhaps [it will return] ¹⁰⁰. I fear that you and I have entered into a trial, and we have no recourse in it but to strive. The people are of two or three types, with no sixth: a king flying with his wings, a prophet taken by the hand of Allah, a striving worker, a hopeful aspirant, or a negligent one in the Fire ¹⁰¹. Allah has disciplined ¹⁰² this community with two disciplines ¹⁰³: the sword ¹⁰⁴ and the whip. There is no leniency with the ruler in these two matters. So seek cover and seek forgiveness from Allah ¹⁰⁵, and reconcile among yourselves ¹⁰⁶."

Then he descended and went to the treasury, took out what was in it, and distributed it among the Muslims. Then he sent for Sa'd ibn Abi Waqqas, 'Abdullah ibn 'Umar, and Muhammad ibn Maslamah and said: 'I have heard some things about you.' Sa'd said: 'They spoke the truth! I will not pledge allegiance to you, nor will I go out with you wherever you go, until you give me a sword that distinguishes the believer from the disbeliever.' Ibn 'Umar said to him: 'I adjure you by Allah and by kinship not to burden me with what I do not recognize. By Allah, I will not pledge allegiance until the Muslims unite behind the one whom Allah has united them upon.' Muhammad ibn Maslamah said: 'The Messenger of Allah, may Allah bless him and grant him peace, commanded me that if his Companions differed, I should not enter among them, and that I should strike with my sword against the rock of Uhud ¹⁰⁷, and when it breaks, I should sit in my house until a wrong hand or a decisive death comes to me. I have done that.' Then 'Ali summoned Usamah ibn Zayd and sought his pledge of allegiance. Usamah said: 'As for the pledge of allegiance, I will pledge allegiance to you; you are more beloved to me and more esteemed by me. As for fighting, I have made a covenant with the Messenger of Allah, may Allah bless him and grant him peace, that I will not fight a man who testifies that there is no god but Allah.' When 'Ali saw them divided, he said: 'Release me from this pledge of allegiance and choose for yourselves whomever you wish.' They remained silent, then stood up and left. Al-Mughirah ibn Shu'bah ¹⁰⁸ entered upon him and said: 'O Commander of the Faithful! I advise you with three qualities; do whichever you wish.' He said: 'What are they, O One-Eyed?' He said: 'I see some reluctance among the people towards you. I think you should take a mount, ride it, and flee through the land from the people. For if they see that from you, they will buy camels more splendid than your camels and horses, then ride after you until they catch up with you wherever you are and place this matter upon you by their consensus, whether you wish or refuse. If you do not do this, then confirm Mu'awiyah over all of Syria and write him a letter mentioning his honor and the honor of his forefathers, and inform him that you will be better for him than 'Umar and 'Uthman. And return 'Amr ibn al-'As to Egypt, mentioning in your letter his honor and precedence. For he is a man who is affected by mention. When the matter is established, you may then permit them to come to you to inquire about the land and the people. Then you can send two governors and keep them with you. If you refuse, then leave these lands, for they are not lands of cavalry and weapons.' 'Ali said: 'As for what you mentioned of my fleeing from the people, how can I flee from them when they have pledged allegiance to me? As for the matter of Mu'awiyah and 'Amr ibn al-'As, Allah will not ask me about confirming them for even an hour in my authority: "And I was not one to take the misguiders as assistants" ¹⁰⁹. As for my leaving these lands for others, I will consider that.' Al-Mughirah left him, then returned intending to go to Syria and join Mu'awiyah. He said: 'O Commander of the Faithful! Yesterday I advised you with my opinion regarding Mu'awiyah and 'Amr. The correct opinion is to hasten to remove them, for the listener has recognized [the truth] from others, and to face your affair.' Then he left him and met Ibn 'Abbas coming out as he was entering. When he reached him, he said: 'I saw al-Mughirah leaving your presence. What did he come to you about?' He said: 'He came to me yesterday with an opinion and today with an opinion,' and he told him the two opinions. Ibn 'Abbas said: 'Yesterday he advised you sincerely, but today he has betrayed you.' He said: 'What is the opinion?' Ibn 'Abbas said: 'The opinion was before today.' 'Ali said: 'That is upon me!' He said: 'The opinion was that you should go to Mecca, enter it, enter one of its houses, and lock your door. For the people would not abandon you, and the Quraysh would strive hard and easy in seeking you, because they find no one else. But today, the Banu Umayyah are eager to seek vengeance for their companion, and they make it ambiguous to the people, making them adhere to a branch of his matter and smearing you with some of that smear.' 'Ali intended to set out for Syria to visit its people and see what Mu'awiyah was doing. Abu Ayyub al-Ansari came to him and said: 'O Commander of the Faithful! If only you would stay in these lands! For they are the impregnable shield and the place of the Prophet's migration, may Allah bless him and grant him peace, and in it are his grave, his pulpit, and the source of Islam. If the Arabs become straight for you, you will be among them as one who was [before]. And if a group rebels against you, you can strike them with their enemies. If you are then compelled to march, you may march having excused yourself.' 'Ali said: 'The men and wealth are in Iraq, and nothing will befall us except what Allah has written for us.' Then he adopted what Abu Ayyub al-Ansari advised and resolved to stay in Medina. He sent governors to the provinces: he sent 'Uthman ibn Hunayf as governor to Basra, 'Umarah ibn Hassan ibn Shihab to Kufa, 'Ubaydullah ibn 'Abbas to Yemen, Qays ibn Sa'd to Egypt, and Sahl ibn Hunayf to Syria. As for Sahl ibn Hunayf, he set out until, when he was at Tabuk, cavalry from the people of Syria met him and said: 'Who are you?' He said: 'A governor.' They said: 'Over what?' He said: 'Over Syria.' They said: 'If 'Uthman sent you, then welcome. If someone else sent you, then go back.' He said: 'Have you not heard what happened?' They said: 'Yes, but return to your land.' So he returned to 'Ali, and those people were [Mu'awiyah's] companions. As for Qays ibn Sa'd, he reached Aylah and met scouts who said: 'Who are you?' He said: 'I am one of the companions who were killed and dispersed from the lands, so I seek a city to take refuge in.' They said: 'And who are you?' He said: 'I am Qays ibn Sa'd ibn 'Ubadah ¹¹⁰.' They said: 'Come with us.' So Qays went until he entered Egypt and revealed his situation to them, informing them that he was appointed over Egypt. The people of Egypt divided into groups regarding him: a group entered the community and pledged allegiance, a group held back and withdrew, and a group said: 'If he avenges the killers of 'Uthman, we are with him; otherwise, no.' So Qays ibn Sa'd wrote to 'Ali all that he saw from the people of Egypt. As for 'Ubaydullah ibn 'Abbas, he set out for Yemen; no one opposed him or prevented him until he entered it and secured it for 'Ali. As for 'Umarah ibn Hassan ibn Shihab, he headed for Kufa until, when he was at Zubalah ¹¹¹, he met Tulayhah ibn Khuwaylid al-Asadi, who was going to Medina seeking vengeance for 'Uthman. Tulayhah said: 'Who are you?' He said: 'I am 'Umarah ibn Hassan ibn Shihab.' He said: 'What brings you?' He said: 'I have been sent as governor to Kufa.' He said: 'Who sent you?' He said: 'The Commander of the Faithful, 'Ali.' He said: 'Go back to your resting place, for the people do not want a replacement for their governor Abu Musa al-Ash'ari.' So 'Umarah returned to 'Ali and informed him of the news, and Tulayhah stayed at Zubalah. As for 'Uthman ibn Hunayf, he went to Basra, over which 'Abdullah ibn 'Amir ibn Kurayz was governor. The people of Basra learned of 'Uthman's murder. Ibn 'Amir stood, ascended the pulpit, and delivered a sermon, saying: 'Your caliph has been killed wrongfully, and his pledge of allegiance is upon your necks. Supporting him dead is like supporting him alive. Today is not like yesterday. The people have pledged allegiance to 'Ali, and we seek vengeance for 'Uthman's blood. Prepare for war.' Harithah ibn Qudamah said to him: 'O Ibn 'Amir! You did not conquer us by force. 'Uthman was killed in the presence of the Muhajirun and Ansar, and the people pledged allegiance to 'Ali. If he confirms you, we obey you; if he dismisses you, we disobey you.' Ibn 'Amir said: 'Your appointment is tomorrow morning.' When evening came, he prepared to leave, readied his mounts and what he needed, and took the night as a camel [i.e., traveled by night] heading for Medina. He appointed 'Abdullah ibn 'Amir al-Hadrami over Basra. In the morning, the people were consulting about Ibn 'Amir and were informed of his departure. When Ibn 'Amir arrived in Medina, he went to Talhah and al-Zubayr, who said: 'No welcome to you! You left Iraq and the wealth and came to Medina fearing 'Ali, and you appointed someone else over it, and you took the night as a camel. Why did you not stay so that you would have a party in Iraq?' Ibn 'Amir said: 'Since you say this, I owe you one hundred thousand swords and whatever wealth you desire.' Then Umm Kulthum bint 'Ali, who had been married to 'Umar ibn al-Khattab, came to her father and said: 'Indeed, 'Abdullah ibn 'Umar is a righteous man, and I guarantee what comes from him to you.' When Ibn 'Amir arrived in Medina, Ibn 'Umar came to her and said: 'O mother! You have guaranteed me, and I want to go for 'Umrah now. I will not enter into anything your father dislikes, but I will refrain until the people unite. If you wish, permit me; if you wish, send me to your father.' She said: 'No, go in the protection of Allah and under His shelter.' So Ibn 'Umar set out for 'Umrah. In the morning, the people came to 'Ali and said: 'Last night an event occurred more severe than Talhah, al-Zubayr, and Mu'awiyah.' 'Ali said: 'What is that?' They said: 'Ibn 'Umar has left for Syria.' 'Ali went to the market and began to count pursuers to bring Ibn 'Umar back. Umm Kulthum heard of that, mounted her mule, and came to her father, saying: 'The matter is not as you were told,' and she told him what Ibn 'Umar had mentioned to her. 'Ali's mind was set at ease. They had not left the market when some returnees from 'Umrah came and informed him that they had seen Ibn 'Umar and another man on two donkeys, in ihram, wearing two cloaks. Then 'Ali wrote to Mu'awiyah: 'In the name of Allah, the Most Gracious, the Most Merciful. From 'Abdullah 'Ali, Commander of the Faithful, to Mu'awiyah ibn Abi Sufyan. Peace be upon you. I praise Allah to you, besides whom there is no god. To proceed: You have been informed of what happened to 'Uthman and what the people have agreed upon regarding my pledge of allegiance. So enter into peace as the people have entered, or else announce war as the people of division announce. And peace.' He sent his letter with Sabrah al-Juhani and al-Rabi' ibn Sabrah. When Sabrah brought 'Ali's letter and handed it to Mu'awiyah, he delayed the response for a while. When it became prolonged, Mu'awiyah called a man from 'Abs named Qabisah, handed him a sealed scroll addressed 'From Mu'awiyah ibn Abi Sufyan to 'Ali ibn Abi Talib,' and said: 'When you enter Medina, grasp the bottom of the scroll and display it.' He instructed him on what to say and sent him with Sabrah, 'Ali's messenger. They arrived in Medina. The 'Absi raised the scroll as Mu'awiyah had ordered, and the people came out to look at it. They then knew that Mu'awiyah was opposing and obstinate. When they entered upon 'Ali, the 'Absi handed him the scroll. He broke its seal but found nothing inside. He said to Sabrah: 'What is behind you?' He said: 'I left a people who are not satisfied except with retaliation. I left sixty thousand old men weeping under 'Uthman's shirt.' 'Ali said: 'From me they seek vengeance for 'Uthman's blood?' Then he wrote to Abu Musa al-Ash'ari, who was over Kufa: 'In the name of Allah, the Most Gracious, the Most Merciful.'

From Abdullah Ali, Commander of the Faithful, to Abdullah ibn Qays al-Ash'ari: Peace be upon you! I praise God to you, there is no god but He. To proceed: It has reached you what happened regarding the calamity of Uthman and what the people agreed upon concerning my allegiance. So enter into what the people have entered into, and let the people of your province desire to hear and obey. Write to me about what you and they have done, God willing. Peace be upon you and God's mercy and blessings." He sent the letter with Abd al-Aslami. When Ma'bad arrived in Kufa, Abu Musa al-Ash'ari called the people to obey Ali, and they responded willingly. He wrote to Ali ibn Abi Talib: "In the name of God, the Most Gracious, the Most Merciful. To Abdullah Ali, Commander of the Faithful, from Abdullah ibn Qays: Peace be upon you! I praise God to you, there is no god but He. To proceed: I have read your letter and called the Muslims before me, and they heard and obeyed. Peace be upon you and God's mercy and blessings." He gave his letter to Ma'bad. Aisha had set out for Umrah ¹¹². When she completed her Umrah, she stopped at the door of the mosque, and the people gathered around her. She said: "O people! The rabble from the provinces and the slaves of Medina have gathered against this man who was killed yesterday unjustly, and they have violated the sacred territory and shed sacred blood." Abdullah ibn Amir said: "Here I am, the first to seek vengeance for his blood." He was the first to respond to that. When dissension increased in Medina, Talha and al-Zubayr asked Ali's permission for Umrah. He said to them: "Do you intend Umrah? I told you before your allegiance to me: whichever of you wished, I would give allegiance to him, but you insisted on my allegiance. I have given you permission, so go with guidance ¹¹³." They left for Mecca, followed by Abdullah ibn Amir ibn Kurayz. When he caught up with them, he said: "Depart, for your need has been fulfilled." They gathered with Aisha in Mecca, along with a group from Banu Umayya. Then Muawiya gathered the people of Syria to fight Ali and demand retribution for the blood of Uthman. He plotted against Qays ibn Sa'd ibn Ubada, who was governor of Egypt, and wrote a letter to Ali disparaging Muawiya. When Ali read the letter, he dismissed Qays and appointed Muhammad ibn Abi Bakr over it. Constantine, son of Heraclius, set out with ships ¹¹⁴ intending to attack the Muslims. God sent against them a violent wind ¹¹⁵ that drowned them. Constantine, son of Heraclius, escaped until he reached Sicily ¹¹⁶. The Romans built a bathhouse; when he entered it ¹¹⁷, they killed him inside, saying: "You killed our men." Then Abdullah ibn Abbas led the Hajj pilgrimage, appointed by Ali over the Hajj. When he returned, Talha and al-Zubayr resolved to set out with Aisha. Talha said: "We have no better means to win over the people than by having Ibn Umar accompany us." Regarding his stance on Uthman and his opposition to him, as known to those who know ¹¹⁸. Talha went to him and said: "O Abu Abd al-Rahman! Aisha intends to reconcile the people, so accompany us, for you have an example in us." Ibn Umar said: "Are you deceiving me to take me out ¹¹⁹ as a rabbit is taken out of its burrow? People are only deceived by a young slave ¹²⁰, a young slave girl, dinars, and dirhams. I am not one of those. I have left this matter openly, and I am being called to it in safety. Seek someone else for your affair." Talha said: "God will suffice for you." Yala ibn Umayya arrived from Yemen, having been its governor, with four hundred camels. He called them to mount them. Al-Zubayr said: "Leave us your camels, but lend us from this wealth." He gave him sixty thousand dinars, and gave Talha forty thousand dinars. They prepared themselves and gave to those who accompanied them ¹²¹. [When the thirty-sixth year began] They consulted about their march. Al-Zubayr said: "Go to Syria ¹²²; there are wealth and men there." Ibn Amir said: "Basra; if you overcome them there, Syria is yours. Muawiya has preceded you to Syria, and he is the cousin of Uthman. In Basra, I have allies ¹²³, and its people have affection for Talha." Aisha said: "Let us head for Medina." They said: "O Mother of the Believers! Leave Medina, for those with you cannot match ¹²⁴ that rabble. Accompany us to Basra. If God sets this matter right, that is what we want; otherwise, we have reached it, and God will decree what He loves." They asked Hafsa, daughter of Umar, to go out with them. She said: "My opinion follows Aisha's opinion." Abdullah ibn Umar came to her and adjured her by God not to go out. She stayed and sent word to Aisha: "My brother prevented me from going out." She said: "May God forgive Ibn Umar." Then the herald of Talha and al-Zubayr announced: "Whoever has a mount and equipment, otherwise here is equipment and a mount." They loaded six hundred camels, besides those who had their own mounts. They were about a thousand souls. They prepared with money. The wives of the Prophet, peace be upon him, bid them farewell. All of them were in Mecca for Hajj except Umm Salama, who had gone to Medina. When they reached Dhat Irq, the wives of the Prophet, peace be upon him, bid farewell and wept, and the people wept. Never had they seen more weeping than on that day. It was called the Day of Wailing ¹²⁵. They cursed the killers of Uthman, who shed sacred blood in the sanctuary of the Messenger of God, peace be upon him. Then they returned. Aisha proceeded, saying: "O God! You know that I only desire reconciliation, so reconcile between them." When Aisha and those with her left Mecca, Umm al-Fadl sent a man from Juhayna ¹²⁶ to Ali. She said to him: "Slaughter a camel at every stage ¹²⁷; I will pay for it. Here are one hundred dinars and clothing." She wrote with him: "To proceed ¹²⁸: Talha, al-Zubayr, and Aisha have left Mecca heading for Basra." He arrived in Medina and gave the letter to Ali. Ali called Muhammad ibn Abi Bakr and said: "Do you not see that your sister has gone out with Talha and al-Zubayr?" Muhammad ibn Abi Bakr said: "God is with you and will not forsake you, and the people are your supporters ¹²⁹." Then Ali stood up ¹³⁰, praised God, and extolled Him. Then he said: "O people! Prepare to go out to fight the people of division, for I am setting out, God willing. God sent a truthful messenger with a speaking Book ¹³¹ and a clear command. None perishes from it ¹³² except a perisher. In the authority of God is the protection ¹³³ of your affair, so give Him your obedience. The Messenger of God, peace be upon him, said: 'Islam will retreat ¹³⁴ to Medina as a snake retreats to its hole.' Rise up against those who want to divide your community. Perhaps God will reconcile between you through you." Ali sent al-Hasan ibn Ali and Ammar ibn Yasir to Kufa to mobilize them ¹³⁵. When they arrived in Kufa, Abu Musa al-Ash'ari stood before the people, as he was its governor ¹³⁶, and informed them of al-Hasan's arrival and his call to them to join the Commander of the Faithful for reconciliation. Zayd ibn Suhan ¹³⁷ arrived from Aisha with two letters from Aisha to Abu Musa, governor of Kufa. In each letter: "In the name of God, the Most Gracious, the Most Merciful. From Aisha, Mother of the Believers, to Abdullah ibn Qays al-Ash'ari: Peace be upon you! I praise God to you, there is no god but He. To proceed: The killing of Uthman has occurred as you know. I have set out to reconcile the people. Order those under you to stay in their homes and be content with well-being until what they love of the Muslims' affair being set right comes to them. For the killers of Uthman have left the community and brought destruction upon themselves." When he read the two letters ¹³⁸, Ammar ibn Yasir jumped up ¹³⁹ and said: "Aisha was commanded one thing, and we were commanded another. She was commanded to stay in her house, and we were commanded to fight until there is no fitna ¹⁴⁰. Now she commands us what she was commanded, while she has done what we were commanded." Then he said ¹⁴¹: "This is the cousin of the Messenger of God, peace be upon him, so go out to him, and then consider the truth and who is with it." Then al-Hasan ibn Ali stood and said: "O people! Respond to the call of your commander, and march to your brothers. Perhaps God will reconcile between you." Then Hind ibn Amr al-Bajali stood and said: "The Commander of the Faithful has called us and sent his son to us, so follow his words and obey his command." Then Hujr ibn Adi al-Kindi stood and said: "O people! Respond to the Commander of the Faithful, and go forth, light and heavy, with your wealth and yourselves ¹⁴²." Then al-Hasan said: "O people! I am leaving tomorrow. Whoever wishes, let him go out with me by land, and whoever wishes, let him go out by water." They responded to him. Nine thousand people went out with him, some by land and some by water. They marched until they reached Dhu Qar. Ali left Medina with six hundred men, leaving Sahl ibn Hunayf ¹⁴³ in charge of Medina. He met his son al-Hasan and those who came with him from Kufa at Dhu Qar. They all set out together to Basra, and Ali did not enter Kufa. He wrote to Sahl ibn Hunayf in Medina to come to him ¹⁴⁴ and appoint Abu Hasan al-Mazini ¹⁴⁵ over Medina. He met Talha, al-Zubayr, and Aisha at al-Julha', two farsakhs ¹⁴⁶ from Basra, on the fifth of Jumada al-Akhira. Ali often said: "O wonder, all wonder, from Jumada and Rajab!" Then what happened happened. Ibn Jarmuz killed al-Zubayr, then came to Ali and informed him. Ali said: "I heard the Messenger of God, peace be upon him, say: 'The killer of Ibn Safiyya is in the Fire.'" Ibn Jarmuz said: "If we fight with you, we are in the Fire; if we fight against you, we are in the Fire!" Then he ripped open his belly with his sword and killed himself. As for Talha ¹⁴⁷, Marwan ibn al-Hakam shot him with an arrow from behind, striking him and killing him. He was carried to Basra and died there. Talha was buried in Basra. Al-Zubayr was killed in Wadi al-Siba'. Ka'b ibn Sur had hung the Quran around his neck, then went to these and admonished them, and went to those and admonished them, until he was killed ¹⁴⁸. Ali's herald announced: "Do not kill a fleeing person, do not finish off ¹⁴⁹ a wounded person, whoever closes his door is safe, whoever throws down his weapons is safe." He did not kill a single one after that ¹⁵⁰. When the people were reassured, Ali sent Aisha with women from Iraq to Medina. He stayed in Basra for fifteen days, then left for Kufa. He appointed Abdullah ibn Abbas over Basra, appointed governors over the provinces, and wrote to the cities to stay put and obey.

Then Abu Muslim al-Khawlani ¹⁵¹ said to Mu'awiya: "On what basis do you fight 'Ali, the cousin of the Messenger of God (peace be upon him), who has precedence and merit in Islam that you do not possess, while you are merely one of the Tulaqa' ¹⁵²?" Mu'awiya replied: "By God, we do not fight 'Ali, nor do I claim in Islam what he has. Rather, I fight him over the blood of the Commander of the Faithful 'Uthman ibn 'Affan, and I seek retribution for his blood." Abu Muslim said: "I will investigate this matter for you." He mounted his riding beast and proceeded to Kufa. There he dismounted and went on foot to 'Ali, while people were around him and no one recognized him. He asked: "Who killed 'Uthman?" 'Ali replied: "God killed 'Uthman, and I am with Him." Abu Muslim left without speaking, went to his riding beast, mounted it, and headed to Syria. He reached Mu'awiya while he was in a state of distress. It was said to him: "This is Abu Muslim who has come." Mu'awiya embraced him and asked about his journey, fearing that he might have brought something undesirable. Abu Muslim said: "By God, you will fight 'Ali or we will fight him, for he has confessed to killing the Commander of the Faithful 'Uthman." Mu'awiya stood up joyfully, ascended the pulpit, and the people gathered around him. He praised God and thanked Him. Abu Muslim stood as a speaker and incited the people to fight 'Ali. Thus, all the people of Syria ¹⁵³ set out against 'Ali, demanding retribution for 'Uthman's blood. Then Hujr ibn al-Adbar ¹⁵⁴ came to 'Ali and said: "O Commander of the Faithful! The community, numbers, and wealth are with al-Ash'ath ibn Qays in Azerbaijan. Send to him and let him come." So 'Ali wrote to him: "In the name of God, the Most Gracious, the Most Merciful. From the servant of God, 'Ali, the Commander of the Faithful, to al-Ash'ath ibn Qays. To proceed: When this letter of mine reaches you, come and bring what you have misappropriated ¹⁵⁵ of the wealth." Al-Ash'ath ibn Qays wrote back: "To proceed: Your letter has come to me commanding me to come to you and bring what I have misappropriated of God's wealth. What business is that of yours? Peace." Then al-Ash'ath said: "By God, I will leave it in a state of ruin and will corrupt Kufa for him." He then departed from Azerbaijan heading towards Mu'awiya. This reached 'Ali, and it distressed him that he had gone to Mu'awiya. Hujr ibn al-Adbar said: "O Commander of the Faithful! Send me to al-Ash'ath ibn Qays, for I know him better and am more gentle. If he is stubborn, he will not respond to anyone." 'Ali said: "Go to him." So Hujr went to him and caught up with him at Shahrazur ¹⁵⁶. Hujr said: "O Abu Muhammad! I adjure you by God not to go to Mu'awiya and abandon the cousin of the Messenger of God." Al-Ash'ath said: "Have you not heard his letter to me?" Hujr said: "If you go to Mu'awiya, we will all advance towards Syria. I adjure you by God to consider the orphans and widows of your people, for I fear they will be disgraced tomorrow." He said: "What do you want, O Hujr?" He replied: "Come down with me to Kufa, for you are the elder of the Arabs, their master, and obeyed among your people. The command will come to you." Hujr kept persuading him until he said: "Let them turn the fronts of the mounts towards Kufa." He then came to 'Ali, and 'Ali was pleased with his arrival, saying: "Welcome and greetings to Abu Muhammad despite his haste." He said: "O Commander of the Faithful! This is not a day for reproach." Then he stayed with 'Ali in Kufa. 'Abdullah ibn 'Abbas performed the Hajj with the people by 'Ali's order, as he had appointed him. [When the thirty-seventh year began] Mu'awiya wrote to 'Ali ibn Abi Talib: "To proceed: God chose Muhammad (peace be upon him) by His knowledge, made him the trustee of His revelation, and the messenger to His creation. He selected for him helpers from among the Muslims, who were in their ranks with him according to their merits in Islam. The best of them in Islam and the most sincere to God and His messenger was the Caliph after him, the Caliph of his Caliph, and the oppressed, murdered Caliph—may God's mercy be upon them! It has been reported to me that you disavow his blood. If you are truthful, then hand over to us those who killed him so that we may kill them in retaliation. We will be quicker to respond to you and more obedient in obedience. Otherwise, there is nothing for you or your companions from us but the sword. By Him besides whom there is no god, we will surely seek the killers of 'Uthman in the mountains and sands until God kills them or our souls join 'Uthman. Peace." 'Ali wrote back: "In the name of God, the Most Gracious, the Most Merciful. From the servant of God, 'Ali, the Commander of the Faithful, to Mu'awiya ibn Abi Sufyan. To proceed: The brother of Khawlan brought me a letter from you mentioning Muhammad (peace be upon him) and what God bestowed upon him of guidance. Praise be to God for that. As for your mention of the Caliphs, by my life, their station in Islam was great, and the calamity of their loss is a grievous wound in Islam. As for your mention of the killers of 'Uthman, I have considered this matter and found that it is not permissible for me to hand them over to you. Your father came to me when the people pledged allegiance to Abu Bakr and said: 'O 'Ali, you are the most deserving of this matter after the Messenger of God. Give me your hand so that I may pledge allegiance to you.' But I did not do so for fear of division in Islam. Your father knew my right better than you. If you recognize my right as your father did, then you have followed the path of guidance. If you do not, then God will suffice me against you. Peace." When Mu'awiya read the letter, he prepared himself and those with him to march against 'Ali. He then set out heading for Iraq, while 'Ali set out from Iraq. He prayed the noon prayer between al-Qantara and al-Jisr ¹⁵⁷ as two rak'as. He appointed over his vanguard Shuraih ibn Hani' and Ziyad ibn al-Nadr ibn Malik, commanding one to take the bank of the Tigris and the other the bank of the Euphrates, with more than ten thousand men. He appointed Abu Mas'ud al-Ansari ¹⁵⁸ as his deputy over Kufa. Then he took the route along the Euphrates, saying: "When you hear me say 'The Messenger of God (peace be upon him) said,' it is as I say. When I do not say 'The Messenger of God (peace be upon him) said,' then war is deception." 'Ali and the people of Syria met at Siffin ¹⁵⁹ with seven nights remaining in Muharram. 'Ali stood as a speaker among the people and said: "Praise be to God, who does not undo what He has decreed, and if He decrees a matter, the undoers cannot undo it. Yet, praise be to God—if He willed, no two of His creation would differ, nor would the community dispute over any of His affairs, nor would the inferior deny the superior his merit. 'And if God had willed, they would not have fought, but God does what He wills' ¹⁶⁰. Destiny has driven us and these people until it has brought us together in this place. We are before God in a place of sight and hearing. If God willed, He could have taken vengeance and brought about change so that the people of falsehood would become clear and the people of truth would know their destination. But He made this world the abode of deeds and the Hereafter the abode of recompense, 'that He may requite those who do evil' ¹⁶¹—the verse. Indeed, you will meet your enemy tomorrow. So lengthen the night in prayer, increase the recitation of the Qur'an, and ask Him for victory. Be earnest and resolute, and be truthful." Then he sat down, and the people rose to sharpen their swords, straighten their spears, and fletch their arrows. He then appointed over his vanguard Shuraih ibn Hani' al-Harithi and al-Ashtar ¹⁶²; over the right wing al-Ash'ath ibn Qays; over the left wing 'Abdullah ibn 'Abbas; over the infantry 'Abdullah ibn Budail ibn Warqa'; over the rear guard Ziyad ibn al-Nadr; and over the right wing of the infantry Sulaiman ibn Surad al-Khuza'i. Then Mu'awiya stood as a speaker among the people of Syria, and the people gathered. He said: "Praise be to God, who is near in His highness and high in His nearness, manifest and hidden, exalted above every sight, First and Last, Manifest and Hidden. He decrees and decides, determines and forgives, and does what He wills. When He wills a matter, He executes it; when He resolves a matter, He decrees it. He does not consult anyone in what He owns, nor is He asked about what He does, while they are asked. Praise be to God, Lord of the worlds, for what we love and dislike. Then it was from God's decree that destiny brought us to this patch of earth and brought us together with the people of Iraq. We are before God in a place of sight and hearing. God has said: 'And if God had willed, they would not have fought' ¹⁶⁰—the verse. So consider, O people of Syria! Tomorrow you will meet the enemy. Be one of three things: either a people seeking what is with God by fighting a people who have wronged you, or a people seeking retribution for the blood of the Caliph 'Uthman, for he is your Caliph and the father-in-law of your Prophet, or a people defending your women and children. Be mindful of God and practice beautiful patience! We ask God for victory for us and you, to grant us and you patience, and to judge between us and our people with truth, for He is the best of judges." The people of Syria responded: "Be at ease! We will die with you and live with you." Then Mu'awiya appointed over his vanguard Abu al-A'war 'Amr ibn Sufyan al-Sulami; over his right wing Habib ibn Maslama al-Fihri; over his left wing Busr ibn Arta'a; and over the infantry of the army Muslim ibn 'Uqba. The next day, they fought fiercely, and the night separated them until they fought for three days. Those killed from 'Ali's companions in single combat included: Hashim ibn 'Utba ibn Abi Waqqas, 'Ammar ibn Yasir, 'Abdullah ibn Budail ibn Warqa', 'Ammar ibn Hanzala al-Kindi, Bishr ibn Zuhair, Malik ibn Ka'b al-'Amiri, Talib ibn Kulthum al-Hamdani, al-Murtafi' ibn Waddah al-Zubaidi, Shuraih ibn Tariq al-Bakri, Aslam ibn Yazid al-Harithi, al-Harith ibn al-Lajjaj al-Hakami, 'A'idh ibn Kuraib al-Hilali, Wasil ibn Rabi'a al-Shaibani, 'A'idh ibn Masruq al-Hamdani, and Muslim.

1. bardhawn : A type of horse, often a pack horse or a horse of mixed breed, used in battle.
2. Allah, Allah, regarding Islam, do not forsake it, for you are the door between the Muslims and the polytheists : A rhetorical exhortation emphasizing the critical role of the fighters as a barrier protecting the Muslim community.
3. girths : Straps that secure the saddle on a horse.
4. takbir : The phrase 'Allahu Akbar' (Allah is the Greatest), used as a declaration of faith and battle cry.
5. victory descended from heaven with the times of prayer on earth : A belief that divine victory is linked to the prescribed times of prayer.
6. rak'ahs : Units of Islamic prayer, consisting of specific movements and recitations.
7. pressed their chests against the horses' necks : A posture indicating readiness for a charge, leaning forward.
8. dihqan : A Persian term for a village headman or landowner, often used in the context of the Sasanian Empire.
9. chests : Large boxes or containers, here used for storing gems.
10. riding beast : A mount, typically a camel or horse, used for travel.
11. stipends of the fighters and the offspring : Financial allowances paid to Muslim soldiers and their families from the state treasury.
12. crowd : The public market or gathering place.
13. struck my hand : A gesture to finalize a sale, similar to a handshake.
14. Adharbayjan : A historical region in northwestern Iran, corresponding roughly to modern Iranian Azerbaijan.
15. Dinawar : A city in western Iran, near modern Kermanshah.
16. Mah Sindan : A district in western Iran, part of the Jibal region.
17. Hamadhan : A city in western Iran, ancient Ecbatana.
18. Barqah : A region in eastern Libya, corresponding to Cyrenaica.
19. Zawilah : A town in the Fezzan region of Libya.
20. summer expedition : A military campaign conducted during the summer, often against the Byzantine Empire.
21. 'Umrah : The lesser pilgrimage to Mecca, performed at any time of the year.
22. mawali : Non-Arab Muslims who were clients of Arab tribes, often freed slaves or converts.
23. laws of inheritance : The Islamic legal rules for distributing a deceased person's estate.
24. 'Asqalan : A city in Palestine, modern Ashkelon.
25. Istakhr : An ancient city in Persia, near Persepolis.
26. Tawwaj : A city in Fars province, Iran.
27. al-Abtah : A place near Mecca, also known as al-Muhassab, where pilgrims rest after Hajj.
28. Sabanti : A term possibly referring to a type of weapon or a person from a certain tribe; unclear.
29. 'Arafat : A plain east of Mecca, a key site during the Hajj pilgrimage.
30. throwing the pebbles : The ritual of stoning the devil at Mina during Hajj.
31. قطع الله لحيتك : A curse meaning 'May God cut off your beard,' a strong expression of anger or disapproval.
32. اللهبي : A person with a fiery or reddish complexion, possibly referring to a specific individual known for such appearance.
33. دينار : A gold coin used as currency in the early Islamic period.
34. ذي الحجة : The twelfth month of the Islamic lunar calendar, the month of Hajj.
35. التكبير : The act of saying 'Allahu Akbar' (God is the Greatest), often used to begin prayer.
36. الوتين : The aorta, the main artery of the heart; a fatal wound.
37. يثعب : Gushing or flowing profusely, describing blood flow from a wound.
38. على رقاب الناس : Literally 'on the necks of the people,' meaning to burden or oppress them.
39. الخليفة : The successor or caliph, the leader of the Muslim community after the Prophet.
40. الصديق : A title meaning 'the truthful' or 'the verifier,' often used for Abu Bakr, the first caliph.
41. al-Miqdad ibn 'Amr ibn Tha'labah : A prominent Companion of the Prophet Muhammad, known for his early conversion and participation in battles.
42. al-Baqi' : The main cemetery in Medina, where many Companions are buried.
43. Malatya and Qurtubah : Malatya is a city in modern-day Turkey; Qurtubah is likely a variant of a place in Byzantine territory, possibly related to a fortress.
44. Qarin : A Persian commander who led a rebellion against the Muslims in Khurasan.
45. forty thousand men : A large army size, often used hyperbolically in historical accounts.
46. 'Abdullah ibn Khazim : A Companion and governor of Khurasan under the Umayyads.
47. took charge of the people : Meaning he assumed leadership or command.
48. met Qarin : Engaged in battle with Qarin.
49. captives : Prisoners of war, often taken as spoils.
50. Sijistan : A region in eastern Iran, corresponding to modern Sistan.
51. Ifriqiyah : The Arabic name for the Roman province of Africa, roughly modern Tunisia and eastern Algeria.
52. led the pilgrimage : Acted as the leader of the annual Hajj pilgrimage.
53. Badri : A Companion who participated in the Battle of Badr.
54. masts : Referring to a naval battle; 'al-Sawari' means 'the masts'.
55. al-Ramlah : A city in Palestine, near modern-day Ramla.
56. Badri : A Companion who participated in the Battle of Badr.
57. led the pilgrimage : Acted as the leader of the annual Hajj pilgrimage.
58. verse : Quranic verse 11:89, where Prophet Hud warns his people.
59. الكف الكف : A phrase meaning 'Stop, stop!' or 'Restrain, restrain!'
60. زيد بن ثابت : Zayd ibn Thabit, a prominent Companion of the Prophet Muhammad, known for compiling the Qur'an.
61. إن شاءوا أن يكونوا أنصار الله منكم وإلا فلا : A reference to the Ansar (Helpers) of Medina; 'Ansar Allah' means 'helpers of Allah'.
62. صعصعة بن صوحان : Sa'sa'ah ibn Sawhan, a Companion known for his eloquence and piety.
63. أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ : Qur'anic verse 22:39, granting permission to fight those who have been wronged.
64. إنك تفطر عندنا الليلة : A phrase meaning 'You will break your fast with us tonight,' indicating his impending death.
65. اذهبا بسيفكما حتى تقفا على باب عثمان ولا تدعا أحدا يصل إليه : 'Ali instructs his sons to guard 'Uthman's door and prevent anyone from reaching him.
66. وبعث عدة من أصحاب رسول الله صلى الله عليه وسلم أبناءهم يمنعون الناس أن يدخلوا على عثمان : Several Companions sent their sons to protect 'Uthman.
67. خضب : Means 'stained' or 'dyed,' here referring to being stained with blood.
68. قنبر : Qanbar, the freed slave of 'Ali ibn Abi Talib.
69. محمد بن أبي بكر : Muhammad ibn Abi Bakr, son of the first Caliph Abu Bakr, and a key figure in the rebellion against 'Uthman.
70. والله لو رآك أبوك لساءه مكانك مني : 'Uthman rebukes Muhammad ibn Abi Bakr, saying his father would be displeased.
71. سودان بن رومان : Sudan ibn Rumman, one of the assassins of 'Uthman.
72. مشقص فوجأه : A 'mishqas' is a broad-headed arrow; 'waja'ahu' means he stabbed him.
73. يوم الجمعة لثمان عشرة ليلة مضت من ذي الحجة : Friday, the 18th of Dhu al-Hijjah (the 12th month of the Islamic calendar).
74. خمسة وأربعين يوما : The siege lasted 45 days.
75. يختم القرآن كل ليلة في ركعة : He would complete the entire Qur'an in a single rak'ah (unit of prayer) every night.
76. الكائنة : The event or calamity, referring to 'Uthman's murder.
77. شتم محمد بن طلحة وعبد الله بن الزبير : 'Ali reviled Muhammad ibn Talhah and 'Abdullah ibn al-Zubayr for their role.
78. فقال له طلحة : Talhah responds to 'Ali.
79. أم البنين بنت عيينة : Umm al-Banin bint 'Uyaynah, one of 'Uthman's wives.
80. خلافته : His caliphate.
81. اثنتي عشرة سنة إلا اثني عشر يوما : Twelve years minus twelve days.
82. المغيرة بن الأخنس بن شريق : Al-Mughirah ibn al-Akhnas ibn Shariq, a Qurayshite killed during the siege.
83. عمال عثمان حين قتل : 'Uthman's governors at the time of his death.
84. عبد الله بن عامر بن كريز : 'Abdullah ibn 'Amir ibn Kurayz, governor of Basra.
85. سعد بن أبي وقاص : Sa'd ibn Abi Waqqas, a prominent Companion and governor of Kufa.
86. القاسم بن ربيعة : Al-Qasim ibn Rabi'ah, governor of Ta'if.
87. ابن عبد المطلب بن هاشم : Genealogy of 'Ali: son of 'Abd al-Muttalib ibn Hashim.
88. غالب بن : Ghalib ibn, part of the genealogy; sometimes omitted.
89. النضر : Al-Nadr, an ancestor in the Quraysh lineage.
90. يزيد : Yazid ibn Abi 'Ubayd, a narrator of hadith.
91. ليس ذلك إليكم : 'That is not up to you,' meaning the decision of leadership is not theirs alone.
92. عن ملأ وشورى : After consultation and counsel, i.e., not a hasty decision.
93. يد شلاء وأمر لا يتم : A paralyzed hand and a matter that will not be completed; an ill omen.
94. وعلى الإمام الاستقامة، وعلى الرعية التسليم : The imam must be upright, and the subjects must submit.
95. فمن ردها : Whoever rejects it (the pledge).
96. فلتة : A sudden, unpremeditated affair.
97. التسليم : Submission, acceptance.
98. صعد المنبر : Ascended the pulpit (minbar) to deliver a sermon.
99. أقبلوا عليّ بأسماعكم وأبصاركم : Turn your ears and eyes to me; pay full attention.
100. فلعل : Perhaps; indicating hope that truth will return.
101. الناس اثنان وثلاثة لا سادس لهم: ملك طار بجناحيه، أو نبي أخذ الله بيده، أو عامل مجتهد، أو مؤمل يرجو، أو مقصر في النار : A classification of people: a king (sovereign), a prophet guided by Allah, a striving worker, a hopeful aspirant, or a negligent one destined for Hell.
102. أدب : Disciplined, educated, or trained.
103. أدبين : Two disciplines or methods of correction.
104. بالسيف : With the sword, i.e., capital punishment or warfare.
105. فاستتروا واستغفروا الله : Seek cover (i.e., repent and hide your faults) and seek forgiveness from Allah.
106. فأصلحوا ذات بينكم : Reconcile among yourselves; mend your relationships.
107. sakhr Uhud : The rock of Uhud; a reference to a mountain in Medina, symbolizing steadfastness.
108. al-Mughirah ibn Shu'bah : A prominent companion of the Prophet, known for his political acumen; later a governor under Mu'awiyah.
109. wa mā kuntu muttakhidha al-muḍillīna 'aḍudā : Qur'anic verse 18:51, meaning 'And I was not one to take the misguiders as assistants.'
110. Qays ibn Sa'd ibn 'Ubadah : A companion of the Prophet and a prominent figure from the Ansar; known for his loyalty to 'Ali.
111. Zubalah : A place on the route between Mecca and Kufa, known as a watering station.
112. Umrah : The lesser pilgrimage to Mecca, performed at any time of the year.
113. guidance : Rashidun: guided ones, often used as a blessing.
114. ships : Marakib: ships or vessels.
115. violent wind : Qasif: a violent, destructive wind.
116. Sicily : Saqaliyya: Sicily.
117. entered it : Dakhala: entered; the bathhouse.
118. as known to those who know : Reference to Ibn Umar's known opposition to Uthman's policies.
119. take me out : Tukhrijuni: you take me out; variant reading.
120. young slave : Wasif: a young male servant or slave.
121. those who accompanied them : Man khaffa ma'ahum: those who went lightly with them.
122. Go to Syria : Alaykum bil-Sham: you must go to Syria.
123. allies : Sana'i': allies or supporters.
124. cannot match : La yuqarinun: they cannot be compared or matched.
125. Day of Wailing : Yawm al-Nahib: the day of loud weeping.
126. Juhayna : A tribe in Arabia.
127. stage : Marhala: a stage or station on a journey.
128. To proceed : Amma ba'd: a phrase used to begin the main body of a letter.
129. supporters : Nasiruka: your helpers or supporters.
130. stood up : Qama: stood up to address the people.
131. speaking Book : Kitab natiq: a speaking book, i.e., the Quran.
132. from it : Anhu: from it; i.e., from the clear command.
133. protection : Isma: protection or preservation.
134. retreat : Ya'riz: to retreat or coil up.
135. mobilize them : Istinfar: to call to arms or mobilize.
136. governor : Wali: governor or ruler.
137. Zayd ibn Suhan : A companion known for his piety.
138. two letters : Al-kitabayn: the two letters.
139. jumped up : Wathaba: jumped up or sprang.
140. fitna : Trial, temptation, or civil strife.
141. then he said : Thumma qala: then he said.
142. light and heavy, with your wealth and yourselves : Khifafan wa thiqalan bi-amwalikum wa anfusikum: a Quranic phrase (9:41) meaning go forth willingly or unwillingly.
143. Sahl ibn Hunayf : A companion of the Prophet.
144. come to him : An yaqdama: to come to him.
145. Abu Hasan al-Mazini : A companion; variant: Abu al-Hasan al-Mazini.
146. farsakhs : Parasangs; a unit of distance, about 3 miles.
147. As for Talha : Wa amma Talha: as for Talha.
148. until he was killed : Hatta qutila: until he was killed.
149. finish off : Tudhaffif: to finish off a wounded enemy.
150. after that : Ba'da an: after that; i.e., after the battle.
151. Abu Muslim al-Khawlani : A prominent early Muslim ascetic and scholar from Yemen, known for his piety and role as a mediator.
152. Tulaqa' : Literally 'those set free'; refers to the Meccans who were pardoned by the Prophet Muhammad after the conquest of Mecca and embraced Islam.
153. Ahl al-Sham : The people of Syria (Greater Syria), who supported Mu'awiya.
154. Hujr ibn al-Adbar : A companion of 'Ali and a prominent figure in Kufa; later executed by Mu'awiya.
155. ghallalt : Misappropriated or embezzled; refers to funds taken unlawfully from the public treasury.
156. Shahrazur : A region in the eastern part of the Islamic world, near modern-day Iraq-Iran border.
157. al-Qantara wa al-Jisr : Literally 'the bridge and the arch'; a location near Kufa.
158. Abu Mas'ud al-Ansari : A companion of the Prophet from the Ansar (helpers of Medina).
159. Siffin : A location on the banks of the Euphrates in modern-day Syria, site of the famous battle between 'Ali and Mu'awiya.
160. Qur'an 2:253 : The verse: 'And if God had willed, they would not have fought, but God does what He wills.'
161. Qur'an 53:31 : The verse: 'That He may requite those who do evil with what they have done, and reward those who do good with what is best.'
162. al-Ashtar : Malik ibn al-Harith al-Ashtar, a prominent commander and supporter of 'Ali.

The Second Part [1]

Ibn Sa'id al-Bahili, Muharib ibn Dirar al-Muradi, Sulayman ibn al-Harith al-Ju'fi, and Shurahbil ibn Yazid al-Hadrami. Among Mu'awiya's companions killed in single combat were: Shurahbil ibn Mansur, 'Abd al-Razzaq ibn Khalid al-'Absi, Shurayh ibn al-Harith al-Kilabi, Salih ibn al-Mughira al-Jumahi, Hurayth ibn al-Sabbah al-Himyari, al-Harith ibn Wada'a al-Himyari, Rawq ibn al-Harith al-'Akki, al-Muta' ibn al-Muttalib al-Qayni, Jalahma ibn Hilal al-Kalbi, al-Waddah ibn Azhar al-Saksaki, Wazza' ibn Salaman al-Ghassani, al-Muhajir ibn Hanzala al-Ju'fi, 'Abd Allah ibn Jarir al-'Akki, and Malik ibn Wadi'a al-Qurashi; besides those killed from both sides without single combat. When 'Ammar was killed, 'Abd Allah ibn 'Amr came to Mu'awiya and said: 'Ammar has been killed.' 'Amr ibn al-'As said: 'Ammar killed! I heard the Messenger of Allah, peace be upon him, say to 'Ammar: "The rebellious party will kill you."' Mu'awiya said: 'Did we kill him? The people of Iraq killed him; they brought him and threw him into our swords and spears.' It is said that seventy thousand were killed at Siffin: twenty-five thousand from Iraq and forty-five thousand from Syria. When the affliction intensified between the two parties and the casualties increased, 'Amr ibn al-'As said to Mu'awiya: 'This matter only grows worse. Do you have a plan that will only increase division among the people? If they give it to us, they will differ; if they refuse, they will differ.' Mu'awiya said: 'What is it?' He said: 'Raise the Mushafs ¹ and call them to what is in them, for they will not fight except for what you know.' Mu'awiya said: 'Do as you see fit.' So he ordered the Mushafs to be raised on spears, and they called out: 'We call you to the Book of Allah and judgment by what is in it.' The people were pleased with this and disliked fighting; they agreed to peace and turned to arbitration. They said to 'Ali: 'The people call you to the truth and to the Book of Allah. If we dislike this, then we are like them.' 'Ali said: 'Woe to you! They do not intend that nor will they do it.' Then the people approached one another and agreed to peace and arbitration, and dispersed to bury their dead. 'Ali had no choice but to accept arbitration when he saw his companions' attitude. So the Syrians appointed 'Amr ibn al-'As as their arbitrator, and 'Ali wanted to appoint Ibn 'Abbas, but al-Ash'ath ibn Qays—who was then the leader of the people—said: 'Two men from Quraysh should not arbitrate in this matter, nor should the two parties separate after such fighting without one of the arbitrators being from us.' The Yemenis followed him in this. Then al-Ash'ath said: 'We will not accept anyone except Abu Musa al-Ash'ari.' So they wrote the document of peace: 'In the name of Allah, the Most Gracious, the Most Merciful. This is what 'Ali ibn Abi Talib and Mu'awiya ibn Abi Sufyan have agreed upon. 'Ali's arbitrator for the people of Iraq and those with him from his followers, the believers, and Mu'awiya's arbitrator for the people of Syria and those with him from his followers, the Muslims: We submit to the judgment of Allah and His Book. Whatever the two arbitrators find in the Book of Allah, they shall follow it. What they do not find in the Book of Allah, the just Sunnah ² shall unite them. They are secure in their wealth, lives, and families. The community is their supporter against those whom they judge against. Upon the believers and Muslims—both parties—is the covenant of Allah and His pledge to fulfill what is in this document. There is security among the Muslims and laying down of arms. Upon 'Abd Allah ibn Qays and 'Amr ibn al-'As is the covenant of Allah and His pledge to judge between the people according to what is in this document. Both parties shall return for one year. When the year ends, if they wish to return to this, they may; if they wish to add to it, they may add as Allah wills. O Allah, we seek Your help against whoever abandons what is in this document.' Ten witnesses signed the document. From 'Ali's side: al-Ash'ath ibn Qays, 'Abd Allah ibn 'Abbas, Sa'id ibn Qays al-Hamdani, Hujr ibn al-Adbar al-Kindi, 'Abd Allah ibn al-Tufayl al-'Amiri, 'Abd Allah ibn Mahall al-'Ijli, Waqa' ibn Sumay al-Bajali, 'Uqba ibn Zayd al-Ansari, Yazid ibn Hajiyya al-Taymi, and Malik ibn Aws al-Rahabi. From the Syrians: Abu al-A'war al-Sulami, Habib ibn Maslama al-Fihri, al-Makhariq ibn al-Harith al-Zubaydi, 'Alqama ibn Yazid al-Hadrami, Subay' ibn Yazid al-Hadrami, Zaml ibn 'Amr al-'Udhri, Yazid ibn al-Hurr al-'Absi, Hamza ibn Malik al-Hamdani, 'Abd al-Rahman ibn Khalid ibn al-Walid, and 'Utba ibn Abi Sufyan. Written on Wednesday, year thirty-seven. So 'Ali returned with the people of Iraq, and Mu'awiya returned with his people to Syria. 'Abd Allah ibn Wahb al-Harami—one of 'Ali's companions—said: 'Judgment belongs only to Allah.' 'Ali said: 'A word of truth by which falsehood is intended.' When 'Ali entered Kufa, those who said 'Judgment belongs only to Allah' left and settled at Harura', numbering about twelve thousand; they were called the Haruriyya ³. Their herald called: 'The commander of fighting is Shabath ibn Rib'i al-Tamimi; authority after victory is by consultation; allegiance is to Allah.' Khabbab ibn al-Aratt died in Kufa. 'Ali left Siffin and appointed Sahl ibn Hunayf over Fars, but the people of Fars expelled him. So he sent Ziyad, and they accepted him, made peace, and paid him the kharaj ⁴. Then the Khawarij ⁵ gathered around Zayd ibn Husayn and said: 'You are our master, our elder, and the agent of 'Umar ibn al-Khattab over Kufa; take charge of our affair.' They declared this openly, but he said: 'I will not do it.' When he refused, they went to Yazid ibn 'Asim al-Muharibi and presented their case to him, but he refused. Then they went to Sa'd ibn Wa'il al-Tamimi, but he refused. So they came to 'Abd Allah ibn Wahb al-Rasibi and gathered near him at al-Nahrawan. 'Ali went out to them with a large force. When he reached them, he praised Allah and then said: 'O people, you know—and Allah knows—that I was averse to arbitration until you advised me to accept it and overcame me on it. Allah is witness between me and you! Then we wrote a document between us and them, and you were witnesses to that.' A group of them said: 'You have spoken the truth,' and returned to the community, but a group remained on their position. 'Ali said: 'Shall I inform you of the greatest losers in deeds? "Those whose effort is lost in worldly life while they think they are doing well" ⁶—they are the people of al-Nahrawan, by the Lord of the Ka'ba!' Then they crossed the bridge to fight 'Ali. When they crossed, 'Ali called out in the army: 'Meet them!' So they met them and pierced them with spears. 'Ali had only a small force; he had come only to dissuade them with words. The Khawarij were about five thousand. When they finished killing them, 'Ali said: 'Look for the man with the deformed hand.' They searched but did not find him. He said: 'Look for the man with the deformed hand; by Allah, I have not lied nor been lied to.' Then he called for his white mule, mounted it, and began turning over the dead until he came to an open space. He said: 'Turn these over.' They found a man with no forearm, between whose sides was a breast with hairs; when stretched, it extended; when released, it contracted. 'Ali said: 'Allahu Akbar! I heard the Messenger of Allah, peace be upon him, say: "A people will come forth among whom is a man with a deformed hand." Were it not that you would refrain from action, I would tell you what Allah has promised those who fight them on the tongue of Muhammad, peace be upon him.' Then 'Abd Allah ibn 'Abbas led the pilgrimage for the people. [When the thirty-eighth year began] They gathered for their appointment with the two arbitrators at Adhruh ⁷. Among those present from Medina were Sa'd ibn Abi Waqqas, 'Abd Allah ibn al-Zubayr, and Ibn 'Umar. 'Ali did not go himself. Mu'awiya arrived with the Syrians. What happened between Abu Musa al-Ash'ari and 'Amr ibn al-'As occurred, and the people dispersed and returned to their homelands. 'Abd Allah ibn 'Umar regretted attending Adhruh, so he entered ihram from Jerusalem that year and returned to Mecca. Mu'awiya consulted his companions about Muhammad ibn Abi Bakr, who was governor of Egypt. They agreed to march against him. So 'Amr ibn al-'As set out with four thousand men, including Abu al-A'war al-Sulami and Mu'awiya ibn Hudayj. They met at al-Musanna and fought fiercely. Kinana ibn Bishr ibn 'Attab al-Tujibi was killed. Muhammad ibn Abi Bakr was defeated and fought until he was killed. It is said that he was placed inside a dead donkey and then burned with fire. When 'Ali heard of Mu'awiya's joy at his death, he said: 'We grieve for him as much as they rejoice at his death.' Then 'Ali appointed al-Ashtar over Egypt. Suhayb ibn Sinan died. When Mu'awiya heard of al-Ashtar's journey to Egypt, he said: 'He comes while most Egyptians are Yemenis, and he is a Yemeni.' He wrote to a dihqan ⁸ at al-'Arish: 'If you contrive against al-Ashtar, I will exempt you from kharaj for twenty years.' Al-Ashtar stayed with a woman from Himyar named Layla bint al-Nu'man. The dihqan ingratiated himself and asked: 'Which drink do you like best?' He said: 'Honey.' He said: 'I have honey from Barqa, the like of which has not been seen.' He brought it to him and gave it to him to drink, and he died instantly. When Mu'awiya heard this, he said: 'Allah has armies made of honey.' Safwan ibn Bayda' died in Ramadan; he had been present at Badr. Sahl ibn Hunayf died in Kufa, and the funeral prayer was said over him. Qutham ibn al-'Abbas led the pilgrimage. [When the thirty-ninth year began] 'Ali appointed Yazid ibn Hajiyya al-Tamimi over al-Rayy. Then after a while, he wrote to him to come. Yazid came to 'Ali, who said: 'Where is what you have misappropriated from the wealth of Allah?' He said: 'I have not misappropriated anything.' 'Ali struck him several times with a whip and imprisoned him in his house. One night, Yazid bribed the gatekeeper and escaped to al-Raqqa, where he stayed until Mu'awiya's permission came to him. When 'Ali learned of his joining Mu'awiya, he said: 'O Allah, Yazid has taken the wealth of the Muslims and joined the oppressors. O Allah, suffice us against his guile and cunning.' Then Mu'awiya sent cavalry including al-Dahhak ibn Qays al-Fihri and Sufyan ibn 'Awf al-Dabiri. Sufyan raided al-Anbar, where there was a garrison of 'Ali's. When 'Ali heard of their sortie, he came out of his house while the people were in the mosque. When they saw him, they shouted. He said: 'Be quiet! Be quiet!' When they were silent, he said: 'May faces be disfigured! May faces be disfigured! If I say yes, you say no; if I say no, you say yes. If I call you to mobilize in the heat, you say: "The heat is severe; when winter comes, we will mobilize." When winter comes and I call you, you say: "The cold is severe; when summer comes, we will mobilize." Your enemy finds the same ease as you do, but there is no opinion for one who is not obeyed. I wish I had a thousand horsemen instead of your multitude.' Then Mu'awiya sent Busr...

Ibn Arṭāh—one of the Banū ‘Āmir ibn Lu’ayy—[came] with an army from the people of al-Shām to al-Madīnah, over which Abū Ayyūb al-Anṣārī was governor. Abū Ayyūb fled from him and joined ‘Alī in al-Kūfah. No one fought him in al-Madīnah until he entered it. He ascended the pulpit of the Messenger of God (may God bless him and grant him peace) and began [to call out]: “O people of al-Madīnah! By God, were it not for the covenant that the Commander of the Faithful, Mu‘āwiyah, entrusted to me, I would not leave a single pubescent boy in it without killing him!” So the people of al-Madīnah pledged allegiance to Mu‘āwiyah. He sent [a message] to the Banū Salamah: “You have no security from me until you bring me Jābir ibn ‘Abd Allāh.” Jābir ibn ‘Abd Allāh entered upon Umm Salamah and said: “O mother! I fear for my blood, and this is a pledge of misguidance.” She said: “I see that you should pledge allegiance.” So Jābir ibn ‘Abd Allāh went out and pledged allegiance to Busr ibn Arṭāh for Mu‘āwiyah unwillingly. Then Busr set out until he came to Makkah. Abū Mūsā al-Ash‘arī, who was the governor of Makkah for ‘Alī, feared him and withdrew from Makkah until [Busr] entered it. Then he proceeded to al-Yaman, over which ‘Ubayd Allāh ibn al-‘Abbās ibn ‘Abd al-Muṭṭalib was ‘Alī’s governor. When ‘Ubayd Allāh heard of him, he fled, appointing ‘Abd Allāh ibn ‘Abd al-Madān as his deputy over al-Yaman; his daughter was married to ‘Ubayd Allāh ibn al-‘Abbās. When Busr arrived in al-Yaman, he killed ‘Abd Allāh ibn ‘Abd al-Madān and took two sons of ‘Ubayd Allāh ibn al-‘Abbās ibn ‘Abd al-Muṭṭalib—among the most handsome boys, young, as if they were two pearls—and did with them what he did. When the season of the Pilgrimage approached, ‘Alī sent ‘Abd Allāh ibn ‘Abbās to oversee the Hajj, and Mu‘āwiyah sent Yazīd ibn Shajarah al-Ruhāwī. They met in Makkah and disputed, each refusing to yield to the other the conduct of the Hajj. So the people agreed upon Shaybah ibn ‘Uthmān ibn Abī Ṭalḥah, and Shaybah ibn ‘Uthmān led the people in the Hajj. [When the fortieth year began] The news of what Busr ibn Arṭāh had done in al-Yaman and the affair of the sons of ‘Ubayd Allāh ibn al-‘Abbās ibn ‘Abd al-Muṭṭalib reached ‘Alī. He addressed them, saying: “I have feared that the ally of the people might prevail over you, and they prevail over you not because they are more deserving of the truth than you, but because of their righteousness in their lands and your corruption in your lands, their unity upon their falsehood, and your disunity from your truth, their fulfillment of trust and your betrayal. By God, by God, if I were to appoint so-and-so, he would betray and act treacherously—three times! And if Mu‘āwiyah were to send him, he would not betray him nor act treacherously toward him. O God! I have grown weary of them and they have grown weary of me, I have become disgusted with them and they have become disgusted with me, I have hated them and they have hated me. So relieve me of them and relieve them of me, and replace me with one better for me than them, and replace them with one worse for them than me.” Then came the killing of ‘Alī ibn Abī Ṭālib. The cause of that was that ‘Abd al-Raḥmān ibn Muljam al-Murādī saw a woman from the Banū Taym al-Ribāb called Qaṭām, who was among the most beautiful women of her time and held the views of the Khawārij. He became infatuated with her. She said: “I will not marry you except on [condition of] three thousand [dirhams] and the killing of ‘Alī ibn Abī Ṭālib.” He said: “You have that.” He married her and consummated the marriage. She said to him: “O this one! You know the condition.” So ‘Abd al-Raḥmān ibn Muljam went out with an unsheathed sword until he came to the mosque of al-Kūfah. ‘Alī left his house and came to the mosque, saying: “O people! The prayer, the prayer! O people! The prayer, the prayer!” That was the night of Friday, the seventeenth night of Ramaḍān. ‘Abd al-Raḥmān ibn Muljam met him from behind, then struck him with the sword—a blow from his crown to his forehead. The sword hit the wall and made a notch in it. Then he threw the sword from his hand. The people rushed upon him. Ibn Muljam said to the people: “Beware of the sword, for it is poisoned; I poisoned it for a month.” They seized him. ‘Alī ibn Abī Ṭālib returned to his house. Then ‘Abd al-Raḥmān ibn Muljam was brought in to him. Umm Kulthūm bint ‘Alī said: “O enemy of God! You have killed the Commander of the Faithful!” He said: “I have killed only your father.” She said: “I hope that the Commander of the Faithful will suffer no harm.” ‘Abd al-Raḥmān ibn Muljam said: “Then why are you crying? By God, I poisoned it for a month! If it fails me—may God distance and destroy him!” ‘Alī said: “Detain him, improve his food, and soften his bedding. If I live, [it is] either pardon or retribution. If I die, join him to me; I will argue with him before the Lord of the worlds.” ‘Alī ibn Abī Ṭālib died on the morning of Friday. ‘Abd Allāh ibn Ja‘far, al-Ḥasan ibn ‘Alī, and Muḥammad ibn al-Ḥanafiyyah took ‘Abd al-Raḥmān ibn Muljam. They cut off his hands and feet, and he did not panic nor speak. Then they blackened his eyes with a heated iron rod, then cut out his tongue and burned him with fire. ‘Alī was sixty-two years old on the day he died. His caliphate was five years and three months. They differed regarding the location of his grave. Nothing of that has been confirmed to me that I might mention it. It has been said that he was buried in al-Kūfah in the Palace of the Emirate near the Congregational Mosque, and he was sixty-three [years old]. Then al-Ḥasan, after burying his father, stood delivering a sermon to the people. He praised God and extolled Him, then said: “By God, a man has died among you whom the predecessors did not surpass and whom the successors will not overtake! The Messenger of God (may God bless him and grant him peace) would send him on an expedition and give him the banner, and he would not return until God granted him victory. Gabriel fought on his right and Michael on his left. He left neither white nor yellow [i.e., silver nor gold] except seven hundred dirhams remaining from his stipend, which he intended to use to buy a servant.” ‘Alī ibn Abī Ṭālib had twenty-five children. Among the children: al-Ḥasan, al-Ḥusayn, Muḥsin, Umm Kulthūm the Elder, and Zaynab the Elder—these five from Fāṭimah bint the Messenger of God (may God bless him and grant him peace). He had from other than her: Muḥammad ibn ‘Alī, ‘Ubayd Allāh, ‘Umar, Abū Bakr, Yaḥyā, Ja‘far, al-‘Abbās, ‘Abd Allāh, Ruqayyah, Ramlah, Umm al-Ḥasan, Umm Kulthūm the Younger, Zaynab the Younger, Jumānah, Maymūnah, Khadījah, Fāṭimah, Umm al-Kirām, and Umm Salamah—may God be pleased with them all. [Mention of the clarification that those we have mentioned were caliphs, and those after them were kings] Aḥmad ibn ‘Alī ibn al-Muthannā informed us in al-Mawṣil: ‘Alī ibn al-Ja‘d al-Jawharī narrated to us: Ḥammād ibn Salamah narrated to us, from Sa‘īd ibn Jumhān, from Safīnah, who said: I heard the Messenger of God (may God bless him and grant him peace) say: “The caliphate after me [will last] thirty years, then there will be kingship.” He said: He reckoned the caliphate of Abū Bakr as two years, ‘Umar as ten, ‘Uthmān as twelve, and ‘Alī as six. ‘Alī ibn al-Ja‘d said: I said to Ḥammād ibn Salamah: “Is Safīnah the one who said ‘He reckoned’?” He said: “Yes.” Abū Ḥātim said: The people of al-Kūfah, after ‘Alī ibn Abī Ṭālib, appointed al-Ḥasan ibn ‘Alī [as caliph]. When the news reached Mu‘āwiyah, the people of al-Shām appointed Mu‘āwiyah ibn Abī Sufyān [as caliph]. The name of Abū Sufyān is Ṣakhr ibn Ḥarb ibn Umayyah ibn ‘Abd Shams ibn ‘Abd Manāf. The mother of Mu‘āwiyah is Hind bint ‘Utbah ibn Rabī‘ah ibn ‘Abd Shams. Mu‘āwiyah had authority over affairs in al-Shām, al-Urdunn, Filasṭīn, and Miṣr. Al-Ḥasan ibn ‘Alī managed affairs in al-‘Irāq until the year forty-one began. Mu‘āwiyah plotted against al-Ḥasan ibn ‘Alī and treated him gently, and frightened him with the spilling of Muslim blood, the violation of their sanctities, and the loss of their wealth if he did not surrender the matter to Mu‘āwiyah. So al-Ḥasan chose what is with God over what is in the world and surrendered the matter to Mu‘āwiyah on Monday, with five nights remaining of Rabī‘ al-Awwal in the year forty-one. Then the matter became settled for Mu‘āwiyah at that time, and this year was called the Year of the Community (sanat al-jamā‘ah). Mu‘āwiyah remained in that emirate of his until he died on Thursday, with eight nights remaining of Rajab in the year sixty. It has been said that Mu‘āwiyah died in the middle of Rajab of this year. He was seventy-eight years old on the day he died. Ibn Qays al-Fihrī prayed over him. It has been said that Yazīd ibn Mu‘āwiyah was the one who prayed over him. The duration of Mu‘āwiyah [was] nineteen years, three months, and twenty-two nights. Mu‘āwiyah used to dye [his hair] with henna and katam. The engraving on his signet ring was: “There is no might nor power except with God, the Most High, the Magnificent.” His grave is in Damascus, outside the Small Gate, in the cemetery, enclosed; I have visited it many times near my two palaces of Ramādah of Abū al-Dardā’. [Yazīd ibn Mu‘āwiyah, Abū Khālid] Then Yazīd ibn Mu‘āwiyah ibn Abī Sufyān assumed authority on Thursday in the month of Rajab, on the day his father died. The kunyah of Yazīd is Abū Khālid. Yazīd ibn Mu‘āwiyah was thirty-four years and a month old on the day he assumed authority. His mother was Maysūn bint Baḥdal ibn Unayf ibn Walajah ibn Qunāfah al-Kalbī. The engraving on his signet ring was: “I believe in God sincerely.” [When] the people of al-Shām pledged allegiance to Yazīd ibn Mu‘āwiyah and the news reached al-Ḥusayn ibn ‘Alī, he gathered his partisans and consulted them. They said: “When al-Ḥasan surrendered the matter to Mu‘āwiyah, he remained silent and Mu‘āwiyah remained silent. Now Mu‘āwiyah has passed, and we would love to pledge allegiance to you.” So the partisans pledged allegiance to him. Letters from the people of al-Kūfah, from the partisans, came to al-Ḥusayn ibn ‘Alī, urging him to come to them. So al-Ḥusayn ibn ‘Alī sent Muslim ibn ‘Aqīl to al-Kūfah for the purpose of the pledge of allegiance from its people. Muslim ibn ‘Aqīl set out from al-Madīnah with Qays ibn Mushir al-Ṣaydāwī, heading for al-Kūfah. They suffered severe fatigue and great exhaustion on the way, because they took a guide who deviated with them from the main road. Muslim ibn ‘Aqīl almost died of thirst until God delivered him and he entered al-Kūfah. When he alighted there, he entered the house of al-Mukhtār ibn Abī ‘Ubayd. The partisans came to him in groups, pledging allegiance to him. The governor of al-Kūfah at that time was al-Nu‘mān ibn Bashīr, appointed by Yazīd ibn Mu‘āwiyah over al-Kūfah. Then Muslim ibn ‘Aqīl moved from the house of al-Mukhtār to the house of Hāni’ ibn ‘Urwah. The people continued to pledge allegiance to him in the house of Hāni’ until eighteen thousand men from the partisans [pledged allegiance]. When the news reached Yazīd ibn Mu‘āwiyah that Muslim was taking the pledge of allegiance in al-Kūfah for al-Ḥusayn ibn ‘Alī, Yazīd ibn Mu‘āwiyah wrote to ‘Ubayd Allāh ibn Ziyād—who was then in al-Baṣrah—commanding him to kill Muslim ibn ‘Aqīl or to send him [to him]. So ‘Ubayd Allāh ibn Ziyād entered al-Kūfah until he alighted at the palace, and his companions gathered to him. ‘Ubayd Allāh ibn Ziyād was informed that Muslim ibn ‘Aqīl was in the house of Hāni’ ibn ‘Urwah. He summoned Hāni’ and questioned him, and he confessed. ‘Ubayd Allāh struck Hāni’’s face with a rod that was in his hand until he left him with [only] a breath of life remaining. Then Muslim ibn ‘Aqīl rode out with three thousand horsemen, heading for ‘Ubayd Allāh ibn Ziyād. When he drew near the palace of ‘Ubayd Allāh, he looked and saw that with him were about three hundred horsemen. He stopped, looking right and left, and found his companions falling behind him until only ten persons remained with him. He said: “Glory be to God! These people deceived us with their letters, then abandoned us to our enemies like this!” He turned back. When he reached the end of the alley, he looked back and saw no one behind him. ‘Ubayd Allāh ibn Ziyād was in the palace, fortified, devising plans regarding Muslim’s affair.

Ibn 'Aqil. Muslim ibn 'Aqil proceeded alone until he saw a woman ⁹ at the door of her house. He asked her for water and a place to stay, and she granted his request; he stayed with her. The woman had a son ¹⁰, who went and informed 'Ubayd Allah ibn Ziyad that Muslim ¹¹ was in his mother's house. 'Ubayd Allah ibn Ziyad sent Muhammad ibn al-Ash'ath ibn Qays with sixty men from Qays to the woman's house. They came and surrounded the house. Muslim fought them in self-defense until he became exhausted and weary. They gave him amnesty, seized him, and brought him to 'Ubayd Allah. He ascended the palace reciting, glorifying, magnifying God, and saying: "O God, judge between us and a people who deceived us, lied to us, then abandoned us until they delivered us to what we have been delivered to." Then 'Ubayd Allah ordered the beheading of Muslim ibn 'Aqil. Bukayr ibn Humran ¹² al-Ahmari beheaded Muslim ibn 'Aqil at the edge of the wall; his body fell, then his head was placed with his body. Then 'Ubayd Allah ordered Hani' ibn 'Urwa to be taken to the market and ordered his beheading in the market ¹³. Then 'Ubayd Allah ibn Ziyad sent the heads ¹⁴ of Muslim ibn 'Aqil ibn Abi Talib and Hani' ibn 'Urwa with Hani' ibn [Abi] ¹⁵ Hayya al-Wada'i ¹⁶ and al-Zubayr ibn al-Awham al-Tamimi to Yazid ibn Mu'awiya. When al-Husayn ibn 'Ali received the news of the people's affliction with Muslim ibn 'Aqil, he set out himself heading for Kufa. 'Ubayd Allah ibn Ziyad sent 'Umar ¹⁷ ibn Sa'd against him, who fought him at Karbala' fiercely until he killed him thirsty. That was on the day of 'Ashura', Wednesday, year one ¹⁸ and sixty. It has also been said that day was Saturday. The one who killed al-Husayn ibn 'Ali was Sinan ibn ¹⁹ Anas al-Nakha'i. Killed with him from his family on that day were: al-'Abbas ibn [Ali ibn] ²⁰ Abi Talib, Ja'far [ibn 'Ali] ibn Abi Talib, 'Abd Allah ibn 'Ali ibn Abi Talib al-Akbar, 'Abd Allah ibn al-Hasan ibn 'Ali ibn Abi Talib, al-Qasim ibn al-Hasan ibn 'Ali ibn Abi Talib, 'Awn ibn 'Abd Allah ibn Ja'far ibn Abi Talib, Muhammad ibn 'Abd Allah ibn Ja'far ibn Abi Talib, 'Abd Allah ²¹ ibn 'Aqil ibn Abi Talib, and Muhammad ibn [Abi] Sa'id ibn 'Aqil ibn Abi Talib. 'Ali ibn al-Husayn ibn 'Ali was deemed too young and was not killed; he escaped death that day due to his youth ²². He is the father of Muhammad ibn 'Ali al-Baqir. Also deemed too young that day was 'Amr ²³ ibn al-Hasan ibn 'Ali ibn Abi Talib, so he was not killed due to his youth. Al-Hasan ibn [al-Hasan ibn] ²⁴ 'Ali ibn Abi Talib was severely wounded that day, so much so that they thought he was dead, but he later survived. Killed that day were Sulayman ²⁵, the freed slave of al-Hasan ibn 'Ali ibn Abi Talib, and Munjih ²⁶, the freed slave of al-Husayn ²⁷ ibn 'Ali ibn Abi Talib. Many of the descendants of the Emigrants and Helpers were killed that day. 'Abd Allah ibn Buqtur ²⁸, the suckling infant of al-Husayn ibn 'Ali ibn Abi Talib, was seized that day. It is said he was taken to Kufa and then thrown from the top of the palace, or shackled and his leg broke, so a man from Kufa came and struck his neck. The mother of al-Husayn ibn 'Ali ibn Abi Talib was Fatima al-Zahra', daughter of the Messenger of God, may God bless him and grant him peace. The mother of al-'Abbas ibn 'Ali ibn Abi Talib was Umm al-Banin bint [Hizam ibn] ²⁹ Khalid ibn Rabi'a. Al-'Abbas is called al-Saqqa' ³⁰ because al-Husayn asked for water in his thirst while fighting, so al-'Abbas and his brother went out, contrived to carry a waterskin, and gave it to al-Husayn. When al-Husayn wanted to drink from that waterskin, an arrow came and entered his throat, preventing him from drinking as he wished. Then swords cut him down until he was killed. Thus al-'Abbas ibn 'Ali was called "al-Saqqa'" for this reason. The mother of Ja'far ibn 'Ali ibn Abi Talib and 'Abd Allah ibn 'Ali ibn Abi Talib al-Akbar was Layla ³¹ bint Abi Murra ³² ibn 'Urwa ibn Mas'ud ibn Mu'attib. The mother of 'Abd Allah ibn al-Husayn ibn 'Ali ibn Abi Talib was al-Rabab bint ³³ al-Qasim ibn Aws ibn 'Adi ibn Aws ibn Jabir ibn Ka'b ³⁴. The mother of al-Qasim ibn al-Hasan ibn 'Ali ibn Abi Talib was a slave mother. The mother of 'Awn ³⁵ ibn 'Abd Allah ibn Ja'far ibn Abi Talib was Jumana bint al-Musayyab ibn Najaba ³⁶ ibn Rabi'a. The mother of Muhammad ibn 'Abd Allah ibn Ja'far ibn 'Aqil ibn Abi Talib was a slave mother. The mother of 'Abd Allah ibn Muslim ibn 'Aqil ibn Abi Talib was Ruqayya bint 'Ali ibn Abi Talib. The mother of al-Hasan ibn al-Hasan ibn 'Ali ibn Abi Talib was Khawla bint Manzur ibn Ziyan ³⁷ al-Fazari. The mother of 'Amr ³⁸ ibn al-Hasan ibn 'Ali ibn Abi Talib was a slave mother. It has also been said that Abu Bakr ibn 'Ali ibn Abi Talib was killed that day ³⁹, and his mother was Layla bint Mas'ud ibn Khalid ibn Malik ibn Rab'i. The one who undertook the severing of the head of al-Husayn ibn 'Ali ibn Abi Talib that day was Shimr ⁴⁰ ibn Dhi al-Jawshan. Then 'Ubayd Allah ibn Ziyad sent the head of al-Husayn ibn 'Ali to Syria with the captive women and children from the household of the Messenger of God, may God bless him and grant him peace, on pack saddles ⁴¹, their faces and hair uncovered. Whenever they stopped at a way station, they would take the head out of the chest ⁴², place it on a spear, and guard it ⁴³ until departure time. Then the head would be returned to the chest and they would depart. While they were thus, they stopped at a way station where there was a monk's monastery. They brought out the head as usual, placed it on the spear, and leaned the spear ⁴⁴ against the monastery. The monk saw at night a brilliant light from his monastery ascending to the sky. He looked down at the people and said: "Who are you?" They said: "We are the people of Syria." He said: "Whose head is this?" They said: "The head of al-Husayn ibn 'Ali." He said: "What evil people you are! By God, if Jesus had a son ⁴⁵, I would place him in the apple of my eye!" Then he said: "O people! I have ten thousand dinars inherited from my father and his father. Would you give me this head to stay with me tonight, and I will give you these ten thousand dinars?" They said: "Yes." So he lowered the dinars to them. They brought the money changer, weighed and counted the dinars, then placed them in a bag and sealed it. Then they brought the chest, lifted the head to him. The monk washed it, placed it on his thigh, and wept over it all night. When dawn broke, he said: "O head! I own nothing but myself. I bear witness that there is no god but God and that your grandfather is the Messenger of God." So the Christian became Muslim and became a client of al-Husayn. Then he lowered the head to them, and they returned it to the chest and departed. When they approached Damascus, they said: "We would like to divide those dinars, because if Yazid sees them, he will take them from us." So they opened the chest, took out the bag with its seal, opened it, and behold, all the dinars had turned into pottery shards. On one side of the coin was written: "And do not think that God is unaware of what the wrongdoers do," and on the other side: "The wrongdoers will know to what kind of return they will be turned back." They said: "By God, we are disgraced!" Then they threw them into the Barada ⁴⁶, their river. Some of them repented from that deed when they saw this, while others persisted in their stubbornness. The leader of those who persisted was Sinan ibn Anas al-Nakha'i. Then the captives from the household of the Messenger of God, may God bless him and grant him peace, women and children, were mounted on dry pack saddles, their hair uncovered, and they were brought into Damascus in that state ⁴⁷. When the head was placed before Yazid ibn Mu'awiya, he began to tap its front teeth with a rod he had in his hand, saying: "How beautiful are his front teeth ⁴⁸!" I have mentioned the account of this story and its evil consequences during the days of the Umayyads and Abbasids in the Book of Caliphs, so it suffices from repeating it in this book, as we limit ourselves to mentioning the Rightly Guided Caliphs among them at the beginning of this book. Yazid ibn Mu'awiya sent Muslim ⁴⁹ ibn 'Uqba al-Muzani to Medina with six nights remaining in Dhu al-Hijja of the year sixty-six. Muslim ibn 'Uqba killed many of the descendants of the Emigrants and Helpers in Medina and pillaged Medina for three days, plundering and killing. This event was called the Battle of al-Harra. Yazid ibn Mu'awiya died at Hawwarin ⁵⁰, a village of Damascus, on the fourteenth night of the month of Rabi' al-Awwal in the year sixty-four, being at that time thirty-eight ⁵¹ years old. It has been said that Yazid ibn Mu'awiya got drunk one night, got up to dance, fell on his head, his brain spilled out, and he died. His son Mu'awiya ibn Yazid prayed over him. The inscription on Yazid's ring was: "I believe in God sincerely." His grave is in Damascus. Mu'awiya ibn Yazid Abu Layla ⁵² Mu'awiya ibn ⁵³ Yazid ibn Mu'awiya assumed power on the fifteenth of the month of Rabi' al-Awwal in the year sixty-four. His mother was Umm Khalid ⁵⁴ bint Abi Hashim ibn 'Utba ibn Rabi'a ibn 'Abd Shams. He was twenty-one ⁵⁵ years old when he assumed power, though it has also been said he was seventeen. He was among the best of his family. When death approached, they said to him: "Appoint a successor and designate someone." He said: "I have obtained nothing of your world to bear its sin ⁵⁶." Mu'awiya ibn Yazid died on the twenty-fifth ⁵⁷ of the month of Rabi' al-Akhir in the year sixty-four. His rule lasted forty nights. 'Uthman ibn 'Anbasa ⁵⁸ ibn Abi Sufyan prayed over him. The inscription on his ring was: "O God, we seek help—Mu'awiya." His grave is in Damascus. [Marwan ibn al-Hakam] Marwan ibn al-Hakam ibn Abi al-'As ibn Umayya ibn 'Abd Shams assumed power. The people of Syria pledged allegiance to him at al-Jabiya. His mother was Amina bint 'Alqama ibn Safwan ibn Umayya ibn Mukhdash al-Ka'bi. When the news of Mu'awiya's death reached the Hijaz, they pledged allegiance to 'Abd Allah ibn al-Zubayr ibn al-'Awwam. Ibn al-Zubayr's kunya was Abu Khubayb ⁵⁹. The people of Iraq and the Hijaz pledged allegiance to him. The mother of 'Abd Allah ibn al-Zubayr was Asma' bint Abi Bakr. Sermons were given in the name of Ibn al-Zubayr in the Hijaz and Iraq, and in the name of Marwan ibn al-Hakam in Syria up to the Maghrib, until Marwan ibn al-Hakam died in the month of Ramadan in the year sixty-five in Damascus ⁶⁰. It has been said that Marwan died between Damascus and Palestine. He was sixty-three years old when he died. His rule lasted ten months less three nights. His son 'Abd al-Malik ibn Marwan prayed over him, having designated him as successor during his lifetime. The inscription on Marwan's ring was: "I believe in the Mighty, the Wise." It has also been said that the inscription on Marwan's ring was: "Glory belongs to God." ['Abd al-Malik ibn Marwan Abu al-Walid] Then the people of Syria pledged allegiance to 'Abd al-Malik ibn Marwan ibn al-Hakam. He was called Abu al-Dhibban ⁶¹ because of bad breath in his mouth. This was on the day his father died. The mother of 'Abd al-Malik ibn Marwan was 'A'isha bint Mu'awiya ibn al-Mughira ibn Abi al-'As ibn Umayya ⁶². 'Abd Allah ibn al-Zubayr sent his brother Mus'ab ibn al-Zubayr to fight 'Abd al-Malik ibn Marwan. 'Abd al-Malik marched to Iraq intending to confront Mus'ab. They met at Dayr al-Jathaliq. There were several engagements between them until the defeat befell Mus'ab's companions, and Mus'ab ibn al-Zubayr was killed.

Al-Zubayr ⁶³, then 'Abd al-Malik returned to Damascus and gathered the people, consulting them about the matter of 'Abd Allah ibn al-Zubayr, saying: "Who will deal with him?" Al-Hajjaj ibn Yusuf stood up and said: "I will"—and he was the youngest of the group and the least distinguished. 'Abd al-Malik said to him: "What makes you think you can?" He replied: "I saw in a dream that I removed his garment ⁶⁴." He said: "You are the one for it." So he sent him out with a group from the people of Jordan and Syria to fight Ibn al-Zubayr. Al-Hajjaj arrived in Mecca and besieged the Sanctuary, setting up a catapult against the Ka'ba for days until he overcame 'Abd Allah ibn al-Zubayr and killed him. That was on Tuesday ⁶⁵, with thirteen nights remaining in Jumada al-Ula of the year 73 [AH]. He crucified him upside down on a palm trunk. Authority then became established for 'Abd al-Malik ibn Marwan. 'Abd al-Malik ibn Marwan died in Damascus with four nights remaining in Shawwal of the year 86 [AH]. The mother of 'Abd al-Malik ibn Marwan was 'A'isha bint Mu'awiya ibn al-Mughira ibn Abi al-'As ibn Umayya ⁶⁶. His son al-Walid prayed over him. He was sixty-two years old at his death. The engraving on his signet ring was "I believe in God." [Al-Walid ibn 'Abd al-Malik, Abu al-'Abbas] The people pledged allegiance to al-Walid ibn 'Abd al-Malik on the day his father died in Damascus. The mother of al-Walid ibn 'Abd al-Malik was Layla bint al-'Abbas ibn al-Husayn ibn al-Harith ibn Zuhayr. Al-Walid ibn 'Abd al-Malik died in Damascus at the middle of Jumada al-Akhira of the year 96 [AH] at a place called Dayr Murran. He was forty-nine years old at his death. The engraving on his signet ring was "O Walid." He died, and Sulayman ibn 'Abd al-Malik prayed over him. He was carried from Dayr Murran on the shoulders of men to Damascus and buried in Bab al-Saghir. During the caliphate of al-Walid ibn 'Abd al-Malik, al-Hajjaj ibn Yusuf died in Ramadan of the year 95 [AH] at the age of fifty-three ⁶⁷. He is al-Hajjaj ibn Yusuf ibn al-Hakam ibn Abi 'Uqayl ibn 'Amir ⁶⁸ ibn Mas'ud ⁶⁹ ibn Mu'attib ibn Malik ibn Ka'b ibn 'Amr ⁷⁰ ibn Sa'd ibn 'Awf ibn Thaqif ibn Munabbih ⁷¹ ibn Bakr ibn Hawazin ibn Mansur ibn 'Ikrima ibn Khasafa ⁷² ibn Qays 'Aylan. [Sulayman ibn 'Abd al-Malik, Abu Ayyub] Sulayman ibn 'Abd al-Malik assumed the caliphate on the day al-Walid ibn 'Abd al-Malik died ⁷³. His mother was Layla bint al-'Abbas ibn al-Husayn. The kunya of Sulayman ibn 'Abd al-Malik was Abu Ayyub. Sulayman died at a place called Dabiq ⁷⁴ on Friday, with ten nights remaining in Safar—it has also been said: with ten nights remaining in Safar ⁷⁵ of the year 99 [AH]. He was forty-five years old at his death ⁷⁶. The engraving on his signet ring was "I believe in God." ['Umar ibn 'Abd al-'Aziz, Abu Hafs] 'Umar ibn 'Abd al-'Aziz ibn Marwan ibn al-Hakam, Abu Hafs, became caliph at Dayr Sim'an ⁷⁷ on the day Sulayman ibn 'Abd al-Malik died. The mother of 'Umar ibn 'Abd al-'Aziz was Umm 'Asim ⁷⁸ bint 'Asim ibn 'Umar ibn al-Khattab, whose name was Layla. When 'Umar assumed power, he gathered his agents, wives, and slave girls, divorced them and freed them ⁷⁹. He ordered his clothes ⁸⁰ to be sold, all of them, and gave their price in charity. He followed the way of the Rightly Guided Caliphs, the guided ones, of whom he was one ⁸¹⁸², not fearing, in God's cause, the blame of any blamer. 'Umar ibn 'Abd al-'Aziz died at Dayr Sim'an on Friday, with five nights remaining in Rajab of the year 101 [AH]. He was forty-one years old at his death ⁸³⁸⁴. His caliphate lasted two years ⁸⁵, five months, and five nights. Maslama ibn 'Abd al-Malik prayed over him ⁸⁶⁸⁷; it is also said that 'Abd al-'Aziz ibn 'Umar ⁸⁸ ibn 'Abd al-'Aziz prayed over him. The engraving on the signet ring of 'Umar ibn 'Abd al-'Aziz was "Sincerely devoted to God" ⁸⁹⁹⁰. [Yazid ibn 'Abd al-Malik, Abu Khalid] The people of Syria gave allegiance to Yazid ibn 'Abd al-Malik ibn Marwan after the burial of 'Umar ibn 'Abd al-'Aziz. The kunya of Yazid ibn 'Abd al-Malik was Abu Khalid. His mother was 'Atika bint Yazid ibn Mu'awiya ibn Abi Sufyan ⁹¹. Yazid ibn 'Abd al-Malik died in Hawran, in the land of Damascus, on Friday or Thursday, with five nights remaining in Sha'ban of the year 105 [AH] ⁹². He was twenty-nine years old at his death ⁹³. His caliphate lasted four years and one month ⁹⁴... because he died in the Sawad of Jordan. His son al-Walid ibn Yazid ibn ⁹⁵ 'Abd al-Malik prayed over him. The engraving on the signet ring of Ibn 'Abd al-Malik was "Lord, spare me the reckoning." [Hisham ibn 'Abd al-Malik, Abu al-Walid] Hisham ibn 'Abd al-Malik ibn Marwan assumed the caliphate on the day his brother died. His mother was 'A'isha bint Hisham ibn Isma'il ibn Hisham ibn al-Walid ibn al-Mughira al-Makhzumi ⁹⁶. Hisham ibn 'Abd al-Malik died at al-Rusafa, in the land of Qinnasrin, on Wednesday, with six nights remaining in Rabi' al-Akhir of the year 125 [AH]. He was fifty-six years old at his death ⁹⁷. His caliphate lasted nineteen ⁹⁸ years, six months, and eleven nights. Al-Walid ibn Yazid ibn 'Abd al-Malik prayed over him. The engraving on the signet ring of Hisham ibn 'Abd al-Malik was "To the Wise Judge." Hisham was cross-eyed. [Al-Walid ibn Yazid ibn 'Abd al-Malik, Abu al-'Abbas] Al-Walid ibn Yazid ibn 'Abd al-Malik assumed the caliphate after the burial of Hisham ibn 'Abd al-Malik. His mother was Umm Muhammad ⁹⁹, whose name was 'A'isha bint Muhammad ibn Yusuf al-Thaqafi, the brother of al-Hajjaj ibn Yusuf. The kunya of al-Walid ibn Yazid was Abu al-'Abbas. Al-Walid ibn Yazid ibn 'Abd al-Malik was killed on Thursday, with two nights remaining in Jumada al-Akhira of the year 126 [AH] ¹⁰⁰. Yazid al-Naqis ¹⁰¹ killed him at al-Bakhra' ¹⁰² in the land of Damascus. His caliphate lasted one year, three months ¹⁰³, and twenty-two days ¹⁰⁴. [Yazid ibn al-Walid ibn 'Abd al-Malik, Abu Khalid] Yazid ibn al-Walid ¹⁰⁵ assumed the caliphate after the killing of al-Walid ¹⁰⁶ ibn Yazid ibn 'Abd al-Malik. His mother was Hind bint 'Abd al-'Aziz ibn Marwan ¹⁰⁷. Yazid ibn al-Walid died with ten nights remaining in Dhu al-Hijja of the year 126 [AH]. His caliphate lasted five months; it has also been said: five months and two nights. Ibrahim ibn al-Walid ¹⁰⁸ ibn 'Abd al-Malik prayed over him. He was called Yazid al-Naqis; he was so named because he reduced the soldiers' stipends ¹⁰⁹ from what al-Walid had increased ¹¹⁰, so he was called al-Naqis (the Reducer). [Ibrahim ibn al-Walid ibn 'Abd al-Malik, Abu Ishaq] Ibrahim ibn al-Walid ibn 'Abd al-Malik ibn Marwan assumed the caliphate on the day his brother died. His mother was a slave concubine ¹¹¹. He was nicknamed Salban ¹¹², after a madman ¹¹³, and he was with them in Damascus. He remained in office for three months ¹¹⁴. Then Marwan ibn Muhammad came to Damascus and urged him ¹¹⁵¹¹⁶ to abdicate after Marwan had fought him ¹¹⁷, so he was called al-Makhlu' (the Deposed). He remained thereafter for a period ¹¹⁸ until he died in Damascus. It has also been said ¹¹⁹ that Marwan ibn Muhammad killed him and crucified him. The day Ibrahim ibn al-Walid was deposed was Monday, with fourteen ¹²⁰ nights having passed in Safar of the year 127 [AH]. [Marwan ibn Muhammad ibn Marwan ibn al-Hakam, Abu 'Abd al-Malik] Marwan ibn Muhammad assumed the caliphate on the day Ibrahim ibn al-Walid abdicated, which was Monday. He was called Marwan al-Himar (the Donkey); he was known as al-Himar because of his lack of intelligence ¹²¹. His mother was a slave concubine, a Kurdish slave girl said to be called Lubaba ¹²². Abu Muslim, whose name was 'Abd al-Rahman ibn Muslim ¹²³, one of the Banu Jundu' ibn Layth ibn Bakr ibn 'Abd Manaf ¹²⁴, appeared in Khurasan on Thursday, with ten nights remaining in Ramadan of the year 129 [AH]. He proclaimed ¹²⁵ the call for the Chosen One from the Family of the Messenger of God, peace be upon him. Then he entered Marw and dispersed the forces that were there with Nasr ibn Sayyar. Nasr ibn Sayyar fled from ¹²⁶ Abu Muslim, heading for Iraq, and died at Sawa ¹²⁷. Abu Muslim left Marw for Nishapur, then headed for Rayy, then left it for Kufa and entered it. He sent for 'Abd Allah ibn 'Ali ibn ¹²⁸ al-'Abbas and his family, who were in Medina, and brought them to Kufa. He also sent 'Abd Allah ibn 'Ali with a massive army to Damascus, aiming for Marwan ibn Muhammad. 'Abd Allah ibn 'Ali placed Salih ibn 'Ali at the head of his vanguard, and Salih ibn 'Ali ¹²⁹ placed Abu 'Awn 'Abd al-Malik ibn Yazid at the head of his vanguard. Ibn 'Awn engaged Marwan ibn Muhammad at a place called Abu Sir, in a rural district called in the Sa'id of Egypt, because he had fled to the Sa'id. 'Amir ibn Isma'il al-Marwazi killed Marwan al-Himar on Thursday, with six nights remaining in Dhu al-Hijja of the year 131 [AH] ¹³⁰. It has also been said that Marwan ibn Muhammad was killed ¹³¹ in some area of Damascus, and the rule of the Banu Umayya ¹³² came to an end at his hands. [Al-Saffah, Abu al-'Abbas] Abu Muslim installed Abu al-'Abbas ¹³³, whose name was 'Abd Allah ibn Muhammad ibn 'Ali ibn 'Abd Allah ibn al-'Abbas, on Friday, with thirteen nights having passed in Rabi' al-Awwal of the year 132 [AH] ¹³⁴. His mother was Ra'ita ¹³⁵ bint 'Ubayd Allah ibn 'Abd Allah ibn 'Abd al-Madan al-Harithi. He was the first 'Abbasid to assume ¹³⁶ the caliphate. Abu al-'Abbas moved from al-Hira to al-Anbar ¹³⁷ and built its city at the middle of Dhu al-Hijja of the year 134 [AH] ¹³⁸. Abu al-'Abbas died on Sunday in al-Anbar, on the night of the tenth of Dhu al-Hijja of the year 136 [AH] ¹³⁹. 'Isa ibn 'Ali ibn 'Abd Allah ibn al-'Abbas ¹⁴⁰ prayed over him. His caliphate lasted four years ¹⁴¹ and eight months. He was born in Syria, at al-Humayma ¹⁴². The engraving on the signet ring of Abu al-'Abbas was "God is the trust of 'Abd Allah, and in Him he believes" ¹⁴³. [Al-Mansur, Abu Ja'far, His Brother] Abu Ja'far al-Mansur, whose name was 'Abd Allah ibn Muhammad ibn 'Ali ibn 'Abd Allah ibn al-'Abbas, assumed the caliphate on the day his brother died. His mother was a slave concubine named Salama ¹⁴⁴. Abu Ja'far died at al-Abtah in Mecca, with nine nights remaining in Dhu al-Hijja of the year 158 [AH]. He was buried at Bi'r Maymun. Ibrahim ibn Yahya ibn Muhammad ibn 'Ali prayed over him; it has also been said that 'Isa ibn Muhammad ibn 'Ali ¹⁴⁵ prayed over him. Al-Mansur was the killer of Abu Muslim. Abu Muslim was born at Karkh Isbahan, and his name was 'Abd al-Rahman ibn Muslim. Al-Mansur killed him at the end of Sha'ban of the year 137 [AH] ¹⁴⁶, rolling him up in a carpet because he abandoned opinion for opinion ¹⁴⁷. Al-Mansur was sixty-three years old when he assumed power ¹⁴⁸. His caliphate lasted twenty-two years ¹⁴⁹ less a day. The engraving on the signet ring of al-Mansur was "God is the trust of 'Abd Allah." [Al-Mahdi ibn al-Mansur, Abu 'Abd Allah]

And Al-Mahdi, Muhammad ibn Abdullah ibn Muhammad ibn Ali ibn Abdullah ibn Abbas, became caliph on the day his father died. His mother was Umm Musa bint Mansur ibn Abdullah ibn Sahim ibn Yazid al-Himyari. Al-Mahdi died at Masabadhan ¹⁵⁰ in a village called al-Sawad, in Muharram, on the night of Thursday, with eight nights remaining in the month, in the year 169 AH. He was forty-three years old on the day he died, and his reign lasted ten years, one month, and fourteen nights. His son Harun prayed over him. The inscription on his ring was: "I seek empowerment from Allah, the Exalted." [Al-Hadi ibn al-Mahdi, Abu Muhammad] Musa ibn Muhammad ibn Abi Ja'far al-Mansur became caliph on the day his father died. At that time, Musa was in Jurjan ¹⁵¹. His mother was al-Khayzuran ¹⁵², an umm walad ¹⁵³. He was given the oath of allegiance in Baghdad, and the oath was sent to him while he was in Jurjan. Then al-Hadi came to Baghdad. Musa al-Hadi died on Friday at a place called Isaabad ¹⁵⁴ in the rural area of Iraq, on Friday, with fourteen nights having passed of Rabi' al-Awwal in the year 170 AH. He was twenty-five years old on the day he died, and his reign lasted fourteen months minus six nights. His brother Harun al-Rashid ibn al-Hadi prayed over him. The inscription on al-Hadi's ring was: "Allah is my Lord." [Al-Rashid ibn al-Mahdi, Abu Ja'far] Harun ibn Muhammad ibn Abi Ja'far al-Mansur became caliph on the day his brother Musa died. Harun's kunya ¹⁵⁵ was Abu Ja'far, and his mother was an umm walad. Harun al-Rashid died at Tus, at a place called Sanabadh ¹⁵⁶, outside al-Nuqan ¹⁵⁷. He had traveled from Jurjan to there, in Jumada al-Ula in the year 193 AH. He was born in Madinat al-Salam ¹⁵⁸. The inscription on Harun's ring was: "In Allah is my trust." I saw the grave of Harun al-Rashid beneath the grave of Ali ibn Musa al-Rida ¹⁵⁹, with a distance of about two cubits in my estimation. Ali was to the qibla ¹⁶⁰ and Harun to the east, adjacent to him. Harun was forty-nine years old on the day he died, and his reign lasted twenty-three years, two months, and seventeen days. [Al-Amin ibn al-Rashid, Abu Abdullah] Muhammad ibn Harun became caliph. His mother was Zubayda, who was Umm Ja'far bint Ja'far ibn Abi Ja'far al-Mansur. Muhammad was in Baghdad at the time. The oath of allegiance was given to him at Tus while he was absent in Baghdad. Then he took the oath of allegiance for his son Muhammad after him, and then for his son Abdullah after Muhammad. When Harun died and Muhammad became caliph, Abdullah ibn Harun, al-Ma'mun, began executing affairs in Tus and Khurasan after his father's death. He sent Tahir ibn al-Husayn al-A'war to fight his brother in Baghdad. Tahir arrived in Baghdad, besieged al-Amin there, and fought him until he killed him. He sent his head to al-Ma'mun. That occurred on Sunday, with seven nights remaining in Muharram in the year 198 AH. The inscription on al-Amin's ring was: "The one who seeks him will not be disappointed." [Al-Ma'mun ibn al-Rashid, Abu al-Abbas] Abdullah ibn Harun al-Ma'mun, brother of Muhammad, became caliph in Baghdad on the day his brother was killed, and the people gave him the general oath of allegiance. His mother was an umm walad named Murajil ¹⁶¹. Al-Ma'mun died at al-Badhandun ¹⁶², outside Tarsus, on the route to the Byzantine territory, in Rajab, with eleven nights having passed in the month in the year 218 AH. He was carried to Tarsus, and his brother Abu Ishaq al-Mu'tasim prayed over him. He was buried in Tarsus. He was forty-eight years and three months old on the day he died, and his reign lasted twenty years, six months, and sixteen days. He was born in Madinat al-Salam. The inscription on his ring was: "Allah is the trust of Abdullah, and in Him he believes." [Al-Mu'tasim ibn al-Rashid, Abu Ishaq] Muhammad ibn Harun, Abu Ishaq al-Mu'tasim, brother of al-Ma'mun, became caliph after his brother's burial in Tarsus. His mother was an umm walad named Marida ¹⁶³. Al-Mu'tasim began forcing what was not needed, flogged Ahmad ibn Hanbal ¹⁶⁴, and killed Ahmad ibn Nasr al-Khuza'i ¹⁶⁵, until the people remained in that tribulation until al-Mu'tasim died at Surra man ra'a ¹⁶⁶ in the land of al-Qatul ¹⁶⁷, on the night of Thursday, with eighteen nights having passed in Rabi' al-Awwal in the year 227 AH. It is also said: with eight nights remaining in Rabi' al-Awwal. His son al-Wathiq prayed over him. He was forty-seven years and thirteen days old on the day he died, and his reign lasted eight years and eight months. The inscription on his ring was: "Praise be to Allah, who is not like anything." [Al-Wathiq ibn al-Mu'tasim, Abu Ja'far] Harun—his father being Abu Ishaq al-Mu'tasim ibn al-Rashid—became caliph after his father's burial. His mother was an umm walad called Qaratis ¹⁶⁸. Al-Wathiq was twenty-six years, two months, and eight days old when he became caliph. Al-Wathiq died on Wednesday, with six nights remaining in Dhu al-Hijjah in the year 232 AH. His reign lasted five years, six months, and thirteen days. His brother Ja'far al-Mutawakkil prayed over him. Al-Wathiq was born in Madinat al-Salam. The inscription on his ring was: "Allah is the trust of al-Wathiq." [Al-Mutawakkil ibn al-Mu'tasim, Abu al-Fadl] Ja'far ibn Muhammad ibn Harun became caliph after the burial of his brother al-Wathiq ibn al-Mu'tasim. Al-Mutawakkil's mother was an umm walad named Shuja' ¹⁶⁹. He was twenty-eight years old when he became caliph. Al-Mutawakkil showed love for the Sunna ¹⁷⁰ and inclination towards it, denounced what his father and brother had done in this matter, elevated the status of the people of knowledge, and ordered them regarding Ahmad ibn Nasr. Thus, the hearts of the common people inclined towards him. Al-Mutawakkil was killed on Wednesday, with five or seven nights having passed in Shawwal in the year 247 AH. His son al-Muntasir killed him, and he was the one who prayed over him. The inscription on al-Mutawakkil's ring was: "There is no god but Allah, al-Mutawakkil relies on Allah." His reign lasted fifteen years and two months. [Al-Muntasir ibn al-Mutawakkil, Abu Ja'far] Muhammad ibn Ja'far ibn Muhammad ibn Harun, al-Muntasir ibn al-Mutawakkil ibn al-Mu'tasim ibn al-Rashid, became caliph on the day his father was killed. His brothers al-Mu'tazz and al-Mu'ayyad gave him the oath of allegiance. Al-Muntasir's mother was an umm walad called Habashiyya ¹⁷¹. Al-Muntasir ibn al-Mutawakkil died on Monday, with four nights having passed in Rabi' al-Awwal in the year 248 AH. His uncle al-Musta'in ibn al-Mu'tasim prayed over him. The inscription on al-Muntasir's ring was: "Muhammad triumphs through Allah." [Al-Musta'in ibn al-Mu'tasim, Abu Abdullah] Ahmad ibn Muhammad ibn Harun, who was the brother of Ja'far al-Mutawakkil and the uncle of al-Muntasir ibn al-Mutawakkil, became caliph. Al-Musta'in's mother was Mukhariq ¹⁷², an umm walad. He was given the oath of allegiance on the day al-Muntasir died. When the year 251 AH began, many conflicts and severe skirmishes occurred between al-Mu'tazz and al-Musta'in, until al-Musta'in abdicated at the end of the year 251 AH, on Wednesday, the middle of Muharram. The inscription on al-Musta'in's ring was: "Ahmad ibn Muhammad." [Al-Mu'tazz ibn al-Mutawakkil, Abu Abdullah] After al-Musta'in's abdication, the people gave the oath of allegiance to al-Zubayr ¹⁷³ ibn Ja'far ibn Muhammad ibn Muhammad ibn Harun, who is al-Mu'tazz ibn al-Mutawakkil. His mother was an umm walad named Qabiha ¹⁷⁴. Al-Mu'tazz was killed in Rajab in the year 255 AH. The inscription on his ring was: "Al-Mu'tazz relies on Allah." [Al-Muhtadi ibn al-Wathiq, Abu Abdullah] Muhammad ibn Harun ibn Muhammad ibn Harun, who is al-Muhtadi ibn al-Wathiq ibn al-Mu'tasim ibn al-Rashid, became caliph at Surra man ra'a with two days remaining in Rajab in the year 255 AH. The Turks overpowered him until they killed him with thirteen days remaining in Rajab in the year 256 AH. His mother was an umm walad. The inscription on al-Muhtadi's ring was: "Muhammad, Commander of the Faithful." [Al-Mu'tamid ibn al-Mutawakkil, Abu al-Abbas] Ahmad ibn Ja'far, who is al-Mu'tamid ibn al-Mutawakkil ibn al-Mu'tasim ibn al-Rashid, became caliph on the day al-Muhtadi was killed. His mother was an umm walad named Fityan ¹⁷⁵. Al-Mu'tamid appointed his brother Abu Ahmad al-Muwaffaq as his heir apparent on Friday, with twelve nights having passed in Dhu al-Qa'da in the year 261 AH. Al-Muwaffaq began to distance and screen people from al-Mu'tamid, claiming that he was ill ¹⁷⁶. Al-Mutawakkil had three sons: the eldest was Muhammad ibn Ja'far, al-Muntasir; the middle was Ahmad ibn Ja'far, al-Mu'tamid; and the youngest was Talha ibn Ja'far, al-Muwaffaq Abu Ahmad. Abu Ahmad al-Muwaffaq died from a severe illness that afflicted him on Thursday, with eight nights having passed in Safar in the year 278 AH. Al-Mu'tamid died with eleven nights remaining in Rajab in the year 279 AH. He was sixty years old on the day he died. [Al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil, Abu al-Abbas] Ahmad ibn Talha ibn Ja'far—who is the son of Abu Ahmad al-Muwaffaq—became caliph on the day al-Mu'tamid died. His mother was an umm walad. Al-Mu'tadid died in Baghdad on the night of Monday, with eight nights remaining in Rabi' al-Akhir in the year 289 AH. It is also said that al-Mu'tadid died on Wednesday, with five nights having passed in Jumada al-Akhira in the year 289 AH. It is said that Abu Umar Muhammad ibn Yusuf ibn Ya'qub washed him, and Abu Yusuf prayed over him. He was forty-six years old on the day he died. The inscription on his ring was: "Al-Mu'tazz relies on Allah." [Al-Muktafi ibn al-Mu'tadid, Abu Muhammad] Ali ibn Ahmad ibn Talha ibn Ja'far became caliph after his father's burial. His mother was an umm walad, a Turkish slave girl. Al-Muktafi died on the night of Sunday, with thirteen nights having passed in Dhu al-Qa'da in the year 295 AH. Abu Umar washed him, and he was the one who prayed over him. Al-Muktafi was thirty-one years old on the day he died. [Al-Muqtadir ibn al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil, Abu al-Fadl] Ja'far, the brother of al-Muktafi, became caliph on the day his brother al-Muktafi died. Al-Muqtadir's mother was an umm walad called Shaghab ¹⁷⁷.

Al-Muqtadir was born in the year 282 AH ¹⁷⁸. The elite pledged allegiance to Abdullah ibn al-Mu'tazz in Rabi' al-Awwal 296 AH ¹⁷⁹. The Hajariyya ¹⁸⁰ and a group of retainers and common people remained with al-Muqtadir. Al-Husayn ibn Hamdan rode with a group of Bedouins, came to al-Muqtadir's gate, then headed to the house of Ibn al-Mu'tazz. He fought the supporters of Ibn al-Mu'tazz, killed Zahir ¹⁸¹ openly, and al-Abbas ibn al-Hasan ibn Ayyub, who was the secretary of Ibn al-Mu'tazz. He defeated Ibn al-Mu'tazz's supporters, captured Abdullah ibn al-Mu'tazz, and killed him. Al-Muqtadir's authority was established, people's affairs calmed, and they became as if asleep, not expecting any turmoil. His mother ¹⁸² maintained the Two Sanctuaries ¹⁸³ and spent enormous sums on them each year. Likewise, she maintained Jerusalem ¹⁸⁴ and spent enormous sums on it and the frontier fortresses each year. Scholars were elevated in every city of the world. I saw Baghdad in those days as the best, most glorious, and most prosperous it had ever been. Then al-Muqtadir's affairs turned against him in 316 AH ¹⁸⁵. The people agreed to depose him, and they did so. They installed his brother al-Qahir ¹⁸⁶ in his place after al-Muqtadir had abdicated. Al-Qahir remained for three days, then he abdicated, and the people pledged allegiance to al-Muqtadir a second time. Al-Muqtadir ruled until the end of 320 AH ¹⁸⁷. Then the army became restless, and Mu'nis ¹⁸⁸ incited them against al-Muqtadir. Al-Muqtadir rode out himself to calm them, wearing the cloak of the Messenger of God, may God bless him and grant him peace. While he was standing with a multitude of soldiers, a Berber man whom no one recognized came to him. They thought he wanted to greet him, but when he approached, he struck him with his spear and killed him. That was on Tuesday, the 27th of Shawwal, 320 AH ¹⁸⁹. [Al-Qahir ibn al-Mu'tadid Abu al-Abbas] Muhammad ibn Ahmad ibn Talha ibn Ja'far, the brother of al-Muqtadir and al-Muktafi, assumed the caliphate on the day his brother al-Muqtadir was killed. He remained in office for one year and six months ¹⁹⁰, then he was blinded ¹⁹¹ and deposed. Al-Qahir died in 322 AH ¹⁹². [Al-Radi ibn al-Muqtadir Abu al-Abbas] Muhammad ibn Ja'far ibn Ahmad ibn Talha ibn Ja'far, who is al-Radi ibn al-Muqtadir ibn al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil ibn al-Mu'tasim ibn al-Rashid ibn al-Mahdi ibn al-Mansur ibn Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Abd al-Muttalib, assumed the caliphate. Al-Radi died at the beginning of 327 AH ¹⁹³. [Al-Muttaqi ibn al-Muqtadir] Ibrahim ibn Ja'far ibn Ahmad ibn Talha ibn Ja'far assumed the caliphate at the beginning of 332 AH ¹⁹⁴ and died in 335 AH ¹⁹⁵. [Al-Muti' ibn al-Muqtadir] Al-Fadl ibn Ja'far ibn Muhammad ibn Ahmad ibn Talha ibn Ja'far—he is the son of al-Muqtadir—assumed the caliphate after the burial of al-Mustakfi ¹⁹⁶. He remains, I do not know what God will do with him, except that he is a caliph who will inevitably die or be killed, for he has an example in those he has lost ¹⁹⁷. God knows best. [Section on the Rightly Guided Caliphs and the Desirous Kings] Abdullah ibn Muhammad al-Azdi informed us: Ishaq ibn Ibrahim al-Hanzali narrated to us: al-Walid ibn Muslim narrated to us: al-Awza'i narrated to us: al-Zuhri reported to me from Abu Salama from Abu Hurayra from the Messenger of God, may God bless him and grant him peace, who said: "After me there will be caliphs who act according to what they know and do what they are commanded. Then after them there will be caliphs who act according to what they do not know and do what they are not commanded. Whoever disapproves of them is absolved, but whoever desires and follows [them is not]." ¹⁹⁸ Abu Hatim said: We have mentioned the summary of what is needed from the events that occurred during the days of the four rightly guided caliphs ¹⁹⁹ and have alluded to the mention of those after them from the Umayyads and Abbasids. We have omitted mentioning what, if we had not mentioned their reports, the reader of this book would not pay attention to, due to our thoroughness in mentioning them in the book of the caliphs from the Umayyads and Abbasids from our books. After this, we will mention the Companions of the Messenger of God, may God bless him and grant him peace, one by one, with their lineages, tribes, what is known of their genealogies, and their times, so that the seeker of knowledge may not find it difficult to identify their descendants, if God wills and desires. We ask God for help in what brings us closer to Him and draws us near to Him. He is Generous, Kind, Compassionate, Merciful. [Beginning of the Book of the Companions, may God be pleased with them all] In the name of God, the Most Gracious, the Most Merciful. Praise be to God, Lord of the worlds, and blessings upon Muhammad, the Seal of the Prophets, and upon his family, his wives, his descendants, and all his Companions. Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi, may God be pleased with him, said: Abu Ya'la Ahmad ibn Ali ibn al-Muthanna informed us: Khalaf ibn Hisham al-Bazzar ²⁰⁰ and Abd al-Wahid ibn Ghiyath narrated to us, both saying: Abu Awana narrated to us from Qatada from Zurara ibn Awfa from Imran ibn Husayn who said: The Messenger of God, may God bless him and grant him peace, said: "The best of my community is the generation in which I was sent, then those who follow them." ²⁰¹ Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi said: The best of this community are the Companions of the Messenger of God, may God bless him and grant him peace, who accompanied him, supported him, and sacrificed their lives and wealth seeking God's pleasure, from the Emigrants ²⁰² and the Helpers ²⁰³, and those who believed in him and affirmed him from others. Among them are the ten whom the Prophet, may God bless him and grant him peace, testified would be in Paradise: Abu Bakr, Umar, Uthman, and Ali—we have mentioned them with their days and what is necessary to know of their reports in what preceded [in separate parts I composed on their reports and the conquests during their times]. And Talha ibn Ubaydullah ibn Uthman ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr—he is a Qurashi ²⁰⁴—his kunya ²⁰⁵ is Abu Muhammad. He was called al-Fayyad ²⁰⁶ due to his abundant generosity. He joined the Prophet, may God bless him and grant him peace, at Badr after the battle had ended. The Prophet sent him to Hawra' ²⁰⁷ to scout the caravan's news, and the Prophet assigned him a share of the spoils and reward. He was killed by Marwan ibn al-Hakam with an arrow, and died in the year 36 AH ²⁰⁸ on the day of the Camel ²⁰⁹, ten nights into Jumada al-Ula ²¹⁰, at the age of sixty-four. It is also said in Rajab ²¹¹. His grave in Basra is well-known and visited. Talha's mother was al-Sa'ba bint Abdullah ibn Ammad ibn Malik ibn Hadramawt. And al-Zubayr ibn al-Awwam ibn Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr—he is a Qurashi—his kunya is Abu Abdullah. He was one of the disciples ²¹² of the Messenger of God, may God bless him and grant him peace. Al-Zubayr's mother was Safiyya bint Abd al-Muttalib ibn Hashim, and her mother was Hala bint Wahib ibn Abd Manaf ibn Zuhra. He witnessed Badr at the age of twenty-nine. He was killed in Rajab of the year 36 AH, killed by Amr ibn Jurmuz ²¹³. He was sixty-four years old at death. He bequeathed [to] his son Abdullah on the morning of the day of the Camel, saying: "O my son! There is no limb of mine but has been wounded with the Messenger of God, may God bless him and grant him peace, until that reached my private parts." He was killed at the end of that day. His grave in Wadi al-Siba' ²¹⁴ in the land of Banu Tamim is well-known. Al-Zubayr had ten sons and two daughters: Abdullah, Asim, Urwa, al-Mundhir, Mus'ab, Hamza, Khalid, Amr, Ubayda, and Ja'far. The two daughters: Ramla and Khadija. And Sa'd ibn Abi Waqqas, who is Sa'd ibn Malik ibn Wahib—and it is said: Uhayb—ibn Abd Manaf ibn Zuhra ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. His kunya is Abu Ishaq. His mother: Hummana bint Sufyan ibn Umayya ibn Abd Shams ibn Abd Manaf. He died in his palace at al-Aqiq ²¹⁵, and was carried on men's shoulders to Medina, a distance of ten miles, in the year 55 AH ²¹⁶; it is also said in the year 58 AH. Marwan ibn al-Hakam, who was its governor under Mu'awiya, led his funeral prayer. He was seventy-four years old at death. He had embraced Islam at the age of nineteen. Among Sa'd's children who transmitted knowledge were Umar, Muhammad, Amir, Musa, Mus'ab, and A'isha. And Sa'id ibn Zayd ibn Amr ibn Nufayl ibn Abd al-Uzza ibn Rabah ibn Abdullah ibn Qurt ibn Rizah ibn Adi ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. His kunya is Abu al-A'war. He came from Hawra' with Talha after the Prophet, may God bless him and grant him peace, had returned from Badr, and the Prophet assigned him a share and reward. He died in the year 51 AH ²¹⁷ at the age of over seventy, and was buried in Medina. Sa'd ibn Abi Waqqas and Ibn Umar entered his grave. His mother was Fatima bint Ba'ja ibn Umayya ibn Khuwaylid ibn Khalid ibn Khuza'a. And Abd al-Rahman ibn Awf ibn Abd Awf ibn Abd ibn al-Harith ibn Zuhra ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. His kunya is Abu Muhammad. His name in the Jahiliyya ²¹⁸ was Abd Amr, but the Prophet named him Abd al-Rahman. His mother was al-Shifa' bint Awf ibn Abd ibn al-Harith ibn Zuhra ibn Kilab, one of the female Emigrants. He died six nights before the end of Uthman's caliphate at the age of seventy-five, and was buried in al-Baqi' ²¹⁹. Abd al-Rahman ibn Awf had ten sons: Muhammad, Ibrahim, Humayd, Zayd, Abu Salama, Mus'ab, Suhayl, Uthman, Umar, and al-Miswar, besides the daughters he had. And Amir ibn Abdullah ibn al-Jarrah ibn Hilal ibn Uhayb ibn Dabba ibn al-Harith ibn Fihr ibn Malik ibn al-Nadr. His kunya is Abu Ubayda. He died in the plague of Amwas ²²⁰ in Syria in the year 18 AH ²²¹ during Umar's caliphate at the age of fifty-eight. He had witnessed Badr at the age of forty-one. He was among the eminent Companions. His mother was the daughter of Abd al-Uzza ibn Shaqiq ibn Salaman from Banu Fihr. [Indexes of the Book] - Index of Quranic Verses. - Index of Prophetic Hadiths and Traditions. - Index of Topics. [Index of Quranic Verses] Verse / Sura / Verse Number / Page

O you who have believed, fear Allah as He should be feared ²²² and do not die except as Muslims ²²³. (Aal-e-Imran 3:102) O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs ²²⁴. Indeed Allah is ever, over you, an Observer ²²⁵. (An-Nisa 4:1) O you who have believed, fear Allah and speak words of appropriate justice ²²⁶. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment ²²⁷. (Al-Ahzab 33:70-71) Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark ²²⁸ is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so that they grow stout and stand firmly on their stalks, delighting the sowers—so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. (Al-Fath 48:29) So that those who perished might perish after a clear proof ²²⁹ and those who lived might live after a clear proof. (Al-Anfal 8:42) O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger. (An-Nisa 4:59) It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. (Al-Ahzab 33:36) Indeed, those who pledge allegiance to you, [O Muhammad]—they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. (Al-Fath 48:10) He who obeys the Messenger has obeyed Allah. (An-Nisa 4:80) And whoever obeys Allah and the Messenger—those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. (An-Nisa 4:69) The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful. (An-Nur 24:51-52) Follow, [O Muhammad], what has been revealed to you from your Lord—there is no deity except Him—and turn away from those who associate others with Allah. (Al-An'am 6:106) Then We put you, [O Muhammad], on an ordained way ²³⁰ concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know. (Al-Jathiyah 45:18) O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Indeed, Allah is ever Knowing and Wise. (Al-Ahzab 33:1-2) And if not for the favor of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great. (An-Nisa 4:113) O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people. (Al-Ma'idah 5:67) And thus We have revealed to you an inspiration ²³¹ of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path—the path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth. Unquestionably, to Allah do all matters tend. (Ash-Shura 42:52-53) Have you not considered how your Lord dealt with the companions of the elephant ²³²? (Al-Fil 105:1-5) Recite in the name of your Lord who created—created man from a clinging substance. Recite, and your Lord is the most Generous—who taught by the pen—taught man that which he knew not. (Al-Alaq 96:1-5) O you who covers himself [with a garment] ²³³... (Al-Muddaththir 74:1) And warn your closest kindred. (Ash-Shu'ara 26:214) May the hands of Abu Lahab be ruined, and ruined is he. (Al-Masad 111:1) Has he made the [false] gods one God? Indeed, this is a curious thing. (Sad 38:5) Kaf, Ha, Ya, 'Ayn, Sad ²³⁴. (Maryam 19:1) Ha, Meem ²³⁵. [This is] a revelation from the Most Merciful, the Most Merciful—a Book whose verses have been detailed, an Arabic Qur'an for a people who know, as a giver of good tidings and a warner; but most of them turn away, so they do not hear. And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working." Say, "I am only a man like you, to whom has been revealed that your god is one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah—those who do not give zakah ²³⁶, and in the Hereafter they are disbelievers. Indeed, those who have believed and done righteous deeds—for them is a reward uninterrupted. Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction—for [the information] of those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come willingly or unwillingly." They said, "We come willingly." And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps ²³⁷ as protection. That is the determination of the Exalted in Might, the Knowing. But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud." (Fussilat 41:1-13) Ta, Ha ²³⁸. (Ta-Ha 20:1) Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities—what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason." (Al-An'am 6:151) Indeed, Allah orders justice and good conduct ²³⁹ and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded. (An-Nahl 16:90) Indeed, We have sent you as a witness and a bringer of good tidings and a warner and one who invites to Allah, by His permission, and an illuminating lamp. (Al-Ahzab 33:45-46) Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. (Al-Hajj 22:39) Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing. (Al-Hajj 22:75) [They will be] brothers, on thrones facing one another. (Al-Hijr 15:47) They ask you about the sacred month—about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram ²⁴⁰ and the expulsion of its people therefrom are greater [sin] in the sight of Allah. And fitnah ²⁴¹ is greater than killing." (Al-Baqarah 2:217) We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah ²⁴² with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer]. (Al-Baqarah 2:144) The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, "To Allah belongs the east and the west. He guides whom He wills to a straight path." (Al-Baqarah 2:142) And [recall] when Moses said to his people, "O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?" And when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people. (As-Saff 61:5) So go, you and your Lord, and fight. Indeed, we are remaining here, sitting. (Al-Ma'idah 5:24) So whoever follows me—indeed, he is of me. (Ibrahim 14:36) My Lord, do not leave upon the earth from among the disbelievers any inhabitant. (Nuh 71:26) They ask you about the spoils of war ²⁴³. (Al-Anfal 8:1) If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment. So consume what you have taken of war booty [as being] lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful. (Al-Anfal 8:68-69) And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient—it is better for those who are patient. (An-Nahl 16:126) And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision. (Aal-e-Imran 3:169) Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward. (Aal-e-Imran 3:172-174) That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers. (Aal-e-Imran 3:175) Whatever you have cut down of [their] palm trees or left standing on their trunks—it was by permission of Allah and so that He might disgrace the defiantly disobedient. (Al-Hashr 59:5) They destroy their houses by their own hands and the hands of the believers. So take warning, O people of vision. (Al-Hashr 59:2) And Allah repelled the disbelievers in their rage, not having attained any good. And Allah sufficed the believers in battle, and Allah is Powerful and Exalted in Might. (Al-Ahzab 33:25) And when you ask them [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. (Al-Ahzab 33:53) So patience is most fitting. And Allah is the one sought for help against that which you describe. (Yusuf 12:18) Indeed, those who came with the slander ²⁴⁴ are a group among you. Do not think it bad for you; rather, it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof—for him is a great punishment. (An-Nur 24:11) And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful. (An-Nur 24:22) [And remember] when they pledged allegiance to you under the tree. (Al-Fath 48:18) Indeed, We have given you, [O Muhammad], a clear conquest ²⁴⁵... (Al-Fath 48:1-29) Say, "O People of the Scripture, come to a word that is equitable between us and you—that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]." (Aal-e-Imran 3:64) Establish prayer for My remembrance. (Ta-Ha 20:14) Woe to those who give less [than due], who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss. (Al-Mutaffifin 83:1-2) And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. (An-Nisa 4:29) O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. (Al-Hujurat 49:13) Make for us a god just as they have gods. (Al-A'raf 7:138) If you two [wives] repent to Allah, [it is best], for your hearts have deviated. (At-Tahrim 66:4) O Prophet, say to your wives, "If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. But if you should desire Allah and His Messenger and the home of the Hereafter—then indeed, Allah has prepared for the doers of good among you a great reward." (Al-Ahzab 33:28-29) They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful." (Al-Hujurat 49:17) Allah has already forgiven the Prophet and the Muhajireen ²⁴⁶ and the Ansar ²⁴⁷ who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He is to them Kind and Merciful. (At-Tawbah 9:117-118) And those who accuse their wives [of adultery] and have no witnesses except themselves—then the testimony of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful. (An-Nur 24:6) And do not pray [the funeral prayer, O Muhammad] over any of them who has died—ever—or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient. (At-Tawbah 9:84) He has certainly succeeded who purifies himself and mentions the name of his Lord and prays. (Al-A'la 87:14-15) Not equal are those believers who sit [at home] and those who strive and fight in the cause of Allah with their wealth and their lives. (An-Nisa 4:95) And take, [O believers], from the standing place of Abraham a place of prayer. (Al-Baqarah 2:125) Say, "He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent." (Al-Ikhlas 112:1-4) Say, "O disbelievers, I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you worship. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion." (Al-Kafirun 109:1-6) Indeed, as-Safa and al-Marwah ²⁴⁸ are among the symbols of Allah. (Al-Baqarah 2:158) Indeed, you [O Muhammad] are to die, and indeed, they are to die. (Az-Zumar 39:30) And We did not grant to any man before you eternity [on earth]; so if you die—would they be eternal? (Al-Anbiya 21:34) Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? (Aal-e-Imran 3:144) Indeed, your enemy is the one cut off ²⁴⁹. (Al-Kawthar 108:3) And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy. (Ash-Shura 42:28) And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. (Al-Hajj 22:40) Indeed, We have granted you, [O Muhammad], al-Kawthar ²⁵⁰. (Al-Kawthar 108:1-3) When the victory of Allah has come and the conquest ²⁵¹... (An-Nasr 110:1-3) [And] for the poor emigrants who were driven out of their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful. (Al-Hashr 59:8) And [also for] those who were settled in the city [i.e., Madinah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul—it is those who are the successful. (Al-Hashr 59:9) And [there is a share for] those who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful." (Al-Hashr 59:10)

The verse/surah/verse number/page: His bearing and his weaning are thirty months. (Al-Ahqaf) 15 507. O my people, let not my dissension cause you to be stricken with the like of what struck the people of Noah. (Hud) 89 518. Permission [to fight] is given to those who are fought, because they have been wronged, and indeed Allah is competent to give them victory. (Al-Hajj) 39 518. And I was not one to take the misleaders as assistants. (Al-Kahf) 51 525. And if Allah had willed, they would not have fought each other, but Allah does what He intends. (Al-Baqarah) 253 540. That He may requite those who do evil. (An-Najm) 31 540. Those whose effort is lost in the worldly life while they think they are doing well in work. (Al-Kahf) 104 546. And never think that Allah is unaware of what the wrongdoers do. (Ibrahim) 42 561. The wrongdoers will know to what [final] place they will return. (Ash-Shu'ara) 227 561. [Index of Prophetic Hadiths and Reports] Hadith/Page: "I advise you to fear Allah, and to hear and obey, even if an Abyssinian slave [is appointed over you], for whoever among you lives after me will see much disagreement. So adhere to my Sunnah and the Sunnah of the rightly guided caliphs ²⁵²; cling to it with your molars. And beware of newly invented matters, for every innovation is a misguidance." - Al-'Irbad 6-24. "When a person dies, his deeds are cut off except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him." - Abu Huraira 28. "Your blood, your wealth, and your honor are sacred among you, like the sanctity of this day of yours, in this month of yours, in this land of yours. Let those present inform those absent, for perhaps the one informed may be more mindful than the one who heard." - Abu Bakra 28. "The Messenger of Allah, peace and blessings be upon him, was born in the Year of the Elephant." - Ibn 'Abbas 33. "Indeed, Allah chose Kinana from the descendants of Isma'il, and He chose Quraysh from Kinana, and He chose Banu Hashim from Quraysh, and He chose me from Banu Hashim. So I am the master of the children of Adam, without boasting, and I am the first from whom the earth will split open, and I am the first intercessor and the first whose intercession will be accepted." - Wathila ibn al-Asqa' 39. Hadith/Page: "'Abd al-Muttalib circumcised the Prophet, peace and blessings be upon him, on his seventh day and held a feast, naming him Muhammad." - Ibn 'Abbas 58. "Abu Talib set out for Syria, and the Messenger of Allah, peace and blessings be upon him, went with him. When they approached the monk, he came out to them and began to look among them until he took the hand of the Messenger of Allah, peace and blessings be upon him, and said: 'This is the master of the worlds! This is the Messenger of the Lord of the worlds! Allah will send him as a mercy to the worlds!...'" - Abu Musa 58-59-60. "The Messenger of Allah, peace and blessings be upon him, was asked: 'When was prophethood established for you?' He said: 'Between the creation of Adam and the blowing of the spirit into him.'" - Abu Huraira 63. "The truth came to him while he was in the cave of Hira'. The angel came to him and said: 'Read!' The Messenger of Allah, peace and blessings be upon him, said: 'I said, I am not a reader.' He said: 'He took me and pressed me until I was exhausted, then he released me.'" - 'A'isha 64-65. "I secluded myself in Hira' for a month. When I finished my seclusion, I descended and walked in the valley. I was called, so I looked in front, behind, to my right, and to my left, but I saw no one. Then I was called again, so I looked up to the sky, and there he was above me on the throne in the sky? A severe tremor seized me, so I came to Khadija and ordered them to cover me, then they poured water on me. Allah, the Mighty and Majestic, revealed to me: 'O you who covers himself [with a garment]' up to His saying: 'and purify.'" - Jabir 66-67. "I invite you to testify that there is no god but Allah alone, with no partner, and that I am the Messenger of Allah, and that you support and help me. For Quraysh have united against the command of Allah, denied His messengers, and sufficed with falsehood over truth. And Allah is the Self-Sufficient, the Praiseworthy..." - 'Ali ibn Abi Talib 98-99-100-101. "We were twelve men at the first 'Aqaba ²⁵³, and we pledged allegiance to the Messenger of Allah, peace and blessings be upon him, on the pledge of women: that we would not associate anything with Allah, nor steal, nor commit adultery, nor kill our children, nor bring a slander we forge between our hands and feet, nor disobey him in what is right. Whoever fulfills this, his reward is Paradise; whoever commits any of these, his affair is with Allah: if He wills, He punishes him, and if He wills, He forgives him." - 'Ubada ibn al-Samit 106. "The Prophet of Allah, peace and blessings be upon him, narrated about the night of his Ascension ²⁵⁴. He said: 'While I was lying in al-Hatim ²⁵⁵—and perhaps he said in al-Hijr ²⁵⁶—Gabriel came to me and split from here to here [indicating his chest], extracted my heart, then a golden basin filled with faith and wisdom was brought, and my heart was washed, then returned. Then I was brought a beast smaller than a mule and larger than a donkey, placing its hoof at the farthest extent of its sight. I was mounted on it, and Gabriel set off with me until he reached the lowest heaven and asked for it to be opened...'" - Anas ibn Malik 112-113-114-115-116-117. "We pledged allegiance to the Messenger of Allah, peace and blessings be upon him, to hear and obey in hardship and ease, in compulsion and willingness, and that others would be preferred over us, and that we would not dispute the matter with those in authority, and that we would speak the truth wherever we were, not fearing the blame of any blamer for the sake of Allah." - 'Ubada ibn al-Samit 118-119. "I was shown the land of your emigration: a salty plain with palm trees between two lava fields ²⁵⁷..." - 'A'isha 127-128-129. "I will descend tonight among Banu al-Najjar, and my maternal uncles from 'Abd al-Muttalib honor me with that." - Abu Ishaq 140. "The Messenger of Allah, peace and blessings be upon him, arrived and found the Jews fasting on 'Ashura' ²⁵⁸. He asked them: 'What is this?' They said: 'A great day! Allah saved Moses and drowned Pharaoh and his people on it, so Moses fasted it in gratitude to Allah.' The Messenger of Allah, peace and blessings be upon him, said: 'I am more entitled to Moses and more deserving of fasting it than you.' So he fasted it and ordered fasting it." - Ibn 'Abbas 152. Hadith/Page: "Allah looked upon the people of Badr and said: 'Do whatever you wish, for I have forgiven you.'" - Abu Huraira 185. "Who will deal with Ka'b ibn al-Ashraf? For he has harmed Allah and His Messenger." - Jabir ibn 'Abdullah 212. "The Messenger of Allah, peace and blessings be upon him, invoked [curse] upon those who killed the companions of Bi'r Ma'una ²⁵⁹ for thirty mornings, invoking upon Ra'l, Dhakwan, and 'Usayya." - Anas ibn Malik 231. "The Messenger of Allah, peace and blessings be upon him, used to eat from gifts but not from charity..." - Salman al-Farisi 246-247-248. "Thumama ibn Uthal al-Hanafi was captured, and the Prophet, peace and blessings be upon him, used to visit him and say: 'What do you have, O Thumama?...'" - Abu Huraira 268. "The letter of the Messenger of Allah, peace and blessings be upon him, to Heraclius, the king of the Romans: 'In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Heraclius, the king of the Romans. Peace be upon whoever follows guidance. To proceed: I invite you with the call of Islam. Submit and be safe, and submit and Allah will give you your reward twice. But if you turn away, then upon you is the sin of the peasants ²⁶⁰. O People of the Scripture, come to a word that is equitable between us and you: that we worship none but Allah...'" - Ibn 'Abbas 295. "O 'A'isha! I will mention something to you, and I do not want you to hasten in it until you consult your parents..." - 'A'isha 363. "I command you with four things and forbid you from four: faith in Allah—and do you know what faith in Allah is? It is the testimony that there is no god but Allah, establishing prayer, giving zakat, fasting Ramadan, and giving one-fifth of the spoils; and I forbid you from [drinks] in gourds, green jars, hollowed stumps, and pitch-lined vessels ²⁶¹." - Ibn 'Abbas 385. "While the Muslims were in the Fajr prayer on Monday, and Abu Bakr was leading them in prayer, they were suddenly startled by the Messenger of Allah, peace and blessings be upon him, who had pulled back the curtain of 'A'isha's room and looked at them as they were in rows in their prayer. Then he smiled, and Abu Bakr stepped back to join the row, thinking that the Messenger of Allah, peace and blessings be upon him, wanted to come out to the prayer. The Muslims were about to be distracted in their prayer out of joy at seeing the Messenger of Allah, peace and blessings be upon him. He gestured to them to complete their prayer, then entered the room and lowered the curtain between him and them, and he passed away that day..." - Anas ibn Malik 397-398-399-400. "Description of the Messenger of Allah, peace and blessings be upon him: his appearance, his speech, his entering, his leaving, his sitting, his conduct with his companions, his silence..." - Al-Hasan ibn 'Ali 410-411-412-413-414-415. "Do not exaggerate in praising me as the Christians exaggerated in praising Jesus, son of Mary. I am only a servant, so say: the servant of Allah and His Messenger." - Ibn 'Abbas 420. "Follow the two after me: Abu Bakr and 'Umar." - Anas ibn Malik 454. "Remain firm, O Uhud! For upon you is only a Prophet, a Siddiq ²⁶², and two martyrs." - Sahl ibn Sa'd al-Sa'idi 499. "I will give the banner—or he will take the banner—tomorrow to a man whom Allah and His Messenger love, and Allah will grant victory through him..." - Salama ibn al-Akwa' 522. "The caliphate after me will last thirty years, then it will become a kingship." - Safina 553. "There will be after me caliphs who act according to what they know and do what they are commanded. Then after them will come caliphs who act according to what they do not know and do what they are not commanded. Whoever denounces them is absolved, but whoever is pleased and follows them [is not]." - Abu Huraira 582. "The best of my community is the generation in which I was sent, then those who follow them." - 'Imran ibn Husayn 583. [Index of Topics] Topic/Page: Introduction 5; Biography of the Author 13; The Book of Prophetic Biography and Reports of the Caliphs 21; Mention of Encouragement to Adhere to the Sunnah of the Chosen One 23; Mention of Encouragement to Spread Knowledge 27; Mention of the Report Indicating the Desirability of Preserving the History of Hadith Scholars 28; Mention of the Birth of the Messenger of Allah, peace and blessings be upon him 33; Mention of the Lineage of the Master of the Children of Adam and the First from Whom the Earth Will Split Open on the Day of Resurrection, peace and blessings be upon him 39; Mention of the Prophet's Journey to Syria 58; Mention of Allah's Favor upon His Chosen Messenger, peace and blessings be upon him, with Honor and Prophethood between the Creation of Adam and the Blowing of the Spirit into Him 63; Mention of the Description of the Beginning of Revelation to the Messenger of Allah, peace and blessings be upon him 63; The Spread of Islam in Mecca 69; Mention of the Prophet Presenting Himself to the Tribes 93; Mention of the First Pledge of 'Aqaba 105; The First Friday Prayer Held in Medina 111

Subject Page Mention of the Isra' of the Messenger of Allah, may Allah bless him and grant him peace, on the Night of the Mi'raj ²⁶³ 112 Mention of the Pledge of the Ansar ²⁶⁴ at the Second Aqaba ²⁶⁵ to the Messenger of Allah, may Allah bless him and grant him peace 118 Mention of the Hijra ²⁶⁶ of the Messenger of Allah, may Allah bless him and grant him peace, to Yathrib ²⁶⁷ 127 Mention of the Arrival of the Prophet, may Allah bless him and grant him peace, in Medina 140 The Second Year of the Hijra 151 - Battle of Badr ²⁶⁸ 157 - Mention of the Number and Names of Those Who Attended Badr with the Messenger of Allah, may Allah bless him and grant him peace 185 - Expedition against Banu Qaynuqa' ²⁶⁹ 209 - Expedition of al-Sawiq ²⁷⁰ 211 The Third Year of the Hijra 212 - Expedition of al-Furda ²⁷¹ 216 - Battle of Uhud ²⁷² 218 The Fourth Year of the Hijra 231 - Expedition of al-Raji' ²⁷³ in Safar 233 - Expedition against Banu al-Nadir ²⁷⁴ 234 - Badr al-Maw'id ²⁷⁵ 237 - Expedition of the Khazraj ²⁷⁶ against Salam ibn Abi al-Huqayq ²⁷⁷ 239 The Fifth Year of the Hijra 241 - Expedition of Dhat al-Riqa' ²⁷⁸ in Muharram 249 - Expedition of Dumah al-Jandal ²⁷⁹ 251 - Expedition of al-Muraysi' ²⁸⁰ 253 - Battle of the Trench ²⁸¹ 254 - Expedition against Banu Qurayza ²⁸² 262 Subject Page - Expedition of 'Abdullah ibn Unays ²⁸³ 267 The Sixth Year of the Hijra 268 - Expedition of al-Hudaybiyya ²⁸⁴ 280 - Expedition of Dhi Qarad ²⁸⁵ 288 The Seventh Year of the Hijra 292 - Expedition of Khaybar ²⁸⁶ 300 - Muslim Casualties at Khaybar 305 The Eighth Year of the Hijra 315 - The March to Hawazin ²⁸⁷ 346 The Ninth Year of the Hijra 360 - Expedition of the Romans ²⁸⁸ 366 The Tenth Year of the Hijra 384 - Mention of the Death of the Messenger of Allah, may Allah bless him and grant him peace 397 - Mention of the Description of the Messenger of Allah, may Allah bless him and grant him peace 410 Accounts of the Caliphs ²⁸⁹ 417 Succession of Abu Bakr ibn Abi Quhafa al-Siddiq ²⁹⁰, may Allah be pleased with him 419 Succession of 'Umar ibn al-Khattab ²⁹¹, may Allah Almighty be pleased with him 452 Succession of 'Uthman ibn 'Affan ²⁹², may Allah Almighty be pleased with him 499 - The Twenty-Sixth Year 502 - The Twenty-Seventh Year 504 - The Twenty-Eighth Year 504 - The Twenty-Ninth Year 505 - The Thirtieth Year 507 Subject Page - The Thirty-First Year 508 - The Thirty-Second Year 510 - The Thirty-Third Year 511 - The Thirty-Fourth Year 512 - The Thirty-Fifth Year 512 Succession of 'Ali ibn Abi Talib ²⁹³, may Allah be pleased with him 521 - The Thirty-Sixth Year 532 - The Thirty-Seventh Year 538 - The Thirty-Eighth Year 547 - The Thirty-Ninth Year 548 - The Fortieth Year 550 Mention of the Clarification that Those We Have Mentioned Were Caliphs, and Those After Them Were Kings 553 - Yazid ibn Mu'awiya ²⁹⁴ Abu Khalid 555 - Mu'awiya ibn Yazid ²⁹⁵ Abu Layla 562 - Marwan ibn al-Hakam ²⁹⁶ 563 - 'Abd al-Malik ibn Marwan ²⁹⁷ Abu al-Walid 563 - al-Walid ibn 'Abd al-Malik ²⁹⁸ Abu al-'Abbas 564 - Sulayman ibn 'Abd al-Malik ²⁹⁹ Abu Ayyub 565 - 'Umar ibn 'Abd al-'Aziz ³⁰⁰ Abu Hafs 565 - Yazid ibn 'Abd al-Malik ³⁰¹ Abu Khalid 566 - Hisham ibn 'Abd al-Malik ³⁰² Abu al-Walid 567 - al-Walid ibn Yazid ibn 'Abd al-Malik ³⁰³ Abu al-'Abbas 567 - Yazid ibn al-Walid ibn 'Abd al-Malik ³⁰⁴ Abu Khalid 568 Subject Page - Ibrahim ibn al-Walid ibn 'Abd al-Malik ³⁰⁵ Abu Ishaq 568 - Marwan ibn Muhammad ibn Marwan ibn al-Hakam ³⁰⁶ Abu 'Abd al-Malik 569 - al-Saffah ³⁰⁷ Abu al-'Abbas 570 - al-Mansur ³⁰⁸ Abu Ja'far, His Brother 571 - al-Mahdi ibn al-Mansur ³⁰⁹ Abu 'Abd Allah 572 - al-Hadi ibn al-Mahdi ³¹⁰ Abu Muhammad 572 - al-Rashid ibn al-Mahdi ³¹¹ Abu Ja'far 573 - al-Amin ibn al-Rashid ³¹² Abu 'Abd Allah 574 - al-Ma'mun ibn al-Rashid ³¹³ Abu al-'Abbas 574 - al-Mu'tasim ibn al-Rashid ³¹⁴ Abu Ishaq 575 - al-Wathiq ibn al-Mu'tasim ³¹⁵ Abu Ja'far 576 - al-Mutawakkil ibn al-Mu'tasim ³¹⁶ Abu al-Fadl 576 - al-Muntasir ibn al-Mutawakkil ³¹⁷ Abu Ja'far 577 - al-Musta'in ibn al-Mu'tasim ³¹⁸ Abu 'Abd Allah 577 - al-Mu'tazz ibn al-Mutawakkil ³¹⁹ Abu 'Abd Allah 577 - al-Muhtadi ibn al-Wathiq ³²⁰ Abu 'Abd Allah 578 - al-Mu'tamid ibn al-Mutawakkil ³²¹ Abu al-'Abbas 578 - al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil ³²² Abu al-'Abbas 579 - al-Muktafi ibn al-Mu'tadid ³²³ Abu Muhammad 579 - al-Muqtadir ibn al-Mu'tadid ibn al-Muwaffaq ibn al-Mutawakkil ³²⁴ Abu al-Fadl 580 - al-Qahir ibn al-Mu'tadid ³²⁵ Abu al-'Abbas 581 - al-Radi ibn al-Muqtadir ³²⁶ Abu al-'Abbas 581 - al-Muttaqi ibn al-Muqtadir ³²⁷ 581 Subject Page - al-Muti' ibn al-Muqtadir ³²⁸ 582 - Mention of the Rightly Guided Caliphs and the Desirous Kings ³²⁹ 582 First Book of the Companions ³³⁰, may Allah be pleased with them all 583 Indexes of the Book 578 Index of Quranic Verses 591 Index of Prophetic Hadiths and Traditions ³³¹ 597 Index of Subjects 603

1. Mushaf : A physical copy of the Quran; here, the raising of Mushafs on spears was a tactic to call for arbitration based on the Quran.
2. Sunnah : The prophetic tradition; the practices and teachings of the Prophet Muhammad.
3. Haruriyya : An early Kharijite faction that seceded from Ali's army after the Battle of Siffin, named after the place Harura' near Kufa.
4. Kharaj : A land tax imposed on non-Muslim subjects in Islamic territories.
5. Khawarij : An early Islamic sect that emerged from the Battle of Siffin, known for their strict interpretation of Islam and opposition to both Ali and Mu'awiya.
6. Quran 18:103-104 : Reference to the Quranic verse: 'Say, [O Muhammad], "Shall we inform you of the greatest losers in deeds? [They are] those whose effort is lost in worldly life while they think they are doing well in work."
7. Adhruh : A location in modern-day Jordan where the arbitration between Ali and Mu'awiya took place.
8. Dihqan : A Persian term for a village headman or landowner, often used in early Islamic administration.
9. imra'a : A woman, unspecified.
10. ibn : Son; here referring to the woman's son.
11. Muslim : Muslim ibn 'Aqil, cousin of al-Husayn and envoy to Kufa.
12. Bukayr ibn Humran : A soldier who executed Muslim ibn 'Aqil.
13. al-suq : The market; public execution place.
14. ra'say : Two heads; severed heads of the slain.
15. Abi : Father of; part of a name, often omitted in manuscripts.
16. al-Wada'i : Nisba indicating affiliation to Wada' tribe.
17. 'Umar : 'Umar ibn Sa'd, commander of the Umayyad army at Karbala'.
18. ihda : One; year 61 AH.
19. Sinan ibn Anas : Sinan ibn Anas al-Nakha'i, the one who killed al-Husayn.
20. Ali ibn : Part of name; sometimes omitted in manuscripts.
21. 'Abd Allah : Son of 'Aqil; a martyr at Karbala'.
22. sughrihi : His youth; spared due to being a child.
23. 'Amr : Son of al-Hasan; spared due to youth.
24. al-Hasan ibn : Part of name; sometimes omitted.
25. Sulayman : Freed slave of al-Hasan; martyr.
26. Munjih : Freed slave of al-Husayn; martyr.
27. al-Husayn : Al-Husayn ibn 'Ali, grandson of the Prophet.
28. 'Abd Allah ibn Buqtur : Suckling infant of al-Husayn; killed.
29. Hizam ibn : Part of name; sometimes omitted.
30. al-Saqqa' : The water-carrier; epithet of al-'Abbas.
31. Layla : Layla bint Abi Murra, mother of Ja'far and 'Abd Allah.
32. Abi Murra : Father of Layla; a companion.
33. al-Rabab bint : Al-Rabab bint al-Qasim, mother of 'Abd Allah.
34. Ka'b : Ancestor; part of lineage.
35. 'Awn : Son of 'Abd Allah ibn Ja'far; martyr.
36. Najaba : Ancestor; part of lineage.
37. Ziyan : Ancestor; part of lineage.
38. 'Amr : Son of al-Hasan; spared.
39. dhalika al-yawm : That day; day of 'Ashura'.
40. Shimr : Shimr ibn Dhi al-Jawshan, the one who beheaded al-Husayn.
41. aqtab : Pack saddles; wooden frames for carrying loads.
42. al-sunduq : The chest; container for the head.
43. harasuhu : Guarded it; kept watch over the head.
44. al-rumh : The spear; used to display the head.
45. walad : Son; referring to Jesus having a son, metaphorically.
46. Barada : River in Damascus.
47. kadhalika : Thus; in that state of humiliation.
48. thunayyah : Front teeth; incisors.
49. Muslim : Muslim ibn 'Uqba, commander of the Syrian army.
50. Hawwarin : A village near Damascus.
51. thaman wa thalathun : Thirty-eight years old.
52. Abu Layla : Kunya of Mu'awiya ibn Yazid.
53. Mu'awiya ibn : Mu'awiya ibn Yazid, the Umayyad caliph.
54. Umm Khalid : Mother of Mu'awiya ibn Yazid.
55. ihda wa 'ishrun : Twenty-one years old.
56. ma'thamaha : Its sin; burden of responsibility.
57. al-yawm : The day; date of death.
58. 'Uthman ibn 'Anbasa : A relative who led the funeral prayer.
59. Abu Khubayb : Kunya of 'Abd Allah ibn al-Zubayr.
60. Dimashq : Damascus.
61. Abu al-Dhibban : Father of flies; nickname due to bad breath.
62. Umayya : Umayyad clan; ancestor.
63. al-Zubayr : Refers to 'Abd Allah ibn al-Zubayr, a companion of the Prophet and a caliph who rebelled against the Umayyads.
64. khal'u thawbihi : Literally 'removing his garment'; a dream symbolizing stripping someone of power or authority.
65. yawm al-thulatha' : Tuesday.
66. Umayya : The Umayyad clan, a branch of the Quraysh tribe.
67. sanat khams wa tis'in : Year 95 AH (713-714 CE).
68. al-Hajjaj ibn Yusuf : Al-Hajjaj ibn Yusuf al-Thaqafi, a prominent Umayyad governor known for his harsh rule.
69. ibn Mas'ud : Son of Mas'ud; part of the genealogical chain.
70. ibn 'Amr : Son of 'Amr; part of the genealogical chain.
71. ibn Munabbih : Son of Munabbih; part of the genealogical chain.
72. ibn Khasafa : Son of Khasafa; part of the genealogical chain.
73. yawma mata fihi Walid : The day al-Walid died.
74. Dabiq : A location in northern Syria, near Aleppo.
75. li'ashr baqin min Safar : With ten nights remaining in Safar.
76. khamsa wa arba'un sana : Forty-five years.
77. Dayr Sim'an : A monastery near Damascus.
78. Umm 'Asim : Mother of 'Asim; a kunya for a woman.
79. tallaqahunna wa a'taqahunna : He divorced them and freed them.
80. thiyabuhu : His clothes.
81. al-khulafa' al-rashidun al-mahdiyyun : The Rightly Guided Caliphs, the guided ones.
82. alladhina huwa min jumlatihim : Of whom he was one.
83. yawm al-jum'a : Friday.
84. ihda wa arba'un sana : Forty-one years.
85. sanatan : Two years.
86. Maslama ibn 'Abd al-Malik : An Umayyad prince and general.
87. qila : It is said.
88. 'Abd al-'Aziz ibn 'Umar : Son of 'Umar ibn 'Abd al-'Aziz.
89. khatam : Signet ring.
90. bi-llahi mukhlisan : Sincerely devoted to God.
91. Abi Sufyan : Abu Sufyan, a prominent Qurayshi leader and father of Mu'awiya.
92. sanat khams wa mi'a : Year 105 AH (723-724 CE).
93. tis' wa 'ishrun sana : Twenty-nine years.
94. arba' sinin wa shahr : Four years and one month.
95. ibn : Son of.
96. al-Makhzumi : From the Makhzum clan of Quraysh.
97. sitt : Six.
98. tis' 'ashrata : Nineteen.
99. Umm Muhammad : Mother of Muhammad; a kunya.
100. sanat sitt wa 'ishrin wa mi'a : Year 126 AH (743-744 CE).
101. Yazid al-Naqis : Yazid the Reducer, a caliph known for reducing stipends.
102. al-Bakhra' : A location near Damascus.
103. thalatha : Three.
104. ithnayn wa 'ishrin yawman : Twenty-two days.
105. Yazid ibn al-Walid : Yazid III, an Umayyad caliph.
106. al-Walid : Al-Walid II, the previous caliph.
107. Marwan : Marwan I, the founder of the Marwanid line.
108. Ibrahim ibn al-Walid : Ibrahim, a short-lived Umayyad caliph.
109. naqasa 'ata' al-jund : He reduced the soldiers' stipends.
110. zada al-Walid : Al-Walid had increased.
111. umm walad : A slave concubine who bore her master a child.
112. Salban : A nickname meaning 'cross' or 'crucifix'.
113. majnun : Madman.
114. thalatha : Three.
115. rawadahu : He urged him.
116. ala an yakhla'a nafsahu : To abdicate.
117. qatalahu : He fought him.
118. mudda : A period.
119. qad qila : It has been said.
120. arba' 'ashrata : Fourteen.
121. qillat 'aql : Lack of intelligence.
122. Lubaba : A name meaning 'pith' or 'essence'.
123. 'Abd al-Rahman ibn Muslim : Abu Muslim's full name.
124. Banu Jundu' ibn Layth ibn Bakr ibn 'Abd Manaf : A genealogical lineage.
125. fa-azhara : He proclaimed.
126. min : From.
127. Sawa : A town in Iran.
128. ibn : Son of.
129. Salih ibn 'Ali : An 'Abbasid general.
130. sanat ihda wa thalathin wa mi'a : Year 131 AH (748-749 CE).
131. qutila : Was killed.
132. Bani Umayya : The Umayyad dynasty.
133. Abu al-'Abbas : Al-Saffah, the first 'Abbasid caliph.
134. sanat ithnatayn wa thalathin wa mi'a : Year 132 AH (749-750 CE).
135. Ra'ita : A female name.
136. tawalla : Assumed.
137. al-Anbar : A city on the Euphrates.
138. sanat arba' wa thalathin wa mi'a : Year 134 AH (751-752 CE).
139. sanat sitt wa thalathin wa mi'a : Year 136 AH (753-754 CE).
140. 'Isa ibn 'Ali : An 'Abbasid prince.
141. arba' sinin : Four years.
142. al-Humayma : A village in southern Jordan.
143. Allahu thiqatu 'Abd Allah wa bihi yu'min : God is the trust of 'Abd Allah, and in Him he believes.
144. Salama : A female name meaning 'safety'.
145. 'Isa ibn Muhammad ibn 'Ali : An 'Abbasid prince.
146. sanat sab' wa thalathin wa mi'a : Year 137 AH (754-755 CE).
147. taraka al-ra'y bi al-ra'y : He abandoned opinion for opinion; a phrase meaning he rejected sound advice.
148. yawma wali : When he assumed power.
149. ithnatay 'ashrata : Twenty-two.
150. ماسبذان : A district in western Iran, near modern-day Kermanshah.
151. جرجان : A historical region in northern Iran, near the Caspian Sea.
152. الخيزران : Al-Khayzuran, a former slave girl who became the mother of caliphs al-Hadi and Harun al-Rashid.
153. أم ولد : A female slave who bore a child to her master, thereby gaining freedom upon her master's death.
154. عيساباذ : A place in the rural area of Iraq, possibly near Baghdad.
155. كنية : A teknonym, a name derived from a child, e.g., Abu Ja'far meaning 'father of Ja'far'.
156. سناباذ : A village near Tus in Khurasan, now part of Mashhad.
157. النوقان : A district in Tus, Khurasan.
158. مدينة السلام : Madinat al-Salam, the original name of Baghdad.
159. علي بن موسى الرضا : Ali ibn Musa al-Rida, the eighth Shia Imam, buried in Mashhad.
160. القبلة : The direction of prayer towards Mecca.
161. مراجل : Murajil, a slave girl, mother of al-Ma'mun.
162. البذندون : A place near Tarsus, possibly a Byzantine fortress.
163. ماردة : Marida, a slave girl, mother of al-Mu'tasim.
164. أحمد بن حنبل : Ahmad ibn Hanbal, founder of the Hanbali school of Islamic law, flogged during the Mihna (inquisition).
165. أحمد بن نصر الخزاعي : Ahmad ibn Nasr al-Khuza'i, a scholar executed for refusing to accept the Mu'tazili doctrine of the created Quran.
166. سر من رأى : Surra man ra'a, meaning 'he who sees it rejoices', the name of the city of Samarra.
167. القاطول : A canal or region near Samarra.
168. قراطيس : Qaratis, a slave girl, mother of al-Wathiq.
169. شجاع : Shuja', meaning 'brave', a slave girl, mother of al-Mutawakkil.
170. السنة : The Sunna, the traditions and practices of the Prophet Muhammad, often contrasted with innovation (bid'a).
171. حبشية : Habashiyya, meaning 'Abyssinian', a slave girl, mother of al-Muntasir.
172. مخارق : Mukhariq, a slave girl, mother of al-Musta'in.
173. الزبير : Al-Zubayr, the given name of al-Mu'tazz.
174. قبيحة : Qabiha, meaning 'ugly', a slave girl, mother of al-Mu'tazz.
175. فتيان : Fityan, meaning 'young men', a slave girl, mother of al-Mu'tamid.
176. مزحور : Mazhur, meaning 'afflicted with a disease causing swelling', possibly dropsy.
177. شغب : Shaghab, meaning 'riot' or 'tumult', a slave girl, mother of al-Muqtadir.
178. al-Muqtadir : Al-Muqtadir Billah, the 18th Abbasid caliph (r. 295–320 AH / 908–932 CE).
179. Rabi' al-Awwal 296 AH : Corresponds to December 908 CE.
180. Hajariyya : A group of palace guards or retainers, possibly of Ethiopian origin.
181. Zahir : A person's name; likely a supporter of Ibn al-Mu'tazz.
182. His mother : Shaghab, the mother of al-Muqtadir, a former slave who wielded significant influence.
183. Two Sanctuaries : Mecca and Medina.
184. Jerusalem : Al-Quds, the Dome of the Rock and al-Aqsa Mosque.
185. 316 AH : Corresponds to 928 CE.
186. al-Qahir : Al-Qahir Billah, the 19th Abbasid caliph (r. 320–322 AH / 932–934 CE).
187. 320 AH : Corresponds to 932 CE.
188. Mu'nis : Mu'nis al-Khadim, a powerful Abbasid general and eunuch.
189. Tuesday, 27 Shawwal 320 AH : Corresponds to October 31, 932 CE.
190. one year and six months : Al-Qahir reigned from 320 to 322 AH (932–934 CE).
191. blinded : A common punishment for deposed caliphs to prevent them from ruling again.
192. 322 AH : Corresponds to 934 CE.
193. 327 AH : Corresponds to 939 CE.
194. 332 AH : Corresponds to 944 CE.
195. 335 AH : Corresponds to 947 CE.
196. al-Mustakfi : Al-Mustakfi Billah, the 22nd Abbasid caliph (r. 333–334 AH / 944–946 CE).
197. those he has lost : Referring to previous caliphs who died or were killed.
198. whoever desires and follows : The hadith is ambiguous; the meaning is that one who approves and follows such caliphs shares in their sin.
199. four rightly guided caliphs : Abu Bakr, Umar, Uthman, and Ali.
200. al-Bazzar : A nickname meaning 'the cloth merchant'.
201. then those who follow them : The hadith continues: 'then those who follow them' (the third generation).
202. Emigrants : Al-Muhajirun, those who migrated from Mecca to Medina.
203. Helpers : Al-Ansar, the Medinan converts who hosted the Emigrants.
204. Qurashi : Belonging to the Quraysh tribe.
205. kunya : An honorific name beginning with 'Abu' (father of) or 'Umm' (mother of).
206. al-Fayyad : The generous one, the overflowing.
207. Hawra' : A place near Badr.
208. 36 AH : Corresponds to 656 CE.
209. day of the Camel : The Battle of the Camel, fought near Basra in 656 CE.
210. Jumada al-Ula : The fifth month of the Islamic calendar.
211. Rajab : The seventh month of the Islamic calendar.
212. disciples : Al-Hawariyyun, the closest companions of Jesus, used here metaphorically for the Prophet's close companions.
213. Amr ibn Jurmuz : The killer of al-Zubayr.
214. Wadi al-Siba' : Valley of the Beasts, a location near Basra.
215. al-Aqiq : A valley near Medina.
216. 55 AH : Corresponds to 675 CE.
217. 51 AH : Corresponds to 671 CE.
218. Jahiliyya : The pre-Islamic period of ignorance.
219. al-Baqi' : The cemetery of Medina.
220. plague of Amwas : A plague that struck the town of Amwas in Palestine in 18 AH (639 CE).
221. 18 AH : Corresponds to 639 CE.
222. ḥaqqa tuqātih : Literally 'the right of His fear'; meaning to fear Allah as He deserves to be feared, with utmost piety and devotion.
223. muslimūn : Those who submit to Allah; Muslims.
224. al-arḥām : The wombs; here meaning kinship ties, i.e., fear Allah and maintain family relations.
225. raqīb : An observer, watchful guardian.
226. qawlan sadīdan : Speech that is right, just, appropriate, and free from falsehood.
227. fawzan ʿaẓīman : A great attainment or triumph, i.e., success in this life and the Hereafter.
228. sīmāhum : Their mark or sign; here referring to the physical trace of prostration on the forehead, symbolizing devotion.
229. bayyinah : Clear proof, evidence, or manifest truth.
230. sharīʿah : A clear, ordained way or path; Islamic law.
231. rūḥan min amrinā : Literally 'a spirit from Our command'; interpreted as divine revelation or inspiration that gives life to hearts.
232. aṣḥāb al-fīl : The companions of the elephant; refers to the Abyssinian army led by Abraha that attacked Mecca with elephants, destroyed by Allah.
233. al-muddaththir : One who wraps himself in a garment; a title of the Prophet Muhammad during the early revelation.
234. Kāf Hā Yā ʿAyn Ṣād : Disjointed letters (ḥurūf muqaṭṭaʿāt) at the beginning of Surah Maryam; their meaning is known only to Allah.
235. Ḥā Mīm : Disjointed letters at the beginning of Surah Fussilat; their meaning is known only to Allah.
236. zakāh : Obligatory alms-giving; one of the Five Pillars of Islam.
237. maṣābīḥ : Lamps; here referring to stars as sources of light and protection from devils.
238. Ṭā Hā : Disjointed letters at the beginning of Surah Ta-Ha; their meaning is known only to Allah.
239. al-ʿadl wa al-iḥsān : Justice and excellence/good conduct; iḥsān implies doing good beyond what is obligatory.
240. al-Masjid al-Ḥarām : The Sacred Mosque in Mecca, the holiest site in Islam.
241. fitnah : Trial, persecution, or discord; here specifically referring to persecution of believers to turn them from their faith.
242. qiblah : The direction of prayer; initially toward Jerusalem, later changed to the Kaaba in Mecca.
243. al-anfāl : The spoils of war; also the title of Surah 8.
244. al-ifk : The slander; refers to the false accusation against Aisha, the Prophet's wife.
245. fatḥan mubīnan : A clear conquest; often interpreted as the Treaty of Hudaybiyyah, a decisive victory.
246. al-Muhājirūn : The Emigrants; those who migrated from Mecca to Medina for the sake of Islam.
247. al-Anṣār : The Helpers; the residents of Medina who supported the Emigrants.
248. aṣ-Ṣafā wa al-Marwah : Two small hills near the Kaaba in Mecca; part of the Hajj and Umrah rituals.
249. al-abtar : One cut off; meaning without posterity or influence; refers to the Prophet's opponents.
250. al-Kawthar : Abundance; a river in Paradise and a surah name.
251. al-fatḥ : The conquest; here referring to the conquest of Mecca.
252. al-khulafā' al-mahdiyyīn al-rāshidīn : The rightly guided caliphs, referring to the first four caliphs: Abu Bakr, 'Umar, 'Uthman, and 'Ali.
253. al-‘Aqaba : A location near Mina where the first pledges of allegiance were made by the Ansar to the Prophet.
254. al-Isrā' : The Night Journey of the Prophet from Mecca to Jerusalem and his ascension to the heavens.
255. al-Ḥaṭīm : A semicircular area adjacent to the Kaaba, considered part of it.
256. al-Ḥijr : Another name for al-Hatim, or the area of the Kaaba.
257. al-Ḥarratān : Two lava fields (black volcanic rock) in Medina.
258. ‘Āshūrā' : The 10th day of Muharram, a day of fasting.
259. Bi'r Ma‘ūna : A well where a group of Muslim missionaries were killed.
260. al-arīsīn : Peasants or farmers; here referring to the people of the Book.
261. al-dubbā', al-naqīr, al-ḥantam, al-muzaffat : Types of vessels used for fermenting drinks, prohibited by the Prophet.
262. al-Ṣiddīq : A title meaning 'the truthful,' specifically referring to Abu Bakr.
263. Mi'raj : The ascension of the Prophet Muhammad to heaven.
264. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet.
265. Aqaba : A mountain pass near Mecca where pledges were made to the Prophet.
266. Hijra : The emigration of the Prophet from Mecca to Medina.
267. Yathrib : The former name of Medina.
268. Badr : The first major battle in Islam, fought in 624 CE.
269. Banu Qaynuqa' : A Jewish tribe expelled from Medina after breaking a treaty.
270. al-Sawiq : An expedition where the Prophet pursued Abu Sufyan.
271. al-Furda : A military expedition led by the Prophet.
272. Uhud : A mountain near Medina, site of a battle in 625 CE.
273. al-Raji' : An expedition where Muslim teachers were killed.
274. Banu al-Nadir : A Jewish tribe expelled from Medina.
275. Badr al-Maw'id : The promised encounter at Badr, a military campaign.
276. Khazraj : A Medinan tribe that supported the Prophet.
277. Salam ibn Abi al-Huqayq : A Jewish leader killed by Muslims.
278. Dhat al-Riqa' : An expedition against a tribe of Ghatafan.
279. Dumah al-Jandal : An oasis, site of a military expedition.
280. al-Muraysi' : A battle against the tribe of Mustaliq.
281. Trench : The Battle of the Trench (Khandaq) in 627 CE.
282. Banu Qurayza : A Jewish tribe executed after betraying the Muslims.
283. 'Abdullah ibn Unays : A companion sent on a mission to kill a polytheist.
284. al-Hudaybiyya : A treaty between Muslims and Quraysh in 628 CE.
285. Dhi Qarad : An expedition against the tribe of Ghatafan.
286. Khaybar : A Jewish oasis conquered by Muslims in 628 CE.
287. Hawazin : A tribe defeated at the Battle of Hunayn.
288. Romans : The Byzantine Empire, expedition to Tabuk.
289. Caliphs : Successors to the Prophet as leaders of the Muslim community.
290. Abu Bakr al-Siddiq : The first caliph, close companion of the Prophet.
291. 'Umar ibn al-Khattab : The second caliph, known for his justice.
292. 'Uthman ibn 'Affan : The third caliph, compiled the Quran.
293. 'Ali ibn Abi Talib : The fourth caliph, cousin and son-in-law of the Prophet.
294. Yazid ibn Mu'awiya : Umayyad caliph, known for the Battle of Karbala.
295. Mu'awiya ibn Yazid : Umayyad caliph who abdicated.
296. Marwan ibn al-Hakam : Umayyad caliph, founder of the Marwanid line.
297. 'Abd al-Malik ibn Marwan : Umayyad caliph, built the Dome of the Rock.
298. al-Walid ibn 'Abd al-Malik : Umayyad caliph, expanded the mosque in Medina.
299. Sulayman ibn 'Abd al-Malik : Umayyad caliph, besieged Constantinople.
300. 'Umar ibn 'Abd al-'Aziz : Umayyad caliph, considered a righteous ruler.
301. Yazid ibn 'Abd al-Malik : Umayyad caliph, known for his poetry.
302. Hisham ibn 'Abd al-Malik : Umayyad caliph, long reign.
303. al-Walid ibn Yazid : Umayyad caliph, known for his debauchery.
304. Yazid ibn al-Walid : Umayyad caliph, known as al-Naqis.
305. Ibrahim ibn al-Walid : Umayyad caliph, short reign.
306. Marwan ibn Muhammad : Last Umayyad caliph, defeated by Abbasids.
307. al-Saffah : First Abbasid caliph, meaning 'the Shedder of Blood'.
308. al-Mansur : Second Abbasid caliph, founded Baghdad.
309. al-Mahdi : Third Abbasid caliph, known for his piety.
310. al-Hadi : Fourth Abbasid caliph, short reign.
311. al-Rashid : Fifth Abbasid caliph, famous from Arabian Nights.
312. al-Amin : Sixth Abbasid caliph, killed in civil war.
313. al-Ma'mun : Seventh Abbasid caliph, patron of learning.
314. al-Mu'tasim : Eighth Abbasid caliph, moved capital to Samarra.
315. al-Wathiq : Ninth Abbasid caliph, known for his curiosity.
316. al-Mutawakkil : Tenth Abbasid caliph, persecuted non-Muslims.
317. al-Muntasir : Eleventh Abbasid caliph, short reign.
318. al-Musta'in : Twelfth Abbasid caliph, abdicated.
319. al-Mu'tazz : Thirteenth Abbasid caliph, killed.
320. al-Muhtadi : Fourteenth Abbasid caliph, known for piety.
321. al-Mu'tamid : Fifteenth Abbasid caliph, long reign.
322. al-Mu'tadid : Sixteenth Abbasid caliph, strong ruler.
323. al-Muktafi : Seventeenth Abbasid caliph, died young.
324. al-Muqtadir : Eighteenth Abbasid caliph, weak ruler.
325. al-Qahir : Nineteenth Abbasid caliph, deposed.
326. al-Radi : Twentieth Abbasid caliph, last to give sermons.
327. al-Muttaqi : Twenty-first Abbasid caliph, deposed.
328. al-Muti' : Twenty-second Abbasid caliph, puppet ruler.
329. Desirous Kings : Kings who desired worldly power, as opposed to caliphs.
330. Companions : The Sahaba, companions of the Prophet Muhammad.
331. Hadiths and Traditions : Sayings and actions of the Prophet and early Muslims.