THE WASHING AND SHROUDING OF HIS LORDSHIP, AND SOME
OTHER MATTERS.
The U’lamâ of biographies—Allah have mercy on them! —narrate that when Abu Bakr went to the Saqayfah of the Bani Saa’d, A’bbâs—u. w. b.—ordered the door of the august apartment to be locked upon the people. When they were about to commence washing the corpse, the members of the family heard a voice exclaim without the chamber: ‘Do not wash him; he is pure, and needs no ablution.’ After this voice, however, they heard another: ‘Wash him; for the first speaker was Eblis—the curse of God be on him!—but I am Khizer.’ After that A’li and A’bbâs, with Fadzl and Qatham, the sons of the latter, and Asâmah B. Zayd, and Ssâleh, a manumitted slave of the lord of apostleship—u. w. b.—who was surnamed Shuqrân, besides whom there were no other men in the apartment, suspended a curtain of striped Yemeni cloth, took up the corpse of that prince, and carried it behind this curtain. On that occasion there arose a difference of opinion among them whether they ought to wash the apostle in his clothes, or whether they ought to undress him and wash him, like any other corpse. While they were discussing this question the Omnipotent Sovereign sent upon them such a sleep that all drooped their chins on their breasts, and from a corner of the room the voice of an invisible herald uttered the words: ‘Do not make the apostle of Allah naked, but wash him in his garments.’ As the members of the family knew this to be an allocution from the other world, they rose and began to wash the corpse.
Wâqidy has a tradition that when A’bbâs ordered the door to be locked upon the people, the Anssâr shouted from without the apartment: ‘O ye members of the family, we are the brothers of the apostle; our relationship, connection, and intimacy with the apostle in all religious matters is evident and known to everyone. It is our desire that one of us be present with you, that we be not excluded from participating in your attendance upon his lordship, and from the felicity connected therewith’ Some allege that Awus B. Khawly the Anssâry exclaimed: ‘O A’li, we adjure thee by God the Most High and Glorious to allow me to enter.’ And, making allowance for the discrepancy of the two traditions, he was admitted to the place where the corpse of his holy and prophetic lordship underwent ablution; but no one was allowed to take part therein.
It has been ascertained as authentic that the corpse of his lordship was laid down on his face, so that his blessed head was turned to the east. A’li B. Abu Ttâleb—u. b. w. —commenced the operation by pressing his lordship to his bosom, and then taking a towel, which he introduced between the blessed body and the garment, whilst Fadzl was holding up the latter, and keeping it separate therefrom. A’li the Commander of the Faithful then gently washed the propitious body, Asâmah B. Zayd and Shuqrân poured the water, and A’bbâs with Qatham turned the sacred corpse from one side to the other, in which latter operation aid was offered also from the invisible world, so that only a slight effort was required to move the body from one hand to the other. A’li—u. b. w.—not being able to see any dirt or impurity on the body of his lordship, as happens with other dead persons, he said: ‘May my father and mother be a sacrifice for thee! What has perfumed thee in thy living and in thy dead condition?’
There is a tradition that his lordship was first washed with pure water, then with water of the leaves of the lote-tree, and the third time with camphor-water. It is related that after the ablution had been completed, a few drops of water remained in the cavities of the eyes and in the navel of his lordship, which A’li drank, and it became the cause of the increase of his knowledge and of his memory. The Emâm Nâttaq Ja’fer-us-sâdiq—u. w. b.— has a tradition that A’li drank the water which was on the blessed body of the prophet—u. w. b.—and there is also a tradition that A’li had seen an impurity in the eye of the apostle of God, and licked it out with his tongue. It is related that A’li, having once been asked for the reason of his perfect memory, replied: ‘When I washed the body of the apostle of God, and some water remained on his eyes, I could not find it in my heart to allow it to be spilled on the ground, so I licked it with my tongue, whereon my memory and knowledge became augmented.’
In some biographical works it is related that a man asked Ebn A’bbâs: ‘How did you wash the prophet?’ And he said: ‘First they tied up a curtain of Yemen cloth, and this became afterwards a custom among us, as well as with many pious individuals. After that A’bbâs ordered the Bani Hâshem to lock the door of the room, and they asked that one of the Anssâr should be present in the place where his lordship was to be washed. Hereon Awus Bin Khawly, who had fought at Bedr, came in, and then A’bbâs retired behind the curtain, where he called A’li, Fadzl, Abu Sofyân B. Alhâreth and Asâmah B. Zayd. After they had gone within, they, as well as those who had remained without the curtain, were overpowered by sleep, and drooped their heads. Then a voice from the invisible world was suddenly heard to exclaim: ‘Do not wash the apostle of God, for he is pure;’ but A’bbâs said: ‘Indeed we shall wash him.’ The members of the family rejoined: ‘We shall not wash him.’ A’bbâs, however, continued: ‘For the sake of a voice, the speaker whereof we do not know, we shall not neglect the command of the prophet.’ Accordingly A’bbâs and A’li approached the couch, and seated his lordship on the extremity of it. Then a voice from the invisible world was heard saying: ‘Lay the apostle of God on his back and wash him.’ After that both rose and placed his lordship so that his head was turned to the east, and his feet to the west. When they wished to turn his lordship from one side to the other, his propitious limbs moved immediately. His lordship had on his body a vest and a long shirt; his corpse was first washed with pure water, and then perfumed with camphor-water. Both the just-mentioned garments having been pressed, the propitious limbs of his lordship were rubbed with aromatic herbs, and after wrapping his body in a winding-sheet it was fumigated, taken from the place where it had been washed, and laid on a couch. After all this had been done, a voice was heard from the invisible world, saying: ‘Dress your prophet, and God the Most High will dress you.’ Therefore they put his clothes on him.
According to a certain tradition, Ssiddyqah said: ‘They wrapped the apostle of God in three white cloths, neither of which was either a shirt or a turban.’ According to the tradition of A’bbâs, the shroud of his lordship consisted of two pieces of white garments, and one of striped Yemen cloth; and the couch on which they laid the apostle belonged to Omm Solmah or to Omm Habyhah, which had been purchased for four thousand dirhems; and according to some later accounts that very couch is still in existence at Madinah. It is related that after washing and shrouding his lordship they placed him on the couch and left him alone for some time, that the angels might pray over him, as he had enjoined [in his life-time]. After that, crowds of Musalmâns arrived, every one of whom said his prayers alone, without any one leading the devotions, because A’li the Commander of the Faithful—u. w. b.—had told the companions that in the funeral ceremonies no one should officiate as Emâm, saying: ‘His lordship is your Emâm in life and in death.’ And as some alleged that his lordship —u. w. b.—had himself issued these orders, certain persons were the cause of the procrastination of the interment.
In some traditions it is related that first A’li the Commander of the Faithful—u. w. b.—and A’bbâs, with a number of intimate friends; then all the Mohâjer, with the Anssâr; and finally the women and children, prayed near the body. There is a tradition of A’li, that on Tuesday, which was the second day after the demise of the apostle of God, he said: ‘I heard a celestial herald uttering the words: “First the crowds of the Musalmans are to pray for the prophet.”’ Biographers and historians relate that a difference of opinion arose among the companions where the apostle of God was to be buried. Some maintained that his noble tomb ought to be in his own house, while others proposed the mosque, and others the Baqyi’ cemetery. Abu Bakr said: ‘I have heard the apostle of God tell us that no prophet is to be buried in any other place than that wherein he expired.’ According to a certain tradition, A’li B. Abu Ttâleb said: ‘On the face of the earth, no place is more acceptable to God the Most High than that where the spirit of the apostle of Allah was grasped.’ At any rate, they arrived at the conclusion to inter the sacred body of his lordship in the place whence his pure spirit took his departure to paradise.
It is related that there were two grave-diggers in Madinah, one Abu O’baydah Jurrâh, who used to make graves for the Mohâjer, by digging up the soil as a fissure, and this is called the medium size; the other was Abu Ttolhah the Anssâry, who served the Anssâr with niche-graves. Each of the two just-mentioned sections desired the grave of his holy and prophetic lordship to be dug according to its own usage. A’bbâs sent for both the grave-diggers, and an arrangement was made that the one arriving first should dig the grave of his lordship the refuge of termination in his own way. On that occasion A’bbâs said: ‘O God Most High, select the manner which is best for Thy prophet.’ Of the two messengers who had been despatched, one could not find Abu O’baydah, but the other brought Abu Ttolhah, who was told to dig the grave like a niche,434 according to his own custom. According to a certain tradition, his lordship was, during the night of Wednesday, left on the edge of the grave, and was afterwards placed into the niche at the lower portion thereof:
Where art thou whose separation tears our hearts?
Our distressed minds are in agony for thee.
Thou, the cypress of paradise, why under ground?
Thou, the source of life, why covered with earth?
According to one tradition, A’bbâs, A’li B. Abu Ttâleb and Shuqrân, but according to another Fadzl and Qatham, the sons of A’bbâs, and according to [yet] another A’bdu-r-rahman B. Awuf, stood at the grave of his holy and prophetic lordship, and Shuqrân pushed Qottayfah, who had been present with his lordship at the conquest of Khayber, into the cavity of the grave, saying: ‘I swear by Allah that no one but thyself shall cover up the grave.’ And a number of religious persons have asserted that this had been done to fulfil one of the predictions of his lordship the prince of existences. There is a tradition that the last person who came out from the grave of the apostle of God was A’li the Commander of the Faithful—u. w. b.—and another that it was Qatham, the son of A’bbâs. The tradition, however, ascribed to Moghyrah B. Sha’bah is that he said: ‘I left my ring in the grave on purpose, and again entering when all had left, I took it out.’ This tradition is weak and unfounded, because we read in some trustworthy books that when those words of Moghyrah were reported to A’li, he said: ‘Moghyrah had not the boldness to do any such thing.’ In the Raudzatu-l-ahbâb it is related that Moghyrah B. Sha’bah had thrown his ring into the grave, which he entered on pretence of taking it out, and when he had touched the feet of that prince he came out and said: ‘I am more closely connected with the apostle of God than you are.’ Among critics, however, this tradition does not enjoy much credit.
It is related that after the intimate friends of his lordship the refuge of termination had come out of the grave, they threw earth on it. According to one tradition they left its top flat, but according to another they raised it. Then all the friends went away and entered the house of Fattimah Zohrâ, where they went through the ceremonies of condolence. The favourite daughter of the apostle of God asked them: ‘Have you buried the prophet?’ They replied: ‘Yes.’ She asked: ‘How could you find it in your hearts to throw earth on his lordship? Was he not the prophet of the Merciful [God]?’ They replied: ‘O daughter of the apostle of God, we are also grieved and distressed, but we cannot avoid obeying the commands of God the Most High.’
In the Maqssad Aqssa it is related that when the apostle of God was interred in the house of A’ayshah and the burning lamp was extinguished by the storm of time, Fattimah Zohrâ remained in the place, weeping day and night. She was being consumed, like a candle, by the fire of her own heart, looked now and then at Hasan and Husayn, lamenting so violently over her own dereliction and the hopeless state of her children, that she increased the fire of her own heart, the people wept tears of blood, the friends and companions all weeping with them, addressing the lord of human beings and cream of existences in the following strains:
O lord, what hast thou seen of these broken hearts
That, leaving us, thou reposest in another place?
We knew not thy value, O shadow of God!
Therefore thou withdrewest thy shadow from our heads.
As this narrow world had not suited thee,
Thou hast selected thy place near the throne of God;
Thou hast met Him without a leader,
Without a mediator thou hast reached His exalted presence!
Thou art the bird of the sacred nest. No wonder
Thou flewest from this cage again to the rose-garden.
Send us a perfume from the rose of hope,
Of the perfume thou hast inhaled in paradise;
Pour one drop into our thirsty palates
Of the pure wine thou hast tasted of the truth.
In the Kitâb Dallâylu-n-nabawwat it is recorded that when his holy and prophetic lordship—u. w. b.—departed from the perishable to the imperishable world, the daylight vanished, so that the people could not see each other, nor even the palms of their hands before their eyes, until the time when the interment had been completed. After that, Abu Bakr and several daughters of A’bdu-l-muttalleb, who were the paternal aunts of the apostle of God, recited threnodies, during which some comforted Fattimah Zohrâ —u. w. b.—but others, weeping and lamenting, did not interfere with her distress and impatience. The author of these pages says that in the biographies of the members of the family and of the companions, innumerable threnodies bewailing the death of the apostle of God occur in verses, but for fear of incurring the charge of prolixity he inserts only the following three distichs uttered by Fattimah:
When my grief increases I visit thy tomb weeping,
I lament and cry; shall I receive thy answer?
O tenant of the grave, hast thou taught me to weep?
Wilt not thy memory overwhelm all other griefs?
I was on the grave, absent from myself,
But I was not absent from my burning heart!
The benediction of Allah be on him, on his descendants, friends, and companions who followed him. Salutations to them all.
VARIOUS OTHER EVENTS.
It is the opinion of most biographers that the apostle of God expired on Monday, the 12th of the month Rabyi’ anterior; some, however, assert that this great calamity took place on the 2nd of the said month. Ssiddyqah says: ‘We knew not that the apostle of God had been buried, until we heard on the morning of Tuesday the noise made by the spades while the grave was being filled up with earth.’ The Emân Ja’fer Ssâdiq has, however, a tradition from his father, according to which the interment of his lordship took place during the night of Wednesday. There is a statement of Ebn A’bbâs that the prophet was born on a Monday, entered Madinah on a Monday, died on a Monday, and that the black stone was uplifted on a Monday. Two causes have been assigned for the delay of the burial of his lordship. The first was the difference of opinion whether his blessed body ought to be interred in Madinah or to be conveyed to Mekkah; and the second was that, after the first grave had been dug, a discussion arose, whether his lordship ought to be buried in the Baqyi’ cemetery, or in his mosque, or in his own apartment. The opinion, however, of the Shia’hs, that the interment was delayed because all the Mohâjer and Anssâr were engaged in appointing a successor [to the prophet], is rejected by the Sunnis.
Anus B. Mâlek has a tradition that ‘on the day when the apostle of God removed [or rather fled] from Mekkah to Madinah, the whole city was shining with light, but that on the day when he departed to the eternal world that glorious region became darkened and obscured, and we had not yet washed off the earth of the prophet’s grave from our hands, when these two ideas occurred to us.’ His lordship died in a coarse blanket, and Abu Burdah says that A’ayshah took it, as well as a heavy Izâr out of the house, saying: ‘The apostle of God has died in both these things.’ Omm Solmah says: ‘On the day when the apostle expired I placed on his blessed breast my hand, which thereon began to exhale the odour of musk. I used to eat with my hand, and washed it, but the fragrance of musk, nevertheless, adhered to it for several weeks.’
It is the general opinion that his holy and prophetic lordship lived sixty-three years, and that after forty years of his precious life had elapsed, he was raised to the high dignity of prophecy. After he had, during thirteen years, exhorted the people to adopt the orthodox religion, he departed [i.e., fled] from Mekkah to Madinah, where he remained ten years, promulged the revelation of God and preached the commandments of the noble religion, as has been recorded in these pages by way of abridgment. Should, however, life be granted to the author to complete the present work, and his exalted patron435 —may he sit on the throne of dignity and glory till the end of the world— agrees, the author would compose a separate and detailed biography of his holy and prophetic lordship, if it pleaseth Allah the Most High. At present, however, the unworthy writer will narrate the adventure of Moa’adh B. Jabal, which is not void of interest and attraction. Thereon he will give a slight notice of the miracles of the prince of existences, and after that he will begin to describe the reigns of the divinely-guided Khalifahs and later Emâms. Allah grants favours, and in Him we trust.
MOA’ADH B. JABAL GOES TO THE COUNTRY OF YEMEN AND
RETURNS AGAIN.
The U’lamâ who wrote biographies—Allah have mercy on them—relate that after the decease of Bâdân, the Governor of Yemen, the apostle of God, having one day terminated the matutinal prayers, turned his blessed face towards his companions, and said: ‘O ye Mohâjer and Anssâr, who of you is willing to go to Yemen?’ Abu Bakr rose, and said: ‘O apostle of God, may my father and mother be a sacrifice for thee! I am ready to go.’ His lordship, however, replied nothing. After awhile the apostle repeated the same words; and O’mar rose, saying: ‘O apostle of God, I shall go!’ But his lordship said neither yea nor nay. When he had uttered the words for the third time, Moa’adh B. Jabal rose, and said: ‘If thou wilt allow, I shall do this business. May my father and mother be a sacrifice for thee, as well as my own life, O apostle of God!’ To these words of Moa’adh, his lordship the refuge of termination replied: ‘Yes; thou art fit for the business, and the business is fit for thee.’ Then he said: ‘Ballâl, bring my turban.’ Ballâl obeyed, and his lordship placed the blessed turban with his own blessed hands on the head of Moa’adh, and, having mounted him on a camel, he proceeded with the Anssâr and the Mohâjer, all of whom were on foot, in the company of Moa’adh, his lordship walking by the side of the latter, and imparting to him his instructions. On that occasion Moa’adh said: ‘O apostle of God, I am mounted and thou art on foot; wilt thou allow me to alight and to walk with thy companions?’ But the prophet replied: ‘I believe I am walking on the business of God the Most High, O Moa’adh. I enjoin thee to be pious, of veracious speech and righteous dealing. I command thee to surrender anything which may be deposited with thee, to avoid fraud, to be kind, to abstain from everything illicit, to perform all duties, to give alms to the poor, to be of fair address, and to be forward in saluting the people. Be afraid of the day of reckoning and of requital, and prefer the blessings of the next to the goods of the present world. O Moa’adh, insult no Musalmân, believe no liar, disbelieve no veracious person, and disobey no righteous superior. O Moa’adh, whatever good I covet for myself, that I covet for thee; and whatever evil I desire to avoid, I wish thee to escape from likewise. O Moa’adh, visit the sick, and quickly relieve widows and destitute women. Be familiar with orphans, associate with poor persons, and prefer the interests of others to thy own. Step not out from the circle of righteousness, and let no insult of any man which he utters for the sake of truth offend thee. O Moa’adh, were another meeting after this possible between thee and me, I would certainly have cut short my admonitions, but we shall see each other no more till the day of the resurrection.
It is easy to separate and meet again;
But we separate; and where do we meet again?
After Moa’adh had listened to these words of his holy and prophetic lordship, he began to weep, so that from the fire in his heart the smoke of melancholy ascended into his brains. He took leave of that prince with a grieved heart and sorrowful mind, departed to Yemen, and arrived, after performing the journey, in Ssana’a, which is the capital of that country. There the people hastened to wait on him; he mounted the pulpit, and delivered an address beginning with the praises of the Almighty Creator, and salutations to the elected Ahmad—u. w. b.—and ending with the promulgation of the treaty of the apostle of God. After he had terminated this business, the nobles and chiefs said to him: ‘We have prepared a repast for thee, as well as a lodging, with carpets and beds suited to thy dignity and position, and request thee to take possession.’ But Moa’adh replied: ‘O ye nobles of Ssana’a, God forbid that I should do so. For the favourite of Allah has sent me to visit the sick, to relieve the distress of widows and sick persons, to call on orphans, to associate with the poor and destitute, and to prefer the interests of justice to my own; to promulge the truth to the people, and not to take notice of the insults of anyone when I am preaching the commands of God.’ After that Moa’adh selected a corner [of a room] for his lodging, obtained imperishable nourishment by his pursuits, and attended to the government of that country until he heard one night the following words in a dream: ‘O Moa’adh, thou art on the couch of repose, whereas Muhammad, the apostle of God, is in the agony of death!’ He therefore leapt up weeping, and thought that perhaps the morn of the day of resurrection had dawned. When, however, he looked at the firmament with its twinkling stars in its usual condition, he thought that the words he had just heard originated either from his own hallucination or from machinations of Satan; he therefore exclaimed: ‘I take refuge with God from Satan, driven away with stones.’ During the following night he heard the words, ‘O Moa’adh, how canst thou enjoy life whilst Muhammad the apostle of God is underground?’ Moa’adh jumped up from sleep, began to weep and to moan aloud, exclaiming: ‘Alas for Muhammad!’ He shouted so violently that the people awoke, came out of their houses and gathered around him, saying: ‘Moa’adh, what is the matter with thee? What news hast thou received this night that thou lamentest so much?’ Moa’adh nevertheless continued to cry and to moan till morning, whereon he mounted his camel, saying: ‘During this journey I shall not alight, except to pray or to answer a call of nature.’ While he was travelling in the night, and only three farsakhs more remained till Madinah, he heard the following words on his left side: ‘O Allah, inform Moa’adh that Muhammad has tasted the beverage of death, and has departed from this world.’ Moa’adh replied: ‘O thou who speakest to me in this dark night, who art thou?’ The voice replied: ‘I am O’mmâr Yâser.’ He asked: ‘Where art thou going?’ Yâsar replied: ‘To Yemen. And I am bearing the letter wherein Abu Bakr informs Moa’adh that Muhammad the apostle of God has joined the mercy of the Lord of both worlds:
That vault of prophecy has sunk,
That castle of apostleship is ruined,
That city of mercy is destroyed,
That Nile of grandeur has become a mirage.
Moa’adh began to cry and to lament, saying, ‘O support and refuge of the professors of the religion, O last of the apostles,
To whom will the unhappy now apply?
From whom will the poor now ask aid?
Moa’adh also said: ‘O’mmâr, I adjure thee by our connection with Muhammad, tell me in what state thou hast left the companions of the apostle.’ He replied: ‘Like a flock without a shepherd.’ Moa’adh continued: ‘How hast thou left Madinah?’ O’mmâr said: ‘I left it at a time when that city pressed more closely on its inhabitants than a ring on the finger.’ Moa’adh placed his hand on his head, and exclaimed: ‘Alas for Muhammad!’ He continued his lamentations till he reached the neighbourhood of Madinah, where an old woman pasturing sheep heard his exclamations, and said: ‘Thou servant of God, I have not beheld Muhammad, but I have seen his daughter Fattimah Zohrâ weeping for her father, and saying: “Alas, my father! the Divine revelations which were received have ceased. O my father, no heavenly message will be sent to us hereafter.” And I have seen A’li the Commander of the Faithful, who wept, and said: “O thou refuge and patron of widows and orphans, who will now relieve the former and console the latter?” I also saw Hasan and Husayn weep and say: “O possessor of both worlds, how hast Thou withdrawn Thy favour from us! To whose care, trust, and mercy hast Thou recommended us?”’ When Moa’adh had heard these words he shed rubies and pearls [of tears] from his bloodshot eyes, and poured bright jewels on the dust of the road. On the night during which he arrived in Madinah, he first went to the door of Ssiddyqah’s house and knocked. She exclaimed: ‘Who is that who knocks at midnight on a widow’s door?’ Moa’adh replied: ‘It is me, the servant of the apostle of God, Moa’adh B. Jabal.’ A’ayshah then ordered a slave-girl to open the door; Moa’adh entered weeping, and uttered a salutation, after returning which A’ayshah said: ‘Moa’adh, knowest thou that my beloved father436 has departed from the perishable to the imperishable world?’ After A’ayshah had expressed other sentiments of the same kind, both wept much, and Moa’adh said: ‘O mother of the Faithful, tell me about the sickness of the apostle of God.’ A’ayshah said: ‘O Moa’adh, being unable to endure the sight of the sufferings of the apostle of God, I sometimes absented myself from his bedside. Thou must ask this question from Fattimah Zohrâ, who has attended on his lordship from the beginning of his malady till his last breath. Accordingly Moa’adh left the house of A’ayshah and went to that of Fattimah. When he knocked at the door, A’li the Commander of the Faithful—u. w. b.—asked: ‘Who is coming here at so unseasonable an hour of the night?” Moa’adh replied: ‘I, the slave of the threshold, the slave of this sublime court, the attendant on the apostle of God; I, the servant of God the Most High, Moa’adh B. Jabal.’ When Fattimah recognised the voice of Moa’adh, she ordered the Emâm Hasan to open the door. Then Moa’adh entered, condoled with Fattimah—u. w. b.—and asked her: ‘How was the prophet when the disease overwhelmed him, and what was the condition of the prince at that time?’ Fattimah replied: ‘O Moa’adh, hadst thou seen the lord of existences in the agony of death, when the hue of his countenance, endued with laudable qualities, became sometimes red and sometimes yellow, and when he occasionally glanced to the left, or fixed his eyes on the sky, saying, “A’li, convey my salutations to my friends,” life would not be sweet to thee any more. O Moa’adh, on that occasion I was attending upon and nursing the apostle of God, sitting at his bedside, when a man suddenly appeared near the door, and said: “Greeting to you, ye members of the house of prophecy. Salutation to you, ye mine of apostleship and of kindness. Will you allow me to enter the house?” I replied: “O servant of God, may the Lord of both worlds reward thee for visiting the sick, but the apostle of God cannot see anyone at present.” The angel of death then shouted to me: “Fattimah, do not oppose me, for I must enter!” Then the pain of that prince decreased, he opened his eyes, and said: “O Fattimah, knowest thou whom thou art conversing with? He is the destroyer of the enjoyments of the servants of God, the maker of widows and orphans. He asks no one for permission, he enters every house, and returns not until he has taken a life. He is called the grasper of souls and angel of death. Fattimah, allow him to enter.” When the angel of death had obtained permission, he entered, and said: “Salutation to thee, O apostle of God!” and his lordship replied: “Salutation to thee, O faithful servant of God!” “I swear by that God who has sent thee in reality, that ere this I have never entered the house of any prophet and asked for admittance, nor shall I ask for permission from anyone after thee.” His lordship asked: “Hast thou come to take my soul?” He replied: “Yes, such is the command of my Creator.” His lordship continued: “I have a request.” The angel of death asked: “What is it?” The apostle of God said: “Give me respite till my friend Jebrâil arrives, that I may ask him something.” A’zrayil replied: “I swear by that God who has sent thee to be an apostle and a mercy that I was despatched to thy threshold with orders not to overstep it until permitted, and not to engage in the taking of thy soul until allowed by thee to do so.” Then the angel of death left the apostle of God—u. w. b.—but met at the door of the house Jebrâil and Mykâyl, each of whom was accompanied by one thousand angels, who had also brought a shroud and aromatic plants from paradise. Jebrâil, perceiving the angel of death, asked him: “A’zrayil, what hast thou done to my friend? Hast thou been engaged in taking his soul or not?” A’zrayil replied: “Muhammad asked me for a respite until he should see thee, and ask some questions.” Jebrâil wept, and said: “O angel of death, return; perceivest thou not that the portals of heaven are opened, that the angels are congratulating each other at the approach of Muhammad’s spirit, that paradise is adorned, and that the Hûris with large eyes have put on their decorations and ornaments, rejoicing as they are at the advent of the soul of Muhammad?” Jebrâil then entered the noble apartment with the angel of death, and said: “Salutation to thee, O apostle of God! May God bless thee and thy family! The Lord of Magnificence sends thee greeting!” His lordship replied: “He is peace. Peace cometh from Him and returneth to Him. Salutation to thee! The peace, mercy, and blessing of God be with thee, O my friend! The angel of death has come to take my soul. Hast thou any good news to give me?” Jebrâil replied: “O Muhammad, rejoice! I swear by that God who has in reality sent thee as a mercy to the human race, that when I came the portals of heaven were opened, the angels congratulated each other on the coming of thy soul. I have seen the highest paradise adorned, and the Hûris with large eyes in ecstasies of joy for thy impending arrival.” His holy and prophetic lordship replied: “I do not ask about these matters, O Jebrâil. Give me tidings that will comfort my mind.” Jebrail continued: “O Muhammad, the keys of paradise will be in thy hand, and no one shall enter it before thee.” He rejoined: “I do not ask about this.” Jebrâil continued: “On the morn of the resurrection the banner of Muhammad will be in thy hand; under it will be Adam, with all his descendants, uttering the words: ‘There is no God but Allah, and Muhammad is the apostle of Allah.’ He continued: “This is not what I want to know.” Then Jebrâil began to weep, and said: “Dear friend, what, then, wantest thou to know? And what glad tidings askest thou?” The prophet said: “I grieve for the poor and weak professors of our religion, for whom I have laboured so much, and I desire to know who will take care of them when I am gone, and what their condition will be?” Jebrâil replied: “None of the prophets and apostles can enter paradise before thee, and, in like manner, no nation can enter it before thy people have entered. This is on account of the honour in which God the Most High holds thee, and for the sake of the love which thou bearest towards thy adherents they will obtain favour and mercy.” His lordship replied: “O Jebrâil, now is my soul refreshed and my spirit rejoiced, because of the glad tidings thou hast communicated to me.” Then he said: “O angel of death, come forward and execute what thou hast been ordered.” When the angel of death approached, his prophetic lordship said to Jebrâil: “O my beloved, leavest thou me alone? Pray to God the Most High and Glorious that the last agony of death may be easy to me.”’
Fattimah Zohrâ—u. w. b.—said: ‘On that occasion I heard a voice uttering the following words: “I am present, I am present! O my friend, rejoice, for thou wilt enter our paradise!” Hereon perspiration more fragrant than musk trickled down the forehead of his lordship, and I heard a melody the like of which I had never heard before in my life, nor did I perceive any change in the intellect of the apostle of God even till his last breath.’ The writer of these pages says that although he entertained some doubts about the story of Moa’adh B. Jabal, he has nevertheless inserted it in this place for the sake of greater perspicuity.
SOME OF THE MIRACLES AND [FULFILMENTS OF SOME]
PRAYERS OF HIS LORDSHIP.
Muhammad E. Esahâq has a tradition that after Abu-l-a’ass B. Rabyi’ B. A’bdu-l-u’zza B. Shams, who was the son of the sister of Khodayjah, the daughter of Khowylad, had married her daughter Zaynab, whom she begat with the apostle of God, and also after Raqyah, the step-sister of Zaynab, had been married to O’tbah B. Abu Lahab, a feud had broken out between the Qoraish and the apostle of God, in consequence whereof the flames of envy and rancour had commenced to blaze in the furnaces of their minds. Wishing to distress and to insult that prince, some of the Qoraish said to Abu-l-a’ass and to O’tbah: ‘Both of you have wedded daughters of Muhammad, and have thereby relieved him of the trouble to take care of them. Now you must divorce his daughters in order to cause him grief and unhappiness; and we shall give you instead of them any of the daughters of Qoraish chieftains whom you may select.’ Abu-l-a’ass replied: ‘I swear by God that I shall never separate from my wife, nor prefer any other woman to her.’ O’tbah the licentious—curses be on him— however, said: ‘If you try to procure for me the daughter of Sa’yd Abu-l-a’ass I shall divorce the daughter of Muhammad.’ Accordingly the Qoraish married the daughter of Sa’yd to O’tbah, although at that time he had not yet had any true connection with Raqyah.’ U’rwah B. Azzobayr says: ‘O’tbah came to the apostle of God, and spoke the following words: “This son-in-law [of thine] does not believe in the crazy star which has come down, and does not acknowledge that Jebrâil is visiting thee.” Then he squirted the saliva of his impure mouth towards his lordship—u. w. b.—divorced Raqyah, uttered a few more unbecoming words, and departed.’
Distich: The moon sheds light, the dog barks; It is not the moon’s fault, but the dog’s nature.
It is related that on the occasion when O’tbah—curses on him—perpetrated the above act, the apostle of God— u. w. b.—pronounced the following invocation: ‘O God, appoint over him one of Thy dogs.’ Abu Ttâleb, who was present with the apostle of God, said to O’tbah: ‘O my nephew, what stratagem can save thee from the sequel of this prayer?’ According to another tradition, Abu Ttâleb, being grieved at his lordship’s wish, said to the prophet: ‘Son of my brother, what wilt thou gain by this evil wish?’ In short, O’tbah returned to his house and communicated to his father, Abu Lahab, what had taken place; but the latter was, despite his idolatry and obstinacy, convinced that the wish of his lordship, the best of the servants of God, would be responded to, and was grieved. Some time afterwards, Abu Lahab and O’tbah departed with a company of the Qoraish to Syria for the purpose of trading. During their journey, however, they halted in a station where a monk informed them that many wild beasts were on the road, and advised them to be very careful. On that occasion Abu Lahab turned to his companions, and said: ‘Be prepared for a contest and aid each other, for I am not sure whether the imprecation of Muhammad will not be responded to.’ Afterwards they heaped together all their baggage, and the couch of O’tbah happened to be on the top of it. When the night set in, O’tbah reclined on his couch, and the whole caravan reposed around the property of O’tbah. In the middle of the night, however, a roaring lion attacked the people of the caravan, all of whom were sleeping near their baggage; he snuffed at every person, but injured no one until he mounted the heap of merchandise where O’tbah slept, and sent that impudent wretch to hell by ripping up his abdomen, thus making him a loser in this and in the next world.
It is related that when Abu Ttâleb happened, on a certain occasion, to be sick, his holy and prophetic lordship— u. w. b.—condescended to pay him a visit, during which he requested the apostle to pray that the Most High would grant him health. That prince accordingly turned to the Qiblah of prayer, and said: ‘O God, heal my uncle, Abu Ttâleb.’ Whereon the latter, having immediately been cured of his disease, said: ‘O Muhammad, the Creator whom thou worshippest responds indeed to thy requests.’ The Sunnis allege that the apostle of God replied to these words with his wonderfully eloquent tongue as follows: ‘Uncle, if thou wilt also worship Him, He will grant thy prayers likewise.’
There is a tradition that a woman had a son, who was so sick that he had not a single hair left on his head; therefore she took the little boy to the apostle of God, and requested him to pray to God that he might recover his health. His lordship complied with the request of the poor woman, placed his hands on the head of the little boy and uttered a prayer, whereon the hair immediately sprouted on his head, and he was cured of his disease. At the time when Moseylamah the liar claimed to be a prophet, a woman brought her sick boy to him, and requested him to pray for his recovery. Moseylamah placed his hands on the head of the child, but by the touch of his unhallowed hand the little boy lost every hair of his head.
It is related of A’li the Commander of the Faithful— u. w. b.—that he said: ‘On a certain occasion I was attending on the apostle of God, when a number of the Qoraish approached him, and said: “Muhammad, the pretensions made by thee are greater than any ever broached by thy ancestors; but if thou canst show them to be true, we shall acknowledge thee to be a prophet; if not, we shall set thee down as a wizard and liar.” His lordship asked: “What is your wish?” They continued: “Call out to this tree that it come out from the earth with its roots.” They then pointed out a tree in the vicinity, and the apostle of God said: “Allah is omnipotent! If He does this thing, will you believe in His unity?” The idolaters having replied in the affirmative, his lordship continued: “I shall show you what you ask, although I know that there is no good in you, and I know him who instigated you, namely, Abu Jahl. He also is among you, who will make a league437 against me, namely, Abu Sofyân B. Harb.” Then he exclaimed: “O tree, if thou believest in Allah the Most High and Glorious, and in the day of requital, and if thou knowest me to be the apostle of God, arise from the earth with all thy roots and stand near me by the permission of God the Most High, whose name be blessed and exalted!”’ A’li continued: ‘I swear by that God who has in reality sent Muhammad to mankind, that the tree came out of the earth with its roots, approached the apostle of God—u. w. b. —uttered a great shout, and shook itself like the wings of a bird, moving until it reached the prophet, near whom it remained stationary and overshadowed him with its two highest branches. Some of these also touched my back while I was standing at the right hand of his lordship. When the idolaters saw what was taking place, they said: “O Muhammad, order one half of the tree to remain with thee, and the other to return to its former place.” His holy and prophetic lordship thereon made a sign to the tree, and one half of it remained, while the other returned to its former place. They then again requested him to move the stationary portion to its original place, and to bring the other again back therefrom, which he likewise did, and I exclaimed: “There is no God but Allah, and Muhammad is the apostle of Allah. I am thy first adherent, O apostle of Allah, and I believe whatever the tree has done was by command of God the Most High to demonstrate the truth of thy prophetship.” After I had uttered these words, the Qoraish exclaimed: “Muhammad is a sorcerer, a liar, a juggler, and a wizard, and no one will believe him except such a fellow,” meaning myself.’
There is a tradition that once some persons came to the apostle of God, complained that their water was brackish, and said: ‘The sweet water is distant from us.’ Accordingly his lordship rose, and went with a number of his companions to the well, into which he threw some saliva from his blessed mouth, whereon the water immediately became sweet. The well is celebrated to this day, and was inherited by the members of that tribe from generation to generation, the people still boasting of the miracle worked in their favour. When the people of Moseylamah the liar had heard of this miracle, they requested him to work a similar one in their favour, but as soon as Moseylamah had thrown the saliva from his accursed mouth into their well, the water became brackish, and had the taste of the urine of an ass.
In some books it is recorded that several persons came to his lordship the refuge of apostleship, to complain of the paucity of water in their well. Accordingly his lordship spat into it, and the water rose as high as they wished. During the time of Moseylamah, some of his people who had heard of this miracle made the same request to him, and said: ‘Muhammad has done such a thing, and we beseech thee in the same manner to spit into our well, for the increase of the water thereof.’ Moseylamah complied with their petition, and when he squirted the water of his impure mouth into the well, the little water which was in it disappeared altogether, and the well became so dry that not a drop remained therein.
It is related that when his holy and prophetic lordship returned to Madinah from the Ghazwah of the Bani Tha’lebah, a camel one day approached him, and he asked his companions: ‘Know you what this camel says?’ Jâber the Anssâry—u. w. b.—replied: ‘Allah and His prophet know best.’ His lordship then said: ‘This camel speaks as follows: “My owner has made me work till I have become old, and my back is sore. Now he wants to slay me and sell my flesh.’ ” His lordship continued: ‘Go with this camel to its owner and bring him to me.’ Jâber replied: ‘I swear by God that I do not know the master of it.’ His lordship said: ‘I will show thee the way.’ Jâber continues: ‘I went with the camel till I arrived among the Bani Hanttalah, and inquired for the owner of the camel. One of them replied that he owned it. I then said that the apostle of God had despatched me in search of him, whereon he accompanied me, and we brought the camel to his lordship, who said to its owner: “Thy camel says so and so.” He replied: “The words of the camel are true, O apostle of God.” His lordship continued: “Sell it to me.” The man said: “I make thee a present of it.” His lordship would not agree, but purchased the camel from him, and whenever any one of us wanted to go to a near place, he mounted that camel with the permission of his lordship the refuge of termination.’ Jâber continues: ‘A short time afterwards I perceived that the wound of the camel had disappeared, and that it had recovered its health.’
There is a tradition of A’li the Commander of the Faithful, of Ebn A’bbâs, of Ebn Masu’d, and of other noble companions—may Allah reward them all—that once the Qoraish idolaters assembled around the apostle of God, and said: ‘If thy claim to prophecy be true, then divide the moon in twain.’ His lordship the refuge of termination —u. w. b.—said: ‘Will you believe if I do it?’ They said: ‘Yes.’ Then he pointed his finger at the moon, and it was immediately divided into two parts, one of which remained in its place and the other was concealed behind a mountain. His holy and prophetic lordship—u. w. b.— then exclaimed: ‘O such and such a one, and such and such a one, be ye witnesses.’ According to another tradition the moon was divided in such a manner that Mount Hira intervened between the two halves. Some idolaters then said: ‘Muhammad has bewitched you,’ and others exclaimed: ‘What we have seen cannot possibly have been perceived by all the people; we must therefore ask travellers, and if they also have witnessed this strange phenomenon, you may be sure that Muhammad is a true prophet, but if not, not.’ Accordingly when strangers and travellers arrived from various regions in Mekkah, the unbelievers and hypocrites examined them, and received the information that on a certain night the moon appeared divided into two halves.
It is related that an Arab who was a huntsman had caught a land-crocodile,438 which he was carrying to his house as food for his family and children. While he was on the way, he suddenly perceived a large gathering of people and asked for the cause of it. The people replied: ‘Muhammad, the son of A’bdullah—the bl. of A. be on him and on his family—is here and claims to be a prophet.’ The Arab forcibly entered the crowd, went up to his lordship, and said: ‘O Muhammad, I shall not believe thee until this crocodile believes,’ and threw the land-crocodile at his lordship’s feet; but it wanted to run away; therefore his holy and prophetic lordship—u. w. b.—exclaimed: ‘Lizard, approach.’ The animal obeyed, replying in eloquent and distinct language: ‘I await thy commands with pleasure.’ His lordship asked: ‘Whom worshippest thou?’ The animal replied: ‘I worship Allah, whose throne is in heaven, whose dominion is on earth, whose power is in the sea, whose mercy is in paradise, and whose punishment is in hell.’ The apostle of God asked: ‘Who am I?’ The animal said: ‘Thou art the apostle of the Lord of both worlds and the seal of prophets; blessings be on thee! Whoever believes thee will be saved, and whoever accuses thee of falsehood will be damned.’ When the huntsman heard these words of the crocodile he took the finger of astonishment between the teeth of meditation, and said ‘After this I wish for no other proof of thy veracity. I testify that there is no God but Allah, and I testify that thou art His servant and His apostle. This profession I now make externally and internally. I swear by God that when I first approached thee, there was no man on the face of the earth whom I hated more than thee; now, however, I love thee more than my own eyes, ears, father, mother, and children.’ His holy and prophetic lordship— u. w. b.—replied: ‘Thanks and praises be to Allah, who has shown thee the right way.’
There is a tradition of Ebn O’mar that he said: ‘We were on a journey with the apostle of God, when an Arab met us, whom that prince asked: “Where art thou going?” He replied: “To my house.”" The prophet—u. w. b.— continued: “Wilt thou utter two phrases?” The Arab asked: “What are they?” His lordship continued: “Say: There is no God but Allah only, who has no partner, and Muhammad is His servant and apostle.” The Arab asked: “Who is a witness to the truth of thy claim?” The prophet replied: “This tree which is standing on the edge of the Wâdy.” After the apostle had uttered these words, the tree began to move from the place, tearing up the ground while it moved towards the prophet, near whom it finally stopped. Then his lordship asked the tree thrice, and the tree bore thrice witness to the truth of the claim of his holy and prophetic lordship.’ Borydah relates that the Arab asked for a miracle from his holy and prophetic lordship, who replied: ‘Say to that tree, The apostle of God is calling thee.’ The Arab obeyed, the tree inclined from one side to the other until it extricated its roots from the soil, and then, moving up to the prophet, said: ‘Salutation to thee, O prophet of God.’ The Arab continued: ‘Order the tree to return to its place.’ Accordingly the tree returned by the permission of his lordship the refuge of termination again to its former place, where it remained standing. Then the Arab said: ‘Allow me to worship thee.’ But his lordship replied: ‘Were I to allow created beings to be worshipped, I would order wives to adore their husbands.’
It is related of Abu Dharr Ghuffâri that the apostle of God was sitting in a certain place, and that Abu Bakr, O’mar and O’thmân were attending on him. His lordship took up seven pebbles from the ground, and when he placed them on the blessed palm of his hand, they began to praise God, and their voice resembled the humming of bees. When he threw the pebbles on the ground they became silent. The Sunnis believe that the gravel uttered praises of God also when successively placed into the hands of Abu Bakr, O’mar and O’thmân. In the Tamhyd of Abu Shukr and of Abu Sâlemy it is recorded that A’li was likewise present in that assembly, and that when his lordship placed the pebbles into the hands of A’li they likewise praised God in the following words: ‘Praise be to God, and laudation to God.’ After that Abu Dharr took the gravel, by order of the prophet, into his own hand, but it gave forth no sound. Abu Dharr then asked: ‘What mystery is it that the pebbles utter praises in their hands, but are silent in mine?’ His holy and prophetic lordship however replied: ‘Because thou wantest to be their equal.’
There is a tradition that Abu Jahl had bought a camel from a man, but as he delayed payment the seller applied to the assembly of the Qoraish, who, however, replied by way of derision: ‘Tell Muhammad to take from Abu-l-hukm439 what is due to thee.’ Accordingly the seller went to the apostle of God, represented his case, and requested his aid. His lordship complied, went with the man to the house of Abu Jahl, and knocked at the door, whereon he came out quite confused, and said: ‘Welcome, O father of Qâsim; what is the reason of thy condescension?’ That prince replied: ‘Pay this man what thou owest.’ Abu Jahl continued: ‘I hear and obey,’ and immediately complied. When the Qoraish heard what had taken place they were astonished, and asked him why he had so promptly obeyed the summons. He replied: ‘When Muhammad spoke these words, I perceived a dragon standing with open jaws over my head, and had I refused to obey I would have been swallowed immediately.’
It is related that once a murderer of the Bani Makhzûm made a conspiracy to assassinate his lordship while he was at prayers, and Abu Jahl, with Wolyd B. Moghyrah, were also of the party. At a time when that prince was engaged in prayers, standing between the E’râqy and Yemeny buttresses, Wolyd approached him with a murderous intention, but on arriving there he heard only the voice of his lordship reciting the Qurân, but could not see his person, and was obliged to return disappointed, whereon he informed the conspirators of his ill-success. Therefore some of them again went with Abu Jahl, heard the voice of the prophet, but saw not his person, and repeated their attempt several times in vain, passing beyond the apostle, whose voice they heard in their rear. At last they became convinced that the prophet enjoyed the protection of the Most High, and returned to their homes full of sorrow and disappointment. Allah — whose name be praised — has said: ‘And we have set a bar before them, and a bar behind them, and we have covered them with darkness wherefore they shall not see.’440
There is a tradition attributed to the Emâm Hasan— u. w. b.—to the effect that one day a man said to his holy and prophetic lordship: ‘I had a little daughter whom I threw some time ago into such and such a river—it being customary with the Arabs during the time of ignorance to destroy their own daughters—and I requested his lordship to utter a prayer that my daughter might be resuscitated. The apostle complied, went to the bank of the river, hailed the little girl by her name, and exclaimed: ‘Return to life by the power of God the Most High!’ The child then immediately came out from the river, saying: ‘I obey thee with pleasure, O apostle of God!’ The prophet—u. w. b.— then said: ‘Thy father and mother have become Musalmâns; art thou willing to be restored to them?’ The girl replied: ‘I have need neither of father nor mother, because I have found my God to be nearer to me than they.’
It is related, after Nu’mân B. Bashyr the Anssary, that one of the professors of Islâm had died at Madinah, that his body had been dressed and laid out in state, and that when the women assembled around him he uttered the following words in eloquent and distinct language: ‘Muhammad the apostle of Allah is the illiterate prophet. This was written down in the book.’ After that he said: ‘He has spoken the truth.’ Then he mentioned the names of some of the companions, and said: ‘Greeting to thee, O apostle of God! may the blessing and mercy of God be upon thee!’ After uttering these words he relapsed into his former state and expired.
O’thmân B. Hanyf relates that a blind man requested the apostle of God to pray that his sight might be restored, and his lordship said: ‘Go, perform thy religious ablution; pray with two flexions, and then utter the following invocation: ‘O God Most High, I desire to make Thy apostle, who is the prophet of mercy, my intercessor with Thee, that the veil of cecity may be uplifted from before my eyes. O God, accept the intercession of Muhammad for me.’ The narrator states that the blind man obeyed the injunction, and his wish was fulfilled.
There is a tradition of Qotâdah B. Nu’mân that he said: ‘I prayed one night the dormitory prayers with his lordship, and although it was raining a little, and the night was very dark, I wished to return home. His lordship put a stick made of date-tree-wood into my hand, saying: “Go with this, because from this stick ten lights will be kindled in thy front, and ten in thy rear. When thou enterest thy house, thou wilt see something black; strike it till it goes out; for it is Satan.”’ Qotâdah says: ‘When I departed, the words of the apostle of God were fulfilled, there being ten lights before and ten behind me. When I entered my house, I perceived a man, whom I struck, as his lordship had commanded me, till he went out.’
One of the miracles of his lordship was the knowledge of events which happened after his decease. Thus, for instance, he predicted that some members of his family would be killed, and said to A’li: ‘The worst of men is he who will slay thee.’ He also said: ‘A’li is the bestower of paradise and of hell; he will send his friends to the former, and his enemies to the latter place, and schismatics will be his foes.’ He further said Dhu-n-nûryin [endowed with two lights] [viz., Othman] will be slain whilst reading the Qurân, and his blood will fall on the blessed verse: ‘Verily Allah will reward you; for He hears everything, and He is most hearing and wise.’ His lordship also predicted that intestine wars would arise during the life-time of O’mar. He also gave information of the war of A’li the Commander of the Faithful and of Zobayr Ala’wwâm, which will soon be narrated in these pages. At the time the Musalmâns were engaged in digging the fosse,441 he predicted that the insurgents would kill O’mmâr Yâser, and to A’bdullah Zobayr he said: ‘Woe to the people from thy hands, and woe to thee from the hands of the people.’ Further, with reference to the Emâm Hasan—salutation to him—he said: ‘He is the best man who makes peace between two factions.’ He also said: ‘Among my wives she is the best whose hands are the longest,’ meaning Zaynab, whose hands were the longest,442 and surpassed those of all the others. He also said: ‘Between the Tigris and the Euphrates a town will be built to which the houses of the earth will be drawn,’ namely, Baghdâd. He said to Abu Ka’b: ‘Congratulate this nation on its splendour, greatness, conquests, and pomp on earth; but whoever covets a reward in this world will receive none in the next.’
The writer of these pages says that records of all the miracles, and accounts of the pure wives, freed men, relicts, and everything else connected with his lordship the prince of existences—the most excellent salutations to him—have been composed in detailed biographical works, by celebrated ancient and modern authors, and that, as all of them could not be mentioned in this book, some miracles only have been narrated by way of a blessing, with the hope that the unworthy author of this work will not incur the blame of his learned and intelligent readers.
APPENDIX A.
THE following pages, translated from the Habîb-us-Syar by Khondemir, the maternal grandson of Mirkhond, the author of the Rauzat-us-safa, and containing an account of the wives, concubines, children, amanuenses, alms-gatherers, servants, freed men and women of Muhammad the apostle, will be found interesting as a supplement to the life of the prophet.
RECORD OF THE PURE SPOUSES OF HIS LORDSHIP THE PRINCE OF EXISTENCES—THE PERFUMES OF BLESSINGS AND THE BREEZES OF SALUTATIONS BE UPON HIM.
In the Raudzatu-l-âhbâb it is recorded, according to trustworthy authorities, that his holy and prophetic lordship introduced during his life-time twelve women into the bonds of matrimony, and consummated it with them. Concerning eleven of these there is no difference of opinion, but of one it is not certain whether she was a wife or a concubine, as shall be noticed hereafter, if it pleaseth Allah the Most High.
All biographers agree that the first spouse of the prince of mankind was Khodayjah the greater—may Allah reward her. She was the daughter of Khowylad, son of Asad, s. of A’bdu-l-u’zza, s. of Qossai, s. of Kallâb. The noble pedigree of the most excellent of virtuous ladies and paragon of innocence converges in Qossai with the genealogy of his lordship the seal of prophecy. In dignity and relationship Khodayjah stood nearer to the prince of Arabs and non-Arabs than any of his other wives. The cognomen of Khodayjah was Omm Hind [mother of Hind], and her sobriquet was Ttâherah [the pure one]. Her mother was Fattimah the daughter of Asad, s. of Alassum, of the tribe Bani A’amer B. Lowa. The first husband of Khodayjah was A’tyq, s. of A’abed, s. of A’bdullah Makhzûmy, by whom she had a son and a daughter. After his death Abu Hâlah, s. of Unnabâsh, s. of Zorârah Bayhâqy, married her. According to one tradition the name of Abu Hâlah was Mâlek, according to another Zorârah, and some allege that it was Zobayr, whilst others say it was Hind. The Sunnis admit that Khodayjah—may Allah reward her—had also by Abu Hâlah two sons, namely, Hâlah and Hind. Some chroniclers assert that Abu Hâlah was Khodayjah’s first and A’tyq her second husband; but this tradition originated from Mukhtâr, s. of Khoz.
In short, when the second husband of Khodayjah— m. A. r. h.—had died, many chiefs and nobles of the Qoraish desired to marry her, but her ladyship would bestow her hand on no one, because when the waning moon of the existence of Abu Hâlah had set in the west of annihilation, she dreamt one night that the sun had descended from the sky into her house, from which its light radiated. She related this dream to her cousin Waraqah, s. of Naofel, who replied: ‘The interpretation of this vision is, that the prophet of the latter times will take thee into the bonds of matrimony.’ Hereon Khodayjah— m. A. r. h.—inquired for the name and position of the prophet of the Arabs and non-Arabs, and Waraqah communicated to her ladyship the seat of innocence all he knew on the subject. Khodayjah therefore always expected the rise of that sun of the sphere of prophecy, until she was exalted to the felicity of becoming his wife. At the time when the rays of the favour of the prince of existences shone upon the cheeks of her circumstances, his lordship was twenty-five years old, and according to the traditions of all Sunnis, Khodayjah—m. A. r. h.—was at that time forty years of age. In the Kashafu-l-ghummah there is a tradition of Ebn A’bbâs—m. A. r. h.—that Khodayjah was married to his holy and prophetic lordship in her twenty-eighth year, and that her dowry consisted of twelve Oqyahs443 of gold. It is an authentic fact that all the children of his lordship the best of the servants [of God] were born of Khodayjah, except the lord Ebrâhim, to whom Mâryah the Coptess gave birth. As long as Khodayjah the greater—m. A. r. h.—was alive, the most excellent of men—the greater blessings be on him—would not, from regard for her noble mind, contract a marriage with any other woman.
The virtues and good qualities of Khodayjah—m. A. r. h. —were numerous, her perfections and accomplishments innumerable. She was the first who believed in the prophetship of the prince of the righteous, and she freely spent everything she possessed in order to please him. There is a tradition of A’li the Commander of the Faithful —the blessings of the Most High be on him—that the prophet—the bl. of A. and peace be on him and on his family—said: ‘The best woman of past times was Mariam [Mary], and the best woman of our times is Khodayjah.’ There is also a tradition of Ebn A’bbâs—u. w. b.—that his holy and prophetic lordship said: ‘The most excellent women among the inhabitants of paradise will be Mariam, the daughter of E’mrân;444 Khodayjah, the daughter of Khowylad; and Fattimah, the daughter of Muhammad; and Asiah, the daughter of Mozâhum.’ There is a tradition of Anus, son of Mâlek, that the prophet said: ‘The best women of both worlds are, Mariam, the daughter of E’mrân; Khodayjah, the daughter of Khowylad; Fattimah, the daughter of Muhammad; and Asiah, the wife of Pharao.’
It is recorded in the Kashafu-l-ghummah that A’ayshah said to Fattimah: ‘Shall I not rejoice you by telling you that I heard the apostle of God—b. o. A., etc.—say: The princesses of the inhabitants of paradise are four—Mariam, the daughter of E’mrân; Fattimah, the daughter of Muhammad; Khodayjah, the daughter of Khowylad; and Asiah, the daughter of Mozâhum, the wife of Pharao.’ In the same book it is also mentioned that the lord of prophecy said: ‘Paradise is anxious to receive four women—Mariam, the daughter of E’mrân; Asiah, the daughter of Mozâhum; Khodayjah, the daughter of Khowylad; and Fattimah, the daughter of Muhammad.’
In many respectable books it has been mentioned by veracious authors that one day Jebrâil—salutation to him —waited on his lordship the best of men—b. o. h. and on his family till the day of resurrection—and said: ‘O apostle of God, this is Khodayjah, who is bringing to you a vessel full of almonds or of food. When she reaches you, announce to her the salutation of God and of me. Promulge to her the glad tidings that in paradise her abode will be in a hollow pearl, in which house there will be neither emnity nor strife.’ When the lord Mussttafa [i.e., Muhammad] had informed Khodayjah of the greeting of God the Most High and Jebrâil, she replied: ‘Upon Jebrâil and upon you, O apostle of God, be also the peace, mercy and blessing of God,’ which elegant words bear testimony to the perfect intellect and discernment of Khodayjah—m. A. r. h.—because by the abundance of her penetration she was aware that the Most High could not be greeted as human beings are, and therefore she did not say ‘and peace to God,’ as some of the companions had done when they made their profession of the Faith and were reproved.
It is related of A’ayshah—m. A. r. h.—that she said: ‘I bore no such intense jealousy towards any woman as towards Khodayjah, although she was no longer alive, when I was exalted to the bed of the apostle—b., etc.—because the seal of prophets remembered her much, and when he slaughtered a sheep, he cut it into pieces which he occasionally sent to the women who had been the friends of Khodayjah; and I said to him from jealousy: “Perhaps there existed no other woman besides Khodayjah?” To which he replied: “She possessed many good qualities, and I had children by her.” On a certain occasion Hâlah, the sister of Khodayjah, knocked at the door for admission, when the apostle—b., etc.—remembered the reply he had given, and became sorry. But, according to another tradition, he was glad, and said: “O God, make her [i.e., A’ayshah] like Hâlah.” I, however, was jealous, and exclaimed: “What makes you remember so much a Qoraish hag, who was so old that she had no longer any teeth in her mouth, whose life has come to an end, and in whose stead God—whose name be glorified — has given you another and a better one?” Hereon his lordship became so angry that his head shook, and he exclaimed: “I swear by Allah that He has not given me a better wife! She believed in me when all were infidels. She considered me to be veracious when everybody accused me of falsehood. She aided me with her property when all men kept aloof from me, and the boundless Giver has vouchsafed to me children by her.”’ Ssiddyqah445 —m. A. r. h.—says: ‘I replied, I shall speak no more ill of Khodayjah.’ According to another tradition, she said: ‘I shall never blame you with reference to Khodayjah.’
It is related that one day Omm Zafar, who had been the tire-woman of Khodayjah, came on a visit to his lordship the best of men—greeting and peace to him—and he received her honourably, saying: ‘This woman used to come to our house in Khodayjah’s time.’ And, ‘A good custom is a part of religion.’ According to the most prevalent and correct tradition, the death of Khodayjah—m. A. r. h.—took place in the month Ramadzân, in the tenth year after the mission [A.D. 619]. The prophet—o. w. b. b. a. p.— entered her grave and buried her. It is in the Hajûn cemetery. According to the current tradition, she had attained the age of sixty, but according to another of sixty-five years, but Allah knows best the true state of the case.
SOADAH—M. A. R. H.
Her cognomen was Omm446 Alaswad. She was the daughter of Zamqah, s. of Qays, s. of A’bdu-sh-shams, s. of A’bdu, s. of Nadzar, s. of Mâlek, s. of Jabal, s. of A’amer, s. of Lowâ, s. of Ghâleb, and in Lowâ her pedigree becomes connected with that of the prophet—o. w. b. b., etc.— Her mother was Shamûs, the daughter of Qays, s. of A’mru, s. of Zayd, s. of Lobeyd, s. of Khoddâsh. Soadah had first been married to her cousin Sikrân, s. of A’mru, s. of A’bdu-sh-shams, and had by him a son called A’bdu-r-rahman, who attained martyrdom in the battle of Halaullâ, during the time of the Commander of the Faithful O’mar. Both Sikrân and Soadah had made their profession of Islâm in the beginning of the mission, and were enrolled among the exiles of Abyssinia; but after they had returned from that country to Mekkah, Soadah dreamt one night that his lordship the apostle—p. b. o. h.—had come to her, and had placed his foot on her neck. This dream she related to Sikrân, who replied: ‘If you speak the truth I shall die, and Muhammad will marry you.’ After the death of Sikrân, in the tenth year after the mission, the prophet had, according to authentic traditions, married and taken her to himself before A’ayshah, and her dowry was four hundred dirhems447 of silver. When Soadah was overtaken by the weakness of old age, the apostle—b., etc.—wanted to divorce her, but she said: ‘O prophet of God, do not divorce me, for I wish to have no carnal intercourse with you, because that appetite has left me; but I wish on the day of the resurrection to be reckoned among your noble spouses, and I yield my turn448 to A’ayshah. Accordingly the prince of this world—b., etc.—gave up his intention.
There is a tradition of Abu Harirah—m. A. r. h.—that he said: ‘The apostle—b., etc.—took all his wives with him to the Hajjatu-l-wodaa’ [pilgrimage of valediction], and on returning from that journey he said: “This was the pilgrimage of Islâm, which you have performed, and henceforth you are no longer under the obligation to repeat it. You must hereafter abandon travelling, and go nowhere.” But after the decease of his lordship the prince of inspired messengers—b., etc.—the mothers of the Faithful again went on pilgrimage, except Soadah and Zaynab, the daughter of Jahash, who, acting according to the above injunction, and said: “After the death of the seal of prophets we shall mount no beast.”’ According to one tradition, the death of Soadah—m. A. r. h.—took place towards the end of the Khalifate of the Commander of the Faithful O’mar, and according to another it happened in the fifty-fourth year after the flight [A.D. 674], when the government of Moa’wiah prevailed. According to the first tradition, she was also the first person for whom a bier was made.
A’AYSHAH, DAUGHTER OF ABU BAKR, S. OF ABU QOHÂFAH—
—M. A. R. H.
Her cognomen was Omm A’bdullah, and her mother was Omm Rumân, the daughter of O’mayr, s. of Aa’mer, of the Bani Wohmân B. Alhâreth B. Ghanam B. Mâlek B. Kanânah. After Khodayjah—m. A. r. h.—had been removed to the highest paradise, the seal of prophets received A’ayshah into the bonds of matrimony when she was but six years old, and consummated it with her in the first year of the exile [A.D. 623], when she had become nine years of age. According to one tradition, her dowry was an amount of goods valued at fifty dirhems, but according to another it consisted of five hundred dirhems. A’ayshah—m. A. r. h.—was, according to the U’lamâ, distinguished by her knowledge of matters pertaining to the religion,449 like the companions. In prudence and intellect she was the foremost of all the mothers of the Faithful, so that certain scholars adhere with reference to her to a tradition, according to which the prophet—b., etc.— is asserted to have said regarding her: ‘Take one-third of your religion from this Hamyra.’450 Accordingly a great many of the companions and Ta’bi’s [i.e., followers who came after them] have recorded the sayings of A’ayshah. It is related that A’rwah B. Zobayr—m. A. r. h.—said: ‘I never saw anyone more versed in the meaning of the Qurân, and in the ordinances, obligations, commandments, permissions and prohibitions, ceremonies of the Arabs, and knowledge of genealogies, than A’ayshah—m. A. r. h.—and the saying of the lord of prophecy has been verified that “the excellence of A’ayshah is over [all other] women like the excellence of Tharyd451 is over all other kinds of food.”’ It is related of Ssiddyqah herself that she said: ‘I was exalted above all other women in ten things. First, no other virgin except myself has obtained the honour to be married to his lordship. Second, the father and mother of none of the mothers of the Faithful had undergone exile for the religion of God except my parents. Third, with reference to my purity and innocence verses have been revealed.452 Fourth, before the prophet had married me, Jebrâil showed my portrait, drawn on a piece of silk, to his lordship, and had said: “Marry this person.” Fifth, I and the prophet —b., etc.—washed from one vessel, which honour had not been attained by any other woman. Sixth, when his lordship was praying I was, contrary to his other wives, allowed to remain in bed on such occasions. Seventh, his lordship received no Divine revelations when sleeping with any other woman, except with me. Eighth, the pure spirit of the best of men departed from my bosom [to the next world]. Ninth, his lordship died on the day when it was my turn [to cohabit with him]. Tenth, he was buried in my house.’
In the Raudzatu-l-âhbâb it is recorded that when his lordship the seat of prophecy was asked what man he loved most, he said: ‘A’ayshah.’ They asked: ‘But of men?’ And he replied: ‘Her father.’ It is known from authentic traditions that when the companions sent presents to his lordship, they despatched them to the house of A’ayshah to make them more acceptable. There were two divisions of the mothers of the Faithful; one consisted of A’ayshah, of Hafssah, of Soadah, and of Ssofyah; the other portion of Omm Solmah and of all the other pure spouses. Once the wives of the faction of Omm Solmah—m. A. r. h.—said to her: ‘Request the lord of beings to tell the people not to send their gifts on the day of A’ayshah’s turn, but when they have to present any, to send them to the house of any of the mothers of the Faithful in which his lordship might happen to be at the time.’ Omm Solmah—m. A. r. h.—did as she was bid, but the seal of prophets—the most excellent salutations to him— rejoined: ‘Do not distress me with reference to A’ayshah; for, verily, the Divine revelation has been sent to me in no other woman’s sleeping apartment except in hers.’ Omm Solmah then said: ‘I ask pardon from God for having offended you, O apostle of God.’ When those ladies were disappointed with Omm Solmah, they spoke on the subject to Fattimah, who likewise mentioned it to his lordship, and he asked: ‘Daughter, lovest thou those whom I love?’ She replied: ‘I do.’ His lordship said: ‘Then love A’ayshah.’
In the chronicle of Hâfez Abru an account is inserted from the Rabyi’-l-abrâr and from the Kâmelu-s-sapinah, how Moa’awyah B. Abu Sofyân, who was at Madinah in the year 56 [A.D. 675] for the purpose of the inauguration of Yazid, had insulted Husayn the son of A’li Murtadza, A’bdullah, the s. of O’mar, A’bdu-r-rahman, the s. of Abu Bakr, and A’bdullah—m. A. r. h.—in consequence whereof Ssiddyqah — m. A. r. h. — blamed and reproved him. Moa’awyah therefore dug a well in his house, covered its top with reeds, and placed on these a chair of ebony. Then he invited Ssiddyqah to an entertainment and seated her on that chair, so that she fell into the well, which Moa’awyah covered this time firmly with mortar, and departed from Madinah to Mekkah. In the Raudzatu-l-âhbâb it is, however, recorded that A’ayshah departed this life on Tuesday, the 17th of the month Ramadzân, in the year 58 [A.D. 677], in consequence of a natural disease. She was buried the very night in which she died. Abu Harirah—m. A. r. h.—held prayers over her body, and Qâsum B. Muhammad B. Abu Bakr-us-ssiddyq, with A’bdullah B. A’bdu-r-rahman B. Abu Bakr, mixed with the Qoraish who were digging her grave in the Baqyi’ cemetery and helped to bury her. But [the true] knowledge is with Allah the Most High.
HAFSSAH, DAUGHTER OF O’MAR B. ALKHATTÂB—MAY ALLAH
REWARD HER!
Her mother was Zaynab, the daughter of Motta’wum B. Habyb B. Wohb B. Hudhâfah. Hafssah was born five years before the mission. She was first married to Hanys B. Hudhâfah B. Qays Sahmy, who had been present at the battle of Bedr, and after his decease the apostle of Allah— bl., etc.—married her, towards the end of the second or the beginning of the third year after the exile [A.D. 624 or 625]. His lordship had once divorced her, and being shortly afterwards visited by Qodâmah and O’thmân, who were the sons of Motta’wum and uncles of Hafssah, she wept and said: ‘The apostle of God has not divorced me on account of old age.’ While they were conversing, his lordship condescended to make his appearance, whereon she covered her head with a veil, and he exclaimed: ‘Jebrâil has said to me: “Take back Hafssah, because she fasts in the day and prays during the night; she will be thy wife in paradise.”’
The author of the Guzidah states that Hafssah— m. A. r. h.—died during the Khalifate of Dhu-n-nûryn [i.e., O’thman] — Allah reward them both—in the year 27 [A.D. 647], but according to the Raudzatu-l-âhbâb that event happened at the time of the government of Moa’awyah in the year 45, or 41, or 47, or 50, after the exile [A.D. 665, 661, 667, or 670]. Merwân B. Alhukm held prayers over her corpse. According to one tradition Hafssah was sixty years old when she died, and her sepulchre is in the cemetery of Baqyi’.
ZAYNAB, THE DAUGHTER OF KHODHAYMAH—M. A. R. H.
Her pedigree is connected by six links with that of A’ameys B. Ssa’ssa’h. She was first the wife of Tofayl B. Alhâreth B. A’bd-ul-Muttalleb. After Tofayl had divorced her, his brother A’bdah B. Alhâreth married her according to one tradition, but according to another it was A’bdullah Hajash Asdy, and when her second husband had departed from this, to the eternal world, the lord of prophecy married her, during the month Ramadzân, in the third year after the exile [A.D. 625]; but she enjoyed that happiness only eight months, because in the month Rabyi’ the second, of the fourth year after the exile, she died: some chroniclers even assert that she was only three months the wife of the prophet—bl., etc. On account of the mercy and kindness she manifested towards destitute persons, she was surnamed ‘the mother of the poor.’
OMM SOLMAH,453
DAUGHTER OF ABU OMMYAH—M. A. R. H.
She was called Hinda, and her father’s name was Abu Ommyah, but, according to Ebn Jauzi, and according to some other historians, it was Khodayfah. It is also said that her father was Heshâm B. Almoghyrah B. A’bdullah B. O’mar B. Mahdûm B. Yaqytz B. Aqrah B. Ka’b B. Lowâ B. Ghâleb [so that her pedigree also was connected with that of Muhammad]. Barrah, the daughter of A’bd-ul-Muttalleb, who was the mother of Omm Solmah, having been the paternal aunt of the prophet, she was related to him on that side also. At first, Omm Solmah—m. A. r. h. —was the wife of Abu Solmah A’bdullah B. A’bdu-l-asad B. A’bdu-l-leyl, by whom she had four children, namely: Zaynab, Solmah, O’mar and Durrah. Both she and her husband had been refugees to Abyssinia, and when they had returned from that country to Madinah, her husband received a wound in the battle of Ohod, from which he died some time afterwards; whereon the prince of beings married her in the month Showâl during the fourth year after the exile. According to a certain tradition, her dowry was estimated at [only] four dirhems, but she was highly respected by the seal of prophets. Her death took place during the reign of Yazid, the s. of Moa’awiah, in the sixty-first year after the exile [A.D. 680]. Abu Harirah officiated in the prayers recited over her body, and she was interred in the Baqyi’ cemetery. She had attained the age of sixty-four years, and died the last of all the pure spouses of the prince of existences.
ZAYNAB, DAUGHTER OF JAHASH—M. A. R. H.
The genealogy of Jahash joins that of Khodhaymah B. Mudrikah, who was connected with the ancestors of the prophet—bl., etc.—in the following manner: Jahash was the s. of Ta’myr, s. of Dhysarah, s. of Murrah, s. of Kathyr, s. of Dudân, s. of Asad, s. of Khodhaymah. The mother of Zaynab was likewise the paternal aunt of his lordship the prophet—bl., etc.—she being Ammymah, the daughter of A’bd-ul-Muttalleb. The cognomen of Zaynab is Ommu-l-hukm, but her name was at first Barrah, which his lordship the best of men changed to Zaynab.
First the prophet—bl., etc.—had asked [the hand of] Zaynab for Zayd B. Hâreth; but her brother, A’bdullah, s. of Jahash, was averse to the match. Then the following blessed verse was revealed on the subject: ‘It is not fit for a true believer of either sex, when Allah and His apostle have decreed a thing, that they should have the liberty of choosing a different matter of their own.’454 Subsequently they agreed to the marriage, and therefore his lordship the refuge of prophecy gave away Zaynab in marriage to Zayd, presenting her with a dowry of ten dinârs of gold, sixty dirhems of silver, a coif,455 a wrapper, a garment, fifty mauns of wheat, and thirty measures of dates. During one year and more Zayd lived amicably with his wife, but after that time he said: ‘O apostle of God, I divorce your aunt’s daughter.’456 Although his lordship knew by Divine revelation that Zaynab was to be enrolled among the mothers of the Faithful, he nevertheless said to Zayd: ‘Take care of yourself and fear your Creator.’ Zayd therefore cohabited a few days more with his wife, but divorced her at last. When, however, the Y’det457 had elapsed, the prophet—bl., etc.—said during the month Dhu-l-qa’dah, in the fifth year after the exile [A.D. 626], to Zayd: ‘Go and ask Zaynab in marriage for myself.’ Zayd obeyed, but Zaynab said: ‘I can give no reply until I have consulted my Creator.’ Accordingly she retired to a corner and addressed her orisons to the courts of the Bountiful Granter of all good gifts, and prayed as follows: ‘O God, Thy apostle intends to wed me. If I be worthy of him, them marry me to him.’ The arrow of this request having hit the target of response, the following verse was revealed: ‘But when Zayd had determined the matter concerning her [and had resolved to divorce her], we joined her in marriage unto thee; lest a crime should be [charged] on the true believers in [marrying] the wives of their adopted [sons] when they have determined the matter concerning them.’458 On that occasion his lordship the refuge of prophecy brought honorification to the house of Zaynab without previously causing his advent to be announced, whereon Zaynab exclaimed: ‘O apostle of God, without a proposer and without a witness?’ His lordship, however, rejoined: ‘God celebrates our marriage, and Jebrâil will be our witness.’ Then he ordered food and a banquet to be prepared, and the people ate till they were filled with meat and bread. On the same day also the verse of the ‘Veil’ was revealed, as is related in detail in voluminous books. Zaynab died in the twelfth year after the exile, and Fârûq the greater459 —A. r. h.—held prayers over her. She died at the age of fifty years, and was interred in the Baqyi’ cemetery.
JAUBARYAH, DAUGHTER OF ALHÂRETH—M. A. R. H.
Her name was Barrah, but his lordship the best of men changed it to Jaubaryah. She was the daughter of Alhâreth B. Dharâr B. Habyb B. A’abed B. Mâlek B. Khozaymah Khozaa’yah. Jaubaryah was first the wife of Dhu-sh-shafar B. Mosâfi’ B. Ssafuwân, who was slain in the campaign of Marsyi’, and the prophet—bl., etc.— married her during the month of Ramadzân of the sixth year after the exile [A.D. 627]. Jaubaryah died at Madinah in the year 55 or 56 [A.D. 674 or 675], and Merwân B. Alhukm prayed over her body. According to the tradition of Ebn Jauzi, her age was sixty-five years, but the true knowledge is with Allah.
OMM HABYBAH, DAUGHTER OF ABU SOFYAN—M. A. R. H.
According to one tradition her name was Ramlah, and according to another Hinda. Her mother was Ssofyah, the paternal aunt of O’thmân—m. A. r. h.—the Commander of the Faithful. She was the daughter of Abu-l-a’ass B. Ommyah B. A’bdu-sh-shams. Omm Habybah had made a profession of the Faith in the beginning of Islâm, and was married to A’bdullah B. Jahash Asdy, with whom she lived several years, and also emigrated with him to Abyssinia. She had a daughter by him, but towards the end of his life A’bdullah became an apostate, professed Christianity, and died in his errors in Abyssinia. During the sixth year after the exile [A.D. 627] the best of men wrote a letter to the Najjâshy460 requesting him to inform Omm Habybah that he desired to marry her. The Najjâshy explained the contents of that agreeable letter to Omm Habybah, and told her to appoint a deputy, whereon she named Khâled B. Sa’yd, through whom the Najjâshy married her, by proxy, to the lord of prophecy, in the presence of Ja’fer T’tayyâr461 —m. A. r. h.—who was also one of the refugees of Abyssinia; and having granted her the sum of four hundred gold dinârs, or of four thousand silver dirhems, he paid that amount down during the ceremony, and despatched Omm Habybah, with Shorahbil and a number of Abyssinian refugees for her attendants, to his lordship the refuge of prophecy—b., etc.—and in the seventh year of the exile [A.D. 628] she was exalted to the company of his prophetic lordship. Her death took place during the reign of Moa’awiah, in the year 42 or 44 [A.D. 663 or 665], in the city of Madinah, and Merwân held prayers over her body; but according to others she died in Syria.
SSOFYAH, DAUGHTER OF E. AHTTAB—M. A. R. H.
She was a Jewess of the Bani Nadzyr, of the tribe Aaron —to whom salutation—and her mother was Dharr, the daughter of Samuel. Ssofyah was first the wife of Sollam, s. of Mashkam, and a separation having taken place between them, Kunânah B. Rabyi’ B. Abu-l-haqyq married her, but was slain in the battle of Khayber, and Ssofyah became a prisoner of war. The best of men—b., etc.—however liberated and married her. Having given her the price of her liberation for her marriage-portion, he consummated the wedding in the station called Ssobân. When she became the spouse of the lord of prophecy she was seventeen years old, and, according to the author of the Guzidah, she died A.H. 36; but according to others A.H. 50 or 52. She was buried in the Baqyi’ cemetery.
MAYMÛNAH, DAUGHTER OF ALHÂRETH—M. A. R. H.
Her name was first Barrah, but the best of men— b., etc.—changed it to Maymûnah. She was the daughter of Alhâreth B. Hazan B. Bahyr B. Enhazam B. Rubah B. A’bdullah B. Hallâl B. A’mer B. Ssa’ssa’h. Her mother, Hinda, was the daughter of A’wuf B. Zohayr B. Alhâreth, of the tribe Hemyar, but others say of the tribe Konânah.
Hinda was considered to be the happiest old woman on earth, because God the Most High had vouchsafed her a son-in-law of high station. She had first two daughters by Hâreth: Maymûnah and Ommu-l-fadzl, the former being married to the prince of the world— b., etc.—and the latter to A’bbâs—A. r. h. By A’mys Khasha’y, who was her second husband, Hinda had also other daughters, one of whom was Asmâ, the first wife of Ja’fer B. Abu Ttâleb, afterwards married to Ssiddyq the greater462 —A. r. them both—but when the Commander of the Faithful Abu Bakr died, she was married to [A’li] the sovereign of all virtues. Zaynab, another daughter of Hinda, whom she had by A’mys, was wedded by the Amir Hamzah, the prince of martyrs—A. r. h.—and Solmah, yet another daughter by the same husband, was given in marriage to Sadad B. Alhadâd.
In short, during the time of ignorance,463 Maymûnah was married to Masu’d B. A’mru Saqfy, but after they had separated it happened that Abu-dirham, or A’bdu-l-u’zza, or Sarab, the son of Abu-dirham, or A’bdu-l-layl, the son of A’mru, married her. After the decease of her second husband, Maymûnah was, however, in consequence of her propitious destiny, in the seventh year after the exile [A.D. 629], exalted to the happiness of becoming the spouse of his lordship the prophet—b., etc.—who consummated the marriage on his return from the O’mratu-l-qadzâ [the decreed pilgrimage] in the noble habitation of Maymûnah; but she died likewise in the same place, and was buried there, according to the author of the Guzidah. That event, however, took place in the year 38 [A.D. 658], and according to another tradition in 61 [A.D. 681]. If, therefore, the last tradition be correct, Maymûnah must have been the last of the mothers of the Faithful who died, and not Omm Solmah; the knowledge, however, is with the Most High and Holy.
THE CONCUBINES.
The prince of divinely inspired messengers—b., etc.— had four concubines. The first was Mâryah the Coptess, daughter of Shima’ûn, whom Maqoqush the governor [of Alexandria] had sent by way of gift to his lordship the best of men—b., etc.—who made use of her in the kingdom of Yemen [sic], and begat with her Ebrâhim. The death of Mâryah took place during the time of the Khalifate of the Commander of the Faithful O’mar—A. r. h.—in the year 16 [A.D. 637], and she was buried in the Baqyi’ cemetery.
Secondly: Rayhânah, who was a captive from among the Bani Nadzyr, or the Bani Qorytt; and the prophet—b., etc. —selected her for his own portion, leaving her the option to make a profession of Islâm or to remain in her own religion; Rayhânah, however, preferred to become a Musalmân, and his lordship made use of her in the kingdom of Yemen [sic]. There is, however, a tradition that in the Muharram of the sixth year of the exile [A.D. 627] he liberated her and married her, which assertion Wâqidy has accepted, but A’bdu-l-barr and others have reckoned her among the number of concubines. According to one tradition she died during the year of the Hajjatu-l-wodaa’ [pilgrimage of valediction], but according to another in the time of the Khalifate of O’mar; the first, however, is more correct. Allah is most knowing and wise!
Thirdly: The slave-girl Jamylah who had fallen to the portion of his lordship the prophet—u. w. b.—from among the captives.
Fourthly: The slave-girl whom Zaynab, the daughter of Jahash had presented to his lordship.
Let it not remain concealed that, as there would be no use in enumerating the women to whom his lordship was betrothed, but had not consummated the marriage, or whom he merely asked to marry, and was not even betrothed to them, their names are here omitted.
THE SONS OF THE BEST OF THE SERVANTS OF GOD—B., ETC.
By universal consent the number of the male children of the intercessor on the day of the resurrection amounted to three, namely, Qâsim, A’bdullah, and Ebrâhim.
Qâsim was born by Khodayjah—A. r. h.—in Mekkah, before the mission.464 He lived only two years, and then hastened to the eternal world.
A’bdullah, who was surnamed ‘the agreeable,’ was born of Khodayjah after the mission, and died in infancy.
Ebrâhim was the son of Mâryah the Coptess, and was born at Madinah in the eighth year of the exile [A.D. 629-30]. On the seventh day after his birth the apostle —b., etc.—slaughtered a sheep to celebrate his nativity, got his head shaved, and distributed as alms a sum of gold equal in weight to his hair. According to a certain tradition, Omm Sayf, the wife of Abu Sayf the blacksmith, was appointed to nurse Ebrâhim, who lived almost one year and a half, and died in the tenth year of the exile [A.D. 631-32]. After his death Ebrâhim was washed by his nurse, but according to another tradition, Fadzl B. A’bbas —A. r. t.—performed that duty. A’bdu-r-rahman B. A’wuf —A. r. t.—poured the water on his corpse, and his lordship the seat of prophecy was present at the ablution. In the Raudzatu-l-âhbâb it is, however, stated that, according to the most correct tradition, the prophet—b., etc.—prayed over his body, and sat at the head of his grave until he was interred. Fadzl, the son of A’bbâs, and Asâmah, the son of Zayd, entered the sepulchre, and when they had finished the burial, they arranged the surface of the grave and poured water over it; and the first grave in Islâm over which water was poured was that of the lord Ebrâhim; but the knowledge is with God, whom we adore.
THE NOBLE DAUGHTERS.
The number of the exalted daughters of the prince of existences—b., etc.—amounted, according to the consent of the whole Sunni sect, to four, namely, Zaynab, Raqyah, Omm Kalthûm, and the princess of women, Fattimah Zohrâ—salutation to them. The author, however, of the Aa’llâmu-l-warâ, and some other Shia’h U’lamâ, allege that his lordship the best of men had no daughters except Zohrâ, and that Zaynab, Raqyah, and Omm Kalthûm had only been adopted by his lordship from Khodayjah the greater. But in this respect the plain statement of the author of the Kashafu-l-ghummah tallies with the opinion of the entire Sunni sect; for when enumerating the spouses of the Commander of the Faithful A’li—b., etc.—he says: ‘Muhammad Allawsatt’s mother was Emâmah, the daughter of Abu-l-a’ass, and this Emâmah was the daughter of Zaynab, the daughter of the apostle of God—b., etc.’; and also, when mentioning the children of Khodayjah by A’tyq, the son of A’abedah Makhzûmy, and by Abu Hâlah, he names Zaynab and Raqyah and Omm Kalthûm; but the knowledge is with God, whose name be exalted and hallowed!
Zaynab was, according to the first [i.e., Sunni] tradition, born thirty years after the catastrophe of the elephant,465 and when she attained the age of puberty she was married to her maternal aunt’s son Abu-l-a’ass B. Rabyi’ B. A’bdu-l-u’zza B. A’bdu-sh-shams B. A’bd Munâf; and her husband having been made prisoner in battle, Zaynab sent the necklace which Khodayjah—A. r. h.—had given her as his ransom from Mekkah to Madinah. When the eye of the apostle of God—b., etc.—alighted on that trinket, he remembered Khodayjah — A. r. h. — was much touched, sent it back again, and liberated Abu-l-a’ass, but said to him: ‘When you arrive in Mekkah you must send Zaynab to me, because Islâm and unbelief have separated you.’ Abu-l-a’ass did as he was told, but some time afterwards the love of Islâm took root in his heart, so that he went to Madinah and became a Musalmân. According to one tradition, the lord of prophecy restored to him Zaynab by the right of his previous marriage, but according to another he renewed it. Zaynab had by Abu-l-a’ass a son, A’li by name, and a daughter called Emâmah, the former dying before the age of puberty; but the latter was married to A’li Murtadza after the demise of the princess of women, according to her own last wish. The death of Zaynab took place during the lifetime of the lord of existences —b., etc.—in the eighth year of the exile [A.D. 629-30]. Her corpse was washed by Soadah, the daughter of Zama’h, by Omm Solmah, Omm Ayman, and Omm O’ttyah the Anssaryah. His lordship the best of men presented his own loin-cloth to her, which became afterwards a custom, and after she had been washed and shrouded, he held prayers over her corpse, entered the sepulchre, and buried her.
Raqyah was, according to the U’lamâ of the Sunnis, born in the thirty-third year after the catastrophe of the elephant, and when she attained the age of puberty she was married to O’tbah B. Abu Lahab; but before the marriage was consummated the Sûrah Tabbat466 was revealed, whereon Abu Lahab advised his son to divorce Raqyah, which that wretch did in the presence of the best of men, adding also other insulting expressions; but his lordship raised his hands in prayer, and said: ‘O God, appoint over him a dog of Thy dogs!’ Shortly afterwards O’tbah had occasion to travel to Syria, and in the halting-place Zaraqâ, one night, a lion made an end of him by sending him to the abyss of hell. After that the prophet of the latter times gave Raqyah in marriage to the Commander of the Faithful O’thmân, and Dhu-n-nûryn emigrated with her to Abyssinia, where she had a son by him, called A’bdullah, who reached the age of two or of six years, when a cock struck his eyes with the beak and he died. Raqyah departed this life in the second year of the exile [A.D. 623-24] and according to the most correct tradition the prophet—b., etc.—had at that time not yet returned to Madinah from the expedition of Bedr.
Omm Kalthûm—A. r. h.—had first been named Aminah and was betrothed to O’tibah the son of Abu Lahab, who likewise repudiated her by his father’s command and his brother’s precedent, before consummating the marriage. After the death of Raqyah, Kalthûm was in the third year of the exile [A.D. 624-25] given in marriage to the Commander of the Faithful O’thmân—A. r. h.—and according to a certain tradition she had one child by Dhu-n-nûryn, but according to another she had many, all of whom died, however, in their infancy. Omm Kalthûm departed to the gardens of paradise in the ninth year of the exile [A.D. 630-31], and her corpse was washed by Asmâ, the daughter of O’mys; by Ssofyah, the daughter of A’bd-ul-Muttalleb; and by Omm O’ttyah the Anssaryah. The prophet—b., etc.—was present near her grave and wept. When Omm Kalthûm was lowered into her tomb, he said: ‘From it we have created you, to it we return you, and from it we shall take you out a second time.’ He further said: ‘In the name of Allah, in the path of Allah, and in the religion of the apostle of Allah.’
The princess of women, Fattimah Zohrâ—A. r. h.—was, according to the statements of all the chief U’lamâ and scholars, the most beloved of the children of the prophet of latter times, and was by her superior nobility of mind and excellent qualities distinguished above all her brothers and sisters. It is recorded in the Kashafu-l-ghummah that Ebn Khisâb has, in his chronicle of the births and deaths of the members of the family of the prince of existences, stated, with the proper authorities taken from Abu Ja’fer Muhammad B. A’li Albâqer—b., etc.—that the birth of Fattimah—A. r. h.—took place five years after the announcement of prophecy and the descent of revelation, and that she departed from this world at the age of eighteen years and seventy-five days; but according to another tradition she terminated her noble life at the age of eighteen years, one month, and fifteen days. She lived with her father in Mekkah for eight years, and she fled to Madinah with the apostle of God—b., etc.—and dwelt with him there ten years, and she was then eighteen years old. She lived with the Commander of the Faithful A’li—b., etc.—seventy-five days after the death of her father, but according to another tradition forty days. In the Tanfyh of Ebn Jauzy it is stated that the birth of Fattimah—o. w. peace—took place five years before the mission, and in the Raudzatu-l-âhbâb two traditions are recorded on this subject, the first whereof agrees with that of the Tanfyh, but the second is to the effect that this luminary of the sphere of prophecy arose from the horizon of nativity in the forty-first year after the catastrophe of the elephant. In the just-mentioned work it is also narrated that the decease of Fattimah —salutation to her—took place during the night of Tuesday, the third day of the month Ramadzân, which happened six, and according to others three, months after the death of the prophet. On account of the two traditions adopted from the Raudzatu-l-âhbâb concerning the birth of Fattimah—A. r. h.—that noble lady must have reached the age of twenty-eight or of twenty-two years; but the [true] knowledge is with Allah.
In the Kashafu-l-ghummah it is recorded, according to the precedent of those who walk in the paths of the Emâms, that the prince of the righteous—b., etc.—had said: ‘During the night of my ascension I ate one fresh date of the fruits of the trees of eternity, which was more soft than butter and more sweet than honey, and the essence of that date generated seed within my loins. When I [again] alighted on earth I approached Khodayjah —A. r. h.—and she became pregnant with Fattimah.’ The seal of prophets—b., etc.—also said: ‘O Khodayjah, the faithful spirit of Allah467 has apprised me that this child will be a daughter. Call her Fattimah, because it is a pure and blessed name.’
When the time of the delivery of Khodayjah was near at hand, she sent for several of her relatives to aid her on that occasion; but as she had incurred their displeasure by marrying the prophet—b., etc.—they would not comply with her request, so that she was much distressed. Nevertheless, four women, resembling those of the tribe Bani Hâshem, suddenly made their appearance, and Khodayjah was afraid of them. One of them, however, said: ‘Fear naught, for God the Most High has sent us to you. We are your visitors. I am Sarah; this is Mariam, the daughter of E’mrân; the third is Kalthûm, the sister of Moses; and the fourth is Asiah, the wife of Pharao. They will be your companions in paradise.’ Then one of these women sat down on the right and another on the left of Khodayjah, the third in her front, and the fourth in her rear, until Fattimah was born. When this took place a light shone from that infant of laudable end, which encircled the houses of Mekkah from the east and west, so that there was no spot in any house which was not illuminated by that light:
Distich: The light of prosperity shone,
Making my heart to gladness prone.
In the above-named work it is also recorded that the Lord and Bestower of all gifts sent ten Hûris from the uppermost paradise into the apartment of the pure Khodayjah, each of whom brought a basin and a pitcher full of water from the Kawthar.468 Then the woman sitting in front of Khodayjah took hold of Fattimah and washed her with that water from paradise, and afterwards she brought forth white and extremely fragrant swaddling clothes in which she wrapped the infant; then she drew a similar cloth over the child’s head by way of a coif, and said: ‘Take her, Khodayjah. Give way to no apprehensions, for blessing is in her and in her progeny.’ Then the other women congratulated Khodayjah and departed, whilst she embraced Fattimah with great joy and happiness. When the lord of prophecy—b., etc.—entered, he took the darling child into his arms, called her Fattimah, and surnamed her Omm Muhammad, but her sobriquets are numerous, such as, the blessed, the pure, the innocent, the pleasing, the pleased, the orthodox, the Vestal,469 and Zohrâ.470
It is related by the true Emâm Ja’fer Ssâdiq—b., etc.— that his holy and prophetic lordship asked Fattimah one day whether she knew why she was called by that name, and A’li the Commander of the Faithful having thereon also asked for the reason, his lordship replied: ‘Because she delivered her soul from fire.’ It is related that Hayder Karâr471 —b., etc.—said: ‘Verily the prophet was asked what Betûl meant, and he replied: “It is a woman who never sees redness; namely, she never menstruates, because menstruation is hateful in the daughters of prophets.”’ It is recorded that the Emâm Muhammad Allâqer—b., etc.—having been asked why the princess of women had been surnamed Zohrâ, he replied: ‘Because God had magnified her, and when she arose she illuminated the heavens and the earth with her light, and the eyes of the angels were dazzled, so that they prostrated themselves, worshipping God, and saying: “O our God and Lord, what is this light?” Whereon God vouchsafed to them the following revelation: “This is a light of My light; I cause it to dwell in My heaven; I created it from My greatness; I produced it from my forehead, and from a prophet more excellent than all the other prophets. From that light I shall produce Emâms who will promulge My commands, and propagate My truth, and I shall cause them to be Khalifahs on My earth;” and here the revelation ceased.’
As has been narrated above, the lord of dominion [i.e., Ali] married in the second year of the exile [A.D. 623] the princess of women, who was on that occasion, according to the tradition of the Emâms of the family [of Muhammad], nine, but according to another statement fourteen, years old. Some even assert that she was twenty years of age.
It is related in the Ssohâh-akhbâr that when A’ayshah —A. r. h.—was asked what person the prophet of genii and men loved most, she replied: ‘Fattimah.’ They said: ‘Of men?’ She replied: ‘Her husband.’ It is likewise related of Ssiddyqah—A. r. h.—that she said: ‘I never saw any person resembling the apostle of God more than Fattimah in her countenance, in elegance of speech, in dignity, and in all her motions. Whenever Fattimah paid a visit to the best of men he rose, kissed her, and made her sit down in his own place. Whenever his lordship the refuge of prophecy came to her house, Fattimah acted in the same manner. It is also an authentic fact that the prophet—b., etc.— said: ‘Fattimah is a part of me; whoever injures her injures me, and whoever angers her angers me.’ According to some traditions, he also said: ‘Allah gets angry when Fattimah gets angry.’
It is related of Thaubân, the freed man of the prophet of the last times, that he said: ‘When the best of men started on a journey, the last person of whom he took leave was Fattimah Zohrâ, and when he returned the first person whom he met was Betûl.’ In the Kashafu-l-ghummah there is a tradition of Abu Ayâb that the prophet—u. w. b. —said: ‘On the day of the resurrection a herald will exclaim from within the throne [of God]: “O ye assembled people, bend down your heads and shut your eyes, that Fattimah may pass to the bridge Sserâtt,472 and with her seventy thousand Hûris having large eyes will walk as attendants.”’ It is related of Abu Sa’yd Khadhry— A. r. h.—that he said: ‘The prophet—b., etc.—declared that Fattimah will be the best of women in paradise, except Mariam, the daughter of E’mrân.’ In the book on the pupil of the eye [i.e., on Fattimah] it is narrated in detail that when the blessed verse ‘And to relatives their dues’ was revealed, the lord of beings—b., etc.—presented to Fattimah Zohrâ the landed property of Fadak, which afterwards Ssiddyq Akbar added to all the other possessions left [by the prophet after his death], but would not surrender to her. When the Commander of the Faithful A’li, and Zohrâ—A. r. t.—spoke to him on the subject, he replied: ‘I heard the apostle of God—b., etc.—say: “We prophets do not appoint heirs.”’ In the Kashafu-l-ghummah it is related of the Emâm Muhammad Albâqer—p. b. o. h.— that after the decease of the prophet the Commander of the Faithful A’li said to the princess of women: ‘Go to the successor of the apostle of God and ask for your inheritance.’ She did so, but Abu Bakr replied: ‘A prophet has no heirs.’ She retorted, saying: ‘Did not Solomon inherit the property of David?’ He repeated: ‘A prophet has no heirs.’ She continued: ‘Has not God—whose name be blessed and exalted—said: “God recommends to you your children”?’ In short, several voluminous books embody whatever passed on this subject between the Commander of the Faithful A’li and the Commander of the Faithful Abu Bakr and the Commander of the Faithful O’thmân; but Abu Bakr again restored Fadak to the members of the [prophet’s] family. He gave, however, to Betûl Zohrâ nothing else of what the prince of beings had left, and this appears to be very strange to everyone.473
It is related in many respectable historical works that when Fattimah—b., etc.—was struck by the calamity of losing her father the best of men, she wept and lamented so much from morning till evening that she distressed the inhabitants of Madinah, who sent her the following message: ‘O daughter of the prophet of God, if you weep during the day, take rest in the night, that we may also have peace; and if you weep in the night, be silent during the day, and we shall likewise obtain repose.’
It is related of the Emâm Ja’fer—p. b. o. h.—that he said: ‘There were five weepers in the world: Firstly, Adam, who cried so much after his expulsion from paradise that two rivers [of tears] were flowing on his face. Secondly, Jacob, who wept so much on account of his separation from Joseph—s. t. h.—that he became blind. Thirdly, Joseph, who deplored in prison his separation from Jacob to such a degree that all the captives were distressed. Fourthly, Fattimah—p. t. h.—who wept so much after the death of the prophet—b., etc.—that the inhabitants of Madinah sent her the following message: “O darling of the lord of existences, you have indeed distressed us by your fervent lamentations.” Then Betûl Zohrâ betook herself at last to the cemetery of the martyrs, and wept there. Fifthly, the fourth Emâm, who was constantly shedding tears on account of the calamity of Kerball??a, so that his attendants could never place any food before him without its being moistened by the water of his eyes.’ It is related of Muhammad Albâqer the Emâm of exalted memory that he said: ‘After the decease of his holy and prophetic lordship, no one ever saw Fattimah laugh till her very dying day.’ It is related that Zohrâ—s. t. h.—called in her last malady for Solmy the freed woman of the lord Mussttafa, and said: ‘Bring me some water for ablution.’ Solmy narrates: ‘After she had washed herself so beautifully as I had never before seen anyone doing it so well, she asked for clean garments and donned them. Then she ordered me to spread out her couch, whereon she reclined, turned with her right side to the Qiblah, and, placing her right hand beneath her face, she said: “Solmy, I shall this moment depart from the abode of perishableness to the mansions of eternity, and I have washed myself that no one may undress me.” When she had uttered these words, her spirit took flight to the upper regions.’ Shortly afterwards A’li the Commander of the Faithful—b., etc.—entered, and, witnessing the scene, poured forth tears from the clouds of his eyes. This event is, according to the Raudzatu-l-âhbâb, described in the same manner by Muhammad B. Sa’d and the amanuensis in his Ttabaqât; but if it be true, it must be considered as one of the peculiarities of Fattimah—A.r.h.—because it is against the commandments of the doctors of the law [to omit the ablution of a corpse].
In the Kashafu-l-ghummah it is related that Betûl Zohrâ— s. t. h.—when she was near her death, called Asmâ the daughter of O’mys, and said: ‘Asmâ, one day Jebrâil— s. t. h.—paid a visit to my father when he was sick, and brought him some camphor of paradise for his Hanûtt.474 My father divided it into three parts. Keeping one for himself and giving the other two to me, he said: “Preserve the one share for yourself, and the other for A’li Murtadza.” Asmâ, that camphor, which weighs forty mithqâls, I have laid by in a certain place. The twenty mithqâls which belong to me you are to put near my head; but give the other twenty to the lord A’li Murtadza.’ When Asmâ had done this, Fattimah—s. t. h.—said: ‘Go out and leave me alone. Call out my name after a short time: if I answer, it is all well and good; but if I remain silent, be aware that I have departed to my noble father.’ Asmâ obeyed, and shortly afterwards called out: ‘O daughter of Muhammad the elect!’ but received no answer. She therefore again entered the apartment, and, removing the veil from the countenance of the princess of women, she perceived that her soul had departed from the abode of grief to the palace of joy. Then she prostrated herself, approached, and kissed her, saying: ‘O Betûl, when you arrive in the paradise of your father, convey to him my greeting and petition.’ On that occasion the lord and Emâm Hasan entered with the Emâm Husayn—b., etc.— and asked: ‘Asmâ, is our mother asleep?’ Asmâ replied: ‘Your mother is not asleep, but has departed to the proximity of the mercy of the Lord of lords.’ Hereon both commenced to weep and to lament, and proceeded to the mosque of the Arabian prophet for the purpose of informing A’li Murtadza—b., etc.—of the event. When they had reached the vicinity of that blessed locality their voices of lamentation became very loud, so that some of the companions who were sitting there with A’li exclaimed: ‘What makes you cry, O [grand] sons of the prophet of God? Allah forfend that you should weep!’ Then they related what had taken place, and the lion of attack—b., etc.—was so overpowered by grief that he fell prostrate on his face, and uttered the following words: ‘O daughter of the prophet of God, after his lordship’s death you were my consolation; but who will calm the pain of endless separation and of infinite exile when you are no more?’ Then he pronounced the following two distichs:
Each meeting of two friends has an end,
Every grief is slight, except separation;
If I have lost Fattimah after Ahmad,
It is a sign that no friend remains.
Then the king and refuge of dominion [i.e., Ali] hastened to the apartment of Ttâherah,475 and ordered Asmâ to wash and to shroud the princess of the women of both worlds, and interred her body in the Baqyi’ cemetery. The author of the Kashafu-l-ghummah says: ‘Ebn Babuyah—A. h. m. o. h.—reports the matter as follows, and I consider him to be correct: She was buried in her own house, but when the [graves of the] Ommyades increased in the mosque her body was [likewise] interred in the same, and in what I have reported I have only stated what is known and generally believed by the people, by historians and biographers, that, as stated above, she had been interred in the Baqyi’ cemetery.’
It is related in the Raudzatu-l-âhbâb that according to one tradition A’li Murtadza, and according to another A’bbâs—A. r. t.—prayed over the corpse of Fattimah. The next day the two Sheikhs—A. r. t.—and all the companions of the best of men, reproached Hayder [the Lion, i.e., A’li] the Commander of the Faithful, saying: ‘Why have you not informed us, that, by being present at the honour of the prayers over Fattimah, we might ourselves have been honoured?’ But the king of dominion answered: ‘I have acted thus by her own injunction.’
In the Raudzatu-sh-shahdâ [mausoleum of martyrs] it is recorded that according to the tradition of the Ahlu-l-beyt [members of the family] the death of Fattimah, the daughter of the prince of existences, took place on Tuesday, the third day of the blessed month Ramadzân, in the eleventh year of the exile [A.D. 632], and that she was buried in the Raudzat-maqadasat [sacred mausoleum].
The author of the present work states that some who wrote down the traditions concerning the members of the family assert that Zohrâ died seventy-five days after the prince of mortals; others, however, say forty days. The Kashafu-l-ghummah has a tradition from the Dhariat-Ttâharat, the author of which is Dullâby, that Zohrâ lived three months after the decease of the Mussttafa—b., etc.— and the number of days given by the Emâm Muhammad Albâqer is ninety-five. None of these traditions, however, imply that this great calamity had taken place on the third day of the blessed month Ramadzan, because in reality the death of the daughter of the prince of existences took place at the end of the month Ssafar, or in the beginning of Rabi’ anterior in the same year; the [true] knowledge, however, is with God, who is to be adored.
In the Tanfyh of Ebn Jauzy it is recorded that Fattimah Zohrâ—s. t. h.—had four children, namely, the Emâms Hasan and Husayn, Zaynab, and Omm Kalthûm. Zaynab was married to A’bdullah, the son of Ja’fer Ttayyâr— A. r. t.—and gave birth to two sons, O’beydullah and A’wun. Fârûq the greater [i.e., the Khalifah O’mar] espoused Omm Kalthûm during his own reign, and begat with her a son, Zayd by name. After the demise of O’mar the Commander of the Faithful—A. r. h.—A’wun, the son of Ja’fer, married her, and after he had also died Muhammad, another son of Ja’fer, married her, and had a daughter by her. When Muhammad had likewise departed to the eternal world, A’bdullah, yet another son of Ja’fer, married Omm Kalthûm and she died in his house.
According to a tradition of Ebn Esahâq and Lyth B. Sa’d, Fattimah—s. t. h.—had two other children, namely, Hasan and Raqyah, both of whom died in infancy. It is recorded in the Raudzatu-l-âhbâb that neither Zaynab nor Omm Kalthûm left any offspring at all, and that therefore the descendants of the seal of prophets are all the progeny of the Emâms Hasan and Husayn—salutation to our prophet and to both of them, as well as to all the pure Emâms our guides, the Khalifahs and directors; abundant and consecutive salutations to them till the day of the resurrection.
NAMES OF THE AMANUENSES OF THE SEAL OF PROPHECY—
B., ETC.
In the Raudzatu-l-âhbâb it is recorded that the amanuenses of the prophet—b., etc.—were four in number, as follows: A’li B. Abu T’tâleb, and O’thmân B. U’ffân, and Abu B. Ka’b, and Zayd B. Thâbet. The arrangement was that O’thmân the Commander of the Faithful and the king of men [i.e., Ali] used to write, and that any errors committed by them were rectified by Abu B. Ka’b when arranging the verses [of the Qurân]. When none of the four men were present in the august assembly, any companion who happened to be near wrote [from the dictation of the prophet]. Zobayr B. Ala’wwâm and Jahym B. Assillat—A. r. t.—were appointed to keep accounts of the goods of the Ssadaqât,476 always writing down also when the Dzakât was received, and for what purpose it was expended. Khodyfah B. Alymân registered contingent receipts, Moghyrah B. Sha’bah and Hussyn B. Nomyr were appointed to note down business transactions, while A’bdullah B. Arqum kept correspondence with kings, and the king of saints [A’li] wrote treaties of peace. The names of all the writers of the prophet of the last times are contained in voluminous books, but the author omits to enumerate them, for fear of incurring the charge of prolixity.
THE ALMS-GATHERERS OF THE PRINCE OF EXISTENCES
—B., ETC.
In the Raudzatu-l-âhbâb it is recorded that A’bdu-r-rahman B. A’wuf was the alms-gatherer among the Bani Kalab, A’bdy B. Hâtum among the Ttay, O’tbyah B. Hassan among the Qorârah, Ayâs B. Qays among the Bani Asad, Wolyd B. A’qbah among the Mossttalaq, Hâreth B. A’wuf Morry among the Bani Morrah, Masu’d B. Rahyl among the Ashja’, the O’ttfân and the Bani A’ys, A’jum B. Ssofyân among the A’drah, the Sollamân and the Jahanyah, A’bbâs Mordâs among the Bani Salym, Wolyd B. Alhâjab among the tribe Wârum, A’amer B. Mâlek B. Jajer among the Bani A’amer B. Ssa’ssa’h, Sa’d B. Mâlek and A’wuf B. Mâleku-n-nadzry and Dhohâk B. Sofyân Kallâby among the Bani Kallâb.
SERVANTS OF THE BEST OF MEN—B., ETC.
In the Raudzatu-l-âhbâb it is recorded that biographical works enumerate twenty-seven men and eleven women as the servants of the best of men—b., etc.
Of the male attendants one was Anis B. Mâlek—A. r. h. —who waited on that prince during ten years. Another was Rabya’h B. Ka’b, whose duty it was to prepare the water for the sacred ablution of his lordship. Another was A’bdullah B. Masu’d, who had the sandals, the toothpick, the pillow and the cane of his lordship under his charge. Another was O’qbah B. A’amer, who guided the mule of the best of men during journeys. The names, however, of all the male and female servants are as follows: Ballâl the Abyssinian, who was the Muedhdhin,477 and Sa’d, both of whom were freed men of Abu Bakr Ssiddyq; Makhrakah, also named Dhu Mokhayr, who was the cousin of the Najjâshy [sic]; Bakr B. Shaddatch Leythy; Abu Dharr Ghuffâry Asla’, the partner of Aswad B. Mâlek Asdy; Ayman B. Omm Ayman, the bearer of his lordship’s washing pot; Tha’lebah B. A’bdu-r-rahman the Anssâry; Khord B. Mâlek; Sâlem Sâboq Sâlemy the Mohâjer,478 the slave of Omm Solmah—A. r. h.; Na’ym B. Abu Rabya’h Aslamy; Abu-l-hamra; Hallâl B. Alhâreth; Abussamyh; Abu Sallâm; and Abu O’beydah, who was a young man of the Anssâr. The names of the females are: Harethah-ummatullah, the daughter of Rabya’h; Barakah; Ayman; Hadzarah; Knowlah, the grandmother of Hafssah; Zarybah, the mother of A’lyah; Solmy, the mother of Râfi’; Mâryah, the mother of Arrabâb; Mâryah, the grandmother of Mathanna B. Ssâleh; Maymûnah, the daughter of Sa’d; and Ssofyah, the mother of A’yâsh.
THE FREED MEN OF THE PROPHET—B., ETC.
The liberated slaves were fifty-nine in number, whose names are as follows: Zayd B. Hârethah B. Shorahbi, who was the commander of the Saryah479 of Mowtah, and was slain in that battle; Asamah Zayd Thaubân B. Mohadd, who was surnamed A’bdullah; Abu Kabshah, who bore the cognomen of Salym or A’wûs; Ansah, whose sobriquet is Abu Masarrah; Ssâleh, who was surnamed Shuqrân; Ryâh; Ysâr; Abu Râfi’, surnamed Aslam; Abu Muhabah; Abu-l-bahy, whose name was Râfi’ and whose father was Abu Râfi’; the uncle of Rafaa’h B. Zayd Alkhuddâmy; Zayd, the grandfather of Hallâl B. Ysâr; O’bey B. A’bdu-l-ghuffâr, who was appointed over a ship which bore the name of Ttohûn, or Kysan, or Mahrân, or Zakwân, or Rubân, or O’bos; the Copt Wâqid, also named Abu Wâqid; Heshâm; Abu Dhomayrah, who is by some also named Sa’d, by others Ruh B. Sindad, and by others Omm Shyrâr the Hemyarite; Hanyn Abu Asyb, surnamed Hamar or Murrah; Abu O’baydah; Aslam B. Abu O’baydah; Aflah Alkhubshâh; Bâdâm; Khatum; Badr; Zayd B. Naollâ; Sa’yd B. Faryd; Sa’d B. Kathyr B. Solmân the Persian; Sindâd Shima’ûn, who was the father of Rayhûnah; Dhomayrah; A’bdullah B. Dhomayrah; A’bdullah B. Aslam; Ghayllân; Fodhâlah Alyemeny; Naqyr; Karyb; Muhammad B. A’bdu-r-rahman, whose name was first Nâhabah, but the prophet—b., etc.— changed it to Makhûl; Nâfi’, whose cognomen is Abu Ssâyb; Sah Nahyk, whose surname was Abu Bakr, but some called him Abu Kysân; Ruwân; Ysâr; Abu Tylah; Abu-l-bashar; Abu Ssofyâ; Abu-l-bâbah; Abu Naqbatt; Abu-l-ysir; and in the Tanfyh of Ebn Jauzy it is recorded, according to the tradition of Abu Bakr B. Hazam, that one of the freed men of the lord of prophecy—b., etc.—was named Qirqorah, but some write it Karkorah; and Mossa’b alleges that Maqauqes [the Governor of Egypt] presented him [i.e., the prophet] with a eunuch called Mâmûr or Mâbûr.
According to the Raudzatu-l-âhbâb the lord of existences —to whom be the most excellent blessings and the most perfect congratulations—possessed nine manumitted female slaves, whose names were as follows: Solmy, Omm Râfi’, Radzwy, Omm Rayhah, Sâybah, Mâryah, Shyryn, the sister of Mâryah [name not given], and Dhomayrah. Ebn Jauzy, however, also reckons Omm Aymân, otherwise called Barakah, Maymûnah, the daughter of Sa’d, and Maymûnah, the daughter of Abu Asyb, among the liberated female slaves of his lordship; the [true] knowledge, however, is with Allah the Most High!
APPENDIX B.
IN the preceding pages frequent reference is made to events happening in certain months. For ready reference the names of the Muhammadan months are here given:
1. Muharram. 2. Safar. 3. Rabyi’ 1st. 4. Rabyi’ 2nd. 5. Jomâdi 1st. 6. Jomâdi 2nd. 7. Rajab. 8. Sha’bân. 9. Ramadzan. 10. Shawwal. 11. Dhu-l-qa’dah. 12. Dhu-l-hejjah.
As these are lunar months, the Muhammadan year contains 354 days, 9 hours only, and their Naw Roz, or New Year’s Day, falls every year about eleven days earlier than the preceding one.
As compared with our fixed months, the Muhammadan ones are always changing, so that the date of the Ramadzan or fasting month would be different every year of the Hijrah, which began July 16, A.D. 622. One hundred lunar years are very nearly equal to ninety-seven solar years, but for further particulars see Hughes’s ‘Dictionary of Islam’ (W. H. Allen and Co., London, 1885).
APPENDIX C.
A GENEALOGICAL TABLE OF THE FAMILY OF MUHAMMAD THE APOSTLE,
BEGINNING WITH HIS ANCESTOR, A’BD MUNÂF, WHOSE ANCESTORS ARE GIVEN AT PAGE 19 OF THIS WORK.
| A’bd Munâf. | |||||||||||||||||
| A’bd-ush Shams. | Hâshem. | Muttalleb. | Naofil. | ||||||||||||||
| Ommaiyeh. | A’bd-ul-Muttalleb. | ||||||||||||||||
| Abúl-’Aass. | Harb. | Hâreth. | Abu Lahab | A’bd Hajab. | Qawam. | Zurâr. | Zobeir. | Abu Tâleb. | A’bdullah. | Hamzah. | Abbas. | ||||||
| O’ffan. | Hakam. | Abu Sofiân. |
Abu Sofiân. |
A’li, the fourth Khalifah. |
MUHAMMAD the apostle. |
A’bdullah, generally called Ibn Abbas. |
|||||||||||
| Othmân, the third Khalifah |
Merwân. | Moa’wia, the first Ommayide Khalifah. |
Hasan. | Husayn | Fattimah, who married A’li, son of Abu Tâleb. |
A’li. | |||||||||||
| Muhammad. | |||||||||||||||||
| As Saffah, the first Abbaside Khalifah. |
Musa. | Mansur, the second Abbaside Khalifah. |
|||||||||||||||
INDEX.
The first volume ends at page 400, and the second volume begins at page 401.
Throughout this Index M. represents Muhammad, the Apost e.
A.
A’aishah or A’ayshah, third wife of M., xvii., xviii., xx. A tradition of hers about the first vision of M., 134, note 135. Describes how the revelations affected him, 148. Betrothed to M., 205. Her tradition about the departure of M. and Abu Bakr from Mekkah, 236, 237. What happened to her afterwards, 238. Goes to Madinah, 252. Marriage with M. consummated, 259. The slander about her, 435-442. Her innocence declared, 440. Her remarks about the Coptic concubine Mâryah, 647, 649. Her traditions about the last illness, death, and burial of M., 703-705, 707, 708, 711, 718, 720, 728, 729, 734, 739. Stories about her, 764, 765. Details about her and her family, 767-770
A’ashura, a Jewish fast, 259. The Ramadzan fast founded on and after it, 260
A’atikah, daughter of A’bd-ul-Muttalleb, 51. Her dream, 285; frequently mentioned, 286, 291, 293
Ababil birds who destroyed Abrabah’s army, 36-38, note 48
Abbâs, tenth son of A’bd ul-Muttalleb, surnamed Abu-l-Fazl, 51. Left six children, 51. Adopts Ja’fer, son of Ali B. Abu Tâleb, 151. His speeches at Aq’abah, 226, 227, 230. His sister A’atikah tells him her dream, 285, 286. What happened to him at Bedr, 326-329. His conversion, 337. Sends intelligence to M. about the Qoraish preparations for war, 368. His conduct at Mekkah after the Khayber victory, 550, 551. What he does during the expedition against Mekkah, 583, 586-592. His doings during M.’s last illness, 707, 713, 731; and after his death, 731-736
A’bd Munâf, ancestor of M., 19. Description of him and his four sons, 55. Made Governor of Mekkah, 57. His family tree, 797
A’bdullah B. Abbâs, generally called Ebn Abbâs, 51, 723, 733, 739
A’bdullah, eighth son of Abd-ul-Muttalleb and father of M., 19, 50. His good looks, 21, 51?? Conspiracy against him, 21. Arrangements to marry Aminah, 22. The story of Fattimah of Syria coming after him, 22-25. Marries Aminah, 25. His early death, 26. His father proposed to sacrifice him, 32, 33. Mentioned him to Saif Zu Yazan, 44, 45
A’bdullah B. Anys murders Sofian B. Khâled, 413, 414
A’bdullah B. Abu Salûl the hypocrite, 354, 355, 429-434, 653. His death, 671, 672
A’bdullah B. Hudaqah Sahmy, the envoy to Khosru Parviz of Persia, 517, 524, 525
A’bdullah B. Juda’an, a prince of the Qoraish, 42, 118, 124
A’bdullah, son of M., 778
A’bdullah B. Ruâhah, killed at Mowtah, 567-570
A’bdullah B. Sullâm, one of the Jewish U’lâma, asks questions and becomes a convert, 253, 254
A’bdullah B. Qossai entrusted with duties in the Ka’bah, 57, note 64
A’bdullah Dhu Abajâdyn, Story of, 662, 663
A’bd-ul-Muttalleb, grandfather of M., xiv., 19. Arranges his son A’bdullah’s marriage with Aminah, 22, 25. Marries Hailah, 26. The story of his birth and bringing up, 26. His good qualities, 27. Digs up the well Zamzam, 27-30. Disputes about it, and what was found there, 30-32. His meeting with Abrahah, 35, 36. Securing the valuables after Abrahah’s flight, 38. His visit to Saif Zu Yazan, 41, 42; who foretells the advent of M., 43-45. His dream, 48. His good qualities and family, 49-51. His love for M., 52. Hands him over to Abu Tâleb, 53; and dies, 53, 119. What he did at M.’s birth, 95-98. Arranges with Halimah about the suckling of M., 108. Takes charge of him on Aminah’s death, 117, 118
A’bd-ul-Uzza B. Qossai appointed to duties in the Ka’bah, 57; note 64
A’bdu-r-rahman B. Awuf, his early conversion, xvi., 150. His story of Bedr, 315, 324. His generosity, 653. Commands the left wing of the army in the Tabuk campaign, 655
A’bd-ush-Shams, ancestor of the Ommayides, 55, 797
Abrahah, King of Yaman, invades the Hajaz, and the result, 33-38
Abraham, xii., 19. His epithet ‘Friend of God,’ xii., notes 44, 52. See Ebrâhim
Abu A’ameer, the monk, 77. His story about the genii, 78. The prophecy about M., 79. Joined the Mekkans before Bedr, 368. At Ohod, 374
Abu Bakr, surnamed Siddiq or Ssiddiq, xvi., 79; notes 90, 156. Professes Islam, 154. His bet about the Byzantines and Persians, 191. Believes the story of the night journey to Jerusalem and heaven, 216. Accompanies M. in his flight from Mekkah to the cave Thor, 233, 237-240. Proceeds with M. en route to Madinah, and their adventures, 240-247. Wants to marry Fattimah, the daughter of M., but offer declined, 269. Proposes to fight at Bedr, 296. His opinion about the treatment of the captives after Bedr, 333-336. His opinion of the treaty of peace at Hadaybiah, 510, 511. Fights at Khayber, 541. Goes with M. on the expedition against Mekkah, 592. Visits M. when he quarrelled with his wives about Mâryah the Copt, 647, 648. His generosity to the Tabuk campaign funds, 652. Goes on that expedition, 653, 654. Defeated at Wâdy-urraml Sariah, 664. Goes to Mekkah on pilgrimage with Ali, xxii., 672-675. Ordered to go on the second Syrian expedition, 702. Ordered to hold the prayers in M.’s place in the mosque, xxiii., 720, 721. Rebukes O’mar for saying that M. was not dead, 730, 731
Abu Bassyr, The story of, 514-516
Abu Dhar Ghuffâry, The story of, 661
Abu Dujjanah the Anssari at Bedr, 325. At Ohod, 377-379, 382, 384, 387, 393. Attained martyrdom, 401
Abu Haryrah at Bedr, 321. A tradition of his, 348. At Mowtah, 569; note 358
Abu Jahl or Abu-l-Hukm, notes 167, 254. Persecutes and insults M., 162. Interrogates Wolid B. Moghairah about M., 166. Again insults M., 178. Chastised by Hamzah for it, 179. Does not believe the story of the night journey, 216. Strikes A’aishah, 238. Insults Abbâs and his sister A’atikah about her dream, 286. Insults Ommyah B. Khuluf, 289. Is all for fighting M. at Bedr, 293, 309; where he is killed, 315-318
Abu Jundal, son of Sohayl B. Amru, his story, 506, 507. Joins Abu Bassyr at A’yss, 516
Abu Kabshah, notes 232, 256, 344; 301, 523
Abu Khodhayfah B. O’tbah, 326, 329
Abu-l-A’ass B. Rabyi’, husband of Zaynab, one of M.’s daughters, 346, 347, 779, 780
Abu Lahab, also called Abu Ot’bah, second son of Abd-ul-Muttalleb, steals the golden fawns of the Ka’bah, 50. Cursed in the Qurân, 50, note 57. Remained an infidel, 51. Offered to take charge of M. when he was a boy, 52. His slave girl Nubiah suckled him, 104. On this account his torment in hell relieved every Monday, 105. Scoffs at M., 158, 159; to whom is revealed on the spot ch. cxi. of the Qurân about his uncle, 158. Still persecutes and insults M., 161. Refuses to go out from Mekkah with the others to protect the expected caravan, 285. Receives the news about Bedr, 342. His death and burial, 343
Abul Feda, the historian, ix.
Abu-l-Uzza, the poet, 336, 337. Is killed, 408
Abu Muhammad B. Ala’zyz, 383
Abu Sofiân B. Harb, the father of Moa’viab, the first Ommayad Khalifah, 50, 56, 281, 285, 368, 403, 421-423, 442-444, 446, 453, 458, 464, 480-482, 521-523, 575, 577-579, 585-597, 632
Abu Sofiân B. Hareth B. A’bd-ul-Muttalleb, 49, 50, 342, 584
Abu Tâleb, seventh son of Abd-ul-Muttalleb, xiv., xv., xvi., xvii., 50, 51. Takes charge of M., 52, 53. Very fond of him, 119. Takes him to Syria, 119-123. Takes him to a doctor on account of his dreams, 125. Recommends him to trade for Khodaijah, 126. Settles M.’s marriage with her, 129, 130. His two sons A’li and Ja’fer adopted by M. and Abbâs, 151. Does not object to A’li’s conversion, 152. Tells Ja’fer also to join A’li, 153. Protects M. from the persecution and insults of the Qoraish, 164, 169, 170. Refuses to surrender M. to them, 169, 184, 185. Goes to the Shi’b, 185; which he had fortified, 187. And watches over M. 187. How the Qoraish covenant was annulled, 187-189. His address to the Bani Hâshem on his death-bed, 193. Commends M. to them, 193, 194. M. comes to see him, 195. Tries to convert him, but fails, 195. Prays for him, 196; till verse revealed not to pray for idolaters, 196. His interview with the Qoraish about M., 196, 197. His death, 198. Doubts about his conversion, 197, 198
Abyssinia, Emigration to, xvi., 11, 170. Return, 12, 172. Flight of Abrahah to —, 38. Arrival of Saif and Hormuzed there, 39, 40. Embassy of Qoraish to —, 172-177. M. sends envoy there, 517, 518
Adam, the first prophet, 14. Father of mankind, 19. His portrait, 82. His purity, 93. His interview with M. on the night of the Ascension, or night journey, 208
Adhân, or call to prayers, 697, note 408
Adâs, the Christian boy from Nineveh meets M. at Tâif, 202. His opinion about M., 290
Adâs, the monk consulted by Khodaijah about M.’s first revelations, 145. Acknowledges M. as a prophet, 146
A’dy B. Hâttim Tiây and his sister, their affairs with M., 643-646
Ahmed, a designation of M., 12; note 22; 65, 99
A’kâbah [A’qâbah], xvii. First homage at —, 222. Second 226, 227. Terms arranged, 227-230
Akramah B. Abu Jahl, a Qoraish chief, 453, 596, 609-613
Akydar B. A’bd-ul-malik, his story, 656, 657
Al-Amin, the Trustworthy or Faithful, a title of M., xv., 132.
A’li B. Abu Tâleb or Ttâleb, xv., xix., xxiv., 50, 54. The second convert to Islâm, 85, 149. Adopted by M., 151. Professes Islâm, 151, 152. Sleeps in M.’s bed on the night the Qoraish went to kill the prophet, 235. Joins M. at Qobba, 249. Marries Fattimah, M.’s daughter, 269-273. Sent to reconnoitre before Bedr, 298. What he does at the battle of Bedr, 313, 314, 319. His bravery at Ohod, 375, 379-384; and at the siege of Madinah, 454-456. Sent against the Bani Qoryttah, 470. Writes the treaty of peace at Hodaybiah, 507-509. His bravery at Khayber, 542-545. The sun turned back for him, 554. Goes on the expedition against Mekkah, 583, 600. At Honain, 620, 621, 625. At Tâif, 628, 629. Sent to destroy idols, 630. Again sent, 643. Left at Madinah during Tabuk campaign, 654. Victorious at Wâdy-urraml, 665, 666. Goes on pilgrimage to Mekkah by order of M. to preach certain things, xxii., 672-675. Sent by M. on an expedition to Yemen, xxiii., 679-682. Advises the Najrân Christians how to act, 688. With M. on the pilgrimage of valediction, 695, 698-700. Ordered to go on the second Syrian expedition, 702. His doings during M.’s last illness, 707, 713, 716, 717, 720, 726; and after M.’s death, 729, 732-737
Ali Shir Amir of Hirat, 19, note 39
Allah [God], His various designations, xii., 16, 17
Alms-gatherers of M., 792
Amanuenses of M., 791, 792
Aminah, mother of M., xiv. Her betrothal to A’bdullah, 22. Her marriage, 25. Events and signs before the birth of M., 85, 86; and on his birth, 87-92. Halimah engaged as wet-nurse, 109. The child returned to his mother, 116, 117. Her death, 117
A’mmar or O’mmar Yâser, 251, 252, 658
A’mru A’ass or Amru B. Al A’ass, his mission to Abyssinia to demand the surrender of the refugees, 172. His quarrel with his colleague, 173. His interview with the Najjâshi and his arguments, 173-177. His conversion, xxi., 561, 563. Commands an expedition, 564-566. Defeated at Wâdy-urraml, 664-666
A’mru B. A’bdud, his fight with A’li at Madinah and death, 452-457
A’mru B. Asad, uncle of Khodaijah, 129, 130
A’mru B. Hâreth, the Jorhamite, 29, 31
A’mru B. Heshâm (see Abu Jahl or Abu-l-Hukm), note 254
A’mru B. Ma’dy, Story of, 682-684
A’mru B. Ommyah, Story of, 415-417. Sent as envoy to the Najâshi, 517, 518
Anssâr, The, i.e., helpers or auxiliaries, xviii., 218, note 207. Blessed by M., 251. The knot of fraternity tied with the Mohâjer, 260. Wish to fight before Bedr, 297. Their banners at Bedr, 310. Assist with money the Tabuk campaign, 653. Ordered to go on second expedition to Syria, 702. M.’s last words to them, 714, 718. Claim admission to see M.’s body after his death, 732. Pray by it, 735, note 478
Appendix A.: Details about the family of M. and his dependents, 761-795
Appendix B.: List of Muhammadan months, 796
Appendix C.: Genealogical table of M.’s ancestors, 797
Arafat, near Mekkah, 695, 698
Asaa’d B. Zarârah, a chief of the Khazraj tribe from Madinah, who greatly assisted M., 220-225. Speaks at A’qâbah, 227, 228. His death, 252
Asâmah B. Zaid ordered to command the second Syrian expedition, his father having been killed in the first, 702. Is starting, when he hears of M.’s illness, 703. Helps to wash and shroud M.’s body, 732, 733
Ascension, The, or night journey, xvii., 206-216
Asmâ, the foster-sister of M., well treated after Honain, 627, 628
Astrology, 100, 101
Aswad B. I’sa, the false prophet, 679, 701, 702
Asyd B. Khadzyr, 379, 592
A’zrayil, the angel of death, 710, 723, 724, 727, 728, 745, 746
B.
Bâdân, Governor of Yemen, 525-528, 679
Bahira, the Christian hermit in Syria, his interview with M., and prophecies about him, 120-123, note 122
Bani Awus, The, xvii., 220. Three men selected from this tribe to carry out the A’qâbah covenant, 230
Bani Bakr, The, 28, 29. Join the Qoraish after the treaty of Hodaybiah, xx., 508. Attack the Bani Khozaah, 574-576. Assisted by the Qoraish, who thus broke the treaty, which brought about M.’s expedition against Mekkah, 575
Bani Ghuttfân, The, 255, 450, 452, 535
Bani Hoâzân, The, xxii., 619, 620, 628, 638
Bani Hozaymah, The, massacred, 615-617
Bani Khazraj, The, xvii., 219-222. Nine men selected from them to carry out the A’qâbah covenant, 230
Banio Khozaa’h, The, join M. after the treaty of Hodaybiah, xx., 508. Attacked by the Bani Bakr and others, which led to the expedition against Mekkah, 573-576
Bani Mossttalaq, The expedition against, xx., 426-429
Bani Natzyr, The, xix. Their treaty with M., 255, 256. Expedition against them, xix., 417-421. Stir up the Qoraish against M., 442; and agree to fight with them, 443. Send envoy to the Bani Qoryttah, 447
Bani Qaynuqaa’, The, xix. Their covenant with M., 255. The expedition against them, 353-356
Bani Qoryttah, The, xx. Their covenant with M., 255. Consent to fight with the Qoraish against M., 447, 448. M. sends envoys to them, 448. Na’ym B. Masu’d intrigues with them, 458-461. Are attacked by M., 470-474; defeated, 474; and massacred, 476-480
Bani Qurdah, The, expedition against, 488-490
Bani Sa’ad, The, xiv. The tribe among whom M. was brought up, 105-110
Bani Solym, or Salym, The, 582, 583, 591, 616, 621
Bani Tamym, The, expedition against them, 641. Their chiefs come to M., 641. Their case settled, 642, 643
Bani Thaqif, The, xxii., 617, 618, 631
Bara Moa’wiah calamity, 414-416
Baqyi’ cemetery, 704, 705, 735, 770-772, 774, 776
Bedr, Battle of, xix., 281. The march there, 282-285. Arrival, 302, 303. Account of it, 312-330. The wonderful events which happened during it, 320-322. Number of slain, 323
Bellâl or Ballâl, the first Mueddhin, or caller to prayers, 256, note 229; 560, 589, 699, 719, 793; note 477
Berât, The Surah, chapter ix. of the Qurân, 673-675
Betûl [the Virgin], name applied to Fattimah Zohrâ, daughter of M., 784, 785, note 469
Biographies of M., ix., notes 5, 10, 12, 13, 15, 19, 21
Birth of M., Events before and after, 85-100
Bokhari, the traditionist, x., 573
Borâq, the steed of all the prophets, 207
Borydah B. Alhassyb goes with A’li to Yemen, 681. A tradition of his, 682. Sent to M., 684, 685
Brotherhood at Madinah, 260, 261
Buddha, x.
Burydah B. Alkhadzib, Story about, 246, 247
C.
Catechism, Muhammadan, 14
Christians of Najrân, their dealings with M., 686-692
Climate of Madinah, 260
Collectors of legal alms appointed, 640. Their difficulties, 641. Their names, 792
Concubines of M., 777, 778
Covenant of A’qabah, 222, 230
Covenant of the Factions, 124
Covenant of M. with certain Jewish tribes, 255, 256
Covenant of the Qoraish to excommunicate M., his family and tribes, 186. Lasted three years, 187. How annulled, 187-190
Covenant of the Tree, 502, 504
Converts to Islâm, xv., xvi., xvii., xxi., 85, 149, 150, 178, 337, 588
D.
Dahyah Kalby, the envoy to the Emperor Heraclius, 517, 518, 520
Daûd [David], his Psalms, 65. His portrait, 83. His voice, 93
Daughters of M., 779-791
David, xii. His Psalter, 14. See Daûd
Deputations to M., 666, note 390. See Wofûd
Dharya’h B. Thâbet, the hypocrite, 658
Dujjâl, The, or Antichrist, 698, note 412
Dhu-l-hejjah, twelfth Muhammadan month, note 396; 695, 796
Dhu-l-qa’dah, eleventh Muhammadan month, 639, 796
Dhu-n-nuryn or Zhu-n-nuryn, xvi., 148; note 154; 430, 437, 702, See O’thmân B. O’ffan
Ditch, War of the, at Madinah, 442. See Ghazwah of
Dream of A’atikah, sister of Abbâs, 285, 289; of A’bd-ul-Muttalleb, 29, 48; of Hinda, wife of Abu Sofiân B. Harb, 575; of Jahym, B. Ssalt, 292; of M. before Ohod, 370, at Tâif, 629; of Murtad, 71; of Rabia’h, 74, 75; of Ssamssam, 287
Dreams, About, 46, 47
Dzakat [legal alms], 560, 604, 669, 792, note 476
E.
Ebn Abbas. See A’bdullah B. Abbas
Ebn Esahâq, the historian, 2, 6. His biography of M., notes 5 and 12. His statement about Abu Taleb’s conversion, 198
Ebn Jauzy, author of the Tanfyh, 782, 791, 794
Ebn Kathir, 216
Ebn Khanttal, Story of, 604, 605,
Ebn Zabary pardoned, 608
Ebrâhim [Abraham], an inspired prophet, 19. Builds the Ka’bab, 28. Appeared in a dream to A’bd-ul-Muttalleb, 48. Ancestor of the Arabs, 58, 60. His picture, 82. His friendship, 93. His interview with M., 209, 210
Ebrâhim, son of M., born, xxii., 640. Dies, 700, 701. Details about him, 778, 779
Eclipse of the sun, 701. M.’s remarks on it, 701
Edris [Enoch], an inspired prophet, 19. His interview with M., 209
Egypt, Envoy and letter sent to, 517
Ehrâm, or pilgrim’s garb, 493, 639, 693, 698, notes 329, 376
Elephant, The white, called Mahmûd, 34, 37
Emam Ja’fer Ssâdiq, 733, 739, 784, 787
Emigration to Abyssinia, 170-172, 177
Enjil [Evangel or Gospel], xii. Sent to I’sa [Jesus], 14, 64, 65, 127
Eqâmet, or extra call to prayers, 696; note 405, 697
Esahâq [Isaac], his portrait, 83. His nature, 93
Esma’il [Ishma el], an inspired prophet, 19. Found by the Jorhamites at the well, 27. Helped Abraham to build the Ka’bah, 28. Chief of Mekkah, 28. The Arabs his descendants, 58, 60, 61. His portrait, 83. His eloquence, 93. Visits M. when dying, 723
Evil-eye, The, 454, note 316
Excommunication of M. and his family, etc., by the Qoraish, 186-190
F.
Fadak, The peace of, 552, 553
Farûq, the Discerner, a name given to O’mar Al-Khattâb, 64, note 65. See O’mar
Fâtehah, The, first chapter of the Qurân, 694
Fattimah of Syria, her journey to meet A’bdullah, the father of M., 22-25
Fattimah Zohrâ, daughter of M., comes to Madinah, 252. Married to A’li B. Abu Tâleb, xix., 269-273. Tends her father’s wound after Ohod, 404. Deed given her after the peace of Fadak, 553. Attends M. in his last illness, 711, 712, 717-720, 724, 725, 728. Her grief at M.’s death, 745-748. Details about her, 783-791. Her death, 788
Fazl, second son of A’bbas B. A’bd-ul-Muttalleb, 51
Flight of the companions and professors of Islâm from Mekkah to Madinah, 232. Departure of M. and Abu Bakr, 237. Events of first year of the, xviii., 247-261; of second year, xix., 267-357; of third year, xix., 357-408; of fourth year, xix., 408-424; of fifth, sixth, and seventh years, xx., xxi., 424-561; of eighth year, xxi., 561-640; of ninth and tenth years, xxii., xxiii., 640-701; of eleventh year, xxiii., 701-738
Freed men of M., 793, 794
Freed women of M., 794, 795
Friday service appointed, 256
G.
Gabriel, The angel, xv. See Jebrâil
Genealogy and pedigree of M., 19, 54-62, 797
Genealogical table of M.’s ancestors, 797
Ghazwah or Ghaza, the name given to war expeditions in which M. himself took part, 274. His first —, 275. The lesser — of Bedr, 277. The greater — of Bedr, 281-330. The — of the Bani Qaynuqaa’, 353-356; of Sawyq, 356; of Qarqarah Akdar, 357, 358; of the Bani Tha’lebah, 364-366; of Ohod, 366-405; of Hamrâ Alasad, 406-408; of the Bani An-Natzyr, 417-421; of the Bedr of promise, 421-424; of Dhatu-r-raqaa, 424, 425; of Dumatu-j-jandal, 425, 426; of Rabyi, 426-429; of the Ditch or siege of Madinah, 442-464; of the Bani Qoryttah, 469-480; of the Bani Ttayân, 485, 486; of the Bani Qurdah, 488-490; of Khayber, 532-549; of Wâdy-l-qara, 554, 555; of Dhât-assilasil, 564; of Mowtah [M. not in this expedition], 566-570; of Mekkah, 582-598; of Honayn, 617-628; of Ttâyf, 628-630; of Tabuk, 650-656, note 479
Gospel, The, 14. See Enjil
Grave of M., 735, 737
H.
Habbab B. Mundher consulted before Bedr, 300; digs a tank there, 301; reconnoitres before Ohod, 369; fights at Khayber, 540
Habîb-us-Siyar, Extracts from the, 761-795
Hâfez Abru, the historian, 327, 383, 769
Hafssah, daughter of O’mar, and fourth wife of M., xix., 366. Her dispute with M. about Mâryah, the Copt, 646-648. Details about her and her family, 770, 771
Hâilah, wife of A’bd-ul-Muttalleb, and mother of Hamzah, the martyr, 25
Hajâr [Hagar], mother of Ishmael, 27
Hajjaj B. Khulâss embraces Islâm, 549. Secures his property at Mekkah, 550, 551
Hajjatu-l-Wodaa’, or pilgrimage of valediction, 692-700, 767
Hakym B. Huzam, a Qoraish chief, tries to prevent fighting before Bedr, 305, 308, 309. His flight from Bedr, 305, 340. His conversion to Islâm, 340, 341. His doings during the Mekkah expedition, 585, 594, 595
Halimah or Halymah, the nurse of M., xiv., 105-116, 627
Hamzah, also called Abu O’mmarah, ninth son of A’bd-ul-Muttalleb, 50, 51. His conversion to Islâm, xvi., 178, 179. His bravery, 196, 306. How he fought at Bedr, 313, 314; and at Ohod, 396. Is killed there, 396, 397. His burial, 405
Hanattah, the Hemiarite, 35
Hanttalah B. Abu Ameer, his story, 386. Killed at Bedr, 386. Washed by angels, 387
Hâreth B. Abu Shammâr, Governor of Syria, 517, 529
Hâreth, eldest son of A’bd-ul-Muttalleb, 49
Hâreth, fifth son of Abbâs B. A’bd-ul-Muttalleb, 51
Harqal [Heraclius], the Byzantine Emperor, 79-84. Envoy sent to him by M., 517-524. His conversation with Abu Sofian B. Harb, 521-523
Harûn [Aaron], his interview with M., 209
Hâshem, son of A’bd Munâf, 19. His marriage and death, 26, 55. Why called Hâshem, 54, note 60. An ancestor of M., 19, 797
Hâttub B. Abu Multaah sent as envoy to Governor of Alexandria, 517, 528, 529. Warns the Qoraish about the expedition to Mekkah, 580. The result, 581, 582
Haudah B. Hanfy, Governor of Yamanah, 517, 530
Hay B. Akhttâb, a chief of the Bani Natzyr, 256, 419, 442, 447, 448
Hayâr B. Alaswad attacks Zaynab, daughter of M., 347, 348. Is pardoned at Mekkah, 607
Hegira, or year of the Flight. See Flight
Hejâba, or office connected with the keys and control of the Ka’bah, notes 64 and 366
Hejaz, Country of, 35, 136
Hemiar, Tribe of, 35, 39
Hind or Hinda, wife of Abu Sofian B. Harb, and mother of Moa’wiah, goes to Ohod, 368. At the battle, 378. Rewards the slave Wohshy for killing Hamzah, whose liver she chews, 396, 397. Abuses her husband for his failure in negotiations at Madinah, 579. Professes Islâm, 613
Hira, Mount, xv., 134, 140, 204
Hodaybiah, Treaty of, xx., 492, 505-509
Hodhayl B. Warqâ, a Qoraish chief, 496, 497, 585, 594, 595
Honain or Honayn, Battle of, xxii., 620-626. Spoils afterwards distributed, 632-638
Hormuzd, the leader along with Saif of an expedition from Persia to Abyssinia, 39-41
Horoscope of M., 100, 102, 103
Hûd [Heber], an inspired prophet, 19
Hughes, Rev. J. P., the missionary, 1; note 29; 796
Husain or Husayn, son of Ali B. Abu Tâleb, 578, 717, 725, 789
I.
Ibn Athir, the historian, ix.
Ibn Hisham, the historian, ix., x.
Ibn Ishâk, the historian, ix., x. See Ebn Esahâq
Idols, Destruction of, 599, 615, 628, 630, 643, 677
Imprecation, Verse of, 686, 689; note 399; 690, 691
Insiders [Battâh], alluding to sites assigned to the Qoraish within Mekkah by Qossai, 56
Inspired books, Notices from, about M., 63-68
I’sa [Jesus], his prediction of the advent of M., 12; note 22; 144. His breath, 43. His gospel, 14, 64, 65. His portrait, 83. His kindness, 93. The law descended to him, 141. What Amru A’ass said about him to the Najâshi, 176. The reply, 177. His birthplace, 208. His interview with M. on the night journey, 209. Declared an apostle, 582. M. alludes to him with reference to A’li, 666. Questions about him, 688, 689
Ishmael, 19. See Esma’il
Islâm, Future of, 4. First converts to, xv., xvi., 84, 85
Izâr, or loin-cloth, 132; note 130; 692
J.
Jaber B. Abdullah the Anssari, Tradition of, 466, 467
Jabru, a Christian slave, 2
Jacob, xii. See Ya’qûb
Ja’far or Ja’fer, son of Abu Tâleb, 50. Adopted by Abbâs, 151. Blessed by M., 153; and called the Flying Ja’far, 153. Addresses the Najâshi in Abyssinia in favour of the emigrants there, 174-176. Returns from Abyssinia, 553. Killed at Mowtah, 567-570. Given wings in Paradise, 571. Distress of his family at his death, 572, 573. M. comforts them, 572
Jairah or Jaubaryah, eighth wife of M., xx., 428, 429. Details about her, 774
Jaryr B. A’bdullah, Story of, 676-678
Jebrâil [Gabriel], his first appearance to M. 6. Appears again, 7. Originates the well Zamzam, 29. His coming to M. and reciting the signs, etc., 140-143. Takes him during one night to Jerusalem, 206-208; and on to heaven, 208-216. Guards A’li when in M.’s bed at Mekkah, 235. Descends after the peace of Fadak with a message, 553. Visits M. when dying, 722, 727, 746, 747
Jesus, x., xii. See I’sa
Jewish tribes at Madinah enter into a covenant with M., 255, 256
Jews ask questions of M., 252, 253
Jews of the Bani Natzyr, 417-421
Jews of the Bani Qaynuqaa’, 353-356
Jews of the Bani Qoryttah, 469-480
Jews of Khayber, 532-549
Job, xii.
Jorhamites, The, 28-30
Joseph, xii. See Yusuf
Journey of M. to Jerusalem and heaven during the night, 206-216
K.
Ka’bah, The, built by Abraham and Ishmael, 28. Black stone, golden fawns and arms buried, 29. When found, 31; and how disposed of, 32. Abrahah, King of Yemen, determines to destroy it, 34. Offices connected with it, 57, note 64. Rebuilt, 131. How built, 132, 133. M. settles the dispute that arose over it, xv., 132, 133. Several times destroyed and rebuilt, 133. Key of it given to O’thman B. T’tolhah by M., 600-602
Ka’b B. Asad, a chief of the Bani Qoryttah, 447, 448
Ka’b B. Ashraf, Murder of, 358-362
Ka’b B. Zoheir, the poet, xxii., 608
Ka’b-ullâkhbâr, 63, note 78; 84. His conversion to Islâm, 685, 686
Kalimat, or profession of the faith, 150, note 157; 179, 182, 197, 224, 225
Khawla, wife of Awus B. Ssâmat, Story of, 530, 531
Khayber, Victory of, xxi., 532-549
Khaled B. Alwolyd at Ohod, 378, 382. His conversion to Islâm, xxi., 561-564. Takes command at Mowtah, 570. Named by M. ‘the sword of God,’ 571. On the expedition against Mekkah, 596-598. Sent to destroy the idol temple of Uzza, 615. Executes several of the Bani Hozaymah, 616, 617. Takes part in the Tabuk campaign, 655. Sent against Akydar, 656. Captures him, 657. Some misunderstandings with Ali, 683, 684
Khodayfah Al-Yemeni, his story about the siege of Madinah, 462-464
Khodayjah, first wife of M., xvii., 7, 8. The first convert to Islâm, 85, 149. Employs M. as her mercantile agent, 126, 128. Proposes to marry him, 129. Marriage arranged, 130. Comforts and assures M. on the appearance of the first revelation, 141, 143. Consults Warakah, 141, 144. Also the monk Adâs, 145, 146. Her death, 199. Details about her and her family, 761-765
Khoilad or Khowylad, father of Khodayjah, 125; note 126; 761
Khondemir, author of the Habîb-us-Siyar and grandson of Mirkhond, 761
Khosru Parviz, King of Persia, his admonitions, 156, 157. Envoy sent to him, 517. The result, 524-528, note 346
Kiblah, The, xix. See Qiblah
Koraish, The, xvi.-xviii. See Qoraish
Korân, The, ix.-xiv. See Qurân
Kunânah B. Abu-l-haqyq, chief of Khayber, 533, 535, 537. Executed, 547
L.
Lote-tree, 210, 718
Lytton, Lord, extract from his speech to Muhammadans at Aligurh in 1877, 4, 5
M.
Madinah, xiii. Inhabitants of—, belonging to the Khazraj tribe, come to Mekkah and make M.’s acquaintance, xvii., 219 - 222. Arrange for him to come to —, 226-230. Receive him with acclamation, xviii., 247, 248. News of Bedr victory, how received, 343, 344. Siege of —, 444-464, 468
Maimûnah or Maymûnah, eleventh wife of M., xxi. Her marriage, 557, 558. M. falls sick in her house, 707. Details about her and her family, 776, 777
Majaryq, the Jew, fights at Ohod, 393, 394. Is killed in the battle, 394. Leaves all his property to M., 394; who said he was the best of Jews, 394
Mâlek B. A’wuf, chief of the Bani Hoâzân, 617-620, 622, 626, 628. Is converted to Islam, 638
Mâlek, the angel in charge of hell, 214, note 205
Maqaf, or standing place in A’rafat, 696, note 406; 697
Maqoqush, Governor of Alexandria, envoy sent to him, 517. The result, 528, 529, 777
Mâriah or Mâryah, the Coptic maid, xxi., 529, 646, 647, 777, 778
Mariam or Maryam [Mary], the mother of Jesus, xi., 12, note 22; 209
Martyrdom of Habib and Zayd, 411, 412
Masruq, son of Abrahah, King of Yemen, 39-41
Masu’di’s ‘Meadows of Gold,’ note 296
Mekkah, xiii. People of —, prepare to go out to defend the expected caravan, 287, 288. Receipt of news of the Bedr defeat, 341, 342. M. proposes to go there on pilgrimage, 492-494; but refused, and treaty of Hodaybiah made instead, 505, 508. M.’s expedition against, xxii., 582-603. Persons killed there by M.’s orders, 604-613
Mikâil or Mykâyl [Michael], the angel, 206, 215, 235, 710, 746
Miracles of M., x., 467, 468, 496, 659-664, 748-759
Mirkhond, the author of this work, ix., 761
Mission to the Najâshi of Abyssinia, 172-176
Moa’adh B. Jabal, Story of, 740-748. Visits A’aishah, 744; and Fattimah, 745
Moa’wiah, son of Sofian B. Harb, the first Ommayide Khalifah, note 2. His enmity to A’li, 56. His genealogical table, 797
Mohâjer, The, or refugees or exiles, xviii., note 225. Blessed by M., 251. The knot of fraternity tied with the Anssâr, 260. Their banner at Bedr, 310. Give money to the Tabuk campaign, 653. Ordered to go on Syrian expedition with Asâmah B. Zaid, 702. M.’s last words to them, 714, 718. Pray by his body, 735, note 478
Months, Muhammadan, 796
Moses, xxii. See Mûsa
Moseylamah, the false prophet, xxiii., 324, note 268; 401, 678, 679, 701, 702
Mossa’b B. Omayrah sent by M. to Madinah to teach the Qurân, xvii., 223. Makes converts there, 224, 225. Reports the result, 225
Mothers of the Mussalmâns, title given to all the wives of M., 577, note 360
Mowtab, Battle of, xxi., 569-571. Second expedition ordered there, xxiii., 702
Muedhdhin, The, or caller to prayers, 256; note 229; 257, 793, note 477
Muhammad B. Moslamah arranges the murder of K’ab B. Alashraf, 359. At Ohod, 379. Sent to the Bani Natzyr, 419
Muhammad B. Saad, Wâqidi’s secretary, ix.
Muhammad Ebn Esahâq, 327, 348, 349, 383. See Ebn Esahâq
Muhammad the apostle, two biographies of him in English, ix. About his miracles, x. Monotheist and reformer, xi. His ideas and work, xii. His departure from Mekkah to Madinah, xiii. Principal events of his life arranged chronologically, xiv.-xxiii. Allusions to him in translator’s preface, 1-15. His pedigree, 19. His father’s good qualities, 20. His advent foretold, 43, 44. His name, 45. His grandfather’s love for him, xiv., 52; and death, 53. Taken charge of by his uncle, Abu Tâleb, 54, 56. His genealogies and relationships, 54-62. Notices from inspired books about him, 63-68. His portrait, 82. Stories about his birth, 85-100. His horoscope, 102-104. His suckling and bringing up by Halimah, 104-111. Scission of his breast, 112, 113. His return with Halimah to Mekkah, 114; who loses him there, 115. A’bd-ul-Muttalleb finds him, 116. His life from four to thirteen, 116-119. His mother’s death, 117. His guardian A’bd-ul-Muttalleb’s death, 119. Abu Tâleb takes charge of him, 119. His life from thirteen to twenty - five, 119-125. His first trip to Syria, 119. His adventures there with the hermit Bahira, 120-123. His second trip to Syria as Khodaijah’s agent, 126-128. His marriage to Khodaijah, 129, 130. Decides the dispute among the Qoraish at the rebuilding of the Ka’bah, 132, 133. Hears voices and sees lights, 134. Retires to Mount Hira for contemplation and adoration, 134, 135. His interview with Jebrâil and the descent of the revelation in his forty-first year, 140-147. Adopted Ali, son of Abu Tâleb, at the time of a famine, 151. For three years secretly invited the people to accept Islâm, and after that openly, 158. Is persecuted by Abu Lahab and others, 161-165. Protected by Abu Tâleb, 164; but his followers persecuted, 164. Consents to the departure of some of them to Abyssinia, 170. His mistaken utterances in favour of the gods of the Qoraish, 171. Much approved by the latter, 171; but rescinded by order of Jebrâil, 171, 172. Much pleased with Hamzah’s and O’mar’s conversion to Islâm, 179, 183. His interview with Abu Tâleb on his death-bed, 195, 197. Attends his funeral, 199. Khodaijah, his first wife, dies, 199. Goes to Tâif on his mission, but fails, 201. His prayer, 202. Goes to the valley of Nakhlah, 203. Converts the genii there, 203, 204. Returns to Mekkah, 205. Marries his second wife Sowdah, 205. His night journey to Jerusalem and ascension to heaven, 206-216. Relates the same to the Qoraish, 216. Gives particulars about Jerusalem and of caravans and people met on the road, 217; which are afterwards confirmed, 218. Meets six inhabitants of Madinah of the tribe Khazraj, 219-221; who first came to Mekkah to get aid from the Qoraish against the tribe of Awus, who had defeated them, 220-222. First meeting at A’qâbah with the twelve men from Madinah, 222. Sends Mossa’b to Madinah to teach the Qurân, etc., 223. Converts made there, 224, 225. Second meeting at Aq’âbah, 226. The terms arranged there, 227-230. Leaves Mekkah with Abu Bakr for the cave Thor, 237-240. Leaves the cave Thor, and adventures on the road to Madinah, 240-247. Arrived at Madinah, and what happened there during the first year of the Flight, 248-261. Builds the first mosque at Qobba on his way to Madinah, 249. Goes to Madinah, 250. His prayer on arrival, 250. Stays at Abu Ayûb the Anssâri’s house, and lays the foundation of a mosque, 251. His wife Sowdah joins him, 252. Answers the questions of certain Jews, 252, 253. Makes a covenant with certain Jewish tribes, 255, 256. Consummates his marriage with A’aishah, his third wife, 259. Marries his daughter Fattimah to A’li B. Abu Tâleb, 269-273. Description of ‘Ghazwah’ and ‘Seriah,’ 274. Certain military expeditions, 274-279. About the battle of Bedr, both before and after, 281-330. Curses some of the Qoraish, 295. Shelter or stage prepared for him before the battle of Bedr, 303. Leaves the shelter, 312, 318. Throws gravel upon the infidels, 319. Divides the spoil after Bedr, 331-333. How he treats the captives after the battle, 333-339. Orders Nassar and Otbah to be executed, 338, 339. Triumphal return to Madinah, 345, 346. Interview with O’mayr B. Wohob, who came to Madinah to kill him, 350, 351. Marches against the Bani Qaynuqaa’, 354; defeats them, 354-356. Sanctions the murder of K’ab B. Alashraf, 359-362; and of Abu Râfi, 362-364. Marries his daughter Omm Kalthûm to O’thmân B. O’ffan, 366. He himself marries Hafssah, the daughter of O’mar, and Zaynab, the daughter of Khodhaymah, his fourth and fifth wives, 366. Preparations for the Ghazwah of Ohod, 369-374. What happened at the battle of Ohod, 375-400. Is wounded, 385; and reported killed, 386 Tended by Fattimah, his daughter, 404. Buries Hamzah and the other martyrs after Ohod, 405. Returns to Madinah, 405. Marches to Hamrâ Alasad, 407. Orders Sofyân B. Khaled to be murdered, 413. Expedition against the Bani Natzyr, 417-420. Marries his sixth wife, Omm Solmah, 421. Expedition against the Bani Mossttalaq, 426-429. Marries his eighth wife, Jarirah, 429. Disputes between the Anssâr, the Mohâjer, and A’bdullah Bin Abu Salûl, the hypocrite, 429-433. His trouble about A’aishah, 435-439. Declares her innocent, 440. Punishes her slanderers, 441. Prepares to defend Madinah against the Qoraish and other tribes, 444-446. Sends envoys to the Bani Qoryttah, 448, 449. Defends Madinah by digging a ditch, 444, 450. Rejects the proposal of the Bani Ghattafân and Bani Qorârah, 450-452. Fight before Madinah, 452-458. Accepts Na’ym’s offer to sow discord between the Qoraish and the Qoryttah, 459. Predicts that the Qoraish would not attack them again after their flight from Madinah, 464. Attacks the Bani Qoryttah, 469-474. Defeats them, and orders S’ad B. Moadh to settle their fate, 475. On his decision all the men of the tribe are killed, 476-480. Converts an Arab sent by Abu Sofiân to assassinate him, 481, 482. Sends two men to Mekkah to kill Abu Sofiân, 482, 483. Attacks the Bani Ttayân, 486. Visits his mother’s tomb, 486. His milk - camels stolen, 488. Pursues the Bani Qurdah, 489. Prays for rain, 490-492. Intended visit to Mekkah for the pilgrimage and treaty of Hodaybiah instead, 492-514. Stops Abu Bassyr’s plundering of the caravans, 516. His ring and seal engraved, 517. Sends envoys to the kings and governors of that time, 517-530. Goes to Khayber, 532. Campaign and victory there, 532-549. Is nearly poisoned by Zaynab, daughter of the Jew Hâreth, 547, 548. Marries Ssofyah, the widow of Kunânah, 547, 553. Goes to Mekkah on pilgrimage for three days, 555-558. Marries Maymûnah, the eleventh and last wife, 557, 558. Awards the guardianship of Omm Ommârah to Ja’fer, 559. Much pleased at Khaled B. Alwolyd’s conversion, 564. Sends Amru B. Ala’ass to command an expedition, 564. What he tells him afterwards, 565, 566. Sends an expedition to Syria, 566, 567. Hears early news of the disaster there, 570, 571. His kindness to Ja’fer’s widow and children, 572-574. His early information about the fighting between the Bani Bakr, aided by the Qoraish, and the Bani Khozaa’h, his allies, 576. Determines to help the latter, 576. Prepares an expedition against Mekkah, 580. Story of the expedition and matters connected with it, 582 - 617. Marches against the Bani Hoâzân and Bani Thaqyf, 619, 620. Fights and wins the battle of Honain, 620-626. Besieges Tâif, 628-630. Frees slaves during the siege, 629. His dream, 629. Raises the siege, 630. Distributes the spoils of Honain at Joghrânah, 632 - 638. Goes to Mekkah on the lesser pilgrimage, and returns to Madinah, 639. His son Ebrâhim born, 640. Appoints collectors of legal alms, 640. Disputes with the Bani Tamym settled, 641-643. Converts A’dy B. Hâttim, 644-646. Dispute with his wives about Mâryah, the Coptic slave girl, 646-649. Goes on the Tabuk campaign, 650 - 656. Receives deputations [Wofûd] from various tribes at Madinah, 666-670. Visits Ebn Abu Salûl on his death - bed, 671. Attends his funeral, 671, 672. Receives more deputations, 675-678. His correspondence with Moseylamah, the liar, 578, 679. Sends A’li on an expedition to Yemen, 679-682. His dealings with the Christians of Najrân, 686-692. Goes on the pilgrimage of valediction, and his doings there, 692-700. His son Ebrâhim dies, 700. Revolt of certain false prophets, 701, 702. Fits out another expedition to Syria under Asâmah B. Zaid, 702, 703. Is taken ill, 702. Illness increases, 703. Goes to pray at the Baqyi’ cemetery, 704, 705. His last prayers in the mosque, 706, 715, 716. His sayings and doings during his last illness, 705-726. His death, 727-731. His washing and shrouding, 731-735. His burial, 736-738. About the date of his death and age, 739, 740. Details about his wives, concubines, children, amanuenses, alms-gatherers, freed men and women, 761-795. His genealogical table, 797
Muir, Sir William, ix., xiv.; notes 10, 126, 400
Murder of Abu Râfi, xx., 362-364
Murder of K’ab B. Ashraf, xix., 358-362
Murder of O’ssmâ, the Jewess, xix., 352, 353
Murder of Sofyan B. Khaled, xix., 413, 414
Murtad, a king in Arabia, Story of, 71-74
Murtaza or Murtadza, ‘the Select,’ a name applied to A’li B. Abu Tâleb, 149. See A’li.
Musa [Moses], the law which came to him, 8, 14, 141. Hisintrepidity, 43. Resemblance between him and M., 63. His portrait, 82. Words revealed to him, 64, 176. His interview with M., 209
Mussttafa, a name frequently applied to M.
Muttalleb, brother of Hâshem and uncle of A’bd-ul-Muttalleb, 25, 26, 55, 797
N.
Nahyah B. Jundal, in charge of the camels to be sacrificed, 493, 494, 693
Najâshi or Najjâshy, The, King of Abyssinia, embassy and messenger sent to him by Abrahah, 33, 34. Is told about the Ababil birds, 38. The Qoraish send a mission to request him to surrender the refugees, 174. Hears the arguments of both sides, 174-176. Keeps the refugees and dismisses the mission, 177. Story of how he came to the throne, 177, 178. Envoy sent to him by M., 517. The result, 518
Najd, some tribes of, kill the Musalmans, 415, 416
Najrân, Christians of, their interview and treaty with M., 686-692
Nakhlah, Valley of, near Mekkah, 203. Genii accept the religion there, 203, 204
Nâmûs, or law, 8; note 16; 141
Nasttûr, the monk, his interview with M., 127
Nasybah, daughter of Ka’b, fights with her husband and sons at Ohod, 400. Her story, 400-402
Naushirwân, King of Persia, assists Saif Zu Yazan to attack Abyssinia, 39, 40. Events that befell him on the night of M.’s birth, 89, 90, 91. About his palace at Madâin, note 106. His death, 119
Na’ym B. Masu’d, 422. Goes to M. and makes his profession of faith, 458. Offers to cause a rupture between the Qoraish and the Bani Qoryttah, 459; and succeeds, 459-461
Night journey, The, xvii., 206-216. See Ascension
Noah, xii. See Nûh
Nubiah, wet-nurse of M., 104; and slave girl of Abu Lahab, who frees her, 104, 105
Nûh [Noah], inspired prophet, 19. His dignity, 43. His appearance in a dream, 48. His portrait, 82. His strength, 93
O.
Obaydah B. Alhâreth, one of M.’s first combatants at Bedr, 313. Is wounded and dies, 314
Ohod, Battle of, xix., 325, 336, 366-400
Okatz, xv.
O’mar Bin Al-Khattâb, the second Khalifah, xxi., xxiv., 3. His genealogy and family, 59. Named Farûq, i.e., the Discerner, note 65, 64. His conversion to Islâm, xvi., 179-184. His courage and power, 196. Speaks to M. about Abu Bakr marrying Fattimah, daughter of M., 269. Supports the proposal to fight at Bedr, 296. His opinion about the treatment of the captives there, 333-337. His suspicions about O’mayr B. Wohob, 350. His disgust at the treaty of peace at Hodaybiah, and his conversations with M. on the subject, 509-511, 513. Fights at Khayber, 541. Wants to kill Abu Sôfian at Mara-Al-tzahrân, 587, 588; at Honain, 620; at Tâif, 630. Visits M. at the time of the quarrel with the wives about Mâryah the Copt, 647, 648. His generosity to the funds of the Tabuk campaign, 652; in which he takes part and advises M., 655. Defeated at Wâdy-urraml, 664. Ordered to go on the second Syrian expedition with Asâmah B. Zaid, 702. Told not to hold prayers in the mosque, 721. Denies that M. is dead, 729, 730. Rebuked by Abu Bakr for this, 730, 731
O’mayr B. A’dy kills O’ssmâ, the Jewess, 352, 353
O’mayr B. Wohob Hajmy, his proposal to kill M., 349. What happened, 350. His conversion, 351
Omm, notes 43, 446
O’mmârah B. Wolid, the story of his mission to the Najâshi, and what happened, 172, 173
Omm Habybah, ninth wife of M., details about her, 774, 775
Omm Hâni, daughter of Abu Tâleb, 50, 206, 212
Omm Jamil, wife of Abu Lahab, 50, note 57
Omm Kalthûm, daughter of M. and wife of O’thmân B. O’ffan, 336. Details about her, 779, 781
Omm Moa’bdah, The story of, and the sheep, 243-245
Omm Solmah, sixth wife of M., xx., 421, 494. Her advice to M. at Hodaybiah, 511, 512. Details about her and her family, 771, 772
O’mmyah Bin Khuluf, a Qoraish chief killed at Bedr, his story, 324, 325
O’qail, son of Abu Tâleb, 50, 88, 151, 336
O’tbah Bin Rabia’h, sent by the Qoraish to find out what M. would take to relinquish his mission, 167, 168; but fails, 168. His attempts before Bedr to prevent fighting, 306-310. Fights at Bedr, 312, 313; and is slain, 314
O’thmân Bin Mutta’vun describes the effect of revelation on M., 148. An early convert to Islâm, 150
O’thmân Bin O’ffan or U’ffan, called Dhu-n-nûrin or nûryn, i.e., endued with two lights, the third Khalifah, xvi., xxiv., 148, 149, note 154. His relationship to M., 56. An early convert, 150. Stayed at Madinah with his sick wife Raqyah, daughter of M., before Bedr, 283. She dies, 344. Marries Omm Kalthûm, another daughter of M., 366. Is sent to Mekkah previous to the treaty of Hodaybiah, 501-504; on the expedition against Mekkah, 593. Intercedes for A’bdullah B. Sa’d, his milk-brother, there, 605, 606. His generosity to the funds of the Tabuk campaign, 652, 653
Othmân Bin Tolhah?? guardian of the Ka’bah, xxi. His conversion to Islam, 563. Receives the key of the Ka’bah, 601, 602
Outsiders [Zoâher] alluding to sites assigned to the Qoraish outside Mekkah by Qossai, 56
P.
Paraclete, The, 13, 65
Pentateuch, The, 14, note 76. See Torathah
Perceval, Caussin de, note 102
Persepolis [Estakhar], 90, note 107
Pilgrimage, M.’s intended, to Mekkah, xx., 492; but stopped at Hodaybiah, 496. — by Divine predestination, xxi., 553-558. The lesser —, xxii., 639. — of valediction, xxiii., 692-700
Pilgrims, administrator of, 67. Food and drink to, note 64
Poet, M. considered a, xvi., 3
Poll-tax or Jazyah, 657, note 386
Prayer flexions, fifty first ordained daily, 211; but reduced to five, 212; altered, 256
Preserved Table, The, 135, note 138
Prophets, Portraits of, 79-83
Psalter, The, or Psalms of David, 14, 65, note 82
Q.
Qâsim, son of M., 85; note 96; 417, 778
Qiblah [Kiblah], note 236; 267, 268
Qobba [Koba], mosque of, xviii. Foundations laid, 249. Wall of its Qiblah altered, 268
Qoraish [Koraish], xvi., xviii. Pleased at M.’s mention of their gods, 10, 11. Dispute with A’bd - ul - Muttalleb about the property found in the well Zamzam, 30-32. Their doings at the flight of Abrahah, 38. Rebuild the Ka’bah, 131. Disputes which occurred at the time, 132; decided accidentally by M., 133. They insult and persecute him, 162, 163. Request Abu Tâleb to surrender M. to them, 169; which is refused, 170. Ask again, 184; also refused, 185. Form an alliance against M. and his family, 186; which lasts three years, 187. Interview of their leaders with Abu Tâleb on his death-bed about M., 196, 197. Object to the covenant of A’qâbah, 231. Again commence the persecution of the professors of Islâm, 232. Determine to kill M., 233, 234. Go out from Mekkah to fight M., and their adventures, 287-304. Names of the Qoraish chiefs who victualled the troops on the Bedr expedition, 291; and of those present in the battle, 300. Disputes between the chiefs about going forward or returning to Mekkah, 292-294, 305, 307-309. Their defeat at Bedr, 313-328. Prepare to go to Ohod, 367-369. Battle there and victory, 374-402. Prepare to attack Madinah, 443, 444. Gain over the Bani Qoryttah, 447, 448. Fight at the ditch before Madinah, 450-457. The Bani Qoryttah desert them, 461. Raise the siege and return to Mekkah, 461, 464. Do not allow M. to come to Mekkah on pilgrimage, 492-504. Treaty of Hodaybiah, 505-509. Surrender Mekkah to M. on his expedition against it, 585-602
Qossai or Qussai, an ancestor of M., 19. His distribution of sites to the Qoraish at Mekkah, 56. The appointment of his sons to various offices, 57. His father, Kallâb’s injunction to him, 58
Quarrel of M. with his wives about Mâryah the Copt, xxii., 646-649
Qurân, the [Koran], Extracts from, 2, 3, 9, 13. No change in it, 14, note 30. First chapter revealed, 140-143, notes 145, 146. Constantly mentioned throughout this work
R.
Races between camels and horses, 531
Rain, Prayer for, 490, 491; then to stop it, 491
Rajab, a Muhammadan month, 279; note 247; 690, 796
Rajya’, Calamity at 409-413
Ramadzan, Fast of, made obligatory, 260, 267
Raqyah or Rukyab, daughter of M., and wife of O’thmân B. O’ffan, xvi., 344, 748. Details about her, 780, 781
Rayhânah, a concubine of M., 777
Rebuilding of the Ka’bah, 131-133
Rêda [wrapper or shawl], 132; note 133; 491
Refâda, the office of providing the pilgrims with food, note 64
Rehatsek, E., the translator of this work, ix., x., xxiii. His preface, 1-15
Revelation of St. John the Divine, note 202
Revelations, Descent of the, 140-147. How they descended, 147-149
Ring of M., 517
Rodwell, Rev. J. M., his translation of the Korân, 14, notes 48, 135, 146
S.
Sa’ad, or Sa’d, Bin Abu Woqâss, or Woqqâss, an early convert to Islâm, xvi., 150. At Omar’s conversion, 180. Sent on various expeditions, 276 - 280. Reconnoitres before Bedr, 298. Fights at Ohod, 379. Also against the Bani Qoryttah, 472. With the expedition against Mekkah, 583
Sabya’h A’ameryah, Story of, 649. Stoned to death at her own request for adultery, 650. Goes to paradise, 650.
S’ad Bin Abâdah, the Anssâri, at Ohod, 379. With the expedition against Mekkah, 592, 593
Sa’d Bin Moa’adh, his adventure at the war of the ditch, 465. His decision about the Bani Qoryttah, 476. His death, 480
Safar or Ssafar, a Muhammadan month, 690, 796
Sahal and Sahyl, the two orphans whose ground M. purchased for the mosque at Madinah, 251
Saif, son of Zu Zazan, his expedition from Persia to Abyssinia, 39, 40. His victory and entry into Sanâ, 41. Receives the Qoraish princes, 42. Tells A’bd-ul-Muttalleb about the advent of M., 43-45. Sattih the soothsayer’s prophecy about Saif, 75
Salmân, the Persian, Story of, 261-267. Advises the fosse to be dug at Madinah, 444, note 310. Works at it, 445, 446
Salytt B. Amru A’amery, the envoy to Yamâmah, 517, 530
Sa’nâ, City of, 33, 41, 46
Sattih, the soothsayer, Story of, 74-77, 91
Sawyq, 310, note 262. Ghazwah of —, 356
Scoffers, The five, story about, 191. All perished in a special manner, 192, 193
Seal of M., 517
Seriah or Sariah, the name of warlike expeditions in which M. sent the companions, but did not go himself, 274. Two recorded, 275; others, 276-279; another, 408; another, 483; another, 485; others, 487, 488. — to the Wady - urraml, 664-666, note 479
Servants, The, of M., 792, 793
Shamûl and Toba’, Story of, 68-70
Shaybah B. O’thman B. Abu Tolhah tries to kill M. at Honain, 622, 623. Is converted, 623
Shaybah B. Raby’ah, a Qoraish chief, fights at Bedr and is slain, 312-314
Sheth [Seth], an inspired prophet, 19
Shia’hs, The, note 426
Shi’b, The, where Abu Tâleb, M., their tribe and families, took refuge on being excommunicated by the Qoraish, xvii., 185; note 186. What happened there, 185-190
Shoa’ib [Jethro], 65, note 83
Shujaa’ B. Wohb Asdy, the envoy to the Governor of Syria, 517, 529
Shuqrân, the freedman of M., 333, 346, 732, 794
Siddiq or Ssiddiq, cognomen of Abu Bakr, 79, note 90; 84. An early convert, 85, 149, note 156. See Abu Bakr
Siddiqah or Ssiddyqah, name given to A’aishah, the daughter of Abu Bakr. See A’aishah
Sikâia, or office of giving drink to the pilgrims, note 64
Sirât or Sserâtt, The bridge, 14, 719; note 426; 786; note 472
Slander about A’aishah, Story of the, 435-440
Sofyan Bin Khaled, 409, 410. His murder, 414
Sohayl Bin Amru, a Qoraish chief, negotiates with M. the treaty of Hodaybiah, 503-508. His doings during the Mekkan expedition, 596
Solmah, mother of A’bd-ul-Muttalleb, 26, 55, 248
Sonna, The, 719, note 426
Sowdah or Soadah, second wife of M., xvii., 205. Goes to Madinah, 252. Details about her and her family, 766, 767
Spoils, The, 279; note 248; 280. Division of, after Bedr, 331-333
Sprenger, Dr. A., notes 13, 19, 102, 122, 126, 186, 421
Ssadaqat, or voluntary alms, 792, note 476
Ssafuwân Bin Ommyah, a Qoraish chief, hears the news of the defeat at Bedr, 342. His bargain with O’mayr B. Wohob to kill M., 349. His rage at the latter’s conversion, 352. His doings during the expedition against Mekkah, 596, 607, 608. Lends armour to M., 619
Ssamssam Ghuffâry, his dream before Bedr, 287
Ssofyah, widow of Kunânah marries M., xxi., 547. Marriage consummated, 553. Details about her, 775
Suleiman [Solomon], his portrait, 83
Sunnis, The, notes 194, 426
Surâqah Bin Mâlek pursues M. and Abu Bakr on their way to Madinah, the story, 241-243
Syed Ameer Ali’s book on M., ix.
T.
Tabari, the historian, ix., 6, 10
Table, The Preserved, 281, note 250
Tabuk, Campaign of, xxii., 650-656. Wonderful events which took place during it, 658-664
Tahâmah, Region of, 156, 204
Tahlyl, The, or shout of ‘Allah! Allah!’ 697, note 410
Tâif or Ttâyf, M. goes there, xvii., 201-203. Besieged, xxii., 628-630, 638
Takbir or Takbyr, The, or shout of ‘Allahu-Akbar’ (Allah the Greatest), 63; note 79; 66, 182, 362, 591, 649, 697
Talabyah, The, 556; note 355; 693
Tarrawiah, The, 674; note 396; 694
Tawahyd, The, or ‘La alaha illallah’ (There is no God but Allah), 697, note 611
Testaments, The Old and New, xii.
Thor, The cave, what happened there, 237-240
Thûr, The mount, 17, note 35
Toba and Shamûl, Story of, 68-70
Tolhah Bin A’bdullah, an early convert, xvi., 150
Tolhah Bin Khovilad, a prince of the Qoraish, goes to S’anâ, 41, 42
Torathah, The [Pentateuch], 63, 64, 448, 478
Traditions about the advent and mission of M., 135-139. Shiah —, note 284, 382
Translations of Oriental works, xxiv.
Transliteration, xxiii.
Tree, covenant or pledge of the, 502, 504, 555; notes 333, 353
U.
U’fira, the maiden, her interpretation of Murtad’s dream, 71-73
W.
Wahab Bin A’bd Munâf, a prince of the Qoraish, 21, 22, 25, 41, 44
Waraqah B. Naufil, the Christian cousin of Khodaijah, xiii. His recognition of M. as a prophet, 8. His presence at M.’s betrothal and marriage, 129, 130. Consulted by Khodaijah on the occasion of the first revelations, 141, 142, 144
War expeditions. See Ghazwah and Seriah
Washaq, the soothsayer, 74, 75
Wâqidi, the historian, ix. Extracts from, and quoted, 288, 289, 293, 297-299, 301, 304, 305, 313, 314, 320, 327, 345, 347, 358, 368, 369, 372, 376, 377, 386, 389, 391-394, 397, 398, 402, 451, 564, 573, 588, 589, 617, 777
Wives of M., 761-777
Wofod [Deputation], 666, note 390. Of the Bani Murrah, 667; of the Bani A’amer, 667, 668; of the Bani Asad, 668; of the Bani Albakâ, 669; of the Bani Najyb, 669, 670; of the Bani Ghâmad, 675, 676; of Jaryr B. A’bdullah, 676-678; of the Bani Hanyfah, 678. From Christians of Najrân, 666-692
Wofûd [Deputations], plural of above, 666; note 390; 667, 670, 675
Wohshy or Wahshy, the slave who kills Hamzah, 395, 396. Accepts Islâm, 609
Wolf, Story of the, 258
Wolyd B. Alwolyd persuades his brother Khâled to profess Islâm, 562, 563. Takes him to M., 564. Wolyd B. Moghairah, a Qoraish prince, 10, 131. His interview with M., 165-167. His death, 258
Women condemned to death after the taking of Mekkah, 604, 613
Works, historical and others, mentioned and used by Mirkhond in this work: ‘The Aa’lâmu-l-warâ’; ‘The Almaghâzy’; ‘The An-nawabbat’; ‘The Guzidah’; ‘The Kashafu - l - ghummah’; ‘The Kâmulu-s-sapinah’; ‘The Khulâssatu-s-seyr’; ‘The Maghrafatu-s-sahêbah’; ‘The Moqassadu-l-warâ’; ‘The Moa’jum Tturâni’; ‘The Mostaqadza’; ‘The Mu’alamu-l-a’thrat’; ‘The Rabyi’-l-abrâr’; ‘The Raudzatu-l-âhbâb’; ‘The Seir Kazrani’; ‘The Tanfyh’
Woryd Bin Ussamad, Story of, 618, 619, 626
Wuhub Bin Muniah, 66, 67
Wustenfeld, notes 5, 12, 14, 15
Y.
Yahia [John the Baptist], his abstinence, 93. His interview with M. during the night journey, 209
Yamen or Yemen, Country of, 33, 39
Ya’qub [Jacob], his portrait, 83. The glad tidings of, 93
Yazid I., the second Ommiade Khalifah, 56
Y’det, 773, note 457
Yusuf [Joseph], his beauty, 20; note 40; 93. His interview with M. on the night journey, 209
Z.
Zaid, or Zayd, B. Arqum, his story, 430, 432, 433
Zaid, or Zayd, B. Hâreth, xv., xx. The third convert to Islâm, 85, 149, 150. Killed at Mowtah, 567-570
Zamzam or Zemzem, The well, its filling up, 27-29. Its re-excavation, 29, 30, 49. M. goes there, 698
Zaynab, daughter of Jahash, marries M., xx. Her story, 772-774
Zaynab, daughter of Khodhaymah, marries M., xix., 366; and dies, 421. Details about her and her family, 771
Zaynab, daughter of M., 346-348. Dies, 639. Details about her, 777, 780
Zaynab, daughter of the Jew Hâreth, tries to poison M. at Khayber, xxi., 547, 548
Zobeir, sixth son of A’bd-ul-Muttalleb, 50, 124
Zobeir Bin Al-Awâm, xvi., 57, 150
Zobeir, or Zobeyr, Bin Mâttyâ, his story, 478, 479
Zoroaster, x.
Zulqarneen, 17, note 36
Zu Yaqar, a prince of the Hemiar, 35
Zu Yazan, a prince of the Hemiar, 39