Bihar Al-Anwaar Volume 16 Part 1

بحار الأنوار

BIHAR AL-ANWAAR

الجزء السادس عشر

Volume 16

Part 1 out of 3

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

 

باب 5 تزوجه ص بخديجة رضي الله عنها و فضائلها و بعض أحوالها

CHAPTER 5 – HIS^-saww MARRIAGE WITH KHADEEJA^-asws AND HER^-asws MERITS AND SOME OF HER^-asws SITUATIONS

1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ بُرَيْدٍ عَنِ الصَّادِقِ ع قَالَ: لَمَّا تُوُفِّيَتْ خَدِيجَةُ رَضِيَ اللَّهُ عَنْهَا جَعَلَتْ فَاطِمَةُ ع تَلُوذُ بِرَسُولِ اللَّهِ ص وَ تَدُورُ حَوْلَهُ وَ تَقُولُ أَبَتِ أَيْنَ أُمِّي

‘Al Amaali’ – Al Mufeed, from Ibn Qawlawiyah, from Sa’ad, from Ibn Isa, from Al-Abbas Bin Aamir, from Aban, from Bureyd,

‘From Al-Sadiq^-asws having said: ‘When (Syeda) Khadeeja^-asws passed away (Syeda) Fatima^-asws came sheltering with Rasool-Allah^-saww and circling around him^-saww and she^-asws was saying: ‘Father^-saww! Where is my^-asws mother^-asws?’’

قَالَ فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ لَهُ رَبُّكَ يَأْمُرُكَ أَنْ تُقْرِئَ فَاطِمَةَ السَّلَامَ وَ تَقُولَ لَهَا إِنَّ أُمَّكِ فِي بَيْتٍ مِنْ قَصَبٍ‏ كِعَابُهُ مِنْ ذَهَبٍ وَ عُمُدُهُ يَاقُوتٌ أَحْمَرُ بَيْنَ آسِيَةَ وَ مَرْيَمَ بِنْتِ عِمْرَانَ ‏

He^-asws said: ‘Jibraeel^-as descended and said to him^-saww: ‘Your^-saww Lord^-azwj Commands you^-saww calm down (Syeda) Fatima^-asws and say to her^-asws: ‘Your^-asws mother^-asws is in a house of such reeds, its top is of gold, and its pillars are of red ruby, being in between Aasiya^-as and Maryam^-as Bint Imran^-as’’

فَقَالَتْ فَاطِمَةُ ع إِنَّ اللَّهَ هُوَ السَّلَامُ وَ مِنْهُ السَّلَامُ وَ إِلَيْهِ السَّلَامُ

(Syeda) Fatima^-asws said: ‘Allah^-azwj, He^-azwj is the Provider of safety, and from Him^-azwj is the safety, and up to Him^-azwj is the safety’’.[1]

2- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْجُعْفِيِّ عَنْ جَابِرِ بْنِ الْحُرِّ النَّخَعِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَيْمُونٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ‏ أَوَّلُ‏ مَنْ آمَنَ بِرَسُولِ اللَّهِ ص مِنَ الرِّجَالِ عَلِيٌّ ع وَ مِنَ النِّسَاءِ خَدِيجَةُ ع

‘Al Amaali’ – Abu Amro, from Ibn Aqada, from Ahmad Bin Muhammad Bin Yahya Al Jufy, from Jabir Ibn Al Hurr Al Nakhaie, from Abdul Rahman Bin Maymoun, from his father who said,

‘I heard Ibn Abbas saying, ‘The first one from the men to believe in Rasool-Allah^-saww was Ali^-asws, and from the women it was (Syeda) Khadeeja^-asws’’.[2]

3- ل، الخصال مُحَمَّدُ بْنُ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ أَبِي الْقَاسِمِ بْنِ مَنِيعٍ عَنْ شَيْبَانَ بْنِ فَرُّوخَ عَنْ دَاوُدَ بْنِ أَبِي الْفُرَاتِ عَنْ عِلْبَاءِ بْنِ أَحْمَرَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: خَطَّ رَسُولُ اللَّهِ ص أَرْبَعَ خُطَطٍ فِي الْأَرْضِ وَ قَالَ أَ تَدْرُونَ مَا هَذَا قُلْنَا اللَّهُ وَ رَسُولُهُ أَعْلَمُ فَقَالَ رَسُولُ اللَّهِ ص أَفْضَلُ نِسَاءِ الْجَنَّةِ أَرْبَعٌ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ وَ فَاطِمَةُ بِنْتُ مُحَمَّدٍ وَ مَرْيَمُ بِنْتُ عِمْرَانَ وَ آسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْنَ‏

‘Al Khisaal’ – Muhammad Bin Ali Bin Ismail, from Abu Al Qasim Bin Manie, from Shayban Bin Furouj, from Dawood Bin Abu Al Furat, from Alba’a Bin Ahmar, from Ikrimah (Bin Abu Jahl^-la), from Ibn Abbas who said,

‘Rasool-Allah^-saww drew four lines in the ground and said: ‘Do you know what this is?’ We said, ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’. Rasool-Allah^-saww said: ‘The superior of the women of the Paradise are four – Khadeeja^-asws Bint Khuwaylid^-as, and Fatima^-asws Bint Muhammad^-saww, and Maryam^-as Bint Imran^-as, and Aasiya^-as Bint Mazahim^-as, wife of Pharaoh^-la.[3]

4- ل، الخصال سُلَيْمَانُ بْنُ أَحْمَدَ اللِّخْمِيُ‏ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ حَجَّاجِ بْنِ الْمِنْهَالِ عَنْ دَاوُدَ بْنِ أَبِي الْفُرَاتِ عَنْ عِلْبَاءٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: خَطَّ رَسُولُ اللَّهِ ص أَرْبَعَ خُطُوطٍ ثُمَّ قَالَ خَيْرُ نِسَاءِ الْجَنَّةِ مَرْيَمُ بِنْتُ عِمْرَانَ وَ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ وَ فَاطِمَةُ بِنْتُ مُحَمَّدٍ وَ آسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْنَ‏

‘Al Khisaal’ – Suleyman Bin Ahmad Al Lakhmy, from Ali Bin Abdul Aziz, from Hajaj Bin Minhal, from Dawood Bin Abu Al Furat, from Alba’a, from Ikrimah (Non-Shia), from Ibn Abbas who said,

‘Rasool-Allah^-saww said drew four lines (in the ground), then said: ‘The best of the womenfolk of the Paradise are Maryam Bint Imran^-as, and (Syeda) Khadeeja^-asws Bint Khuwaylid^-as, and (Syeda) Fatima^-asws Bint Muhammad^-saww, and Aasiya^-as Bint Mazahim^-as, wife of Pharaoh^-la’’.[4]

5- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ اخْتَارَ مِنَ النِّسَاءِ أَرْبَعاً مَرْيَمَ وَ آسِيَةَ وَ خَدِيجَةَ وَ فَاطِمَةَ

‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Musa Bin Bakr,

‘From Abu Al-Hassan^-asws the 1^st having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Chose four from the women – Maryam^-as, and Aasiya^-as, and (Syeda) Khadeeja^-asws and (Syeda) Fatima^-asws’’.[5]

6- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِي عَلِيٍّ الْوَاسِطِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عِصْمَةَ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص مَنْزِلَهُ فَإِذَا عَائِشَةُ مُقْبِلَةٌ عَلَى فَاطِمَةَ- تُصَايِحُهَا وَ هِيَ تَقُولُ وَ اللَّهِ يَا بِنْتَ خَدِيجَةَ مَا تَرَيْنَ إِلَّا أَنَّ لِأُمِّكِ عَلَيْنَا فَضْلًا وَ أَيُّ فَضْلٍ كَانَ لَهَا عَلَيْنَا مَا هِيَ إِلَّا كَبَعْضِنَا

‘Al Khisaal’ – Ibn Al Waleed, from Al Safar, from Al Al Barqy, from Abu Ali Al Wasity, from Abdullah Ibn Asama, from Yahya Bin Abdullah, from Amro Bin Abu Al Maqdam, from his father,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww entered his^-saww house and there Ayesha was facing towards (Syeda) Fatima^-asws screaming at her^-asws and she was saying, ‘By Allah^-azwj, O daughter^-asws of (Syeda) Khadeeja^-asws! You^-asws do not see except that there is a merit for your^-asws mother^-asws over us, and, what merit was there for her^-asws over us? She^-asws wasn’t except like one of us!’

فََسَمِعَ مَقَالَتَهَا لِفَاطِمَةَ فَلَمَّا رَأَتْ فَاطِمَةُ رَسُولَ اللَّهِ ص بَكَتْ فَقَالَ مَا يُبْكِيكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ ذَكَرَتْ أُمِّي فَتَنَقَّصَتْهَا فَبَكَيْتُ

She made (Syeda) Fatima^-asws hear her words.  When (Syeda) Fatima^-asws saw Rasool-Allah^-saww, she^-asws cried. He^-saww said: ‘What makes you^-asws cry, O daughter^-asws of Muhammad^-saww!?’ She^-asws said: ‘I^-asws mentioned my^-asws mother^-asws, but she derogated her^-asws, so I^-asws cried’.

فَغَضِبَ رَسُولُ اللَّهِ ص ثُمَّ قَالَ مَهْ يَا حُمَيْرَاءُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَارَكَ فِي الْوَدُودِ الْوَلُودِ وَ إِنَّ خَدِيجَةَ رَحِمَهَا اللَّهُ وَلَدَتْ مِنِّي طَاهِراً وَ هُوَ عَبْدُ اللَّهِ وَ هُوَ الْمُطَهَّرُ وَ وَلَدَتْ مِنِّي الْقَاسِمَ وَ فَاطِمَةَ وَ رُقَيَّةَ وَ أُمَّ كُلْثُومٍ وَ زَيْنَبَ وَ أَنْتِ مِمَّنْ أَعْقَمَ اللَّهُ رحمه [رَحِمَهَا] فَلَمْ تَلِدِي شَيْئاً

Rasool-Allah^-saww was angered, then said: ‘Shh, O Humeyra (Ayesha), for Allah^-azwj Blessed and Exalted has Blessed the children regarding the cordiality and that (Syeda) Khadeeja^-asws was Blessed with a clean one from me^-saww and he is Abdullah^-as and he^-as the Purified, and was Blessed from me^-saww to Al-Qasim^-asws, and (Syeda) Fatima^-asws, and Ruqayya and Umm Kulsoom^-as, and Zaynab^-as, while you are from the one Allah^-azwj has Sterilised the womb so you will not give birth to anything’’.[6]

7- ص، قصص الأنبياء عليهم السلام‏ تَزَوَّجَ النَّبِيُّ ص بِخَدِيجَةَ وَ هُوَ ابْنُ خَمْسٍ وَ عِشْرِينَ سَنَةً وَ تُوُفِّيَتْ خَدِيجَةُ بَعْدَ أَبِي طَالِبٍ بِثَلَاثَةِ أَيَّامٍ

‘Qasas Al-Anbiya^-as’ – ‘The Prophet^-saww got married to (Syeda) Khadeeja^-as and he^-saww was twenty-five years old, and Khadeeja^-as passed away three days after Abu Talib^-as’.[7]

8- يج، الخرائج و الجرائح رُوِيَ عَنْ جَابِرٍ قَالَ: كَانَ سَبَبُ تَزْوِيجِ خَدِيجَةَ مُحَمَّداً أَنَّ أَبَا طَالِبٍ قَالَ يَا مُحَمَّدُ إِنِّي أُرِيدُ أَنْ أُزَوِّجَكَ وَ لَا مَالَ لِي أُسَاعِدُكَ بِهِ وَ إِنَّ خَدِيجَةَ قَرَابَتُنَا وَ تُخْرِجُ كُلَّ سَنَةٍ قُرَيْشاً فِي مَالِهَا مَعَ غِلْمَانِهَا يَتَّجِرُ لَهَا وَ يَأْخُذُ وِقْرَ بَعِيرٍ مِمَّا أَتَى بِهِ فَهَلْ لَكَ أَنْ تَخْرُجَ قَالَ نَعَمْ

‘Al Kharaij Wa Al Jaraih’ – It is reported from Jabir who said,

‘The cause of the marriage of Khadeeja^-asws to Muhammad^-saww was that Abu Talib^-asws said: ‘O Muhammad^-saww! I^-asws want to get you^-saww married and there is no money for me^-asws to help you^-saww with it, and that (Syeda) Khadeeja^-asws is our relative, and she^-asws send out Quraysh every year regarding her^-asws merchandise with her^-asws slave to trade for her^-asws, and they take the load-bearing camels from whatever they can come (earn) with it, so is it for you^-saww that you^-saww go out (for trade)?’ He^-saww said: ‘Yes’.

فَخَرَجَ أَبُو طَالِبٍ إِلَيْهَا وَ قَالَ لَهَا ذَلِكَ فَفَرِحَتْ وَ قَالَتْ لِغُلَامِهَا مَيْسَرَةَ أَنْتَ وَ هَذَا الْمَالُ كُلُّهُ بِحُكْمِ مُحَمَّدٍ ص فَلَمَّا رَجَعَ مَيْسَرَةُ حَدَّثَ أَنَّهُ مَا مَرَّ بِشَجَرَةٍ وَ لَا مَدَرَةٍ إِلَّا قَالَتْ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ

Abu Talib^-asws went out to her^-asws and said that to her^-asws. She^-asws was happy and said to her^-asws slave Maysara: ‘You travel, and this wealth, all of it is by the decision of Muhammad^-saww’. When Maysara returned, he narrated that he^-saww did not pass by a tree nor a rock except it said, ‘The greetings be upon you^-saww, O Rasool-Allah^-saww!’

وَ قَالَ جَاءَ بَحِيرَا الرَّاهِبُ وَ خَدَمَنَا لَمَّا رَأَى الْغَمَامَةَ عَلَى رَأْسِهِ تَسِيرُ حَيْثُمَا سَارَ تُظِلُّهُ بِالنَّهَارِ وَ رَبِحَا فِي ذَلِكَ السَّفَرِ رِبْحاً كَثِيراً فَلَمَّا انْصَرَفَا قَالَ مَيْسَرَةُ لَوْ تَقَدَّمْتَ يَا مُحَمَّدُ إِلَى مَكَّةَ وَ بَشَّرْتَ خَدِيجَةَ بِمَا قَدْ رَبِحْنَا لَكَانَ أَنْفَعَ لَكَ

And he said, ‘Baheera the monk came and served us, when he saw the cloud over his^-saww head going wherever he^-saww travelled shading him^-saww by the day, and he^-saww profited in that journey, a lot of profit. When they both left, Maysara said, ‘If only you^-saww would go ahead to Makkah O Muhammad^-saww and give the good news to (Syeda) Khadeeja^-asws with what we have profited, it would be more beneficial for you^-saww’.

فَتَقَدَّمَ مُحَمَّدٌ عَلَى رَاحِلَتِهِ فَكَانَتْ خَدِيجَةُ فِي ذَلِكَ الْيَوْمِ جَالِسَةً عَلَى غُرْفَةٍ مَعَ نِسْوَةٍ فَظَهَرَ لَهَا مُحَمَّدٌ رَاكِباً فَنَظَرَتْ خَدِيجَةُ إِلَى غَمَامَةٍ عَالِيَةٍ عَلَى رَأْسِهِ تَسِيرُ بِسَيْرِهِ وَ رَأَتْ مَلَكَيْنِ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ‏ فِي يَدِ كُلِّ وَاحِدٍ سَيْفٌ مَسْلُولٌ يَجِيئَانِ‏ فِي الْهَوَاءِ مَعَهُ

Muhammad^-saww went ahead upon his^-saww ride, and on that day (Syeda) Khadeeja^-asws was seated upon a (lofty) chamber along with women. Muhammad^-saww appeared to her^-asws riding, and (Syeda) Khadeeja^-asws looked at a cloud over his^-saww head travelling with his^-saww travel, and she^-asws saw two Angels, on his^-saww right and on his^-saww left. In the hand of each one was a drawn sword, both coming in the air along with him^-saww.

فَقَالَتْ إِنَّ لِهَذَا الرَّاكِبِ لَشَأْناً عَظِيماً لَيْتَهُ جَاءَ إِلَى دَارِي فَإِذَا هُوَ مُحَمَّدٌ ص قَاصِدٌ لِدَارِهَا فَنَزَلَتْ حَافِيَةً إِلَى بَابِ الدَّارِ وَ كَانَتْ إِذَا أَرَادَتِ التَّحَوُّلَ مِنْ مَكَانٍ إِلَى مَكَانٍ حَوَّلَتِ الْجَوَارِي السَّرِيرَ الَّذِي كَانَتْ عَلَيْهِ

She^-asws said: ‘for this rider there is a great glory, if only he^-saww would come to my^-asws house’. There he^-saww was Muhammad^-saww aiming for her^-asws house. He^-saww descended near to the door of the house, and it was so that whenever she^-asws intended to transfer from a place to a place, the maids of the bed also transferred, the ones who were upon it.

فَلَمَّا دَنَتْ مِنْهُ قَالَتْ يَا مُحَمَّدُ اخْرُجْ وَ أَحْضِرْنِي‏ عَمَّكَ أَبَا طَالِبٍ السَّاعَةَ وَ قَدْ بَعَثَتْ إِلَى عَمِّهَا أَنْ زَوِّجْنِي مِنْ مُحَمَّدٍ إِذَا دَخَلَ عَلَيْكَ فَلَمَّا حَضَرَ أَبُو طَالِبٍ قَالَتْ‏ اخْرُجَا إِلَى عَمِّي لِيُزَوِّجَنِي مِنْ مُحَمَّدٍ فَقَدْ قُلْتُ لَهُ فِي ذَلِكَ فَدَخَلَا عَلَى عَمِّهَا وَ خَطَبَ أَبُو طَالِبٍ الْخُطْبَةَ الْمَعْرُوفَةَ وَ عَقَدَ النِّكَاحَ فَلَمَّا قَامَ مُحَمَّدٌ ص لِيَذْهَبَ مَعَ أَبِي طَالِبٍ قَالَتْ خَدِيجَةُ إِلَى بَيْتِكَ فَبَيْتِي بَيْتُكَ وَ أَنَا جَارِيَتُكَ‏

When she^-assw went near him^-saww, she^-as said: ‘O Muhammad^-saww! Go out and present your^-saww uncle to me^-as this very moment’, and she^-as sent a message to her^-as paternal uncle (Warqa), ‘Get me^-as married to Muhammad^-saww when he^-saww comes to you’; and Abu Talib^-as addressed the famous sermon, and tied the marriage tie. When Muhammad^-saww stood up to go with Abu Talib^-as, Khadeeja^-as said: ‘To your^-saww house, for my^-as house is (now) your^-saww house, and I^-as am your^-saww maid’’.[8]

9- د، العدد القوية قب، المناقب لابن شهرآشوب‏ زَوَّجَ أَبُو طَالِبٍ خَدِيجَةَ مِنَ النَّبِيِّ وَ ذَلِكَ أَنَّ نِسَاءَ قُرَيْشٍ اجْتَمَعْنَ فِي الْمَسْجِدِ فِي عِيدٍ فَإِذَا هُنَّ بِيَهُودِيٍّ يَقُولُ لَيُوشِكُ أَنْ يُبْعَثَ فِيكُنَّ نَبِيٌّ فَأَيُّكُنَّ اسْتَطَاعَتْ أَنْ تَكُونَ لَهُ أَرْضاً يَطَؤُهَا فَلْتَفْعَلْ

‘Al Adad Al Qawiya’, ‘Al Manaqib’ of Ibn Shehr Ashoub –

‘Abu Talib^-as got (Syeda) Khadeeja^-as married to the Prophet^-saww, and that is because the womenfolk of Qureysh gathered in the Masjid during a festival, and there they were with a Jew saying, ‘There is no doubt that he^-saww is Sent and he^-saww happens to be a Prophet^-saww, so whichever of you has the capacity to become a ground for him^-saww to tread upon, so let her do so’.

فَحَصَبْنَهُ وَ قَرَّ ذَلِكَ الْقَوْلُ فِي قَلْبِ خَدِيجَةَ وَ كَانَ النَّبِيُّ ص قَدِ اسْتَأْجَرَتْهُ خَدِيجَةُ عَلَى أَنْ تُعْطِيَهُ بَكْرَيْنِ وَ يَسِيرَ مَعَ غُلَامِهَا مَيْسَرَةَ إِلَى الشَّامِ

They considered it and that word reverberated in the heart of (Syeda) Khadeeja^-as, and Khadeeja^-as had employed the Prophet^-saww upon (a condition) she^-as would give him^-saww double wages, and he^-saww would travel with her^-as slave Maysara to Syria.

فَلَمَّا أَقْبَلَا فِي سَفَرِهِمَا نَزَلَ النَّبِيُّ ص تَحْتَ شَجَرَةٍ فَرَآهُ رَاهِبٌ يُقَالُ لَهُ نَسْطُورُ فَاسْتَقْبَلَهُ وَ قَبَّلَ يَدَيْهِ وَ رِجْلَيْهِ وَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ لَمَّا رَأَى مِنْهُ عَلَامَاتٍ وَ إِنَّهُ نَزَلَ تَحْتَ الشَّجَرَةِ

When they came back from their journey, the Prophet^-saww descended beneath a tree, and a monk called Nastour saw him^-saww. He welcomed him^-saww and kissed his^-saww hand and his^-saww feet and said, ‘I testify that there is no god except Allah^-azwj, and I testify that Muhammad^-saww is a Rasool^-saww of Allah^-saww’, when he saw the signs from him^-saww, and he^-saww had descended beneath the tree.

ثُمَّ قَالَ لِمَيْسَرَةَ طَاوِعْهُ فِي أَوَامِرِهِ وَ نَوَاهِيهِ فَإِنَّهُ نَبِيٌّ وَ اللَّهِ مَا جَلَسَ هَذَا الْمَجْلِسَ بَعْدَ عِيسَى ع أَحَدٌ غَيْرُهُ وَ لَقَدْ بَشَّرَ بِهِ عِيسَى ع وَ مُبَشِّراً بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ وَ هُوَ يَمْلِكُ الْأَرْضَ بِأَسْرِهَا

Then he said to Maysara, ‘Obey him^-saww in his^-saww orders and his prohibitions for he^-saww is a Prophet^-saww. By Allah^-azwj! No one has sat with this sitting after Isa^-as apart from him^-saww, and Isa^-as had given the glad tidings of him^-saww: ‘Receive glad tidings of a Rasool^-saww to come after me^-as, his^-saww name is ‘Ahmad’, and he^-saww will rule the earth in his^-saww era’.

وَ قَالَ مَيْسَرَةُ يَا مُحَمَّدُ لَقَدْ جُزْنَا عَقَبَاتٍ بِلَيْلَةٍ كُنَّا نَجُوزُهَا بِأَيَّامٍ كَثِيرَةٍ وَ رَبِحْنَا فِي هَذِهِ السَّفَرَةِ مَا لَمْ نَرْبَحْ مِنْ أَرْبَعِينَ‏ سَنَةً بِبَرَكَتِكَ يَا مُحَمَّدُ فَاسْتَقْبِلْ بِخَدِيجَةَ وَ أَبْشِرْهَا بِرِبْحِنَا

And Maysara said, ‘O Muhammad^-saww! We have crossed over the obstacles in one night we used to cross in may days, and we have profited during this journey what we had not profited from forty years due to your^-saww Blessings, O Muhammad^-saww! Go and face (Syeda) Khadeeja^-as and give her^-as the good news of our profit’.

وَ كَانَتْ وَقْتَئِذٍ جَالِسَةً عَلَى مَنْظَرَةٍ لَهَا فَرَأَتْ رَاكِباً عَلَى يَمِينِهِ مَلَكٌ مُصْلِتٌ سَيْفَهُ وَ فَوْقَهُ سَحَابَةٌ مُعَلَّقٌ عَلَيْهَا قِنْدِيلٌ مِنْ زَبَرْجَدَةٍ وَ حَوْلَهُ قُبَّةٌ مِنْ يَاقُوتَةٍ حَمْرَاءَ فَظَنَّتْ مَلِكاً يَأْتِي بِخِطْبَتِهَا وَ قَالَتِ اللَّهُمَّ إِلَيَّ وَ إِلَى دَارِي

And at that time she (Syeda) was seated upon a reception room of hers^-as and she^-as saw a rider. On his^-saww right was an Angel with his^-saww sword, and above him^-saww was a cloud, suspended upon it was a lamp of aquamarine, and around him was a dome of red ruby. She^-as thought the Angel is coming with her^-as proposal, and she^-as said: ‘O Allah^-azwj! To me^-as and to my^-as house’.

فَلَمَّا أَتَى كَانَ مُحَمَّداً وَ بَشَّرَهَا بِالْأَرْبَاحِ فَقَالَتْ وَ أَيْنَ مَيْسَرَةُ قَالَ يَقْفُو أَثَرِي قَالَتْ فَارْجِعْ إِلَيْهِ وَ كُنْ مَعَهُ وَ مَقْصُودُهَا لِتَسْتَيْقِنَ حَالَ السَّحَابَةِ فَكَانَتِ السَّحَابَةُ تَمُرُّ مَعَهُ

When he (the rider) came, it was Muhammad^-saww, and he^-saww gave her^-as the good news of the profit. She^-as said: ‘Where is Maysara?’ He^-saww said: ‘He paused behind me^-saww’. She^-as said: ‘Return to him and be with him’, and her^-as purpose was to ascertain the state of the cloud. The cloud passed with him^-saww.

فَأَقْبَلَ مَيْسَرَةُ إِلَى خَدِيجَةَ وَ أَخْبَرَهَا بِحَالِهِ وَ قَالَ لَهَا إِنِّي كُنْتُ آكُلُ مَعَهُ حَتَّى يَشْبَعَ‏ وَ يَبْقَى الطَّعَامُ كَمَا هُوَ وَ كُنْتُ أَرَى وَقْتَ الْهَاجِرَةِ مَلَكَيْنِ يُظَلِّلَانِهِ

Maysara returned to Khadeeja^-as and informed her of his^-saww state and said to her^-as, ‘I used to eat with him^-saww until I was satiated, and the food would remain just as it used to be, and I saw two Angels shading him at the time of the midday heat’.

فَدَعَتْ خَدِيجَةُ بِطَبَقٍ عَلَيْهِ رُطَبٌ وَ دَعَتْ رِجَالًا وَ رَسُولَ اللَّهِ ص فَأَكَلُوا حَتَّى شَبِعُوا وَ لَمْ يَنْقُصْ شَيْئاً فَأَعْتَقَتْ مَيْسَرَةَ وَ أَوْلَادَهُ وَ أَعْطَتْهُ عَشَرَةَ آلَافِ دِرْهَمٍ لِتِلْكَ الْبِشَارَةِ وَ رَتَّبَتِ الْخُطْبَةَ مِنْ عَمْرِو بْنِ أَسَدٍ عَمِّهَا

(Syeda) Khadeeja^-as called for a tray having dates upon it, and called men and Rasool-Allah^-saww. They ate until they were satiated and nothing was reduced from it. She^-as freed Maysara and his children and gave him ten thousand Dirhams for that good news, and she^-as arranged the proposal from Amro Bin Asad, her^-as uncle.

قال النسوي في تاريخه: أنكحه إياها أبوها خويلد بن أسد، فخطب أبو طالب بما رواه الخركوشي في شرف المصطفى، والزمخشري في ربيع الابرار، وفي تفسيره الكشاف، وابن بطة في الابانة، والجويني في السير عن الحسن، والواقدي وأبي صالح والعتبي

Al-Nasawy said in his history, ‘Her^-as father Khuwaylid Bin Asad got her^-as married’. And Abu Talib^-as addressed with what is reported by Al-Kharkoushy in (the book) ‘Sharaf Al-Mustafa’, and Al-Zamakhshary in (the book) ‘Rabie Al-Abrar’, and in Tafseer Al-Kashaf, and Ibn Batah in ‘Al-Abnah’, and Al-Juweyni in ‘Al-Sayr An Al-Hassan’, and Al-Waqidy, and Abu Salih Al-Utba.

فقال: ” الحمد لله الذي جعلنا من زرع إبراهيم الخليل، ومن ذرية الصفي إسماعيل، وصئصئ  معد، وعنصر مضر، وجعلنا حضنة بيته، وسواس حرمه، وجعل مسكننا بيتا محجوجا، وحرما أمنا، وجعلنا الحكام على الناس،

He^-as said: ‘The Praise is for Allah^-azwj Who Made us from a cultivation of Ibrahim^-as the Friend (of the Beneficent), and from the offspring of the true friend Ismail^-as, and eradicator of harm, and a brood of His^-azwj House, and managers of His^-azwj Sanctuary, and Made our dwellings as a House for Hajj, and a Sanctuary of safety and Made us as rulers over the people.

ثم إن ابن أخي هذا محمد بن عبد الله لا يوازن برجل من قريش إلا رجح به، ولا يقاس بأحد منهم إلا عظم عنه، وإن كان في المال مقلا، فإن المال ورق حائل ، وظل زائل، وله والله خطب عظيم، ونبأ شائع، وله رغبة في خديجة، ولها فيه رغبة، فزوجوه والصداق ما سألتموه من مالي عاجلة وآجلة ”

Then, this son^-saww of my^-as brother^-as, Muhammad^-saww son^-saww of Abdullah^-as will not be weighed with any man of Qureysh except he^-saww will outweigh him, nor will he^-saww be compared with anyone from them except he^-saww will be greater than him, and if it was regarding the wealth, then the wealth is a barrier, a changing shade, and for him^-saww, by Allah^-azwj, is a great address and a glorious news, and for him^-saww is a desire regarding Khadeeja^-as, and for her^-as regarding him^-saww is a desire. Thus I^-as get him^-saww married (upon) what you asked me^-as from my^-as wealth, now and later’.

فقال خويلد: زوجناه ورضينا به.

Khuweylid said, ‘We pair him^-saww and are pleased with him^-saww’’.

وروي أنه قال بعض قريش: يا عجبا أيمهر النساء الرجال، فغضب أبو طالب وقال: إذا كانوا مثل ابن أخي هذا طلبت الرجال بأغلى الاثمان، وإذا كانوا أمثالكم لم تزوجوا إلا بالمهر الغالي،

And it is reported that one of the Qureysh said, ‘O how strange! Do the women give dower to the men?’ So, Abu Talib^-as got angry and said: ‘When they were like the son^-saww of my^-saww brother^-as, these men would be sought with the highest of the prices, and when they are like you, they cannot get married except by paying the expensive dowry’.

فقال رجل من قريش يقال له: عبد الله بن غنم: هنيئا مريئا يا خديجة قد جرت * لك الطير فيما كان منك بأسعد تزوجته  خير البرية كلها * ومن ذا الذي في الناس مثل محمد ؟ وبشر به المرءآن عيسى بن مريم * وموسى بن عمران فيا قرب موعد أقرت به الكتاب قدما بأنه * رسول من البطحاء هاد ومهتد

A man from Qureysh called Abdullah Bin Ghanam said, ‘Welcome wholesomely O Khadeeja^-as. The bird has flowed for you^-as regarding what was from you^-asws with As’ad getting you^-as married to the best of the created beings, all of them, and who is that among the people who can be like Muhammad^-saww? And the magnanimous Isa^-as Bin Maryam^-as and Musa^-as Bin Imran^-as gave the glad tidings of him^-saww. How near is the appointment, and I have read the ancient Books that he^-saww is a Rasool^-saww from Al-Bat’ha, a Guide, a Guided one’’.[9] (Historical account)

10- قب، المناقب لابن شهرآشوب‏ خَرَجَ النَّبِيُّ ص إِلَى الشَّامِ فِي تِجَارَةٍ لِخَدِيجَةَ وَ لَهُ خَمْسٌ وَ عِشْرُونَ‏سَنَةً وَ تَزَوَّجَ بِهَا بَعْدَ أَشْهُرٍ

‘Al Manaqib’ of ibn Shehr Ashoub – The Prophet^-saww went out to Syria regarding trading for (Syeda) Khadeeja^-as and for him^-saww were twenty-five years, and he^-saww married her^-as after a month’.

قَالَ الْكُلَيْنِيُّ تَزَوَّجَ خَدِيجَةَ وَ هُوَ ابْنُ بِضْعٍ وَ عِشْرِينَ سَنَةً وَ لَبِثَ بِهَا أَرْبَعاً وَ عِشْرِينَ سَنَةً وَ أَشْهُراً وَ بُنِيَتِ الْكَعْبَةُ وَ رَضِيَتْ قُرَيْشٌ بِحُكْمِهِ فِيهَا وَ هُوَ ابْنُ خَمْسٍ وَ ثَلَاثِينَ سَنَةً

Al-Kulayni said, ‘He^-saww married (Syeda) Khadeeja and he^-saww was twenty something years old, and stayed with her for twenty-four years and some months, and he^-saww built the Kabah and Qureysh were pleased with his^-saww judgment regarding it, and he^-saww was thirty five years old’’.[10]

11- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ حَدَّثَ أَبُو سَعِيدٍ الْخُدْرِيُّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ جَبْرَئِيلَ ع قَالَ لِي لَيْلَةَ أُسْرِيَ بِي حِينَ رَجَعْتُ وَ قُلْتُ يَا جَبْرَئِيلُ هَلْ لَكَ مِنْ حَاجَةٍ

‘Tafseer Al Ayyashi’ – From Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘Abu Saeed Al-Khudry narrated that Rasool-Allah^-saww said: ‘Jibraeel^-as said to me^-saww on the night of my^-saww ascension (Mi’raj) when I^-saww returned and I^-saww said: ‘O Jibraeel^-as! Is there any need for you^-as?’

قَالَ حَاجَتِي أَنْ تَقْرَأَ عَلَى خَدِيجَةَ مِنَ اللَّهِ وَ مِنِّي السَّلَامَ

He^-as said: ‘My^-as need is that you^-saww convey the greetings unto (Syeda) Khadeeja^-as from Allah^-azwj and from me^-as’.

وَ حَدَّثَنَا عِنْدَ ذَلِكَ أَنَّهَا قَالَتْ حِينَ لَقَّاهَا نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ لَهَا الَّذِي قَالَ جَبْرَئِيلُ فَقَالَتْ إِنَّ اللَّهَ هُوَ السَّلَامُ وَ مِنْهُ السَّلَامُ وَ إِلَيْهِ السَّلَامُ وَ عَلَى جَبْرَئِيلَ السَّلَامُ‏

And we^-asws narrate that, she^-as said when the Prophet^-saww of Allah^-azwj met her^-as, he^-saww asked her^-as what was that which Jibraeel^-as said. Syeda^-as said: ‘Allah^-azwj is ‘Al-Salam’ (the Grantor of safety), and from Him^-azwj is Al-Salam (the Protection), and to Him^-azwj is Al-Salaam (the greetings), and upon Jibraeel^-as be the greetings’’.[11]

12- كشف، كشف الغمة مِنْ مُسْنَدِ أَحْمَدَ بْنِ حَنْبَلٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَيْرُ نِسَائِهَا خَدِيجَةُ وَ خَيْرُ نِسَائِهَا مَرْيَمُ

From Musnad of Ibn Hanbal (Non-Shia imam), from Abdullah Ibn Ja’far,

‘From Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of their women is (Syeda) Khadeeja^-as, and the best of their women is Maryam^-as’.

وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أُمِرْتُ أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَ لَا نَصَبَ

And from him, from Abdullah Bin Ja’far who said,

‘Rasool-Allah^-saww said: ‘I^-saww am Commanded that I^-saww give glad tidings to (Syeda) Khadeeja^-as of a house of cane there being neither any noise in it nor hostility’’.

وَ مِنْهُ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّ أَوَّلَ مَنْ صَلَّى مَعَ رَسُولِ اللَّهِ ص بَعْدَ خَدِيجَةَ عَلِيٌّ ع وَ قَالَ مَرَّةً أَسْلَمَ

And from him, from Ibn Abbas, ‘The first one to pray Salat with Rasool-Allah^-saww after (Syeda) Khadeeja^-as was Ali^-asws Bin Abu Talib^-asws’.

وقال مرة: أسلم.

And Murah said, ‘Became a Muslim’.

و قد تقدم ذكر تقدم إسلامها رضي الله عنها و أنها سبقت الناس كافة فلا حاجة إلى إعادة ذلك و هو مشهور

And the mention of her^-as Islam has preceded, and she^-as preceded the people, all of them, so there is no need to repeating that, and it is well-known.

وَ مِنَ الْمُسْنَدِ، عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ ص قَالَ: حَسْبُكَ مِنْ نِسَاءِ الْعَالَمِينَ مَرْيَمُ بِنْتُ عِمْرَانَ وَ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ وَ فَاطِمَةُ بِنْتُ مُحَمَّدٍ وَ آسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْنَ

And from Musnad, from Anas Bin Malik (a a well-known fabricator), from the Prophet^-saww having said: ‘It suffices you from the women of the worlds – Maryam^-as Bint Imran^-as, and Khadeeja^-asws Bint Khuwaylid^-as, and (Syeda) Fatima^-asws Bint Muhammad^-saww, and Aasiya^-as Bint Mazahim^-as wife of Pharaoh^-la’’.

وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى قَالَ: بَشَّرَ رَسُولُ اللَّهِ ص خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ لَا صَخَبَ فِيهِ وَ لَا نَصَبَ

And from him, from Abdullah Bin Abu Owfy who said, ‘Rasool-Allah^-saww gave glad tidings to (Syeda) Khadeeja^-as of a house in the Paradise having neither any commotion in it nor any hostility’’.

وَ رُوِيَ‏ أَنَّ جَبْرَئِيلَ أَتَى النَّبِيَّ ص فَسَأَلَ عَنْ خَدِيجَةَ فَلَمْ يَجِدْهَا فَقَالَ إِذَا جَاءَتْ فَأَخْبِرْهَا أَنَّ رَبَّهَا يُقْرِئُهَا السَّلَامَ

And it is reported that Jibraeel^-as came to the Prophet^-saww and asked about (Syeda) Khadeeja^-as but could not find her^-as, so he^-as said: ‘When she^-as comes then inform her^-as that her^-as Lord^-azwj Conveys the Greetings to her^-as’.

وَ رَوَى أَبُو هُرَيْرَةَ قَالَ: أَتَى جَبْرَئِيلُ النَّبِيَّ ص فَقَالَ هَذِهِ خَدِيجَةُ قَدْ أَتَتْكَ مَعَهَا إِنَاءٌ مُغَطًّى فِيهِ إِدَامٌ أَوْ طَعَامٌ أَوْ شَرَابٌ فَإِذَا هِيَ أَتَتْكَ فَاقْرَأْ عَلَيْهَا السَّلَامَ مِنْ رَبِّهَا وَ مِنِّي السَّلَامَ وَ بَشِّرْهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَ لَا نَصَبَ

And it is reported by Abu Hureyra (a well-known fabricator) having said, ‘Jibraeel^-as came to the Prophet^-saww and said: ‘This (Syeda) Khadeeja^-as will come to you^-saww and with her^-as would be a covered container wherein is sauce, or food or drink. When she^-as comes to you^-saww, the convey the Greetings from her^-as Lord^-azwj and from me^-as, and give her the glad tidings of a house in the Paradise, from cane having neither any commotion in it nor hostility’.

وقال شريك: وقد سئل عن القصب قصب الذهب. وقال الجوهري: القصب: أنابيب من جوهر وذكر الحديث. وقال غيره: اللؤلؤ، وقال صاحب النهاية في غريب الحديث: القصب: لؤلؤ مجوف واسع كالقصر المنيف في هذا الحديث. والقصب من الجوهر: ما استطال منه في تجويف.

And Shareek said and he had been asked about the cane, ‘Canes of gold’. And Al-Jowhary said, ‘The canes are pipes of gems’ and he mentioned the Hadeeth. And others said, ‘The pearls’. And the author of (the book) ‘Al-Nihaya’ in a strange Hadeeth said, ‘The canes are hollow pearls and extensive like the pipes’, regarding this Hadeeth. And the canes from gems is what is lengthy of hollowness.

وَ رُوِيَ‏ أَنَّ عَجُوزاً دَخَلَتْ عَلَى النَّبِيِّ ص فَأَلْطَفَهَا فَلَمَّا خَرَجَتْ سَأَلَتْهُ عَائِشَةُ فَقَالَ إِنَّهَا كَانَتْ تَأْتِينَا فِي زَمَنِ خَدِيجَةَ وَ إِنَّ حُسْنَ الْعَهْدِ مِنَ الْإِيمَانِ

And it is reported that an old woman came to the Prophet^-saww and he^-saww was kind to her^-as. When she went out, Ayesha asked him^-saww and he^-saww said: ‘She used to come to us during the time of (Syeda) Khadeeja^-as, and that it was the goodness of the agreement from the Eman’.

وَ عَنْ عَلِيٍّ ع قَالَ: ذَكَرَ النَّبِيُّ ص خَدِيجَةَ يَوْماً وَ هُوَ عِنْدَ نِسَائِهِ فَبَكَى فَقَالَتْ عَائِشَةُ مَا يُبْكِيكَ عَلَى عَجُوزٍ حَمْرَاءَ مِنْ عَجَائِزِ بَنِي أَسَدٍ فَقَالَ صَدَّقَتْنِي إِذْ كَذَّبْتُمْ وَ آمَنَتْ بِي إِذْ كَفَرْتُمْ وَ وَلَدَتْ لِي إِذْ عَقَمْتُمْ قَالَتْ عَائِشَةُ فَمَا زِلْتُ أَتَقَرَّبُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِذِكْرِهَا

And from Ali^-asws having said: ‘The Prophet^-saww remembered (Syeda) Khadeeja^-as one day while he^-saww was in the presence of his^-saww wives, and he^-saww cried. Ayesha said, ‘What makes you^-saww cry upon an old tanned woman from the elderly of the clan of Asad?’ He^-saww said: ‘She^-as ratified me^-saww when you belied, and she^-as believed me^-saww when you disbelieved, and she^-as was Blessed with (children for) me^-saww when you were sterile’. Ayesha said, ‘So I did not cease to draw closer to Rasool-Allah^-azwj by mentioning her^-as’.

ونقلت من كتاب معالم العترة النبوية لابي محمد بن عبد العزيز بن الاخضر الجنابذي الحنبلي ذكر خديجة بنت خويلد ام المؤمنين، وتقدم إسلامها، وحسن موازرتها، وخطر فضلها، وشرف منزلتها،

And I copied from the book ‘Ma’lam Al-Itrah Al-Nabuwwat’ of Abu Muhammad Bin Abdul Aziz Bin Al-Akhzar Al-Janabzy Al-Hanbali mentioned Khadeeja Bint Khuwaylid^-as as ‘Mother of the Momineen’, and the precedence of her^-as Islam, and the excellence of her co-operation and her^-as merits, and nobility of her^-as status.

ذكر مرفوعا عن محمد بن إسحاق قال. كانت خديجة بنت خويلد امرأة تاجرة ذات شرف ومال، تستأجر الرجال في مالها، وتضاربهم إياه بشئ تجعله لهم منه، وكانت قريش قوما تجارا، فلما بلغها عن رسول الله صلى الله عليه وآله من صدق حديثه و عظيم أمانته وكرم أخلاقه بعثت إليه

He had mentioned with an unbroken chain from Muhammad Bin Is’haq, who said, ‘Khadeeja^-as Bint Khuwaylid^-as was a businesswoman with nobility and wealth. She^-as used to employ the men regarding her wealth and try them with something to make it for them from it, and the Qureysh were a business community. When it reached her^-as from Rasool-Allah^-saww, from the truthfulness of his^-saww narrations and the greatness of his^-saww trustworthiness, and the honourable of his^-saww mannerisms, she^-as sent for him^-saww.

وعرضت عليه أن يخرج في مالها تاجرا إلى الشام، وتعطيه أفضل ما كانت تعطي غيره من التجار، مع غلام لها يقال له: ميسرة، فقبله منها رسول الله صلى الله عليه وآله، وخرج في مالها ذلك، ومعه غلامها ميسرة حتى قدم الشام،

And she^-as presented unto him^-saww that he^-saww goes out to Syria with her^-as merchandise, and she^-as gave him^-saww better than what she^-as gave others from the traders, along with a slave of hers^-as called Maysara. Rasool-Allah^-saww accepted from her^-as and went out with that wealth of hers^-as, and with him^-saww was her^-as slave Maysara, until he^-saww came to Syria.

فنزل رسول الله صلى الله عليه وآله في ظل شجرة قريبا من صومعة راهب، فاطلع الراهب إلى ميسرة فقال: من هذا الرجل الذي نزل تحت هذه الشجرة ؟ فقال ميسرة: هذا رجل من قريش من أهل الحرم، فقال له الراهب: ما نزل تحت هذه الشجرة إلا نبي،

Rasool-Allah^-saww descended in the shade of a tree nearby a monastery of a monk. The monk came to Maysara and said, ‘Who is this man who has descended beneath this tree?’ Maysara said, ‘This is a man from Qureysh from the people of the Sanctuary (Hurrum)’. The monk said to him, ‘No one descends beneath this tree except a prophet^-as’.

ثم باع رسول الله صلى الله عليه وآله سلعته التي خرج فيها، واشترى ما أراد أن يشتري، ثم أقبل قافلا إلى مكة ومعه ميسرة، وكان ميسرة فيما يزعمون قال: إذا كانت الهاجرة واشتد الحر نزل ملكان يظلانه من الشمس، وهو يسير على بعيره،

Then Rasool-Allah^-saww sold his^-saww goods which he^-saww had come out with and bought what he^-saww wanted to buy. Then a caravan came up to Makkah and Maysara was with him^-saww, and Maysara was among the ones they are claiming who said, ‘When it was afternoon and the heat was severe, two Angels descended, shading him^-saww from the sun, and he^-saww was travelling upon his^-saww camel.

فلما قدم مكة على خديجة بمالها باعت ما جاء به فأضعف أو قريبا، وحدثها ميسرة عن قول الراهب وعما كان يرى من إظلال الملكين، فبعثت إلى رسول الله فقالت له فيما يزعمون: يا ابن عم قد رغبت فيك لقرابتك مني، و شرفك في قومك، وسطتك فيهم، وأمانتك عندهم، وحسن خلقك وصدق حديثك،

When he^-saww proceeded to Makkah to Khadeeja^-as with her^-as wealth, he^-saww had sold whatever he^-saww had gone out with and doubled it, or near to it, and Maysara narrated to her^-as the words of the monk and about what he had seen from the shading of the two Angels, she^-as sent for Rasool-Allah^-saww and said to him^-saww among what they are claiming: ‘O son^-as of an uncle^-as! I^-saww have been interested in you^-saww due to your^-saww near relationship from me^-as and your^-saww nobility among your^-saww people and your^-saww status among them, and your^-saww trustworthiness in their presence, and your^-saww excellent manners and truthfulness of your^-saww discussion’.

ثم عرضت عليه نفسها، وكانت خديجة امرأة حازمة لبيبة، وهي يومئذ أوسط قريش نسبا وأعظمهم شرفا، وأكثرهم مالا، وكل قومها قد كان حريصا على ذلك لو يقدر عليه، فلما قالت لرسول الله صلى الله عليه وآله ما قالت ذكر ذلك لاعمامه، فخرج معه منهم حمزة بن عبد المطلب حتى دخل على خويلد بن أسد فخطبها إليه فتزوجها رسول الله صلى الله عليه وآله.

Then she^-as presented herself^-as unto him^-saww; and (Syeda) Khadeeja^-as was covetous upon that if she^-as was able upon it. When she^-as said to Rasool-Allah^-saww what she^-as said, she^-as mentioned that to her^-as uncles. So, Hamza Bin Abdul Muttalib^-as went out with him^-saww until he^-as went to Khuwaylid Bin Asad and proposed her^-as to him and Rasool-Allah^-saww married her^-as’.

وروى بإسناده عن ابن شهاب الزهري قال: لما استوى رسول الله صلى الله عليه وآله وبلغ أشده وليس له كثير مال استأجرته خديجة بنت خويلد إلى سوق حباشة، وهو سوق بتهامة، و استأجرت معه رجلا آخر من قريش،

And it is reported by his chain from Ibn Shahab Al-Zuhry who said, ‘When Rasool-Allah^-saww became a youth and reached strength and there wasn’t a lot of wealth for him^-saww, (Syeda) Khadeeja^-as Bint Khuwaylid^-as employed him^-saww to the market of Habasha, and it is the market at Tahama, and employed another man from Qureysh.

فقال رسول الله صلى الله عليه وآله: ما رأيت من صاحبة لاجيرخيرا من خديجة، ما كنا نرجع أنا وصاحبي إلا وجدنا عندها تحفة من طعام تخبأه لنا.

Rasool-Allah^-saww said: ‘I^-saww have not seen an employer better than (Syeda) Khadeeja^-as. I^-saww and my^-saww companion were not returning except we would find with her^-as gifts of food she^-as had reserved for us’.

ومنه، قال الدولابي يرفعه عن رجاله: إنه كان من بدء أمر رسول الله صلى الله عليه وآله أنه رأى في المنام رؤيا فشق عليه، فذكر ذلك لصاحبته خديجة، فقالت له: أبشر، فإن الله تعالى لا يصنع بك إلا خيرا،

And from him, Al-Dowlaby said, raising it from his men, ‘It was from the commencement of the matter of Rasool-Allah^-saww that he^-saww saw a dream which was grievous upon him^-saww. He^-saww mentioned that to his^-saww companions (Syeda) Khadeeja^-as. She^-as said to him^-saww, ‘Receive good news! Allah^-azwj the Exalted will not Do anything with you^-saww except good’.

فذكر لها أنه رأى أن بطنه اخرج فطهر وغسل ثم اعيد كما كان، قالت: هذا خير فأبشر، ثم استعلن له جبرئيل فأجلسه على ما شاء الله أن يجلسه عليه، وبشره برسالة الله حتى اطمأن،

He^-saww mentioned to her^-as that he^-saww had seen his^-saww belly come out and cleaned and washed, then return to what it used to be. She^-as said: ‘This is good, so rejoice’. Then Jibraeel^-as notified to him^-saww and seated him^-saww upon what Allah^-azwj Desired him^-saww to be seated upon and gave him the glad tidings of the Message of Allah^-azwj until he^-saww was contented.

ثم قال: اقرأ، قال كيف أقرء ؟ قال: ” اقرأ باسم ربك الذي خلق * خلق الانسان من علق * اقرأ وربك الاكرم ” فقبل رسول الله صلى الله عليه وآله رسالة ربه واتبع الذي جاء به جبرئيل من عند الله، وانصرف إلى أهله،

Then he^-as said: ‘Read!’ He^-saww said: ‘How shall I^-saww read?’ He^-as said: ‘Read in the Name of your Lord Who Created! [96:1] He Created the human being from a clot [96:2] Read, by your Lord, the most Benevolent [96:3]’. Rasool-Allah^-saww accepted the Message of his^-saww Lord^-azwj and followed that which Jibraeel^-as had come with from the Presence of Allah^-azwj, and left to go to his^-saww family.

فلما دخل على خديجة قال: أرأيتك الذي كنت احدثك ورأيته في المنام فإنه جبرئيل استعلن، وأخبرها بالذي جاءه من عند الله وسمع، فقالت: أبشر يا رسول الله، فو الله لا يفعل الله بك إلا خيرا، فاقبل الذي أتاك الله، وأبشر فإنك رسول الله حقا.

When he^-saww came to (Syeda) Khadeeja^-as, she^-as said: ‘Rejoice, O Rasool-Allah^-saww! By Allah^-azwj! Allah^-azwj will not Deal with you^-saww except with goodness, so accept that which Allah^-azwj Gives you and rejoice, for you^-saww are a Rasool^-saww of Allah^-azwj truly’.

وروي مرفوعا إلى الزهري قال: كانت خديجة أول من آمن برسول الله صلى الله عليه وآله.

And it is reported with an unbroken chain to Al-Zuhry who said, ‘(Syeda) Khadeeja^-as was the first one to believe in Rasool-Allah^-azwj’.

وعن ابن شهاب: أنزل الله على رسوله القرآن والهدى وعنده خديجة بنت خويلد.

From Ibn Shahab, ‘Allah^-azwj Revealed unto His^-azwj Rasool^-saww the Quran and the Guidance and (Syeda) Khadeeja^-as Bint Khuwaylid was in his^-saww presence’.

وقال ابن حماد: بلغني أن رسول الله صلى الله عليه وآله تزوج خديجة على اثنتى عشرة أوقية ذهبا وهي يومئذ ابنة ثماني وعشرين سنة.

Ibn Hamad said, ‘It has reached me that Rasool-Allah^-saww married (Syeda) Khadeeja upon twelve ounces of gold and on that day she^-as was twenty-eight years old’.

وحدثني ابن البرقي أبو بكر، عن ابن هشام، عن غير واحد، عن أبي عمرو بن العلاء قال: تزوج رسول الله صلى الله عليه وآله خديجة وهو ابن خمس وعشرين سنة.

And it is narrated to me by Ibn Al-Barqy Abu Bakr, from Ibn Hisham, from someone else, from Abu Amro Bin Al-A’ala who said, ‘Rasool-Allah^-saww married (Syeda) Khadeeja when he^-saww was twenty-five years old’.

وعن قتادة بن دعامة قال: كانت خديجة قبل أن يتزوج بها رسول الله صلى الله عليه وآله عند عتيق ابن عائذ بن عبد الله بن عمرو بن مخزوم، يقال: ولدت له جارية وهي ام محمد بن صيفي المخزومي، ثم خلف عليها بعد عتيق أبو هالة هند بن زرارة التيمي، فولدت له هند بن هند، ثم تزوجها رسول الله صلى الله عليه وآله.

And from Qatadah Bin Da’ama who said, ‘Khadeeja^-as, before Rasool-Allah^-saww married her^-as was with Ateeq Ibn Aiz Bin Abdullah Bin Amro Bin Makhzoum. It is said she^-as gave birth to a girl for him and she is mother of Muhammad Bin Sayfi Al Makhzoumy. Then after Ateeq, she was with Abu Hala Hanad Bin Zurara Al Taymi and gave birth for him Hanad Bin Hanad. Then Rasool-Allah^-saww married her^-as’.

وبإسناده يرفعه إلى محمد بن إسحاق قال: كانت خديجة أول من آمن بالله ورسوله وصدقت بما جاء من الله، ووازرته على أمره، فخفف الله بذلك عن رسول الله صلى الله عليه وآله، وكان لا يسمع شيئا يكرهه من رد عليه وتكذيب له فيحزنه ذلك إلا فرج الله ذلك عن رسول الله صلى الله عليه وآله بها، إذا رجع إليها تثبته، وتخفف عنه، وتهون عليه أمر الناس حتى ماتت رحمها الله.

By his chain raising it to Muhammad Bin Is’haq who said, ‘Khadeeja^-as was the first one to believe in Allah^-azwj and His^-azwj Rasool^-saww and ratify with whatever he^-saww had come with from Allah^-azwj and he^-saww was burdened upon with his^-saww matter, so Allah^-azwj Lightened that from Rasool-Allah^-saww, and he^-saww did not listen to anything he^-saww disliked from what was rebutted unto him^-saww and belying to him^-saww so that grieved him^-saww except He^-azwj Relived that from Rasool-Allah^-saww by her^-as. Whenever he^-saww returned to her^-as, she^-as affirmed it and lightened it from him^-saww, and eased upon him^-saww the matter of the people until she^-as passed away; may Allah^-azwj have Mercy on her^-as’.

وعن إسماعيل بن أبي حكيم مولى آل الزبير أنه حدث عن خديجة أنها قالت لرسول الله صلى الله عليه وآله: أي ابن عم أتستطيع أن تخبرني بصاحبك هذا الذي يأتيك إذا جاءك ؟ قال: نعم، قالت: فإذا جاءك فأخبرني،

And from Ismail Bin Abu Hakeem, slave of the family of al Zubeyr narrated from Khadeeja^-as that she^-as said to Rasool-Allah^-saww: ‘Yes cousin, are you^-saww able to inform me^-as of this companion of yours^-saww (Jibraeel^-as) when he^-as does come to you^-saww?’ He^-saww said: ‘Yes’. She^-as said, ‘So, when he^-as comes to you next, inform me^-as’.

فجاء جبرئيل عليه السلام فقال رسول الله صلى الله عليه وآله لخديجة: يا خديجة هذا جبرئيل قد جاءني، قالت: قم يا بن عم فاجلس على فخذي اليسرى، فقام رسول الله صلى الله عليه وآله فجلس عليها، قالت: هل تراه ؟ قال: نعم، قالت: فتحول فاقعد على فخذي اليمنى، فتحول، فقالت: هل تراه ؟ قال: نعم،

Jibraeel^-as came and Rasool-Allah^-saww said to Khadeeja^-as: ‘O Khadeeja^-as! This here Jibraeel^-as has come to me^-as’. She^-as said: ‘Stand O cousin and sit upon my^-as left thigh’. Rasool-Allah^-saww stood and sat upon it. She^-as said: ‘Do you^-saww see him^-as?’ He^-saww said: ‘Yes’. She^-as said: ‘Transfer and sit upon my^-as right thigh’. He^-saww transferred. She^-as said: ‘Do you^-saww see him^-as: ‘He^-saww said: ‘Yes’.

قالت: فاجلس في حجري، ففعل، قالت: هل تراه ؟ قال: لا، قالت: يا بن عم اثبت وأبشر، فو الله إنه لملك  وما هو بشيطان.

She^-as said: ‘Sit in my^-as lap’. He^-saww did so. She^-as said: ‘Do you^-as see him^-as?’ He^-saww said: ‘No’. She^-as said: ‘O cousin! Affirm and rejoice for by Allah^-azwj, he^-as is an Angel and he is not Satan^-la’.

قال ابن إسحاق: قد حدثت بهذا الحديث عبد الله بن حسن قال: سمعت امي فاطمة بنت حسين تحدث بهذا الحديث عن خديجة إلا أني سمعتها تقول: أدخلت رسول الله صلى الله عليه وآله بينها وبين درعها، فذهب عند ذلك جبرئيل، فقالت خديجة لرسول الله صلى الله عليه وآله: إن هذا لملك وما هو بشيطان.

Ibn Is’haq said, ‘This Hadeeth has been narrated by Abdullah Bin Hasan who said, ‘I heard my mother Fatima Bint Husayn narrating this Hadeeth from Khadeeja^-as except that she heard her^-as saying, ‘Rasool-Allah^-saww entered to be between her^-as and her^-as shield, and Jibraeel^-as went away during that. Khadeeja^-as said to Rasool-Allah^-saww: ‘This is an Angel, and he is not Satan^-la’.

وعن ابن إسحاق أن خديجة بنت خويلد وأبا طالب ماتا في عام واحد، فتتابع على رسول الله صلى الله عليه وآله هلاك خديجة وأبي طالب، وكانت خديجة وزيرة صدق على الاسلام، وكان رسول الله صلى الله عليه وآله يسكن إليها.

And from Ibn Is’haq, ‘Khadeeja Bint Khuwaylid^-as and Abu Talib^-as both passed away in one year. So, Rasool-Allah^-saww alternated between the lost of Khadeeja^-as and Abu Talib^-as. Khadeeja^-as was a sincere minister upon Islam and Rasool-Allah^-saww was soothed to her^-as’.

وعن عروة بن الزبير قال: توفيت خديجة قبل أن تفرض الصلاة، وقال رسول الله صلى الله عليه وآله: اريت بخديجة بيتا من قصب لا صخب فيه ولا نصب.

And from Urwa Bin Al Zubeyr who said, ‘Khadeeja^-as passed away before the Obligation of the Salat, and Rasool-Allah^-saww said: ‘I^-saww saw for Khadeeja^-as a house of cane, neither any commotion in it nor hostility’.

وقال ابن هشام: حدثني من أثق به أن جبرئيل أتى النبي صلى الله عليه وآله فقال: أقرء خديجة من ربها السلام فقال رسول الله صلى الله عليه وآله: يا خديجة هذا جبرئيل يقرئك من ربك السلام، فقالت خديجة: الله السلام، ومنه السلام. وعلى جبرئيل السلام.

Ibn Hisham said, ‘It was narrated to me by the one who can be relied with it that Jibraeel^-as came to the Prophet^-saww and said: ‘Convey the Greetings to Khadeeja^-as from her^-as Lord^-azwj’. Rasool-Allah^-saww said: ‘O Khadeeja^-as! This is Jibraeel^-as conveying the Greetings to you^-as from your^-as Lord^-azwj’. Khadeeja^-as said: ‘Allah^-azwj is ‘Al Salaam’, and from Him^-azwj is the ‘Salam’, and upon Jibraeel^-as be the ‘Salam’’.

وروي أن آدم عليه السلام قال: إني لسيد البشر يوم القيامة إلا رجل من ذريتي نبي من الانبياء يقال له: محمد صلى الله عليه وآله ، فضل علي باثنتين: زوجته عاونته وكانت له عونا، وكانت زوجتي على عونا، وإن الله أعانه على شيطانه فأسلم، وكفر شيطاني.

And it is reported that Adam^-as said: ‘I^-as am the chief of the humans on the Day of Qiyamah except for a man from my^-as offspring, a Prophet^-as from the Prophets^-as called Muhammad^-saww. He^-saww merits upon me^-as by two – His^-as wife^-as assisted him^-saww and she^-as was an assistant of his^-saww, and my^-as, and my^-as wife^-as was upon assistance and Allah^-azwj Assisted him^-saww over his^-saww Satans^-la, and he^-la became a Muslim, and my^-as Satan^-la disbelieved’.

وعن عائشة قالت: كان رسول الله إذا ذكر خديجة لم يسأم من ثناء عليها واستغفار لها: فذكرها ذات يوم فحملتني الغيرة فقلت: لقد عوضك الله من كبيرة السن، قالت: فرأيت رسول الله صلى الله عليه وآله غضب غضبا شديدا، فسقطت في يدي ، فقلت: اللهم إنك إن أذهبت بغضب رسولك صلى الله عليه وآله لم اعد بذكرها بسوء ما بقيت،

And from Ayesha having said, ‘Rasool-Allah^-saww, when remembering Khadeeja^-as would not stop praising her^-as and seeking Forgiveness for her^-as. One day he^-saww mentioned her^-as and the jealousy carried me to say, ‘Allah^-azwj has Substituted for you^-saww from an old one (with a young one)’. I saw Rasool-Allah^-saww getting angry with intense anger, and I fell into my hands (with regret) and I said, ‘O Allah^-azwj! If You^-azwj Remove the anger of Your^-azwj Rasool^-saww, I will not repeat mentioning her^-as with evil for as long as I live’.

قالت: فلما رأى رسول الله صلى الله عليه وآله ما لقيت قال: كيف قلت ؟ والله لقد آمنت بي إذ كفر الناس، وآوتني إذ رفضني الناس، وصدقتني إذ كذبني الناس، ورزقت مني حيث حرمتموه، قالت: فغدا وراح علي بها شهرا.

She said, ‘When Rasool-Allah^-saww saw what I faced, he^-saww said: ‘How did you say? By Allah^-azwj! She^-as believed me^-saww when the people disbelieved, and sheltered me^-saww when the people rejected me^-saww, and ratified me^-as when the people belied me^-saww, and was graced (a child) from me^-saww while you were deprived it’. She said, ‘He^-saww went and came to me after a month’.

وروي أن خديجة رضوان الله عليها كانت تكنى ام هند.

And it is reported that Khadeeja^-as, may Allah^-azwj be Pleased with her^-as was teknonymed as ‘Umm Hind’’.

وعن ابن عباس أن عم خديجة عمرو بن أسد زوجها رسول الله صلى الله عليه وآله، وأن أباها مات قبل الفجار.

And from Ibn Abbas, ‘An uncle of Khadeeja^-as, Amro Bin Asad, married her^-as to Rasool-Allah^-saww and her^-as father had died before the anti-Islamic conflict’.

وعن ابن عباس أنه تزوجها صلى الله عليه وآله وهي ابنة ثماني وعشرين سنة، ومهرها اثنتي عشرة أوقية، وكذلك كانت مهور نساؤه،

And from Ibn Abbas, ‘He^-saww married her^-as and she^-as was twenty-eight years old, and her^-as dower for twelve ounces, and like that was the dower of his^-saww (other) wives’.

وقيل: إنها ولدت قبل الفيل بخمسة عشر سنة، وتزوجها صلى الله عليه وآله وهي بنت أربعين سنة، ورسول الله صلى الله عليه وآله ابن خمس وعشرين سنة. وحديث عفيف

And it is said, ‘She^-as was born before (the year of the) elephant by fifteen years, and he^-saww married her^-as and she^-as was forty years old, and Rasool-Allah^-saww was twenty-five’. And narrated he^-saww was chaste.

ورؤيته النبي صلى الله عليه وآله وخديجة وعليا يصلون حين قدم تاجرا إلى العباس، وقوله: لا والله ما علمت على ظهر الارض كلها على هذا الدين غير هؤلاء الثلاثة

And it is reported that the Prophet^-saww and Khadeeja^-as and Ali^-as were praying Salat when the traders proceeded to Al-Abbas, and his words, ‘No, by Allah^-azwj! I do not know of any one upon the surface of the earth, all of it, being upon this Religion apart from these three’.

قد تقدم ذكره بطريقه فلا حاجة لنا إلى ذكره، لانه لم يختلف في أنها رضي الله عنها أول الناس إسلاما.

Its mention has preceded by his way, so there is no need for us to mention it, because there is no differing that she^-as, may Allah^-azwj be Pleased from her^-as, was the first of the people to become a Muslim’.

وقال ابن سعد يرفعه إلى حكم بن حزام: قال: توفيت خديجة في شهر رمضان سنة عشرة من النبوة، وهي ابنة خمس وستين سنة، فخرجنا بها من منزلها حتى دفناها بالحجون، فنزل رسول الله صلى الله عليه وآله في حفرتها، ولم يكن يومئذ صلاة على الجنازة،

Ibn Sa’ad said raising it to Hakam Bin Hazam who said, ‘Khadeeja^-as passed away during the month of Ramazan in the year ten from the Prophet-hood, and she^-as was sixty-five years old. We brought her^-as out from her^-as house until we buried her^-as with the Pilgrims. Rasool-Allah^-saww descended into her^-as grave, and in those days there did not happen to be any Salat upon the deceased’.

قيل: ومتى ذلك يا أبا خالد ؟ قال: قبل الهجرة بسنوات ثلاث أو نحوها، وبعد خروج بني هاشم من الشعب بيسير، قال: فكانت أول امرأة تزوجها رسول الله صلى الله عليه وآله، وأولاده كلهم منها إلا إبراهيم، فأنه من مارية القبطية.

It was said, ‘And when was that, O Abu Khalid?’ He said, ‘Before the emigration by three years or approximately it, and after the coming of the Clan of Hashim^-as out from the cave, by a little’. He said, ‘She^-as was the first woman Rasool-Allah^-saww married, and his^-saww children, all of them are from her^-as, except for Ibrahim^-as, for he^-as is from Mariah^-as the Coptic’.

هذا آخر ما نقلته من كتاب الجنابذي.

This is the last of what we copied from the book of Al-Janabazy’’.[12] (This is not a Hadith and is from a Non-Shia source with disrespectful information)

13- كا، الكافي بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا أَرَادَ رَسُولُ اللَّهِ ص أَنْ يَتَزَوَّجَ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ أَقْبَلَ أَبُو طَالِبٍ فِي أَهْلِ بَيْتِهِ وَ مَعَهُ نَفَرٌ مِنْ قُرَيْشٍ حَتَّى دَخَلَ عَلَى وَرَقَةَ بْنِ نَوْفَلٍ عَمِّ خَدِيجَةَ فَابْتَدَأَ أَبُو طَالِبٍ بِالْكَلَامِ فَقَالَ الْحَمْدُ لِرَبِ‏ هَذَا الْبَيْتِ الَّذِي جَعَلَنَا مِنْ زَرْعِ إِبْرَاهِيمَ وَ ذُرِّيَّةِ إِسْمَاعِيلَ وَ أَنْزَلَنَا حَرَماً آمِناً وَ جَعَلَنَا الْحُكَّامَ عَلَى النَّاسِ وَ بَارَكَ لَنَا فِي بَلَدِنَا الَّذِي نَحْنُ فِيهِ

‘Al-Kafi’ – One of our companions, from Ali Bin Al-Husayn, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^-asws having said: ‘When Rasool-Allah^-saww intended to marry (Syeda) Khadeeja^-as daughter of Khuwaylid, Abu Talib^-as went and with him^-saww were a number of Qureysh, until they came over to Waraqa Bin Nowfal, an uncle of Khadeeja^-as. Abu Talib^-as began with the speech, and he^-as said: ‘The Praise is for the Lord^-azwj of this House (Kabah) who Made us to be from the offspring of Ibrahim^-as and offspring of Ismail^-as, and Sent down to us a secured Sanctuary, and Made us the rulers upon the people, and Blessed for us in our city which we are in.

ثُمَّ إِنَّ ابْنَ أَخِي هَذَا يَعْنِي رَسُولَ اللَّهِ ص مِمَّنْ لَا يُوزَنُ بِرَجُلٍ مِنْ قُرَيْشٍ إِلَّا رَجَحَ بِهِ وَ لَا يُقَاسُ بِهِ رَجُلٌ إِلَّا عَظُمَ عَنْهُ وَ لَا عِدْلَ لَهُ فِي الْخَلْقِ وَ إِنْ كَانَ مُقِلًّا فِي الْمَالِ فَإِنَّ الْمَالَ رِفْدٌ جَارٍ وَ ظِلٌّ زَائِلٌ

Then, this son^-saww of my^-as brother^-as’ meaning Rasool-Allah^-saww, ‘is from the one who cannot be equalled with a man from Qureysh except that he^-saww would be better with it, nor can he be compared with a man except that he^-saww would be greater than him, nor is there any equal of his among the people, even though he may be wealthier with the wealth, for the wealth is a flowing thing and it declines, and is transient.

وَ لَهُ فِي خَدِيجَةَ رَغْبَةٌ وَ لَهَا فِيهِ رَغْبَةٌ وَ قَدْ جِئْنَاكَ‏ لِنَخْطُبَهَا إِلَيْكَ بِرِضَاهَا وَ أَمْرِهَا وَ الْمَهْرُ عَلَيَّ فِي مَالِي الَّذِي سَأَلْتُمُوهُ عَاجِلُهُ وَ آجِلُهُ وَ لَهُ وَ رَبِّ هَذَا الْبَيْتِ حَظٌّ عَظِيمٌ وَ دِينٌ شَائِعٌ وَ رَأْيٌ كَامِلٌ

And for him^-saww is desire for (Syeda) Khadeeja^-as, and for her^-as is desire in him^-saww, and we have come to you in order to propose to you with her^-as agreement, and her instructions, and the dower is upon me^-as in my^-as wealth, whatever that you may ask for, for immediate payment and for delayed payment, and for him^-saww, by the Lord^-azwj of the House (Kabah), is a great share, and a popular Religion, and a complete view’.

ثُمَّ سَكَتَ أَبُو طَالِبٍ فَتَكَلَّمَ عَمُّهَا وَ تَلَجْلَجَ وَ قَصَرَ عَنْ جَوَابِ أَبِي طَالِبٍ وَ أَدْرَكَهُ الْقُطْعُ وَ الْبُهْرُ وَ كَانَ رَجُلًا مِنَ الْقِسِّيسِينَ فَقَالَتْ خَدِيجَةُ مُبْتَدِئَةً يَا عَمَّاهْ إِنَّكَ وَ إِنْ كُنْتَ أَوْلَى‏ بِنَفْسِي مِنِّي فِي الشُّهُودِ فَلَسْتَ أَوْلَى بِي مِنْ نَفْسِي قَدْ زَوَّجْتُكَ يَا مُحَمَّدُ نَفْسِي وَ الْمَهْرُ عَلَيَّ فِي مَالِي فَأْمُرْ عَمَّكَ فَلْيَنْحَرْ نَاقَةً فَلْيُولِمْ بِهَا وَ ادْخُلْ عَلَى أَهْلِكَ

Then Abu Talib^-as was silent, and her^-as uncle spoke, and hesitated, and was deficient in answering Abu Talib^-as, and his words were disconnected, and he used to be a man from the clergymen. (Syeda) Khadeeja^-as said, initiating: ‘O Uncle! You, even though you are higher than me^-as with the witnessing, but you are not higher than me^-as from myself^-as, for I^-as have married you^-saww, O Muhammad^-saww, myself^-as, and the dower is upon me^-as in my^-as wealth. Therefore, instruct your^-saww uncle^-as, so let him^-as sacrifice a she-camel, in order to prepare a wedding feast (Waleema) with it, and enter upon your^-saww family’.

قَالَ‏ أَبُو طَالِبٍ اشْهَدُوا عَلَيْهَا بِقَبُولِهَا مُحَمَّداً وَ ضَمَانِهَا الْمَهْرَ فِي مَالِهَا فَقَالَ بَعْضُ قُرَيْشٍ يَا عَجَبَاهْ‏ الْمَهْرُ عَلَى النِّسَاءِ لِلرِّجَالِ فَغَضِبَ أَبُو طَالِبٍ غَضَباً شَدِيداً وَ قَامَ عَلَى قَدَمَيْهِ وَ كَانَ مِمَّنْ يَهَابُهُ الرِّجَالُ وَ يُكْرَهُ غَضَبُهُ‏ فَقَالَ إِذَا كَانُوا مِثْلَ ابْنِ أَخِي هَذَا طُلِبَتِ الرِّجَالُ بِأَغْلَى الْأَثْمَانِ وَ أَعْظَمِ الْمَهْرِ وَ إِذَا كَانُوا أَمْثَالَكُمْ لَمْ يُزَوَّجُوا إِلَّا بِالْمَهْرِ الْغَالِي

Abu Talib^-as said: ‘Bear witness upon it with her^-as words for Muhammad^-as and her^-as taking the responsibility of the dower in her^-as wealth’. Some of the Qureysh said, ‘How strange! The dower is upon the women for the men?’ Abu Talib^-as was angered with an intense anger, and stood upon his^-as feet, and he^-as was from the ones who awed the men and disliked the anger, and he^-as said: ‘When one is the likes this son^-saww of my^-as brother^-as, the men would be sought with the most expensive of the prices, and the greatest of the dowers, and when one is the like of you all, they would not be getting married except by paying the expensive dower’.

وَ نَحَرَ أَبُو طَالِبٍ نَاقَةً وَ دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِأَهْلِهِ فَقَالَ رَجُلٌ مِنْ قُرَيْشٍ يُقَالُ لَهُ عَبْدُ اللَّهِ‏ بْنُ غَنْمٍ‏

And Abu Talib^-as sacrificed a she-camel, and Rasool-Allah^-saww entered with her^-as family, and a man from the Qureysh called Abdullah Bin Ghanam, said,

هَنِيئاً مَرِيئاً يَا خَدِيجَةُ قَدْ جَرَتْ‏		لَكِ الطَّيْرُ فِيمَا كَانَ مِنْكِ بِأَسْعَدٍ
تَزَوَّجْتِ خَيْرَ الْبَرِيَّةِ كُلِّهَا		وَ مَنْ ذَا الَّذِي فِي النَّاسِ مِثْلُ مُحَمَّدٍ
وَ بَشَّرَ بِهِ الْبَرَّانِ عِيسَى ابْنُ مَرْيَمَ‏		وَ مُوسَى بْنُ عِمْرَانَ فَيَا قُرْبَ مَوْعِدٍ
أَقَرَّتْ بِهِ الْكُتَّابُ قِدْماً بِأَنَّهُ‏		رَسُولٌ مِنَ الْبَطْحَاءِ هَادٍ وَ مُهْتَدٍ

‘Congratulations! Welcome, O (Syeda) Khadeeja^-as, for the bird (of fortune) has flown for you^-as, regarding what was from you^-as with your^-as marrying him^-saww, the best of the Created beings, all of them. And who is that among the people the likes of Muhammad^-saww? The righteous have heralded his^-saww good news, Isa^-as Bin Maryam^-as, and Musa^-as Bin Imran^-as, for close by is the time which the golden Books have foretold that there would be a Rasool^-saww from Al-Bat’ha for Guidance, being well-Guided.[13]

14- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص عَلَى خَدِيجَةَ حَيْثُ مَاتَ‏ الْقَاسِمُ ابْنُهَا وَ هِيَ تَبْكِي فَقَالَ لَهَا مَا يُبْكِيكِ فَقَالَتْ دَرَّتْ دُرَيْرَةٌ فَبَكَيْتُ فَقَالَ يَا خَدِيجَةُ أَ مَا تَرْضَيْنَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَنْ تَجِي‏ءَ إِلَى بَابِ الْجَنَّةِ وَ هُوَ قَائِمٌ فَيَأْخُذَ بِيَدِكِ‏فَيُدْخِلَكِ الْجَنَّةَ وَ يُنْزِلَكِ أَفْضَلَهَا وَ ذَلِكِ لِكُلِّ مُؤْمِنٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحْكَمُ وَ أَكْرَمُ أَنْ يَسْلُبَ الْمُؤْمِنَ ثَمَرَةَ فُؤَادِهِ ثُمَّ يُعَذِّبَهُ بَعْدَهَا أَبَداً

‘Al-Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww went over to Syeda Khadeeja^-as when her^-as son^-as Qasim^-as passed away, and she^-as was crying. He^-saww said to her^-as: ‘What makes you^-as cry?’ She^-as said: ‘The milk flows, so I^-as weep’. He^-saww said: ‘O Khadeeja^-as! Would you^-as not be pleased when it would be the Day of Judgement when you^-as come over to the Door of the Paradise and he^-as would be standing there, so he^-as would grab your^-as hand and enter you^-as into the Paradise and lodge you^-as in the best part of it? And that would be for every Momin. Allah^-azwj Mighty and Majestic is Wiser and more Benevolent that He^-azwj should Confiscate from the Momin the fruit of his heart, then He^-azwj were to Punish him after it, ever!’’[14]

15- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تُوُفِّيَ طَاهِرُ بْنُ رَسُولِ اللَّهِ ص فَنَهَى رَسُولُ اللَّهِ ص خَدِيجَةَ عَنِ الْبُكَاءِ فَقَالَتْ بَلَى يَا رَسُولَ اللَّهِ وَ لَكِنْ دَرَّتْ عَلَيْهِ الدُّرَيْرَةُ فَبَكَيْتُ فَقَالَ لَهَا أَ مَا تَرْضَيْنَ أَنْ تَجِدِيهِ قَائِماً عَلَى بَابِ الْجَنَّةِ فَإِذَا رَآكِ أَخَذَ بِيَدِكِ فَأَدْخَلَكِ‏ أَطْهَرَهَا مَكَاناً وَ أَطْيَبَهَا

‘Al-Kafi’ – From him, from Ismail Bin Mihran, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘When Tahir^-as son^-as of Rasool-Allah^-saww passed away, Rasool-Allah^-saww forbade Syeda Khadeeja^-as from the wailing. So she^-as said: ‘Yes, O Rasool-Allah^-saww, but the milk is flowing over him^-as’, and she cried. He^-saww said: ‘Would you not be pleased when you^-as find him^-as standing upon the door of the Paradise, and when he^-as sees you^-as, he^-as would grab your^-as hand and enter you^-as into the Paradise, the purest and aromatic of its places?’

قَالَتْ وَ إِنَّ ذَلِكَ كَذَلِكَ قَالَ فَإِنَّ اللَّهَ أَعَزُّ وَ أَكْرَمُ مِنْ أَنْ يَسْلُبَ عَبْداً ثَمَرَةَ فُؤَادِهِ فَيَصْبِرَ وَ يَحْتَسِبَ وَ يَحْمَدَ اللَّهَ عَزَّ وَ جَلَّ ثُمَّ يُعَذِّبَهُ‏

She^-as said: ‘And it would be like that?’ He^-saww said: ‘Allah^-azwj is more Honourable and more Benevolent than for Him^-azwj to Confiscate from a servant the fruit of his heart, and he observes patience, and accepts it, and praises Allah^-azwj Mighty and Majestic, then He^-azwj were to Punish him’’.[15]

16- نهج، نهج البلاغة وَ لَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذٍ فِي الْإِسْلَامِ غَيْرَ رَسُولِ اللَّهِ ص وَ خَدِيجَةَ وَ أَنَا ثَالِثُهَا

‘Nahj Al Balagah’ – ‘No one household combined in Islam in those days apart from Rasool-Allah^-saww and (Syeda) Khadeeja^-as and I^-asws was their third’’.[16]

17- يه، من لا يحضر الفقيه‏ خَطَبَ أَبُو طَالِبٍ رَحِمَهُ اللَّهُ لَمَّا تَزَوَّجَ النَّبِيُّ ص خَدِيجَةَ بِنْتَ خُوَيْلِدٍ رَحِمَهَا اللَّهُ بَعْدَ أَنْ خَطَبَهَا إِلَى أَبِيهَا وَ مِنَ النَّاسِ مَنْ يَقُولُ إِلَى عَمِّهَا

‘Man La Yahzar Al Faqeeh’ –

‘Abu Talib^-as addressed when the Prophet^-saww married (Syeda) Khadeeja^-as Bint Khuweylid, after he^-as had proposed (for her^-as) to her^-as father, and from the people there are ones saying that it was to her^-as uncle.

فَأَخَذَ بِعِضَادَتَيِ‏ الْبَابِ وَ مَنْ شَاهَدَهُ مِنْ قُرَيْشٍ حُضُورٌ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنَا مِنْ زَرْعِ إِبْرَاهِيمَ وَ ذُرِّيَّةِ إِسْمَاعِيلَ وَ جَعَلَ لَنَا بَيْتاً مَحْجُوجاً وَ حَرَماً آمِناً يُجْبى‏ إِلَيْهِ ثَمَراتُ كُلِّ شَيْ‏ءٍ وَ جَعَلَنَا الْحُكَّامَ عَلَى النَّاسِ فِي بَلَدِنَا الَّذِي نَحْنُ فِيهِ‏

He^-as grabbed the supports of the door, and the ones from the Qureysh who witnessed it, were present. He^-as said: ‘The Praise is for Allah^-azwj Who Made us to be from the offspring of Ibrahim^-as and offspring of Ismail^-as, and Made a House for us where Pilgrimage is made, and a Sanctuary, a safety, fruits of all kinds are brought to, and Made us the rulers upon the people in our land which we are in.

ثُمَّ إِنَّ ابْنَ أَخِي مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ لَا يُوزَنُ بِرَجُلٍ مِنْ قُرَيْشٍ إِلَّا رَجَحَ وَ لَا يُقَاسُ بِأَحَدٍ مِنْهُمْ إِلَّا عَظُمَ عَنْهُ وَ إِنْ كَانَ فِي الْمَالِ قَلَّ فَإِنَّ الْمَالَ رِزْقٌ حَائِلٌ وَ ظِلٌّ زَائِلٌ

Then, the son^-saww of my^-as brother^-as, Muhammad^-saww Bin Abdullah^-as Bin Abdul Muttalib^-as cannot be weighed against any man of Qureysh except he^-saww will outweigh him and he^-saww cannot be compared with anyone of them except he^-saww would be mightier than him, and even though his^-saww wealth may be little, for the wealth is a passing provision and a declining shade.

وَ لَهُ فِي خَدِيجَةَ رَغْبَةٌ وَ لَهَا فِيهِ‏رَغْبَةٌ وَ الصَّدَاقُ مَا سَأَلْتُمْ عَاجِلُهُ وَ آجِلُهُ‏ مِنْ مَالِي وَ لَهُ خَطَرٌ عَظِيمٌ وَ شَأْنٌ رَفِيعٌ وَ لِسَانٌ شَافِعٌ جَسِيمٌ

And for him^-saww there is a desire regarding Khadeeja^-as, and for her^-as there is a desire regarding him^-saww, and the dower is what you have asked, its present and its deferred from my^-as wealth, and for him^-as there is a mighty importance and a lofty occupation, and a powerful interceding tongue’.

فَزَوَّجَهُ وَ دَخَلَ بِهَا مِنَ الْغَدِ فَأَوَّلُ مَا حَمَلَتْ وَلَدَتْ عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ ص

He^-as got him^-saww married, and he^-saww went to her the next day. The first of what she^-as bore was Abdullah^-as Bin Muhammad^-saww’’.[17]

18- أَقُولُ قَالَ الْكَازِرُونِيُّ فِي الْمُنْتَقَى رُوِيَ‏ أَنَّ خُزَيْمَةَ بْنَ حَكِيمٍ السُّلَمِيَّ كَانَتْ بَيْنَهُ وَ بَيْنَ خَدِيجَةَ بِنْتِ خُوَيْلِدٍ رَضِيَ اللَّهُ عَنْهَا قَرَابَةٌ وَ أَنَّهُ قَدِمَ عَلَيْهَا وَ كَانَ إِذَا قَدِمَ عَلَيْهَا أَصَابَتْهُ بِخَيْرٍ

I (Majlisi) am saying, ‘Al-Kazirouny said in ‘Al-Muntaqa’, ‘It is reported that Khuzeyman Bin Hakeem Al-Sulamy, there was a family relationship between him and (Syeda) Khadeeja^-as Bint Khuweylid, and he would visit her^-as, and it was so that wheneve he visited her, she^-as would treat him goodly.

فَوَجَّهَتْهُ مَعَ رَسُولِ اللَّهِ ص وَ غُلَامٍ لَهَا يُقَالُ لَهُ مَيْسَرَةُ فِي تِجَارَةٍ إِلَى بُصْرَى مِنْ أَرْضِ الشَّامِ فَأَحَبَّ خُزَيْمَةُ رَسُولَ اللَّهِ ص حُبّاً شَدِيداً فَكَانَ لَا يُفَارِقُهُ فِي نَوْمِهِ وَ لَا فِي يَقَظَتِهِ

She^-as dispatched him with Rasool-Allah^-saww and a slave boy of hers called Maysara for trading to Busra from the land of Syria. Khuzeyma loved Rasool-Allah^-saww with intense love. He would not separate from him^-saww, neither during sleep nor in wakefulness.

فَسَارُوا حَتَّى إِذَا كَانُوا بَيْنَ الشَّامِ وَ الْحِجَازِ قَامَ عَلَى مَيْسَرَةَ بَعِيرَانِ لِخَدِيجَةَ وَ كَانَ رَسُولُ اللَّهِ ص فِي أَوَّلِ الرَّكْبِ فَخَافَ مَيْسَرَةُ عَلَى نَفْسِهِ وَ عَلَى الْبَعِيرَيْنِ فَانْطَلَقَ يَسْعَى إِلَى رَسُولِ اللَّهِ ص فَأَخْبَرَهُ بِذَلِكَ فَأَقْبَلَ النَّبِيُّ ص إِلَى الْبَعِيرَيْنِ فَوَضَعَ يَدَيْهِ عَلَى أَخْفَافِهِمَا وَ عَوَّذَهُمَا فَانْطَلَقَ الْبَعِيرَانِ يَسْعَيَانِ فِي أَوَّلِ الرَّكْبِ لَهُمَا رُغَاءٌ

They travelled until they were beteen Syria and Al-Hijaz, two of the camels of (Syeda) Khadeeja under Maysara, stopped, and Rasool-Allah^-saww was at the beginning of the rides. Mayrsara feared upon himself and upon the two camels. He went striding to Rasool-Allah^-saww and informed him^-saww of that. The Prophet^-saww came to the two camels and placed his^-saww hand upon their hooves and sought refuge for them. The two camels went striding to the front of the caravan, making loud noises.

فَلَمَّا رَأَى خُزَيْمَةُ ذَلِكَ عَلِمَ أَنَّ لَهُ شَأْناً عَظِيماً فَحَرَصَ عَلَى لُزُومِهِ وَ مُحَافَظَتِهِ وَ سَارُوا حَتَّى إِذَا دَخَلُوا الشَّامَ نَزَلُوا بِرَاهِبٍ مِنْ رُهْبَانِ الشَّامِ

When Khuzeyma saw that he knew that there was mighty importance for him^-saww. He became eager upon staying closer to him^-saww and protecting him^-saww, and they travelled until when they entered Syria, they descended with a Monk from the Monks of Syria.

فَنَزَلَ رَسُولُ اللَّهِ ص تَحْتَ شَجَرَةٍ وَ نَزَلَ النَّاسُ مُتَفَرِّقِينَ وَ كَانَتِ الشَّجَرَةُ الَّتِي نَزَلَ تَحْتَهَا شَجَرَةً يَابِسَةً قَحِلَةً قَدْ تَسَاقَطَ وَرَقُهَا وَ نَخِرَ عُودُهَا فَلَمَّا نَزَلَ رَسُولُ اللَّهِ ص وَ اطْمَأَنَّ تَحْتَهَا أَنْوَرَتْ وَ أَشْرَقَتْ وَ اعْشَوْشَبَ مَا حَوْلَهَا وَ أَيْنَعَ‏ ثَمَرُهَا وَ تَدَلَّتْ أَغْصَانُهَا فَرَفْرَفَتْ‏ عَلَى رَسُولِ اللَّهِ ص

Rasool-Allah^-saww descended beneath a tree and the people descended separately, and the tree which he^-saww had descended beneath, was dry and barren. Its leaves had fallen off and its branches had withered. When Rasool-Allah^-saww descended and settled beneath it, it irradiated and shone, and whatever vegetation was around it became plush and green and its fruit ripened, and its branches stooped and shaded upon Rasool-Allah^-saww.

وَ كَانَ ذَلِكَ بِعَيْنِ الرَّاهِبِ فَلَمْ يَتَمَالَكْ أَنِ انْحَدَرَ مِنْ صَوْمَعَتِهِ فَقَالَ لَهُ سَأَلْتُكَ بِاللَّاتِ وَ الْعُزَّى

And that happened in the sight of the Monk. He could not control himself. He came down from his monastery. He said to him^-saww, ‘I ask you by Al Laat and Al Uzza!’ (two idols)

فَقَالَ إِلَيْكَ عَنِّي‏ ثَكِلَتْكَ أُمُّكَ فَمَا تَكَلَّمَتِ الْعَرَبُ بِكَلِمَةٍ أَثْقَلَ عَلَيَّ مِنْ هَذِهِ الْكَلِمَةِ وَ كَانَ ذَلِكَ مَكْراً مِنَ الرَّاهِبِ وَ كَانَ مَعَهُ حِينَ نَزَلَ مِنْ صَوْمَعَتِهِ رَقٌ‏ أَبْيَضُ فَجَعَلَ يَنْظُرُ فِيهِ مَرَّةً وَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أُخْرَى ثُمَّ أَكَبَّ يَنْظُرُ فِيهِ مَلِيّاً فَقَالَ هُوَ هُوَ وَ مُنْزِلِ الْإِنْجِيلِ

He^-saww said: ‘Stay away from me^-saww, may your mother be bereft of you! The Arabs have not spoken anything heavier upon me^-saww than this phrase!’ – and that was a plot from the Monk, and when he had descended from his monastery, there was a white paper with him. He would look at it at times and at the Prophet^-saww at times. Then he devoted looking into it for a while. He said, ‘Him^-saww! Him^-saww, by the Revealer of the Evangel!’

فَلَمَّا سَمِعَ بِذَلِكَ خُزَيْمَةُ ظَنَّ أَنَّ الرَّاهِبَ يُرِيدُ بِالنَّبِيِّ ص مَكْراً فَضَرَبَ بِيَدِهِ إِلَى قَائِمَةِ سَيْفِهِ فَانْتَزَعَهُ وَ جَعَلَ يَصِيحُ بِأَعْلَى صَوْتِهِ يَا آلَ غَالِبٍ

When Khuzeyman heard of that he thought that the Monk intented to plot with the Prophet^-saww so he struck the hilt of his sword with his hand. He snatched it and shouted at the top of his voice, ‘O family of Ghalib!’

فَأَقْبَلَ النَّاسُ يُهْرَعُونَ إِلَيْهِ مِنْ كُلِّ نَاحِيَةٍ يَقُولُونَ مَا الَّذِي رَاعَكَ

The people came hurriedly to him from every corner saying, ‘What is that which has frightened you?’

فَلَمَّا نَظَرَ الرَّاهِبُ إِلَى ذَلِكَ أَقْبَلَ يَسْعَى إِلَى صَوْمَعَتِهِ فَدَخَلَهَا وَ أَغْلَقَ عَلَيْهِ بَابَهَا ثُمَّ أَشْرَفَ عَلَيْهِمْ فَقَالَ يَا قَوْمِ مَا الَّذِي رَاعَكُمْ مِنِّي فَوَ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ مَا نَزَلَ بِي رَكْبٌ هُوَ أَحَبُّ إِلَيَّ مِنْكُمْ وَ إِنِّي لَأَجِدُ فِي هَذِهِ الصَّحِيفَةِ أَنَّ النَّازِلَ تَحْتَ هَذِهِ الشَّجَرَةِ وَ أَوْمَأَ بِيَدِهِ إِلَى الشَّجَرَةِ الَّتِي تَحْتَهَا رَسُولُ اللَّهِ ص هُوَ رَسُولُ رَبِّ الْعَالَمِينَ يُبْعَثُ بِالسَّيْفِ الْمَسْلُولِ وَ بِالذَّبْحِ الْأَكْبَرِ وَ هُوَ خَاتَمُ النَّبِيِّينَ فَمَنْ أَطَاعَهُ نَجَا وَ مَنْ عَصَاهُ غَوَى

When the Monk looked at that, he strided to his Monastery, entered it and closed the door upon him. Then he overlooked upon them. He said, ‘O people! What is that which has frightened you all from me? By the One Who Raised the skies without pillars! No rider has descended with me who is more beloved that you all, and I have found in this parchemnet that the one descended beneath this tree’ – and he gestured by his hand to the tree beneath which was Rasool-Allah^-saww – ‘he is a Messenger^-saww of Lord^-azwj of the worlds. He^-saww has been Sent with the unsheathed sword and the greatest slaughter, and he^-saww is last of the Prophets^-as. The one who obeys him^-saww is saved, and one who disobeys him^-as will err!’

ثُمَّ أَقْبَلَ عَلَى خُزَيْمَةَ فَقَالَ مَا تَكُونُ مِنْ هَذَا الرَّجُلِ أَ رجلا [رَجُلٌ‏] مِنْ قَوْمِهِ

Then he faced towards Khuzeyma. He said, ‘What might you be from this man? Are you a man from his^-saww people?’

قَالَ لَا وَ لَكِنْ خَادِمٌ لَهُ وَ حَدَّثَهُ بِحَدِيثِ الْبَعِيرَيْنِ

He said, ‘No, but I am a servant of his^-saww’ – and narrated to him the narration of the two camels.

فَقَالَ لَهُ الرَّاهِبُ أَيُّهَا الرَّجُلُ إِنَّهُ النَّبِيُّ الَّذِي يُبْعَثُ فِي آخِرِ الزَّمَانِ وَ إِنِّي مُفَوِّضٌ إِلَيْكَ أَمْراً وَ مُسْتَكْتِمُكَ خَبَراً وَ عَاهِدٌ إِلَيْكَ عَهْداً

The Monk said to him, ‘O man! He^-saww is the Prophet who would be Sent in the end times, and I am delegating a matter to you, confiding a piece of information to you, and making a covenant with you!’

فَقَالَ مَا هُوَ فَإِنِّي سَامِعٌ لِقَوْلِكَ وَ كَاتِمٌ لِسِرِّكَ وَ مُطِيعٌ لِأَمْرِكَ

Khuzeymah said, ‘What is it? I shall listen to your words, keep your secret, and obey your instructions’.

فَقَالَ إِنِّي أَجِدُ فِي هَذِهِ الصَّحِيفَةِ أَنَّهُ يَظْهَرُ عَلَى الْبِلَادِ وَ يُنْصَرُ عَلَى الْعِبَادِ وَ لَا تُرَدُّ لَهُ رَايَةٌ وَ لَا تُدْرَكُ لَهُ غَايَةٌ وَ إِنَّ لَهُ أَعْدَاءً أَكْثَرُهُمُ الْيَهُودُ أَعْدَاءُ اللَّهِ فَاحْذَرْهُمْ عَلَيْهِ

He said, ‘I find in this manuscript that he^-saww will prevail upon the lands and be victorious upon the people, and no flag will be able to repel him^-as, nor will any objective of his^-saww be thwarted, and there will be enemies for him^-saww, most of them being the Jews, enemies of Allah^-azwj. Therefore be cautious of them upon him^-saww!’

فَأَسَرَّ خُزَيْمَةُ ذَلِكَ فِي نَفْسِهِ ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ إِنِّي لَأَرَى فِيكَ شَيْئاً مَا رَأَيْتُهُ فِي أَحَدٍ مِنَ النَّاسِ إِنِّي لَأَحْسَبُكَ النَّبِيَّ الَّذِي يُذْكَرُ أَنَّهُ يَخْرُجُ مِنْ تِهَامَةَ وَ إِنَّكَ لَصَرِيحٌ‏ فِي مِيلَادِكَ وَ الْأَمِينُ فِي أَنْفُسِ قَوْمِكَ وَ إِنِّي لَأَرَى عَلَيْكَ مِنَ النَّاسِ مَحَبَّةً وَ إِنِّي مُصَدِّقُكَ فِي قَوْلِكَ وَ نَاصِرُكَ عَلَى عَدُوِّكَ فَانْطَلَقُوا يَؤُمُّونَ الشَّامَ فَقَضَوْا بِهَا حَوَائِجَهُمْ ثُمَّ رَجَعُوا

Khuzeyma kept that a secret within himself, then turned towards Rasool-Allah^-saww. He said, ‘O Muhammad^-saww! I see something in you^-saww that I have not seen in anyone from the people. I reckon you^-saww are the Prophet^-saww who is mentioned that he^-saww would emerge from Tihama, and you^-saww are truly pure in your^-saww birth, trustworthy among your^-saww people, and I see that you^-saww are loved by the people. I believe you^-saww in what you^-saww say, and I will support you^-saww against your^-saww enemy!’ They went to Syria, fulfilled their needs there, then returned.

ثُمَّ قَالَ فَأَرْسَلَتْ خَدِيجَةُ إِلَى عَمِّهَا عَمْرِو بْنِ أَسَدٍ لِيُزَوِّجَهَا فَحَضَرَ وَ دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي عُمُومَتِهِ فَتَزَوَّجَهَا وَ هُوَ ابْنُ خَمْسٍ وَ عِشْرِينَ سَنَةً وَ خَدِيجَةُ يَوْمَئِذٍ بِنْتُ أَرْبَعِينَ سَنَةً.

Then he (the narrator) said, ‘Khadeeja^-as sent a message to her^-as uncle Amro Bin Asad, for him to get her^-as married to hm^-saww. He presented, and Rasool-Allah^-saww was among his^-saww uncles. He^-saww married her^-as, and he^-saww was twenty-five years old while Khadeeja^-as was forty years old.

وَ قَدْ رَوَى قَوْمٌ أَنَّهُ زَوَّجَهَا أَبُوهَا فِي حَالِ سُكْرِهِ

And a group has reported that her^-as father got her^-as married while he was in a state of intoxication. (historical statement from Tabari)

قَالَ الْوَاقِدِيُّ هَذَا غَلَطٌ وَ الصَّحِيحُ أَنَّ عَمَّهَا زَوَّجَهَا وَ أَنَّ أَبَاهَا مَاتَ قَبْلَ الْفِجَارِ وَ ذَكَرَ أَنَّ أَبَا طَالِبٍ خَطَبَ يَوْمَئِذٍ وَ ذَكَرَ مَا مَرَّ

Al-Waqidy said said, ‘This is wrong, and the correct is that her^-as uncle got her^-as married, and her^-as father had died before Al-Fijar (war). And he mentioned that on that day Abu Talib^-as had addressed, and mentioned what has passed.

فَلَمَّا أَتَمَّ أَبُو طَالِبٍ خُطْبَتَهُ تَكَلَّمَ وَرَقَةُ بْنُ نَوْفَلٍ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنَا كَمَا ذَكَرْتَ وَ فَضَّلَنَا عَلَى مَا عَدَّدْتَ فَنَحْنُ سَادَةُ الْعَرَبِ وَ قَادَتُهَا وَ أَنْتُمْ أَهْلُ ذَلِكَ كُلِّهِ لَا تُنْكِرُ الْعَشِيرَةُ فَضْلَكُمْ وَ لَا يَرُدُّ أَحَدٌ مِنَ النَّاسِ فَخْرَكُمْ وَ شَرَفَكُمْ وَ قَدْ رَغِبْنَا بِالاتِّصَالِ بِحَبْلِكُمْ وَ شَرَفِكُمْ فَاشْهَدُوا عَلَيَّ مَعَاشِرَ قُرَيْشٍ بِأَنِّي قَدْ زَوَّجْتُ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ مِنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَلَى أَرْبَعِمِائَةِ دِينَارٍ

When Abu Talib^-as completed his^-as address, Waraqa Bin Nowfal spoke. He said, ‘The Praise is for Allah^-azwj Who Made us like what you^-as mentioned, and has Granted us superiority over what you^-as have enumerated. We are the leaders and chiefs of the Arabs, and you^-as are worthy of all of that. The tribe does not deny your^-as excellence, nor does anyone among the people reject your^-as pride, honour, and nobility. We have desired to join ourselves to your^-as lineage and honour. Bear witness for me, O assembly of Qureysh, that I have got Khadeeja^-as, daughter of Khuwaylid, married to Muhammad^-saww Ibn Abdullah^-as , upon a dower of four hundred Dinars!’

ثُمَّ سَكَتَ وَرَقَةُ وَ تَكَلَّمَ أَبُو طَالِبٍ وَ قَالَ قَدْ أَحْبَبْتُ أَنْ يَشْرَكَكَ عَمُّهَا

Then Waraqa was silent, and Abu Talib^-as spoke and said: ‘I^-as would have liked her^-as uncle to participate in this matter with you’.

فَقَالَ عَمُّهَا اشْهَدُوا عَلَيَّ يَا مَعْشَرَ قُرَيْشٍ إِنِّي قَدْ أَنْكَحْتُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ وَ شَهِدَ عَلَيَّ بِذَلِكَ صَنَادِيدُ قُرَيْشٍ فَأَمَرَتْ خَدِيجَةُ جَوَارِيَهَا أَنْ يَرْقُصْنَ وَ يَضْرِبْنَ بِالدُّفُوفِ وَ قَالَتْ يَا مُحَمَّدُ مُرْ عَمَّكَ أَبَا طَالِبٍ يَنْحَرْ بَكْرَةً مِنْ بَكَرَاتِكَ وَ أَطْعِمِ النَّاسَ عَلَى الْبَابِ وَ هَلُمَّ فَقِلْ‏ مَعَ‏ أَهْلِكَ

Her^-as uncle then said, ‘Bear witness for me, O assembly of Qureysh, that I hereby get Khadeeja^-as, daughter of Khuwaylid, married to Muhammad^-saww Ibn Abdullah^-as, and keep as witnesses the leading nobles of Qureysh to this. Khadeeja^-as then ordered her^-as maidservants to dance and beat the tambourines. She^-as said, ‘O Muhammad^-saww! Tell your^-saww uncle Abu Talib^-as to slaughter one of your^-as young camels and feed the people at the door. Then come and eat with your^-as family’.

فَأَطْعَمَ النَّاسَ وَ دَخَلَ رَسُولُ اللَّهِ ص فَقَالَ مَعَ أَهْلِهِ خَدِيجَةَ

He^-saww fed the people, and Rasool-Allah^-saww entered and (Syeda) Khadeeja^-as ate with his^-saww family’.[18]

NB: (The following is a historical account from a Shafie Egyptian scholar)

19- أقول قال أبو الحسن البكري في كتاب الأنوار مرّ النبي ص يوما بمنزل خديجة بنت خويلد و هي جالسة في ملإ من نسائها و جواريها و خدمها و كان عندها حبرٌ من أحبار اليهود

I (Majlisi) am saying, ‘Abu Al-Hassan Al Bakry said in ‘Kitab Al Anwaar’, ‘One day the Prophet^-saww passed by the dwelling of Khadeeja^-as Bint Khuwaylid, and she^-as was seated in an assembly of her^-as womenfold and her^-as maids and servants, and in her^-as presence was a Rabbi from the Rabbis of the Jews.

فلما مرّ النبيّ ص نظر إليه ذلك الحبر و قال يا خديجة اعلمي أنه قد مرّ الآن ببابك شابّ حدث السن فأمري من يأتي به

When the Prophet^-saww passed by, that Rabbi looked at him^-saww and said, ‘O Khadeeja^-as! Know that there has just passed by your^-as door a youth of young age, so order someone to bring him^-saww!’

فأرسلت إليه جارية من جواريها و قالت يا سيدي مولاتي تطلبك فأقبل و دخل منزل خديجة

(Syeda) Khadeeja^-as send a slave girl from her^-as slave girls to him^-as and she said, ‘O my chief and master, you^-saww are being sought, so come and enter the dwelling of Khadeeja^-as!’

فقالت أيها الحبر هذا الذي أشرت إليه

She said, ‘O Rabbi! Is this the one you had indicated to?’

قال نعم هذا محمد بن عبد الله

He said, Yes, this is Muhammad^-saww Bin Abdullah^-as!’

قال له الحبر اكشف لي عن بطنك

The Rabbi said to him^-as, ‘Uncover from your^-saww belly for me!’

فكشف له فلما رآه قال هذا و الله خاتم النبوة

He^-saww uncovered for him. When he saw it, said, ‘By Allah^-azwj, the seal of Prophet-hood!’

فقالت‏ له خديجة لو رآك عمه و أنت تفتشه لحلت عليك منه نازلة البلاء و إن أعمامه ليحذرون عليه من أحبار اليهود

(Syeda) Khadeeja^-as said to him^-saww: ‘If his^-saww uncle^-as were to see you examining him^-saww, a calamity would surely befall you at his^-as hands. His^-saww uncles are very protective of him^-saww and are wary of the Jewish Rabbis concerning him^-saww’.

فقال الحبر و من يقدر على محمد هذا بسوء هذا و حقّ الكليم رسول الملك العظيم في آخر الزمان فطوبى لمن يكون له بعلا و تكون له زوجة و أهلا فقد حازت شرف الدنيا و الآخرة

The Jewish Rabbi said, ‘And who could possibly harm this Muhammad^-saww? By the One who spoke to Musa^-as! He^-saww is the Messenger^-saww of the Mighty King, Sent in the latter times. Blessed is the one who has him^-saww as a husband, and blessed is he^-saww who has her^-as as his^-saww wife and companion, for she^-as would have attained the honour of this world and the Hereafter!’

فتعجبت خديجة و انصرف محمد و قد اشتغل قلب خديجة بنت خويلد بحبّه و كانت خديجة ملكة عظيمة و كان لها من الأموال و المواشي شي‏ء لا يحصى

(Syeda) Khadeeja^-as was amazed. Muhammad^-saww departed, while the heart of (Syeda) Khadeeja^-as daughter of Khuwaylid, had become attached to him^-saww with love. Khadeeja^-as was a great and noble woman, and she^-as possessed wealth and livestock beyond count.

فقالت أيها الحبر بم عرفت محمدا أنه نبي

She said, ‘O Rabbi! How did you know that Muhammad^-saww is a Prophet?’

قال وجدت صفاته في التوراة أنه المبعوث آخر الزمان يموت أبوه و أمّه و يكفله جدّه و عمّه و سوف يتزوّج بامرأة من قريش سيّدة قومها و أميرة عشيرتها

He replied, ‘I found his^-saww description in the Torah. He^-saww is the one who will be Sent in the end times. His^-saww father^-as and mother^-as will die, and his^-saww grandfather^-as and uncle^-as will take care of him. He^-saww will marry a woman from Qureysh who will be the foremost lady of her people and the princess of her tribe!’

و أشار بيده إلى خديجة ثم بعد ذلك قال لها احفظي ما أقول لك يا خديجة و أنشأ يقول

And he then pointed with his hand toward Khadeeja^-as, then after that said to her^-as, ‘Memorise what I am saying to you^-as, O Khadeeja^-as’, and he prosed saying,

يا خديجة لا تنسي الآن قولي		و خذي منه غاية المحصول
يا خديجة هذا النبي بلا شكّ		هكذا قد قرأت في الإنجيل
سوف يأتي من الإله بوحي		ثم يجبى‏ من الإله بالتنزيل
و يزوجه بالفخار و يحظى‏		في الورى شامخا على كل جيل

‘O Khadeeja^-as, do not forget what I tell you^-as now, and take from him the utmost benefit. Khadeeja^-as, this is the Prophet^-saww, without any doubt; this is how I have read it in the Evangel. He^-saww will come from Allah^-azwj with Revelation, and then he^-saww will be Granted the Divine Revelation and Scripture, and Allah^-azwj will Honour him^-saww through marriage, and he^-saww will attain glory among mankind, rising high above every generation’.

فلما سمعت خديجة ما نطق به الحبر تعلق قلبها بالنبي ص و كتمت أمرها فلما خرج من عندها قال اجتهدي أن لا يفوتك محمد فهو الشرف في الدنيا و الآخرة

When Khadeeja^-as heard what the Rabbi had spoken with, attached her^-as heart with the Prophet^-saww and concealed her^-as matter. When he went out from her^-as presence, he said, ‘Strive not to lose Muhammad^-saww for he^-saww is the nobility in the world and the Hereafter!’

و كان لخديجة عمّ يقال له ورقة و كان قد قرأ الكتب كلّها و كان عالما حبرا و كان يعرف صفات النبي الخارج في آخر الزمان و كان عند ورقة أنه يتزوّج بامرأة سيّدة من قريش تسود قومها و تنفق عليه مالها و تمكنه من نفسها و تساعده على كل الأمور

(Syeda) Khadeeja^-as had an uncle named Waraqah, who had read all the books. He was a learned scholar and knew the characteristics of the Prophet^-saww who would appear in the end times. Waraqah knew that the Prophet^-saww would marry a woman who was a noble lady of Qureysh, who would become the leader of her^-as people, spend her^-as wealth on him^-saww, make herself available to him^-saww, and assist him^-saww in all matters.

فعلم ورقة أنه ليس بمكة أكثر مالا من خديجة فرجا ورقة أن تكون ابنة أخيه خديجة و كان يقول لها يا خديجة سوف‏ تتّصلين برجل يكون أشرف أهل الأرض و السماء

Waraqah knew that no one in Makkah was wealthier than Khadeeja^-as, and he hoped this woman would be his niece, Khadeeja^-as. He would say to her^-as, ‘O Khadeeja^-as, you will soon be joined to a man who will be the noblest of the people of the earth and the sky’.

و كان لخديجة في كلّ ناحية عبيد و مواشي حتى قيل إن لها أزيد من ثمانين ألف جمل متفرّقة في كلّ مكان و كان لها في كلّ ناحية تجارة و في كلّ بلد مال مثل مصر و الحبشة

(Syeda) Khadeeja^-as had servants and livestock in every region. It was even said that she^-as possessed more than eighty thousand camels, scattered in different places. She^-as had commercial enterprises in every region and wealth in every country, such as Egypt, Abyssinia, and others.

و غيرها و كان أبو طالب رضي الله عنه قد كبر و ضعف عن كثرة السفر و ترك ذلك من حيث كفل النبيّ ص فدخل عليه النبيّ ص ذات يوم فوجده مهموما فقال ما لي أراك يا عمّ مهموما

Abu Talib^-as, had grown old and had become too weak for extensive travel. He^-as had given up such journeys since he^-as had taken responsibility for caring for the Prophet^-saww. One day, the Prophet^-saww entered and found him^-as troubled. He^-saww said, ‘Why do I^-saww see you^-as worried, O my^-saww uncle^-as?’

فقال يا ابن أخي اعلم أنه لا مال لنا و قد اشتدّ الزمان علينا و ليس لنا مادّة و أنا قد كبرت و ضعف جسمي و قل ما بيدي و أريد أن أنزل إلى ضريحي‏ و أريد أن أرى لك زوجة تسر قلبي يا ولدي لتسكن إليها و معيشة يرجع نفعها إليك

He^-as replied, ‘My^-as nephew, know that we have no wealth, times have become difficult for us, and we have no source of income. I^-as have grown old, my^-as body has become weak, and I^-as have little in my possession. Before I^-as descend into my grave, I^-as wish to see you married to a wife who will gladden my^-as heart, my^-as son, so that you^-saww may find comfort with her^-as, and I^-as wish to see benefits return to you^-saww!’

فقال له النبي ص ما عندك يا عم من الرأي

The Prophet^-saww, said to him^-as: ‘What is your^-as view, my^-saww uncle?’

قال اعلم يا ابن أخي أن هذه خديجة بنت خويلد قد انتفع بمالها أكثر الناس و هي تعطي مالها سائر من يسألها التجارة و يسافرون به فهل لك يا ابن أخي أن تمضي معي إليها و نسألها أن تعطيك مالا تتجر فيه

He^-as replied, ‘Know, my^-as nephew, that (Syeda) Khadeeja^-as, daughter of Khuwaylid, is a woman from whose wealth many people have benefited. She^-as gives her wealth to anyone who asks her^-as for money to engage in trade and travel with it. Would you^-saww, my^-as nephew, come with me^-as to her so that we may ask her^-as to give you^-saww some wealth with which you^-saww can engage in trade?

فقال نعم قم إليها و افعل ما بدا لك

He^-as replied: ‘Yes. Go to her^-as and do whatever you^-as think (is appropriate)’.

قال أبو الحسن البكري لما اجتمع بنو عبد المطلب قال أبو طالب لإخوته امضوا بنا إلى دار خديجة بنت خويلد حتى نسألها أن تعطي محمدا مالا يتجر به فقاموا من وقتهم و ساعتهم و ساروا إلى دار خديجة

Abu al-Hasan al-Bakri said, ‘When the sons of Abdul Muttalib^-as gathered together, Abu Talib^-as said to his^-as brothers: ‘Let us go to the house of Khadeeja^-as, daughter of Khuwaylid, and ask her^-as to give Muhammad^-as some money which he^-saww can engage in trade with’. They immediately rose and went to Khadeeja^-as’s house.

و كان لخديجة دار واسعة تسع أهل مكة جميعا و قد جعلت أعلاها قبة من الحرير الأزرق و قد رقمت في جوانبها صفة الشمس و القمر و النجوم و قد ربطته من حبال الإبريسم‏ و أوتاد من الفولاد

(Syeda) Khadeeja^-as had a spacious house, large enough to accommodate all the people of Makkah. At its upper part she^-as had constructed a dome made of blue silk, decorated around its sides with images of the sun, moon, and stars. It was suspended by silk ropes and iron pegs.

و كانت قد تزوجت برجلين أحدهما اسمه أبو شهاب و هو عمرو الكندي‏ و الثاني اسمه عتيق بن عائذ فلما ماتا خطبها عقبة بن أبي معيط و الصلت بن أبي يهاب و كان لكل واحد منهما أربعمائة عبد و أمة و خطبها أبو جهل بن هشام و أبو سفيان و خديجة لا ترغب في واحد منهم

She^-as had previously married two men. One of them was named Abu Shihab, who was Amr Al Kindi, and the second was named Atiq Ibn A’iz. When both of them died, Uqbah ibn Abi Mueet and Al Salt Ibn Abi Yihab proposed marriage to her^-as . Each of them had four hundred male and female slaves. Abu Jahl Ibn Hisham and Abu Sufyan also proposed to her, but Khadeeja^-as had no desire for any of them.

و كان‏ قد تولع قلبها بالنبي ص لما سمعت‏ من الأحبار و الرهبان و الكهان و ما يذكرونه من الدلالات و ما رأت قريش من الآيات فكانت تقول سعدت من تكون لمحمد قرينة فإنه يزين صاحبه‏

Her^-as heart had become deeply attached to the Prophet^-saww, after she^-as heard from the Jewish scholars, Christian monks, and diviners about the signs they mentioned concerning him^-saww, and after seeing the miraculous signs that Qureysh had witnessed. She^-as would say, ‘Blessed is the woman who becomes Muhammad^-saww’s companion, for he^-saww beautifies and honours the one who accompanies him^-saww’.

و ازداد بها الوجد و لج بها الشوق‏ فبعثت إلى عمها ورقة بن نوفل فقالت له يا عم أريد أن أتزوج و ما أدري بمن يكون و قد أكثر علي الناس و قلبي لا يقبل منهم أحدا

Her^-as longing for him^-saww increased, and her^-as yearning became intense. She^-as sent word to her^-as uncle, Waraqah Ibn Nawfal. She^-as said to him: ‘O uncle! ^-as want to get married and I^-as don’t know with who it might be, and the people (proposers) to me are a lot and my^-as heart does not accept anyone of them’.

فقال لها ورقة يا خديجة أ لا أعلمك بحديث غريب و أمر عجيب

Waraqa said to her^-as, ‘O Khadeeja^-as! Shall I narrate to you a strange narration and a strange matter?’

قالت و ما هو يا عم

She^-as said: ‘And what is it, O unce?’

قال عندي كتاب من عهد عيسى ع فيه طلاسم و عزائم أعزم بها على ماء و تأخذينه و تغسلين به ثم أكتب كتابا فيه كلمات من الزبور و كلمات من الإنجيل فتضعيه تحت رأسك عند النوم و أنت على فراشك ملتفة بثيابك فإن الذي يكون زوجك يأتيك في منامك حتى تعرفيه باسمه و كنيته

He said, ‘In my possession there is a book from the era of Isa^-as. In it are talismans and incantations I can chant upon water, and you should take it and wash with it. Then I shall write in it some phrases from the Psalms and phrases from the Evangel. Place it beneath your^-as bead at sleeptime while you are wrapped in your^-as clothes upon your^-as bed. The one who would be your^-as husband would come to you in your dream until you^-as will recognise him by his name and his teknonym’.

فقالت افعل يا عم

She^-as said: ‘Do so, O uncle!’

قال حبا و كرامة و كتب الكتاب و أعطاها إياه و فعلت ما أمرها به و نامت فرأت كان قد جاء إليها رجل لا بالطويل الشاهق و لا بالقصير اللاذق أدعج العينين أزج الحاجبين أحور المقلتين‏ عقيقي الشفتين مورد الخدين أزهر اللون مليح الكون معتدل القامة تظله الغمامة بين كتفيه علامة راكب على فرس من نور مزمم‏ [مزموم‏] بسلسلة من ذهب على ظهره سرج من العقيان مرصع بالدر و الجوهر له وجه كوجه الآدميين منشق الذنب له أرجل كالبقر خطوته مد البصر و هو يرقل بالراكب و كان خروجه من دار أبي طالب

He said, ‘With love and honour!’ – and he wrote the inscriptions and gave these to her^-as and she^-as did what he had instructed her^-as with and slept. She^-as saw as if a man had come to her. He was neither exceptionally tall nor very short. He had intensely black, wide eyes, beautifully arched eyebrows, very white and intensely black eyes, coral-red lips, rosy cheeks, a radiant complexion, handsome features, and a well-proportioned stature. A cloud shaded him. Between his shoulders was a distinguishing mark. He was riding a horse made of light, its mouth bridled with a chain of gold, and on its back was a saddle made of pure gold, adorned with pearls and jewels. It had a face like the faces of human beings, a split tail, and legs like those of cattle. Its stride extended as far as the eye could see, and it moved swiftly with its rider. He had come out from the house of Abu Talib^-as.

فلما رأته خديجة ضمته إلى صدرها و أجلسته في حجرها و لم تنم باقي ليلتها إلى أن أقبلت إلى عمها ورقة و قالت أنعمت صباحا يا عم

When (Syeda) Khadeeja^-as saw him, she embraced him, drew him to her^-as chest, and seated him in her^-as lap. She^-as did not sleep for the rest of the night. When morning came, she^-as went to her^-as uncle Waraqa and said, ‘Good morning, uncle!’

قال و أنت لقيت‏ نجاحا فلعلك رأيت شيئا في منامك

He replied, ‘And may you^-as have met with success. Perhaps you^-as saw something in your^-as dream?’

قالت رأيت رجلا صفته كذا و كذا

She^-as said, ‘I^-as saw a man whose description was such-and-such’.

فعندها قال ورقة يا خديجة إن صدقت رؤياك تسعدين و ترشدين فإن الذي رأيته متوج بتاج الكرامة الشفيع في العصاة يوم القيامة سيد العرب و العجم محمد بن عبد الله بن عبد المطلب بن هاشم

At this, Waraqa said, ‘O Khadeeja^-as, if your^-as dream is true, you^-as will attain happiness and guidance, for the one you^-as saw is crowned with the crown of honour. He will intercede for the sinners on the Day of Qiyamah. He is the master of the Arabs and non-Arabs – Muhammad^-saww Ibn Abdullah^-as Ibn Abd Al Muttalib^-as Ibn Hashim^-as’.

قالت و كيف لي بما تقول يا عم و أنا كما يقول الشاعر

أسير إليكم قاصدا لأزوركم		و قد قصرت بي عند ذاك رواحلي
و ملك الأماني خدعة غير أنني		أعلل حد الحادثات بباطل
أحمل برق الشرق شوقا إليكم		و أسأل ريح الغرب رد رسائلي

She^-as said, ‘And how can I^-as attain what you are telling me, uncle, when I^-as am as the poet says, ‘I journey toward you, intending to visit you, But at that point my mounts have fallen short. The kingdom of hopes is but a deception, yet I Console myself against the sharpness of calamities with false hopes. I carry the lightning of the East, longing for you, and I ask the western wind to return my messages’.

قال فزاد بها الوجد و كانت إذا خلت بنفسها فاضت عبرتها أسفا و جرت دمعتها لهفا و هي تقول‏

كم أستر الوجد و الأجفان تهتكه.		و أطلق الشوق و الإغضاء تمسكه.
جفاني القلب لما أن تملكه.		غيري فوا أسفا لو كنت أملكه.
ما ضر من لم يدع مني سوى رمقي.		لو كان يسمح بالباقي فيتركه.

(The narrator) said, ‘Her^-as longing for him^-saww only increased. Whenever she^-as was alone, her^-as tears overflowed in sorrow and her^-as eyes wept from yearning, and she^-as would say: ‘How long can I^-as conceal my^-as longing when my^-as eyelids expose it? I^-as release my^-as yearning, while my^-as restraint holds it back. My^-as heart has abandoned me^-as since another has taken possession of it. Oh, what sorrow! If only I^-as possessed my^-as own heart. It would not matter to the one who has left me^-as with nothing but my^-as last breath, If only he^-saww would permit me^-as to retain what remains and leave it to me^-as’.

قال الراوي و أعجب ما رأيت في هذا الأمر العجيب و الحديث الغريب أن خديجة لم تفرغ من شعرها إلا و قد طرق الباب فقالت لجاريتها انزلي و انظري من بالباب لعل هذا خبر من الأحباب

(The narrator) says, ‘The most remarkable thing I saw in this extraordinary affair and this strange account was that Khadeeja^-as had barely finished reciting her^-as poetry when there was a knock at the door. She^-as said to her^-as maidservant, ‘Go down and see who is at the door. Perhaps this is news from our loved ones!’

ثم أنشأ يقول‏

أيا ريح الجنوب لعل علم		من الأحباب يطفئ بعض حري
و لم لا حملوك إلي منهم		سلاما أشتريه و لو بعمري
و حق ودادهم إني كتوم		و إني لا أبوح لهم بسري
أراني الله وصلهم قريبا		و كم يسر أتى من بعد عسر
فيوم من فراقكم كشهر		و شهر من وصالكم كدهر

Then she began to recite: ‘O southern wind, perhaps you bring some news from my beloved ones that will ease some of my burning longing. Why did they not send you to me from among them, carrying a greeting which I would gladly purchase even with my life? By the right of their affection, I am one who keeps secrets, and I will never disclose my secret to them. May Allah^-azwj show me their reunion soon, for how often has ease come after hardship. A single day of separation from you is like a month, and a month of being united with you is like an entire lifetime’.

قال ثم نزلت الجارية و إذا أولاد عبد المطلب بالباب فرجعت إلى خديجة و قالت يا سيدتي إن بالباب سادات العرب ذوي‏ المعالي و الرتب أولاد عبد المطلب‏

Then the maidservant went downstairs, and there she found the sons of Abdul Muttalib^-as at the door. She returned to Khadeeja^-as and said, ‘My lady, at the door are the noblemen of the Arabs, men of distinction and rank, the sons of Abdul Muttalib^-as’.

فرمقت‏ خديجة رمق الهوى و نزل بها دهش الجوى‏ و قالت افتحي لهم الباب و أخبري ميسرة يعتد لهم المساند و الوسائد فإني أرجو أن يكونوا قد أتوني بحبيبي محمد

Khadeeja^-as cast a longing glance, and the intensity of her^-as yearning overwhelmed her^-as. She^-as said: ‘Open the door for them, and tell Maysarah to prepare the cushions and pillows for them, for I^-as hope that they have come to me with my^-as beloved Muhammad^-saww!’

ثم قالت شعرا

ألذّ حياتي وصلكم و لقاكم		و لست ألذّ العيش حتى أراكم
و ما استحسنت عيني من الناس غيركم		و لا لذّ في قلبي حبيب سواكم
على الرأس و العينين جملة سعيكم		و من ذا الذي في فعلكم قد عصاكم  فها أنا محسوب عليكم بأجمعي
و روحي و مالي يا حبيبي فداكم		و ما غيركم في الحب يسكن مهجتي
و إن شئتم تفتيش قلبي فهاكم

Then she said a poem, ‘The sweetest part of my^-as life is your^-saww meeting and being united with you^-saww, and life is not sweet to me until I^-as see you^-saww. Of all people, my^-as eyes have found none more beautiful than you^-saww, and no beloved besides you^-saww has brought sweetness to my^-as heart. Upon my^-as head and my^-as eyes, I^-as place all your efforts and endeavours, and who is there who would oppose you^-saww in anything you do? Here I^-as am, wholly counted among those devoted to you^-saww, and my^-as soul and my^-as wealth, my^-as beloved, are all a sacrifice for you^-saww. No one besides you dwells in my^-as heart in love, and if you wish to search my^-as heart, here it is before you^-saww’.

قال صاحب الحديث و بسط لهم ميسرة المجلس بأنواع الفرش فما استقر بالقوم الجلوس إلا و قد قدم لهم أصناف الطعام و الفواكه من الطائف و الشام فأكلوا و أخذوا في الحديث فقالت لهم خديجة من وراء الحجاب بصوت عذب و كلام رطب يا سادات مكة أضاءت بكم الديار و أشرقت بكم الأنوار فلعل لكم حاجة فتقضى أو ملمة فتمضى فإن حوائجكم مقضية و قناديلكم مضيئة

(The narrator), ‘Maysarah prepared the sitting area for them with various kinds of furnishings. No sooner had the men settled down than different kinds of food and fruits from Al Ta’if and Syria were brought before them. They ate and then began conversing. Khadeeja^-as spoke to them from behind the curtain in a sweet voice and gentle words: ‘O noblemen of Makkah! The homes have been illuminated by your presence and the lights have shone brightly because of you. Perhaps you have some need that can be fulfilled, or some hardship that can be removed. Your needs will be granted and your lamps will remain illuminated!’

فقال أبو طالب رضي الله عنه جئناك في حاجة يعود نفعها إليك و بركتها عليك

Abu Talib^-as said: ‘We have come to you regarding a matter whose benefit will return to you and whose blessing will be upon you^-as’.

قالت يا سيدي و ما ذلك

She^-as said: ‘My master, and what is this (matter)?’

قالت يا سيدي و ما ذلك

He^-as replied, ‘We have come to you concerning the matter of my nephew, Muhammad^-saww’.

قال جئناك في أمر ابن أخي محمد فلما سمعت ذلك غاب رشدها عن الوجود و أيقنت بحصول المقصود

When she^-as heard this, her^-as reason seemed to leave her completely, and she^-as became certain that what she^-as had hoped for was about to be accomplished.

و قالت شعرا

بذكركم يطفئ الفؤاد من الوقد			و رؤيتكم فيها شفا أعين الرمد
و من قال إني أشتفي‏ من هواكم			فقد كذبوا لو مت فيه من الوجد
و ما لي لا أملأ سرورا بقربكم			و قد كنت مشتاقا إليكم على البعد
	تشابه سري في هواكم و خاطري‏		فأبدي الذي أخفي و أخفي الذي أبدي

And she^-as said a poem: ‘By remembering you^-saww, my^-as heart’s burning is extinguished, and seeing you^-saww is a cure for eyes afflicted with illness. Whoever says that I^-as can be cured of my^-as love for you^-saww has lied, even if I^-as were to die from the intensity of my longing. How could I^-as not fill with joy at being near you^-saww, When I^-as had already been longing for you^-saww from afar? My^-as innermost secret and my^-as thoughts have become one in my^-as love for you^-saww, so I^-as reveal what I^-as conceal and conceal what I^-as reveal’.

ثم قالت بعد ذلك يا سيدي أين محمد حتى نسمع ما يقول

Then she^-as said after that: ‘My^-as master, where is Muhammad^-saww so that we may hear what he^-saww says?’

قال العباس رضي الله عنه أنا آتيكم به

Al-Abbassaid, ‘I will bring him^-saww to you^-as!’

‏ فنهض و سار يطلبه من الأبطح‏ فلم يجده فالتفت يمينا و شمالا فقالوا ما تريد فقال أريد محمدا فقالوا له في جبل حرى‏

He rose and went looking for him^-saww in Al Abtah, but he did not find him^-saww. He then looked to his right and left, and they said to him, ‘What are you looking for?’ He said, ‘I am looking for Muhammad^-saww!’ They said to him, ‘He^-saww is on Mount Hira’.

فسار إليه فإذا هو فيه نائما في مرقد إبراهيم الخليل ع ملتفّا ببرده و عند رأسه ثعبان عظيم في فمه طاقة ريحان يروّحه بها

He went there and found him^-saww asleep in the resting place of Ibrahim^-as the Friend (of the Beneficent), wrapped in his^-saww cloak. By his^-saww head was a huge serpent, holding in its mouth a sprig of sweet basil with which it was fanning him^-saww.

فلمّا نظر إليه العباس قال خفت عليه من الثعبان فجذبت سيفي و هممت بالثعبان‏ فحمل الثعبان على العباس فلما رأى العباس ذلك صاح من وقته أدركني يا ابن أخي

When Al-Abbas saw it, he feared for him^-saww from the serpent. He drew his sword and intended to strike the serpent. The serpent then charged at Al-Abbas. When Al-Abbas saw this, he immediately cried out, ‘Help me, O son of my brother!’

ففتح النبي ص عينيه فذهب الثعبان كأنه لم يكن فقال النبي ص ما لي أرى سيفك مسلولا

The Prophet^-saww opened his^-saww eyes, and the serpent disappeared as though it had never existed. The Prophet^-saww said: ‘Why do I^-saww see that your sword is drawn?’

قال رأيت هذا الثعبان عندك فسللت سيفي و قصدته خوفا عليك منه فعرفت في نفسي الغلبة فصحت بك‏ فلما فتحت عينك ذهب كأنه لم يكن

He said, ‘I saw this serpent beside you I^-saww, so I drew my sword and approached it because I feared that it would harm you I^-saww. Then I realised that I would be overcome by it, so I called out to you I^-saww. When you opened your I^-saww eyes, it disappeared as though it had never existed!’

فتبسم النبي ص و قال يا عم ليس هذا بثعبان و لكنه ملك من الملائكة و لقد رأيته مرارا و خاطبته‏ جهارا و قال لي يا محمد إني ملك من عند ربي موكل بحراستك في الليل و النهار من كيد الأعداء و الأشرار

The Prophet I^-saww smiled and said: ‘O uncle, this is not a serpent. Rather, it is one of the Angels. I^-saww have seen him many times and spoken to him openly. He said to me I^-saww, ‘O Muhammad I^-saww, I am an Angel sent by my Lord^-azwj, entrusted with guarding you w, day and night, from the schemes of enemies and evil-doers’.

قال ما ينكر فضلك يا محمد فقال له سر معي إلى دار خديجة بنت خويلد تكون أمينا على أموالها تسير بها حيث شئت قال أريد الشام قال ذلك إليك

Al-Abbas said, ‘No one can deny your^-saww excellence, O Muhammad^-saww!’ He then said to him^-saww, ‘Come with me to the house of Khadeeja^-as Bint Khuwaylid. You can become a trustee over her^-as wealth and travel with it wherever you wish’. He said: ‘I^-saww want to go to Syria’. Al-Abbas said, ‘That is up to you^-saww’.

فسار النبي ص و العباس إلى بيت خديجة و كان من عادته ص إذا أراد زيارة قوم سبقه النور إلى بيتهم فسبقه النور إلى بيت خديجة فقالت لعبدها ميسرة كيف غفلت عن الخيمة حتى عبرت الشمس إلى المجلس ‏

The Prophet^-saww and Al-Abbas went to the house of Khadeeja^-as. It was his^-saww custom that whenever he^-saww wished to visit a people, the light (Noor) would precede him^-saww to their house. Thus, the light preceded him^-saww to the house of Khadeeja^-as. She ^-as said to her^-as servant, Maysarah: ‘How could you have been unaware of the tent, allowing the sun to reach the gathering place?’

قال لست بغافل عنها و خرج فلم يجد تغير وتد و لا طنب و نظر إلى العباس فوجده قد أقبل هو و النبي ص معه فرجع و قال لها يا مولاتي هذا الذي رأيته من أنوار محمد ص

He replied, ‘I have not been unaware of it’, and went outside, but he found no change in the tent pole or its ropes. He looked and saw Al-Abbas approaching, with the Prophet^-saww accompanying him. He returned and said to her^-as, ‘My lady, what you^-as saw was from the lights of Muhammad^-saww’.

فجاءت خديجة لتنظر إلى محمد فلما دخل المجلس نهض أعمامه إجلالا له و أجلسوه في أوساطهم فلما استقرّ بهم الجلوس قدمت لهم خديجة الطعام

(Syeda) Khadeeja^-as then came to look at Muhammad^-saww. When he^-saww entered the gathering place, his^-saww uncles rose out of respect for him^-saww and seated him^-saww among them. When they had settled into their seats, Khadeeja^-as brought food for them.

فأكلوا ثم قالت خديجة يا سيدي أنست بك الديار و أضاءت بك الأقدار و أشرقت من طلعتك الأنوار أ ترضى أن تكون أمينا على أموالي تسير بها حيث شئت

They ate, and then Khadeeja^-as said, ‘My^-as master, the homes have become cheerful through your^-saww presence, destinies have been illuminated by you^-saww, and the lights have shone forth from your^-saww radiant appearance. Would you^-saww agree to become a trustee over my^-as wealth, travelling with it wherever you wish?’

قال نعم رضيت ثم قال أريد الشام قالت ذلك إليك و إني قد جعلت لمن يسير على أموالي مائة وقيّة من الذهب الأحمر و مائة وُقيّة من الفضة البيضاء و جملين و راحلتين‏ فهل أنت راض

He^-saww said: ‘Yes, I^-saww agree!’ Then he^-saww said, ‘I^-saww want to go to Syria’. She^-as said: ‘That is up to you^-saww. I^-as have stipulated that whoever travels on behalf of my^-as wealth will receive one hundred ounces of red gold, one hundred ounces of white silver, two camels, and two riding animals. Do you^-saww agree?’

فقال أبو طالب رضي الله عنه رضي و رضينا و أنت يا خديجة محتاجة إليه لأنه من حين خلق ما وقف له العرب على صبوة و إنه مكين أمين

Abu Talib^-as said: ‘He^-saww is satisfied, and we are satisfied, and you^-as, O Khadeeja^-as, are in need of him^-saww, because from the time he^-saww was created, the Arabs have never found him^-saww inclined toward frivolity. He^-saww is a man of standing and is trustworthy’.

قالت خديجة تحسن يا سيدي تشدّ على الجمل و ترفع عليه الأحمال قال نعم قالت يا ميسرة ايتني ببعير حتى أنظر كيف يشدّ عليه محمد

Khadeeja^-as said: ‘My^-as master, do you^-saww know how to secure the load onto a camel and raise the baggage onto it?’ He said: ‘Yes’. She^-as said: ‘O Maysarah, bring me a camel so that I^-as may see how Muhammad^-saww secures the load upon it!’

فخرج ميسرة و أتى ببعير شديد المراس قويّ البأس لم يجسر أحد من الرعاة أن يخرجه من بين الإبل لشدّة بأسه فأدناه ليركبه فهدر و شقشق‏ و احمرّت عيناه

Maysarah went out and brought a powerful, strong-willed camel. None of the herdsmen had dared to take it out from among the other camels because of its great strength and ferocity. He brought it forward for Muhammad^-saww to ride, whereupon it bellowed and snorted, and its eyes reddened.

فقال له العباس ما كان عندك أهون من هذا البعير تريد أن تمتحن به ابن أخينا فعند ذلك قال النبي ص دعه يا عمّ

Al-Abbas said to him, ‘Was there nothing less difficult than this camel that you could have chosen wanting to test our nephew with it?’ At that point, the Prophet^-saww  said: ‘Leave it, O uncle!’

فلما سمع البعير كلام البشير النذير برك على قدمي النبي ص و جعل يمرغ وجهه على قدمي النبي ص و نطق بكلام فصيح و قال‏ من مثلي و قد لمس ظهري سيد المرسلين

When the camel heard the words of the bearer of glad tidings and warner, it knelt at the feet of the Prophet^-saww and began rubbing its face against his^-saww feet. Then it spoke in clear speech and said, ‘Who is like me, when the chief of the Messengers^-as has touched my back?’

فقلن النسوة اللاتي كنّ عند خديجة ما هذا إلا سحر عظيم قد أحكمه هذا اليتيم

The women who were present with Khadeeja^-as said, ‘This is nothing but great sorcery, which this orphan has mastered!’

قالت لهم خديجة ليس هذا سحرا و إنما هو آيات بينات و كرامات ظاهرات

Khadeeja^-as said to them: ‘This is not sorcery. Rather, these are clear signs and manifest miracles’.

ثم قالت‏

نطق البعير بفضل أحمد مخبرا		هذا الذي شرفت به أمّ القرى
هذا محمد خير مبعوث أتى		فهو الشفيع و خير من وطأ الثرى
يا حاسديه تمزّقوا من غيظكم		فهو الحبيب و لا سواه في الورى

Then she recited: ‘The camel spoke, proclaiming the excellence of Ahmad^-saww, declaring: ‘This is the one by whom the Mother town (Makkah) has been honoured. This is Muhammad^-saww, the best of those who were Sent. He^-saww is the intercessor and the best of those who have ever walked upon the earth. O those who envy him^-saww, tear yourselves apart in your rage, for he^-saww is the Beloved, and there is none like him^-saww among all creation!’

قال و خرج أولاد عبد المطلب و أخذوا في أُهبة السفر فالتفتت خديجة إلى النبيّ صلى الله عليه و آله و قالت يا سيدي ما معك غير هذه الثياب فليست هذه تصلح للسفر فقال لست أملك غيرها ‏

He (the narrator) said, ‘The sons of Abd Al Muttalib^-as set out and began making preparations for the journey. Khadeeja^-as turned to the Prophet^-saww and said: ‘My^-as master, you^-saww have nothing with you^-saww except these clothes, and these are not suitable for travelling!’ He^-saww said: ‘I^-saww own nothing besides these’.

فبكت خديجة و قالت عندي يا سيدي ما يصلح للسفر غير أنهن طوال فامهل‏ حتى أقصرها لك فقال هلمّي بها

Khadeeja^-as wept and said, ‘My^-as master, I^-as have clothes suitable for travelling, but they are too long. Wait until I^-as shorten them for you^-saww’. He^-saww said: ‘Bring them to me^-saww’.

و كان ص إذا لبس القصير يطول و إذا لبس الطويل يقصر كأنّه مفصل عليه‏ فأخرجت له ثوبين من قباطي‏ مصر و جبّة عدنيّة و بردة يمنيّة و عمامة عراقيّة و خفين من الأديم و قضيب خيزران فلبس النبي ص الثياب و خرج كأنه البدر في تمامه

And it was so that whenever he^-saww wore a short garment, it would become long, and whenever he^-saww wore a long garment, it would become short, as though it had been specially tailored for him^-saww. She^-as brought out for him^-saww two garments made of Egyptian linen, an Adani cloak, a Yemeni mantle, an Iraqi turban, two leather slippers, and a bamboo walking stick. The Prophet^-saww put on the clothes and went out, appearing like the full moon in all its splendour.

فلما نظرت إليه جعلت تقول‏

أوتيت من شرف الجمال فنونا			و لقد فتنت بها القلوب فتونا
قد كونت للحسن فيك جواهر			فيها دعيت الجوهر المكنونا
يا من أعار الظبي في لفتاته‏			للحسن جيدا ساميا و جفونا
انظر إلى جسمي النحيل و كيف قد.			أجريت من دمع العيون عيونا
	أسهرت عيني في هواك صبابة		و ملئت قلبي لوعة و جنونا

When she^-as looked at him^-saww, she^-as began to recite: ‘You^-saww have been endowed with many forms of the noblest beauty, and you^-saww have captivated hearts with your^-saww beauty. You^-saww have been given the jewels of beauty within you^-saww, and because of them you^-saww have been called the hidden jewel. O you^-saww who have borrowed from the gazelle, in its glances, its lofty neck and beautiful eyelids. Look at my^-as slender body and see how I^-as have caused streams of tears to flow from my^-as eyes. Your^-saww love and longing have kept my^-as eyes awake, and I^-as have filled my^-as heart with anguish, sorrow, and madness’.

ثم قالت يا سيدي عندك ما تركب عليه قال إذا تعبت ركبت أي بعير أردت

Then she^-as said, ‘My^-as master, do you^-saww have something to ride upon?” He^-saww replied, ‘Whenever I^-saww become tired, I^-saww will ride whichever camel I^-saww want’.

قالت و ما يحملني على ذلك‏ لا كانت الأموال دونك يا محمد ثم قالت لعبدها ميسرة ايتني بناقتي الصهباء حتى يركبها سيدي محمد

She^-as said, ‘I^-as could never allow that! May wealth be of no value if it is not at your^-saww service, O Muhammad^-saww!’ Then she^-as said to her^-as servant Maysarah, ‘Bring me^-saww my^-as tawny-coloured she-camel so that my^-as master Muhammad^-saww may ride it!’

فأتى بها ميسرة و هي تزيد على الأوصاف لا يلحقها في سيرها تعب و لا يصيبها نصب كأنها خيمة مضروبة أو قبة منصوبة

Maysarah brought it, and it surpassed all descriptions. No fatigue could overtake it in its journey, nor could weariness afflict it. It was as though it were a tent that had been pitched or a dome that had been erected.

ثم التفتت إلى ميسرة و ناصح و قالت لهما اعلما أنني قد أرسلت إليكما أمينا على أموالي و إنه أمير قريش و سيدها فلا يد على يده فإن باع لا يمنع و إن ترك لا يؤم و ليكن كلامكما له بلطف و أدب و لا يعلو كلامكما على كلامه

Then she turned to Maysarah and Nasih and said to them, ‘Know that I^-as have sent you^-as a trustworthy man to oversee my^-as wealth. He^-saww is the leader and master of Qureysh, therefore, do not interfere with him^-saww. If he^-saww wishes to sell something, do not prevent him^-saww, and if he^-saww leaves something, do not question him^-saww. Let your speech to him^-saww be gentle and respectful, and do not let your words rise above his^-saww words!’

Her servant Maysarah said, ‘By Allah^-azwj, my lady, I have had a great and longstanding affection for Muhammad^-saww, and now that affection has doubled because of your^-as love for him’.

قال عبدها ميسرة و الله يا سيدتي إن لمحمد عندي محبة عظيمة قديمة و الآن قد تضاعف لمحبتك له ثم إن النبي ص ودع خديجة و ركب راحلته و خرج و ميسرة و ناصح بين يديه و عين الله ناظرة إليه

Then the Prophet^-saww bade farewell to Khadeeja^-as, mounted his^-saww riding animal, and departed, with Maysarah and Nasih travelling ahead of him^-saww, while the Eye of Allah^-azwj Watched over him^-saww.

فعندها قالت خديجة شعرا

قلب المحب إلى الأحباب مجذوب		و جسمه بيد الأسقام منهوب
و قائل كيف طعم الحب قلت له		الحب عذب و لكن فيه تعذيب
أقذى‏ [أفذي‏] الذين على خدي لبعدهم		دمي و دمعي مسفوح و مسكوب
ما في الخيام و قد سارت ركابهم‏		إلا محب له في القلب‏ محبوب
كأنما يوسف في كل ناحية		و الحز في كل بيت فيه يعقوب

At that point Khadeeja^-as recited a poem: ‘The heart of the lover is drawn toward those he loves, while his body is ravaged by illness. When someone asks, ‘What does love taste like?’ I^-as tell him: ‘Love is sweet, but within it is torment’. Those whom I^-as love have left traces of pain upon my^-as cheek because of their separation; my^-as blood is spilled and my^-as tears pour forth. There is no one left in the tents now that their caravans have departed, except a lover whose beloved remains in his heart. It is as though Yusuf^-as is in every direction, while grief and sorrow have placed a Ya’qoub^-as in every household’.

ثم إن النبي ص سار مجدا للسير إلى الأبطح فوجد القوم مجتمعين و هم لقدومه منتظرون فلما نظروا إلى جمال سيد المرسلين و قد فاق الخلق أجمعين فرح المحب‏ و اغتم الحاسد و ظهر الحسد و الكمد فيمن‏ سبقت له الشقاوة من المكذبين و زادت عقيدة من سبقت له السعادة من المؤمنين

Then the Prophet^-saww proceeded swiftly toward Al Abṭaḥ. He^-saww found the people gathered there, waiting for his arrival. When they beheld the beauty of the chief of the Messengers^-saww, whose excellence surpassed all of creation, those who loved him^-saww rejoiced, while the envious were grieved. Envy and sorrow became manifest among those destined for misfortune from among the deniers, while the faith of those destined for happiness from among the believers grew stronger.

فلما نظر العباس إليهم أنشأ يقول‏

يا مخجل الشمس و البدر المنير إذا		تبسم الثغر لمع البرق منه أضا
كم معجزات رأينا منك قد ظهرت		يا سيدا ذكره يشفى به المرضى

When Al-Abbas saw them, he prosed saying, ‘O you^-saww who makes the sun and the shining full moon feel humbled, when your^-saww lips smile, lightning flashes from them. How many miracles have we seen manifest through you^-saww! O master, whose remembrance brings healing to the sick!’

فلما نظر النبي ص إلى أموال خديجة على الأرض و لم يحمل منها شي‏ء زعق على العبيد و قال ما الذي منعكم عن شد رحالكم

When the Prophet^-saww saw Khadeeja^-as’s goods lying on the ground, with none of them having been loaded, he^-saww shouted at the servants, saying, ‘What has prevented you from loading your baggage?’

قالوا يا سيدنا لقلة عددنا و كثرة أموالنا

They said, ‘Our master, it is because our numbers are few while our goods are a lot’.

فأبرك راحلته و نزل و لوى ذيله في دور منطقته و صار يزعق بالبعير فيقول بإذن الله تعالى

The Prophet^-saww then made his camel kneel, dismounted, gathered up the hem of his^-saww garment around his^-saww waist, and began calling out to the camels, saying, ‘By the Permission of Allah the Exalted^-azwj!’

فتعجب الناس من فعله فنظر العباس إلى النبي ص و قد احمرت وجناته من العرق فقال كيف أخلي الشمس تقرح هذا الوجه الكريم فعمد إلى خشبة و قال لأتخذن منها حجفة تظل‏ محمدا من حر الشمس

The people were amazed at what he^-saww was doing. Al-Abbas then looked at the Prophet^-saww whose cheeks had become red with perspiration, and said, ‘How can I allow the sun to scorch this noble face?’ He took a piece of wood and said, ‘I shall make a shield from it to shade Muhammad^-saww from the heat of the sun!’

فارتجت الأقطار و تجلى الملك الجبارو أمر الأمين جبرئيل ع أن يهبط [اهبط] إلى رضوان خازن الجنان و قل له يخرج لك الغمامة التي خلقتها لحبيبي محمد ص قبل أن أخلق آدم بألفي عام و انشرها على رأس حبيبي محمد

At that moment, the regions of the earth trembled, the Subduing King Manifested His^-azwj Glory, and He^-azwj Commanded the Trustworthy one, Jibraeel^-as to descend to Rizwan^-as, the keeper of Paradise, and said to him: “Tell him^-as to bring out the cloud that I^-azwj Created for My^-azwj Beloved Muhammad (s.a.ww.) two thousand years before I^-azwj Created Adam, and spread it over the head of My^-azwj Beloved Muhammad!”

فلما رأوها شخصت نحوها الأبصار و قال العباس إن‏ محمدا لكريم على ربه و لقد استغنى عن حجفتي

When they saw the cloud, their eyes gazed toward it in amazement. Al-Abbas said, ‘Indeed, Muhammad^-saww is greatly Honoured by his^-saww Lord^-azwj  and he has no need of my shield’.

ثم أنشأ يقول‏

وقف الهوى بي حيث كنت‏ فليس لي

متقدم عنكم و لا متأخر

Then he prosed saying, ‘Love has brought me to a standstill wherever I may be, and I have no choice but to remain neither ahead of you^-saww nor behind you^-saww’.

ثم سار القوم حتى نزلوا بجحفة الوداع و حطوا رحالهم حتى يلحق بهم المتأخرون فقال مطعم بن عدي يا قوم إنكم سائرون إلى أرض كثيرة المهامة و الأوعار و ليس لكم مقدم تستشيرون به و ترجعون إلى أمره و الرأي عندي أنكم تقدمون عليكم رجلا لتستندوا إلى رأيه و ترجعوا إلى أمره عن المنازع و المخالف

Then the group travelled until they descended at Johfa Al Wada and unloaded their luggage until the the ones lagging behind could catch up with them. Mat’am Bin Aday said, ‘O group! You are travelling to a land filled with vast, desolate wildernesses and difficult, rugged terrain. You have no leader whom you can consult and whose decisions you can follow. In my opinion, you should appoint a man as your leader, so that you may rely upon his judgment and refer to his authority whenever there is disagreement or opposition’.

قالوا نعم ما أشرت به

They said, ‘Yes, whatever you have indicated with’.

‏ فقال بنو مخزوم نحن نقدم علينا أخانا عمرو بن هشام المخزومي و قال بنو عدي نحن نقدم علينا أميرنا مطعم بن عدي و قال بنو النضر نحن نقدم علينا أميرنا النضر بن الحارث و قال بنو زهرة نحن نقدم علينا أميرنا أحيحة بن الجلاح

The clan of Makhzum said, ‘We forward our brother Amro Bin Hisham Al Makhzumy (as leader) upon us!’ And the clan of Aday said, ‘We forward our commander Mat’am Bin Aday (as leader) upon us!’ And the clan of Nazr said, ‘We forward our commander A Nazr Bin Al Haris (as leader) upon us!’ And the clan of Zuhra said, ‘We forward our commander Ahyaha Bin Al Jalah (as leader) upon us!’

و قال بنو لوي نحن نقدم علينا أبا سفيان صخر بن حرب و قال ميسرة و الله ما نقدم علينا إلا سيدنا محمد بن عبد الله و قال بنو هاشم و نحن أيضا نقدم علينا محمدا

And the clan of Luway said, ‘We forward Abu Sufyan Sakhr Bin Harb (as leader) upon us!’ And Maysara said, ‘By Allah^-azwj! We will not forward except our chief Muhammad^-saww Bin Abdullah^-as (as leader) upon us!’ And the clan of Hashim^-as said: ‘And we also forward Muhammad^-saww (as leader) upon us!’

فقال أبو جهل لئن‏ قدمتم علينا محمدا لأضعن هذا السيف في بطني و أخرجه من ظهري

Abu Jahl^-la said, ‘By Allah^-azwj! If you appoint Muhammad^-saww over us, I will thrust this sword into my belly and bring it out through my back!’

فقبض حمزة على سيفه و قال يا وغد الرجال و يا نذل الأفعال و الله ما أريد إلا أن يقطع الله يديك و رجليك و يعمي عينيك

Hamzah^-as seized his^-la sword and said, ‘O worthless man among men, and you of despicable deeds! By Allah^-azwj, all I want is for Allah^-azwj to Cut off your hands and feet and blind your eyes!’

فقال له النبي ص اغمد سيفك يا عماه و لا تستفتحوا سفركم بالشر دعوهم يسيرون أول النهار و نحن نسير آخره فإن التقدم لقريش

The Prophet^-saww said to him^-asws: ‘Sheathe your^-as sword, my^-saww uncle, and do not begin your^-ra journey with evil. Let them travel at the beginning of the day, while we travel at the end of it, for precedence belongs to Qureysh’.

و كان ص أول من تكلم بهذه الكلمة و سار أبو جهل و من يلوذ به و قد استغنم‏ من بني هاشم الفرصة

The Prophet^-saww was the first to utter these words. Abu Jahl^-la and those who followed him^-la then departed, while the clan of Hashim^-as took advantage of the opportunity.

و هو ينشد و يقول‏

لقد ضلت حلوم بني قصي			و قد زعموا بتسييد اليتيم
و راموا للخلافة غير كفو				فكيف يكون ذا الأمر العظيم
و إني فيهم ليث حمي				بمصقول و لي جد كريم
فلو قصدوا عبيدة أو ظليما				و صخر الحرب ذا الشرف القديم
لكنا راضيين لهم و كنا				لهم تبعا على خلف‏ ذميم

And he^-la prosed and said, ‘The good sense of the sons of Qusayy has surely gone astray, for they claim that the orphan should be made their leader. They have sought leadership for one who is unqualified, so how could he possibly hold this great authority? Yet among them I^-la am a fierce lion, with a sharpened sword, and I^-la possess noble ancestry. Had they chosen Ubaydah, or Zalim, or Sakhr Ibn Harb, the man of ancient honour, we would have been content with them, and we would have followed them, without any blameworthy successor’.

فأجابه العباس يقول‏

ألا أيها الوغد الذي رام ثلبنا		أ تثلب قرنا في الرجال كريم
أ تثلب يأويك الكريم أخا التقى		حبيب لرب العالمين عظيم
و لو لا رجال قد عرفنا محلهم		و هم عندنا في مجدب و مقيم‏
لدارت سيوف يفلق الهام حدها		بأيدي رجال كالليوث تقيم
حماة كماة كالأسود ضراغم		إذا برزوا ردوا لكل زعيم

Then Al-Abbas replied, reciting, ‘Beware, O worthless man who has sought to slander us! Do you slander a noble peer among men? Do you slander the one whose noble character gives you refuge, the brother of piety, Beloved by the Lord^-azwj of the worlds, the Magnificent? Were it not for certain men whose standing we know, and whom we regard as firmly established and honourable among us, swords would be drawn, their edges splitting skulls, wielded by men who stand like lions. Protectors and warriors, like fierce lions, when they come forth, they repel every leader’.

ثم إن القوم ساروا إلى أن بعدوا عن مكة فنزلوا بواد يقال له واد الأمواه لأنه مجتمع السيول‏ و أنهار الشام و منه تنبع عيون الحجاز فنزل به القوم و حطوا رحالهم

Then the group continued on until they had travelled some distance from Makkah. They stopped in a valley called Wadi Al-Amwah, so named because it was where the floodwaters gathered. The rivers of Syria also flowed into it, and from it the springs of the Hijaz originated. The group camped there and unloaded their baggage.

و إذا بالسحاب قد اجتمع‏ فقال النبي ص ما أخوفني على أهل هذا الوادي أن يدهمهم‏ السيل فيذهب بجميع أموالهم و الرأي‏ عندي أن نستند إلى هذا الجبل

Suddenly, clouds began to gather. The Prophet^-saww said, ‘I^-saww am very concerned that the people of this valley may be overtaken by a flood, which could carry away all their possessions. I^-saww think we should take shelter beside this mountain’.

قال له العباس نعم ما رأيت يا ابن أخي

Al-Abbas said to him^-saww, ‘You^-saww have made an excellent decision, O my nephew!’

فأمر النبي ص أن ينادي‏ في القافلة أن ينقلوا رحالهم إلى نحو الجبل‏ مخافة السيل ففعلوا إلا رجلا من بني جمح‏ يقال له مصعب و كان له مال كثير فأبى أن يتغير من مكانه و قال يا قوم ما أضعف قلوبكم تنهزمون عن شي‏ء لم تروه و لم تعاينوه

The Prophet^-saww ordered someone to call out to the caravan that they should move their baggage toward the mountain, fearing the flood. They did so, except for a man from the clan of Jumah named Mus’ab. He possessed a great deal of wealth and refused to move from his place. He said, ‘O people, how weak-hearted you are! You are fleeing from something you have neither seen nor witnessed!’

فما استتم كلامه إلا و قد ترادفت السحاب و البرق و نزل السيل و امتلأ الوادي من الحافة إلى الحافة و أصبح الجمحي و أمواله كأنه لم يكن رحاله

He had barely finished speaking when the clouds gathered one after another, lightning flashed, and the rain poured down. The flood came and filled the entire valley from one side to the other. By morning, the man from the clan of Jumah and all his possessions were as though they had never existed.

و أقام القوم في ذلك المكان أربعة أيام و السيل يزداد فقال ميسرة يا سيدي هذه السيول لا تنقطع إلى شهر و لا تقطعه السفار و إن أقمنا هاهنا أضر بنا المقام و يفرق الزاد و الرأي‏ عندي أن نرجع إلى مكة

The group remained in that place for four days while the flood continued to increase. Maysarah said, ‘My master, these floods will not subside for a month, and travellers cannot cross them. If we remain here, staying will cause us harm, and our provisions will be depleted. I think we should return to Makkah’.

فلم يجبه النبي ص إلى ذلك ثم نام فرأى في منامه ملكا يقول له يا محمد لا تحزن إذا كان غداة غد مر قومك بالرحيل و قف على شفير الوادي فإذا رأيت الطير الأبيض قد خط بجناحه فاتبع الخط و أنت تقول بسم الله و بالله و أمر قومك أن يقولوا هذه الكلمة فمن قالها سلم و من حاد عنها غرق

The Prophet^-saww  did not accept his suggestion. Then he^-saww went to sleep and saw in his^-saww dream an Angel who said to him^-saww, ‘O Muhammad^-saww, do not grieve! Tomorrow morning, tell your people to set out. Stand at the edge of the valley, and when you^-saww see the white bird draw a line with its wing, follow that line while saying, ‘In the name of Allah^-azwj and by Allah^-azwj’. Command your people to say these words as well. Whoever says them will be saved, while whoever turns away from them will drown!’

فاستيقظ النبي ص و هو فرح مسرور ثم أمر ميسرة أن ينادي في الناس بالرحيل فرحلوا و شد ميسرة

The Prophet^-saww awoke joyful and delighted. He^-saww then ordered Maysarah to announce to the people that they should depart. They set out, and Maysarah loaded his baggage.

فقال الناس يا ميسرة و كيف نسير و هذا الماء لا تقطعه إلا السفن فقال أما أنا فإن محمدا أمرني و أنا لا أخالفه فقال القوم و نحن أيضا لا نخالفه

The people said, ‘Maysarah, how can we travel when this water cannot be crossed except by ships?’ He replied, ‘As for me, Muhammad^-saww has commanded me, and I will not disobey him^-saww’. The people said, ‘And we too will not disobey him’.

فبادر القوم و تقدم النبي ص و وقف على شفير الوادي و إذا بالطير الأبيض قد أقبل من ذروة الجبل و خط بجناحيه خطا أبيض يلمع

The people hastened forward, while the Prophet^-saww went ahead and stood at the edge of the valley. Suddenly, a white bird came from the summit of the mountain and drew a shining white line with its wings.

فشمر النبي ص أذياله و اقتحم الماء و هو يقول بسم الله و بالله فلم يصل الماء إلى نصف ساقه و نادى أيها الناس لا يدخل أحد منكم الماء حتى يقول هذه الكلمة فمن قالها سلم‏ و من حاد عنها هلك

The Prophet^-saww gathered up the hems of his^-saww garment, entered the water, and said: ‘In the name of Allah^-azwj and by Allah^-azwj’. The water did not even reach halfway up his^-saww shin. He^-saww then called out, ‘O people, none of you should enter the water until he says these words. Whoever says them will be saved, and whoever turns away from these will perish’.

فاقتحم القوم الماء و هم يقولون الكلمة و لم يتأخر من القوم سوى رجلين أحدهما من بني جمح و الآخر من بني عدي

The people entered the water, saying the words, and none of them held back except two men – one from the clan of Jumah and the other from the clan of Aday.

فقال العدوي بسم الله و بالله و قال الجمحي بسم اللات و العزى فغرق الجمحي و أمواله و سلم العدوي و أمواله

The man from clan of Aday said, ‘In the name of Allah^-azwj and by Allah^-azwj’, while the man from the clan of Jumah said, ‘In the name of Al Lat and Al Uzza’ (two idols). The man from clan of Jumah and his possessions were drowned, while the man from the clan of Aday and his possessions were saved.

فقال القوم للعدوي ما بال صاحبك غرق قال إنه قد عوج لسانه و خالف قول النبي ص‏ فغرق

The people said to the man from clan of Aday, ‘Why did your companion drown?’ He replied, ‘He distorted his tongue and went against the words of the Prophet^-saww so he drowned’.

فاغتم أبو جهل لعنه الله و قومه قالوا ما هذا إلا سحر عظيم فقال له بعض أصحابه يا ابن هشام ما هذا بسحر و لكن و الله ما أظلت الخضراء و لا أقلت الغبراء أفضل من محمد

Abu Jahl^-la, may Allah^-azwj Curse him^-la, and his^-la people were deeply distressed. They said, ‘This is nothing but mighty sorcery!’ One of his^-la companions said to him^-la, ‘O Ibn Hisham, this is not sorcery. By Allah^-azwj, the skies have never shaded and the earth has never carried anyone better than Muhammad^-saww!’

فلم يرد جوابا و ساروا حتى نزلوا على بئر و كان تنزل عليه العرب في طريق الشام‏ فقال أبو جهل و الله لأجد في نفسي غبنة عظيمة إن رد محمد من سفره هذا سالما و لقد عزمت على قتله و كيف لي بالحيلة في قتله و هو ينظر من ورائه كما ينظر من أمامه و لكن أفعل فسوف تنظرون

He^-la gave no reply. They continued travelling until they stopped at a well where the Arabs would usually camp on their way to Syria. Abu Jahl^-la said, ‘By Allah^-azwj, I^-la would feel an enormous loss if Muhammad^-saww returns safely from this journey. I^-la have resolved to kill him^-saww. But how can I^-la devise a way to kill him^-saww when he^-saww can see from behind just as he^-saww sees from in front? Nevertheless, I^-la will do it, and then you will see!’

ثم عمد إلى الرمل و الحصى و ملأ حجره و كبس‏ به البئر فقال أصحابه و لم تفعل ذلك

He^-la then went to the sand and gravel, filled his^-la lap with them, and used them to block up the well. His^-la companions asked, ‘Why did you do that?’

فقال أريد دفن البئر حتى إذا جاء ركب بني هاشم و قد أجهدهم العطش فيموتوا عن آخرهم فتبادر القوم بالرمل و الحصى و لم يتركوا للبئر أثرا فقال أبو جهل لعنه الله الآن قد بلغت مرادي

He^-la replied, ‘I want to bury the well so that when the caravan of the clan of Hashim^-as arrives exhausted from thirst, they will all die!’ The people immediately began throwing sand and gravel into the well until they left no trace of it. Abu Jahl^-la may Allah^-azwj Curse him^-la, said, ‘Now I have achieved what I wanted’.

ثم التفت إلى عبد له اسمه فلاح و قال له خذ هذه الراحلة و هذه القربة و الزاد و اختف تحت الجبل‏ فإذا جاء ركب بني هاشم يقدمهم محمد و قد أجهدهم العطش و التعب و لم يجدوا للبئر أثرا فيموتوا فأتني بخبرهم فإذا أتيتني و بشّرتني بموتهم أعتقتك و زوجتك بمن تريد من أهل مكة

He^-la then turned to a servant of his named Falah and said, ‘Take this camel, this water-skin, and these provisions, and hide beneath the mountain. When the caravan of the clan of Hashim^-as arrives led by Muhammad^-saww and they are exhausted by thirst and fatigue, they will find no trace of the well and will die. Bring me news of them. If you come to me and give me the good news of their deaths, I will set you free and get you married to whichever woman you wish from among the people of Makkah’.

فقال حبا و كرامة

The servant replied, ‘With pleasure and honour’.

ثم سار أبو جهل و تأخر العبد كما أمره مولاه و إذا بركب بني هاشم قد أقبل يتقدمهم محمد فتبادر القوم إلى البئر فلم يجدوا له أثرا فضاقت صدورهم و أيقنوا بالهلاك فلاذوا بمحمد ص ‏

Abu Jahl^-la then continued on his way, while the servant remained behind as his master had ordered. Soon the caravan of the clan of Hashim^-as approached, with Muhammad ^-saww at its head. The people hurried toward the well, but they could not find any trace of it, and their hearts became distressed, and they were convinced of the destruction so they sought refuge with Muhammad^-saww.

فقال لهم هل هنا موضع يعرف بالماء قالوا نعم بئر قد ردمت‏ بالرمل و الحجارة

He^-saww said to them, ‘Is there a place here known for having water?’ They replied, ‘Yes. There is a well, but it has been filled in with sand and stones!’

فمشى النبي ص حتى وقف على شفير البئر فرفع طرفه إلى السماء و نادى يا عظيم الأسماء يا باسط الأرض و يا رافع السماء قد أضرّ بنا الظمآء فاسقنا الماء

The Prophet^-saww walked until he^-saww reached the edge of the well. He^-saww raised his^-saww gaze toward the skies and called out: ‘O Possessor of the Most Magnificent Names! O One Who Spread out the earth and raised up the skies! Thirst has afflicted us, so Give us water to drink!’

فإذا بالحجارة و الرمل قد تصلصلت‏ و عين الماء قد نبعت و تفجّرت و جرى الماء من تحت أقدامه فسقى القوم دوابّهم و ملئوا قربهم و ساروا

Suddenly, the stones and sand began to rattle, and a spring of water burst forth. Water began flowing from beneath his^-saww feet. The people watered their animals, filled their water-skins, and continued on their journey.

و سار العبد إلى مولاه و قال ما وراءك يا فلاح و قال و الله ما أفلح من عادى محمدا و حدّثهم بما عاين منه فامتلأ أبو جهل غيظا و قال للعبد غيب وجهك عني فلا أفلحت أبدا

The servant then went to his master. Abu Jahl^-la asked him, ‘What news do you bring, Falah?’ He replied, ‘By Allah^-azwj! No one who opposes Muhammad^-saww can ever prosper!’ He then told them what he had witnessed from Muhammad^-saww. Abu Jahl^-la became filled with rage and said to the servant, ‘Get out of my sight! You shall never prosper’.

ثم سار حتى وصل واديا من أودية الشام يقال له ذبيان و كان كثير الأشجار إذ خرج من ذلك الوادي ثعبان عظيم كأنه النخلة السحوق ففتح فاه و زفر و خرج من عينيه الشرار فجفلت منه ناقة أبي جهل لعنه الله و لعبت بيديها و رجليها و رمته فكسرت أضلاعه فغشي عليه

They continued travelling until they reached a valley in Syria called Zibyan. It was a place with many trees. Suddenly, a huge serpent emerged from the valley, resembling a towering palm tree. It opened its mouth and hissed, while sparks seemed to shoot from its eyes. Abu Jahl^-la’s camel became frightened. It began kicking with its front and hind legs, threw him^-la from its back, and broke his^-la ribs. He^-la fell unconscious.

فلما أفاق قال لعبيده تأخرو إلى جانب الطريق فإذا جاء ركب بني هاشم يتقدمهم محمد قدموه علينا حتى إذا رأت ناقته الثعبان فعسى أن ترميه إلى الأرض فيموت

When he^-la regained consciousness, he^-la said to his^-la servants, ‘Move to the side of the road! When the caravan of the clan of Hashim^-la arrives, with Muhammad^-saww at its head, let him^-saww come ahead of us. Then, when his^-saww camel sees the serpent, perhaps it will throw him^-saww to the ground and he^-saww will die’.

ففعل العبيد ما أمرهم به و إذا بركب بني هاشم قد أقبل يتقدمهم محمد فقال النبي ص يا ابن هشام أراكم قد نزلتم و ليس هو وقت نزولكم

The servants did as he^-la commanded. Soon the caravan of the clan of Hashim^-as arrived, with Muhammad^-saww leading them. The Prophet^-saww said, ‘O Ibn Hisham, I^-saww see that you^-la have stopped here, although this is not the time for you^-la to stop’.

فقال له يا محمد و الله قد استحييت أن أتقدم عليك و أنت سيد أهل الصفا و أعلى حسبا و نسبا فتقدم فلعن الله من يبغضك

He^-la replied, ‘O Muhammad^-saww, by Allah^-azwj, I^-la was embarrassed to go ahead of you^-saww when you^-saww are the master of the people of Al Safa and superior to all in honour and lineage. Please go ahead, and may Allah^-azwj Curse whoever hates you^-saww!’

ففرح العباس بذلك و أراد العباس أن يتقدم فنهاه النبي ص و قال ارفق يا عم فما تقديمهم لنا إلا لمكيدة لنا

Al-Abbas was pleased with this and wanted to go ahead himself, but the Prophet^-saww  stopped him and said, ‘Take it easy, my^-saww uncle! Their allowing us to go ahead is nothing but a plot against us’.

ثم إنه ص تقدم أمامهم و دخل إلى ذلك الشعب و إذا بالثعبان قد ظهر فجفلت منه ناقة النبي ص فزعق بها النبي ص و قال ويحك‏ كيف تخافين و عليك خاتم الرسل و إمام البشر

Then he^-saww proceeded ahead of them and entered that narrow valley. Suddenly, the serpent appeared. The Prophet^-saww’s camel became frightened, so the Prophet^-saww shouted at it, saying, ‘Woe to you! How can you be afraid when the Seal of the Messengers^-as and the leader of the humans is upon you?’

ثم التفت إلى الثعبان و قال له ارجع من حيث أتيت و إياك أن تتعرض لأحد من الركب‏

Then he^-saww turned to the serpent and said: ‘Go back to where you came from, and beware of harming anyone from the caravan!’

فنطق الثعبان بقدرة الله تعالى و قال السلام عليك يا محمد السلام عليك يا أحمد فقال النبي ص السلام على من اتبع الهدى و خشي عواقب الردى و أطاع الملك الأعلى

The serpent then spoke by the power of Allah^-azwj the Exalted and said, ‘Peace be upon you^-saww, O Muhammad^-saww! Peace be upon you^-saww, O Ahmad^-saww!’ The Prophet^-saww replied, ‘Peace be upon the one who follows rightful guidance, fears the consequences of ruin, and obeys the Exalted King!’

فعندها قال يا محمد ما أنا من هوام الأرض و إنما أنا ملك من ملوك الجن و اسمي الهام بن الهيم و قد آمنت على يد أبيك إبراهيم الخليل و سألته الشفاعة فقال هي لولد يظهر من نسلي يقال له محمد و وعدني‏ أن أجتمع بك في هذا المكان و قد طال بي الانتظار

At that point, the serpent said, ‘O Muhammad^-saww, I am not one of the creatures that inhabit the earth. Rather, I am one of the kings of the Jinn. My name is Al Ham Ibn Al Haym. I came to believe through your father, Ibrahim^-as Al Khalil, and I asked him^-as to intercede for me. He^-as said, ‘Intercession belongs to a descendant who will appear from my^-as lineage, whose name will be Muhammad^-saww. He^-as, promised me,that I would meet you^-saww in this very place, and I have waited for a long time.

و قد شاهدت المسيح عيسى ابن مريم ع ليلة عرج به إلى السماء و هو يوصي الحواريين باتباعك و الدخول في ملتك و الآن قد جمع الله شملي بك فلا تنسني من الشفاعة يا سيد المرسلين

And I witnessed the Messiah, Isa Bin Maryam^-as on the night when he was Taken up to the sky while he^-as was advising the disciples to follow you^-saww and enter your^-saww religion. Now Allah^-azwj has brought me together with you^-saww. So do not forget me when you^-saww intercede, O chief of the Messengers^-as!’

فقال له النبي ص لك ذلك علي فعد من حيث جئت و لا تتعرض لأحد من الركب

The Prophet^-saww said to him: ‘That is assured for you from me^-saww. Now return to where you came from, and do not harm anyone from the caravan’.

فغاب الثعبان فلما نظر القوم إلى كلامه عجبوا من ذلك و ازداد أعمام النبي ص يقينا و فرحا و ازداد الجنود [الحسود] غيظا و حسدا

The serpent then disappeared. When the people witnessed the Prophet^-saww speaking with the serpent, they were astonished by what had happened. The Prophet^-saww’s uncles became even more certain and joyful, while the envious became increasingly angry and jealous.

فأنشأ العباس يقول‏

يا قاصدا نحو الحطيم و زمزم		بلغ فضائل أحمد المتكرم
و اشرح لهم ما عاينت عيناك من		فضل لأحمد و السحاب الأركم
قل و أت بالآيات‏ في السيل الذي		ملأ الفجاج بسيله المتراكم و نجا الذي لم يخط قول محمد
و هو الذي أخطأ بوسط جهنم		و البئر لما أن أضر بنا الظماء
فدعا الحبيب إلى الإله المنعم		فاضت عيونا ثم سالت أنهرا
و غدا الحسود بحسرة و تغمغم

 

و الهام بن الهيم لما أن رأى		خير البرية جاء كالمستسلم
ناداه أحمد فاستجاب ملبيا		و شكا المحبة كالحبيب‏ المغرم
من عهد إبراهيم ظل مكانه		يرجو الشفاعة خوف جسر جهنم
من ذا يقاس أحمد في الفضل من		كل البرية من فصيح و أعجم
و به توسل في الخطيئة آدم		فليعلم الأخبار من لم يعلم

Then Al-Abbas prosed saying, ‘O you who are heading toward the Sacred House, the Ḥaṭim and Zamzam, convey the virtues of the noble and honoured Aḥmad^-saww. Explain to them what your eyes have witnessed of the excellence of Aḥmad^-saww and the mighty, rain-bearing cloud. Tell them of the signs manifested in the torrent which, with its accumulated waters, filled the valleys and pathways. And the one who did not go astray from the words of Muḥammad^-saww was saved, while the one who opposed him went astray in the midst of Hell, and when thirst had afflicted us at the well, the Beloved called upon the Generous God^-azwj.

Then springs gushed forth and flowed as rivers, while the envious one departed in grief, sighing and murmuring. And Ham bin Al Haym, when he saw the best of creation approaching humbly, called out to Aḥmad^-saww, and he responded, answering his call. He complained of his love, like a lovesick and passionately enamoured lover. Ever since the time of Abraham^-as he had remained in his place, hoping for intercession and fearing the bridge of Hell. Who among all creation, whether eloquent or unable to speak, can be compared with Aḥmad^-saww in virtue? And Adam^-as sought a means of approach through him when he committed his^-as offence. So let those who do not know these reports now learn them’.

و لما فرغ العباس من شعره أجابه الزبير و أنشأ يقول شعرا

يا للرجال ذوي البصائر و النظر		قوموا انظروا أمرا مهولا قد خطر هذا بيان صادق في عصرنا.
من سيد عالي المراتب مفتخر		آياته قد أعجزت كل الورى
من ذا يقايس عدها أو يختصر منها الغمام تظله مهما مشى		أنى يسير تظله و إذا خطر و كذلك الوادي أتى مترادفا.
بالسيل يسحب للحجارة و الشجر		و نجا الذي قد طاع قول محمد
و هوى المخالف مستقرا في سقر		و أزال عنا الضيم من حر الظماء
من بعد ما بان التقلقل و الضجر		و البئر فاضت بالمياه و أقبلت
تجري على الأراض‏ أشباه النهر		و الهام فيه عبارة و دلالة
لذوي العقول ذوي‏البصائر و الفكر		كاد الحسود يذوب مما عاينت
عيناه من فضل لأحمد قد ظهر

 

When Al-Abbas was free fom his poem, Al Zubeyr answered him and prosed saying a poem, ‘O men of insight and discernment, rise and behold a momentous matter that has appeared before you. This is a truthful declaration in our time, concerning a master of exalted rank and honour. His signs and miracles have left all creation powerless. Who can count them, compare them, or encompass them?

Among them is the cloud that shades him wherever he walks; wherever he travels, it follows him with its shade. Likewise, the valley came flowing in succession, with a torrent dragging along stones and trees. The one who obeyed the command of Muhammad was saved, while the one who opposed him fell and came to rest in Saqar. He removed from us the hardship and torment of thirst, after distress and exhaustion had become manifest.

The well overflowed with water, and the water began to flow across the earth like rivers. And Ham, in this, there is a lesson and a sign for people of understanding, people of insight and reflection. The envious man almost melted away from what his two eyes had witnessed of the excellence that had become manifest in Aḥmad^-saww.

O men, behold his lights! They rise above the light of the sun and the moon. Allah^-azwj bestowed His favour upon Aḥmad^-saww and Chose him^-saww, and indeed He^-azwj humbled his^-saww enemy and then disgraced him’.

فأجابه حمزة رضي الله عنه يقول‏

ما نالت الحساد فيك مرادهم		طلبوا نقوص الحال منك فزادا
كادوا و ما خافوا عواقب كيدهم		و الكيد مرجعه على من كادا
ما كل من طلب السعادة نالها		بمكيدة أو أن يروم عنادا
يا حاسدين محمدا يا ويلكم		حسدا تمزق منكم الأكبادا
الله فضل أحمدا و اختاره		و لسوف يملكه الورى و بلادا و ليملأن الأرض من إيمانه.
و ليهدين عن الغوى‏ من حادا

Then Ḥamzah^-ra answered him, saying: ‘The envious ones have not achieved what they desired concerning you. They sought to diminish your standing, but instead it only increased. They plotted against you, without fearing the consequences of their plotting; yet the evil of a plot ultimately returns upon the one who plotted it. Not everyone who seeks happiness attains it, whether through scheming or by pursuing opposition and stubbornness.

O you who envy Muhammad^-saww, woe to you! Your envy has torn your hearts apart. Allah^-azwj has favoured Aḥmad^-saww and chosen him^-saww, and soon He^-azwj will Make him ^-saww master over people and lands. And He^-azwj will Fill the earth with faith in him^-saww, and he^-saww will guide away from error those who have strayed’.

قال فشكرهم النبي ص على ذلك و ساروا جميعا و نزلوا واديا كانوا يتعاهدون فيه الماء قديما فلم يجدوا فيه شيئا من الماء فشمر النبي ص عن ذراعيه و غمس كفيه في الرمل و رمق السماء و هو يحرك شفتيه فنبع الماء من بين أصابعه تيارا و جرى على وجه الأرض أنهارا

He (the narrator) said, ‘The Prophet^-saww thanked them for that, and they all continued on their journey until they came to a valley where, in former times, they used to replenish their supply of water. However, they found no water there at all. The Prophet^-saww rolled up his^-saww sleeves, plunged his^-saww hands into the sand, and gazed toward the sky while moving his^-saww lips. Suddenly, water gushed forth from between his^-saww fingers in a flowing stream, and it ran across the surface of the earth like rivers.

فقال العباس أمسك يا ابن أخي حذرا من الماء أن يغرق أموالنا ثم شربوا و ملئوا قربهم و سقوا دوابهم فقال النبي ص لميسرة لعل عندك شيئا من التمر فأحضره و كان يأكل التمر و يغرس النوى في الأرض‏

Al-Abbas said, ‘Stop, my nephew! Be careful, lest the water drown our belongings!’ Then they drank, filled their water-skins, and gave water to their animals. The Prophet^-saww  said to Maysarah, ‘Perhaps you have some dates with you?’ He brought them. The Prophet^-saww went on to eat the dates and plant the stones in the ground.

فقال له العباس لم تفعل ذلك يا ابن أخي

Al-Abbas said to him^-saww, ‘Why are you doing that, my nephew?’

قال يا عم أريد أن أغرسها نخلا قال

He^-saww replied, ‘My^-saww uncle, I^-saww want to plant them so that they will grow into date palms’.

و متى تطعم‏

Al-Abbas asked, ‘And when will they feed (produce fruit)?’

قال الساعة نأكل منها و نتزود إن شاء الله تعالى

He^-saww said, ‘We shall eat from them now and take provisions from them, if Allah^-azwj  the Exalted so Desires’.

فقال له العباس يا ابن أخي النخلة إذا غرست تثمر في خمس سنين‏

Al-Abbas said to him^-saww, ‘My nephew, when a date palm is planted, it produces fruit after five years!’

قال يا عم سوف ترى من آيات ربي الكبرى ثم ساروا حتى تواروا عن الوادي فقال يا عم‏ ارجع إلى الموضع الذي فيه النخلات و اجمع لنا ما نأكله

He^-saww replied: ‘My^-saww uncle, you shall soon see some of the greatest signs of my^-saww Lord^-azwj!’ They continued on their journey until they were out of sight of the valley. Then he^-saww said: ‘My^-saww uncle, return to the place where the date palms are and gather for us something to eat!’

فمضى العباس فرأى النخلات قد كبرت و تمايلت‏ أثمارها و أزهرت‏ فأوقر منها راحلة و التحق بالنبي ص فكان يأكل من التمر و يطعم القوم فصاروا متعجبين من ذلك

Al-Abbas went back and saw that the date palms had grown large, their fruits were hanging and swaying, and they had blossomed. He loaded a riding camel with dates and caught up with the Prophet^-saww. The Prophet^-saww ate from the dates and fed the people with them, and they were astonished from that.

فقال أبو جهل لعنه الله لا تأكلوا يا قوم مما يصنعه محمد الساحر فأجابه قومه و قالوا يا ابن هشام أقصر عن الكلام فما هذا بسحر

Abu Jahl^-la said, ‘My people! Do not eat from what Muhammad^-saww the magician has produced’. His^-la people replied, ‘O Ibn Hisham, refrain from such talk, for this is not magic!

ثم سار القوم حتى وصلوا عقبة أيلة و كان بها دير و كان مملوا رهبانا و كان فيهم راهب يرجعون إلى رأيه و عقله يقال‏ له الفيلق بن اليونان بن عبد الصليب و كان يكنى أبا خبير و قد قرأ الكتب و عنده سفر فيه صفة النبي ص من عهد عيسى ابن مريم ع

The group then continued until they reached the mountain pass of Aylah. There was a monastery there, and it was filled with monks. Among them was a monk whose opinion and judgement they relied upon. He was called Al Faylaq Ibn Al Yunan Ibn Abd Al Ṣalib, and he was known by the teknonym Abu Khubayr. He had studied the Scriptures, and he possessed a volume containing the description of the Prophet^-saww from the time of Isa^-as son of Maryam^-as.

و كان إذا قرأ الإنجيل على الرهبان و وصل إلى صفات النبي ص بكى و قال يا أولادي متى تبشروني بقدوم البشير النذير الذي يبعثه الله من تهامة متوجا بتاج الكرامة تظله الغمامة يشفع في العصاة يوم القيامة

Whenever he read the Evangel to the monks and reached the passages describing the qualities of the Prophet^-saww he would weep and say, ‘O my sons! When will you give me the good news of the coming of the bearer of glad tidings and the warner, whom Allah^-azwj will send from Tihamah, crowned with the crown of honour? The cloud will shade him^-saww, and he^-saww will intercede for the sinners on the Day of Qyamah!’

فقال له الرهبان لقد قتلت نفسك بالبكاء و الأسف على هذا الذي تذكره و عسى أن يكون قد قرب أوانه

 The monks said to him, ‘You have worn yourself out with weeping and sorrow over this person whom you speak of. Perhaps the time of his coming is near’.

فقال إي و الله إنه قد ظهر بالبيت الحرام و دينه عند الله الإسلام فمتى تبشروني بقدومه من أرض الحجاز و هو تظله الغمامة

He replied, ‘Yes, by Allah^-azwj! He^-saww has already appeared at the Sacred House, and his^-saww religion with Allah^-azwj is Islam. When will you give me the good news of his^-saww arrival from the land of the Ḥijaz, while the cloud shades him^-saww?’

و أنشأ يقول شعرا

لئن نظرت عيني جمال أحبتي		وهبت لبشرى الوصل ما ملكت يدي
و ملكته روحي و مالي غيرها		و هذا قليل في محبة أحمد
سألت إلهي أن يمن بقربه		و يجمع شملي بالنبي محمد

And he began to recite poetry, ‘If my eyes behold the beauty of my beloved ones,
I would give, in joy at the prospect of union, all that my hands possess. I would give my soul and all my wealth besides and this is but little compared with my love for Ahmad^-saww. I have asked my Lord^-azwj to bless me with his nearness, and to reunite me with the Prophet Muhammad^-saww’.

قال و ما زال الراهب كلما ذكر الحبيب أكثر النحيب إلى أن حال‏ منه النظر و زاد به الفكر فعند ذلك أشرف بعض الرهبان و قد أشرقت الأنوار من جبين النبي المختار

He (the narrator) said, ‘The monk continued, and whenever he mentioned the Beloved, his weeping and lamentation increased, until his eyesight became impaired and his thoughts became overwhelmed. At that moment, one of the other monks looked out and saw that lights were shining from the forehead of the Chosen Prophet^-saww.

فنظر الرهبان إلى الأنوار و قد تلألأت من الركب و قد أقبل من الفلا و أشرق‏ و علا تقدمهم سيد الأمم و قد نشرت على رأسه الغمامة فقالوا يا أبا الرهبان‏ هذا ركب قد أقبل من الحجاز

The monks gazed at those lights, which were glittering from the caravan as it approached from the open desert. It was advancing and becoming brighter, and at its forefront was the chief of Mankind, with a cloud spread above his head. They said, ‘O father of the monks, a caravan has arrived from the Hijaz’.

فقال يا أولادي و كم ركب قد أقبل و أتى و أنا أعلل نفسي بلعل و عسى قالوا يا أبانا قد رأينا نورا قد علا

He replied, ‘O my children! How many caravans have come and gone while I console myself with hopes and possibilities?’ They said, ‘Our father, we have seen a light rising high above’.

فقال‏ الآن قد زال الشقاء و ذهب العناء ثم رفع طرفه نحو السماء و قال إلهي و سيدي و مولاي بجاه هذا المحبوب الذي زاد فيه تفكري إلا ما رددت علي بصري

He said, ‘Now the misery has disappeared and the hardship is gone’. Then he raised his gaze toward the skies and said, ‘My God, my Master and my Lord, by the rank of this Beloved, whose remembrance has increased my contemplation, I beseech You^-azwj to restore my sight to me!’

فما استتم كلامه حتى رد الله عليه بصره فقال الراهب للرهبان كيف رأيتم جاه هذا المحبوب عند علام الغيوب

He had hardly finished speaking when Allah^-azwj Restored his eyesight. The monk then said to the other monks, ‘How have you seen the rank and esteem of this Beloved in the sight of the Knower of the Unseen?’

ثم أنشأ يقول‏

بدا النور من وجه النبي فأشرقا		و أحيا محبا بالصبابة محرقا و أبرأ عيونا قد عمين من البكاء
و أصبح من سوء المكاره مطلقا		ترى هل ترى عيناي طلعة وجهه
و أصبح من رق الضلالة معتقا

Then he prosed saying, ‘The light shone forth from the face of the Prophet^-saww and illuminated everything, and revived a lover who had been consumed by longing. It healed eyes that had been blinded by weeping, and set him free from the grievous afflictions of hardship. Will my eyes, I wonder, behold the radiance of his^-saww face, and will I^-saww be liberated from the chains of misguidance?’

ثم قال يا أولادي إن كان هذا النبي المبعوث في هذا الركب ينزل‏ تحت هذه الشجرة فإنها تخضر و تثمر فقد جلس تحتها عدة من الأنبياء و هي من عهد عيسى ابن مريم ع يابسة و هذه البئر لم نر فيها ماء فإنه يأتي إليها و يشرب منها

Then he said, ‘My children! If this Prophet^-saww who has been sent is the one travelling with this caravan, and if he^-saww sits beneath this tree, then it will become green and bear fruit. Several Prophets^-as have sat beneath it, but it has been dry since the time of Isa^-as son of Maryam^-as. As for this well, we have never seen any water in it. Yet he^-saww will come to it and drink from it’.

فما كان‏ إلا قليلا و إذا الركب قد أقبل و حول البئر قد نزلوا و حطوا الأحمال عن الجمال و كان النبي ص يحب الخلوة بنفسه فأقبل تحت الشجرة فاخضرت و أثمرت من وقتها و ساعتها

It was not long before the caravan arrived. They stopped around the well and unloaded the burdens from their camels. The Prophet^-saww loved to withdraw into solitude, so he^-saww went beneath the tree. At that very moment, the tree became green and began to bear fruit.

فما استقر بهم الجلوس حتى قام النبي ص فمشى إلى البئر فنظر إليها و استحسن عمارتها و تفل فيها فتفجرت منها عيون كثيرة و نبع منها ماء معين

They had barely settled down when the Prophet^-saww, stood up and walked toward the well. He^-saww looked into it and admired its construction. He^-saww then spat into it, whereupon numerous springs burst forth from it and abundant flowing water began to gush out.

فلما رأى الراهب ذلك قال يا أولادي هذا هو المطلوب فبادروا بصنع الولائم من أحسن الطعام لنتشرف بسيد بني هاشم فإنه سيد الأنام لنأخذ منه الذمة لسائر الرهبان

When the monk saw this, he said, ‘My children! This is the one we have been waiting for! Quickly prepare banquets with the finest food, so that we may have the honour of welcoming the chief of the Children of Hashim^-as, for he^-saww is the chief of all mankind. We should obtain from him^-saww a pledge of protection for all the monks!’

فبادر القوم لأمره طائعين و صنعوا الولائم و قال لهم انزلوا إلى أمير هذا القوم‏ و قولوا له إن أبانا يسلم عليك و يقول لك إنه قد عمل‏ وليمة و هو يسألك أن تجيبه و تأكل من زاده

The people immediately obeyed his command and prepared the banquets. The monk then said to them, ‘Go down to the leader of this caravan and tell him, ‘Our father sends you his greetings and says that he has prepared a banquet and asks you to accept his invitation and come eat from the food he has prepared!’

فنزل بعض الرهبان فما رأى أحسن من أبي جهل لعنه الله و لم ير رسول الله صلى الله عليه و آله فأخبر أبا جهل بما قاله الراهب فنادى في العرب إن هذا الراهب قد صنع لأجلي وليمة و أريد أن تجيبوا لدعوته‏

Some of the monks went down, but they did not see anyone more prominent than Abu Jahl^-la and they did not see Rasool-Allah^-saww. They informed Abu Jahl^-la of what the monk had said. Abu Jahl^-la then called out to the Arabs, saying, ‘This monk has prepared a banquet for my sake, and I want you to accept his invitation’.

فقال القوم من نترك عند أموالنا فقال أبو جهل اجعلوا محمدا عند أموالنا فهو الصادق الأمين

The people said, ‘Whom shall we leave behind to look after our possessions?’ Abu Jahl^-la replied, ‘Leave Muhammad^-saww to look after our possessions. He^-saww. is truthful and trustworthy’.

و في هذا المعنى قيل شعر

و مناقب شهد العدو بفضلها

و الفضل ما تشهد به الأعداء

And regarding this, the following verse of poetry was said, ‘Among his virtues are those whose excellence even his enemy bears witness to, for true excellence is that which even one’s enemies testify to’.

فسار القوم إلى النبي ص و سألوه أن يجلس عند متاعهم و سار القوم إلى الراهب يتقدمهم أبو جهل لعنه الله و قد أعجب بنفسه

The people went to the Prophet^-saww and asked him^-saww to remain behind and look after their belongings. Then they proceeded toward the monk, with Abu Jahl^-la leading them, taking great pride in himself.

فلما دخلوا الدير أحضر لهم الطعام و ناداهم بالرحب و الإكرام فأخذ القوم في الأكل و أخذ الراهب القلنسوة جعل ينظر فيه و يدور على القوم رجلا رجلا و جعل ينظر فيهم رجلا رجلا فلم ير صفة النبي‏ صلى الله عليه و آله‏ فرمى القلنسوة عن رأسه و نادى وا خيبتاه وا طول شقوتاه

When they entered the monastery, the monk brought out food for them and welcomed them with warmth and honour. The people began to eat. Meanwhile, the Monk took the cap he was carrying and began examining it, going around the gathering and looking carefully at each man, one by one. He searched them individually, but he did not see in any of them the distinguishing qualities of the Prophet^-saww. He threw the cap from his head and cried out, ‘What a disappointment! What a long and miserable fate!’

ثم جعل يقول شعرا

يا أهل نجد تقضّى العمر في أسف		منكم و قلبي لم يبلغ أمانيه
يا ضيعة العمر لا وصل ألوذ به		من قربكم لا و لا وعد أرجّيه

Then he began to recite poetry, ‘O people of Najd, my life has passed in sorrow, while my heart has never attained what it hoped for. What a wasted life! There is no reunion to which I may cling, nor any promise from your nearness upon which I may place my hope’.

قال ثم بعد ذلك قال يا سادات قريش هل بقي منكم أحد

Then he said, ‘O nobles of Qureysh! Is there anyone among you who has not yet come?’

فقال أبو جهل نعم بقي منا صبي صغير أجير على أموال بعض نسائنا

Abu Jahl^-la replied, ‘Yes. There is a young boy remaining behind. He^-saww has been hired to look after the property of one of our women’.

فما استتم كلامه حتى قام له حمزة و ضربه ضربا وجيعا و ألقاه على قفاه و قال يا وغد الأنام لم لا قلت تأخر منا البشير النذير السراج المنير و ما تركناه عند بضائعنا و أموالنا إلا لأمانته و ما فينا أصلح منه

Before he could finish speaking, Hamzah^-as stood up, struck him a painful blow, and threw him onto his back. He said, ‘O wretched one among mankind! Why did you not say that the bringer of glad tidings, the warner, and the radiant lamp was still among us? We left him^-saww behind with our merchandise and possessions only because of his^-saww trustworthiness, and there is no one among us more suitable for this than he^-saww!’

ثم التفت حمزة إلى الراهب و قال أرني السفر و أخبرني بما فيه

Hamzah^-as then turned to the monk and said, ‘Show me the book and tell me what is (written) in it!’

فقال سيدي هذا سفر فيه صفة النبي ص لا بالطويل الشاهق و لا بالقصير اللاصق معتدل القامة بين كتفيه علامة تظله الغمامة يبعث من تهامة شفيع العصاة يوم القيامة

The Monk replied, ‘My chief, this is a book containing the description of the Prophet^-saww. He^-saww is neither exceptionally tall nor unusually short, but of moderate stature. Between his^-saww shoulders is a distinguishing mark, and a cloud shades him^-saww. He^-saww will be sent from Tihamah, and he^-saww will intercede for the sinners on the Day of Qiyamah’.

قال العباس يا راهب إذا رأيته تعرفه قال نعم قال سر معي إلى الشجرة فإن صاحب هذه الصفة تحتها

Al-Abbas said, ‘O monk, if you see him^-saww, will you recognise him^-saww? He said, ‘Yes’. Al-Abbas said, ‘Then come with me to the tree, the one possessing these characteristics is beneath it’.

فخرج الراهب من الدير يهرول في خطواته حتى لحق بالنبي ص فلما رآه نهض قائما لا متكبرا و لا متجبرا فقال مرحبا بالفيلق بعد ما قال له الراهب السلام عليك يا أبا الفتيان

The monk left the monastery and hurried along until he reached the Prophet^-saww. When he^-saww saw him, he s(s.a.w.) tood up, neither out of arrogance nor pride, and said: ‘Welcome, O Filaq!’ The monk had first said to him^-saww, ‘Peace be upon you^-saww, O father of the young men!’

فقال له النبي ص و عليك السلام يا عالم الرهبان و يا ابن اليونان يا ابن عبد الصليب‏

The Prophet^-saww replied: ‘And peace be upon you, O learned one among the monks, O son of the Greek, O son of Abdul Saleeb!’

فقال الراهب و ما أدراك أني الفيلق بن اليونان بن عبد الصليب

The monk said, ‘How did you^-saww know that I am Filaq, son of the Greek, son of Abdul Saleeb?’

قال الذي أخبرك أني أبعث في آخر الزمان بالأمر العجيب

The Prophet^-saww replied: ‘The One who informed you also informed me that I would be Sent at the end of time with a wondrous matter’.

فانكب الراهب على قدميه يقبلهما و هو يقول يا سيد البشر لعلك أن تجيب لوليمتنا لتحصل لنا بها الكرامة و نفوز بمحبتك يوم القيامة

The monk then fell upon the Prophet^-saww’s feet and began kissing them, saying, ‘O chief of mankind, perhaps you^-saww will accept our invitation to our banquet, so that through your^-saww presence we may attain honour and gain your l(s.a.w.) ove on the Day of Qyamah!’

فقال له النبي ص اعلم أن القوم‏ أودعوني في أموالهم

The Prophet^-saww said to him: ‘Know that these people have entrusted me^-saww with their possessions!’

فقال يا مولاي تصدق علينا بالمسير إن عدم لهم عقال علي ببعير

The monk replied, ‘O my master, grant us the favour of accompanying us. If they lose anything, even so much as a camel’s halter, I shall compensate them for it’.

فقال له النبي ص سر و سار معهم إلى ديرهم و كان له بابان واحد كبير و الآخر صغير و قد وضعوا بحيال الباب الصغير كنيسة فيها تصاوير و تماثيل

The Prophet^-saww then agreed and travelled with them to their monastery. The monastery had two doors, one large and the other small. Opposite the smaller door they had placed a chapel containing pictures and statues. Whoever entered through the small door had to bow his head, as though prostrating before the images in the chapel.

فإذا دخل الرجل من الباب الصغير ينحني برأسه و ذلك برسم السجود للتصاوير في الكنيسة فخطر في نفسه أنه يدخل النبي ص من الباب الصغير ليتلذذ بمعاجزه و غرائب كراماته

The monk thought to himself that he would have the Prophet^-saww enter through the small door so that he could witness his^-saww miraculous powers and the extraordinary signs of his^-saww Divine Favour.

فلما دخل الراهب أمامه داخله الفزع من النبي ص فلما دخل النبي ص من الباب القصير أمر الله تعالى عضادتي الباب أن ترتفع فارتفع الباب حتى دخل النبي ص منتصب القامة

As the monk entered ahead of him^-saww, he was overcome with awe at the presence of the Prophet^-saww. When the Prophet^-saww entered through the low doorway, Allah^-azwj  the Exalted, Commanded the two doorposts to rise. The doorway was raised until the Prophet^-saww could enter standing completely upright.

فلما أشرف على القوم قاموا له إجلالا و أجلسوه في أوساطهم على أعلى مكان و وقف الراهب بين يديه و الرهبان حوله فقدموا بين يديه طرائف الشام‏

When he^-saww appeared before the gathering, they all stood up out of respect for him^-saww and seated him^-saww in their midst in the highest and most honoured place. The monk stood before him^-saww, while the other monks gathered around him^-saww. They brought before him^-saww the finest delicacies from Syria.

ثم رمق الراهب بطرفه إلى السماء فقال إلهي و سيدي و مولاي أرني خاتم النبوة

Then the monk raised his eyes toward the sky and said, ‘My God, my Master and my Lord, show me the Seal of Prophethood!’

فأرسل الله عز و جل جبرئيل و رفع ثيابه عن ظهره فبان خاتم النبوة بين كتفيه فسطع منه نور ساطع

Allah^-azwj Mighty and Majestic, Sent Jibraeel^-as, who lifted the Prophet^-saww’s garment from his^-saww back, revealing the Seal of Prophethood between his^-saww shoulders. A brilliant light radiated from it.

فلما رآه الراهب خر ساجدا هيبة من ذلك النور ثم رفع رأسه و قال هو أنت حقا

When the monk saw it, he fell prostrate in awe before that light. Then he raised his head and said, ‘It is truly you^-saww!’

ثم إن حمزة أنشأ يقول‏

أنت المظلل بالغمام و قد رأى		الرهبان أنك ذاك و انكشف الخبر
ربيت في بحبوح‏ مكة بعد ما		وضع الخليل وفاق فخرك من فخر
و رضعت في سعد لثدي حليمة		كرما ففاض الثدي نحوك و انحدر

Then Hamzah (a. r.) began to recite poetry: ‘You^-saww are the one shaded by the clouds, and the monks have seen that you^-saww are indeed the one foretold, and the truth has now been revealed. You^-saww were raised in the very heart of Makkah, after the Friend of Allah^-azwj, Ibrahim^-as had established it, and your wexcellence surpasses all other honoura. You wwere nursed among the tribe of Sa’d at the chest of Haleema; out of generosity, her chest overflowed with milk and poured forth abundantly for you^-saww’.

قال فشكره النبي ص و تفرق القوم إلى رحالهم و قد كمد أبو جهل غيظا و بقي ميسرة و الراهب مع النبي ص

He (the narrator) said, ‘The Prophet^-saww thanked him. The people then dispersed and returned to their respective camps, while Abu Jahl^-la remained bitter with anger. Maysarah and the monk stayed behind with the Prophet^-saww.

فقال الراهب يا سيدي أبشر فإن الله يوطئ لك رقاب‏ العرب و تملك سائر البلاد و ينزل عليك القرآن و تدين لك الأنام و دينك عند الله هو الإسلام‏ و تنكس الأصنام و تمحق الأديان و تخمد النيران و تكسر الصلبان و يبقى ذكرك إلى آخر الزمان فأسألك يا سيدي أن تتصدق علينا بالذمام لسائر الرهبان لتأخذ منهم أمتك الجزية في ذلك الزمان فيا ليتني كنت معك حتى تبعث يا سيدي‏

The monk said, ‘My master, rejoice! Allah (s.w.t. ) will Cause the necks of the Arabs to submit to you, and you will rule over the other lands. The Qur’an will be Revealed to you, and all people will submit to you^-saww. Your^-sawwreligion, in the Sight of Allah^-azwj, is Islam. The idols will be overturned, the other religions will be obliterated, the fires will be extinguished, the crosses will be broken, and your name and remembrance will remain until the end of time. I therefore ask you^-saww, my master, to grant protection and security to all the monks, so that your^-saww followers may take the tax from them in that time. If only I could remain with you^-saww until you^-saww are Sent forth, my master!’

فأعطاهم النبي ص الذمام و أكرمهم‏ غاية الإكرام

The Prophet^-saww granted them his protection and treated them with the utmost honour.

و قال الراهب لميسرة يا ميسرة اقرأ مولاتك مني السلام و اعلم‏ أنها قد ظفرت بسيد الأنام و أنه سيكون لك شأن من الشأن و تفضل على سائر الخاص و العام و أحذّرها أن تفوتها القرب من هذا السيد فإن الله تعالى سيجعل نسلها من نسله و تبقى ذكرها إلى آخر الزمان

The monk said to Maysara, ‘Maysara Convey my greetings to your chieftess and let her^-as know that she^-as has attained the chief of all mankind. He^-saww will be of great importance to you^-as, and he wwill be honoured above all others, both the elite and the common people. Warn her^-as not to miss the opportunity of drawing close to this chief, for Allah^-azwj the Exalted will Make her^-as offspring descend from his^-saww offspring, and her^-saww memory will remain until the end of time.

و يحسدها عليه كل أحد و أعلمها أنه لا يدخل الجنة إلا من يؤمن به و يصدق برسالته و أنه أشرف الأنبياء و أفضلهم و أصفاهم سريرة و احذر عليه من أعدائه اليهود في الشام حتى يعود إلى البيت الحرام

Everyone will envy her^-as because of him^-saww. Let her^-as know that no one will enter Paradise except one who believes in him^-saww and affirms the truth of his^-saww Message. He^-saww is the noblest of the Prophets^-as the best of them, and the purest of heart. Protect him^-saww from his^-saww enemies among the Jews of Syria until he^-saww returns to the Sacred House’.

ثم ودع الراهب و خرج النبي ص و لحق بالقوم و ساروا من وقتهم و ساعتهم إلى أن نزلوا بأرض الشام‏ و حطوا رحالهم فبادر أهل المدينة و اشتروا بضاعتهم و باعت قريش بضائعها بأغلى أثمان في أحسن بيع و أما ما كان من النبي ص فإنه لم يبع شيئا من بضاعته

The monk then bade farewell, and the Prophet^-saww departed and caught up with the caravan. They continued on their journey immediately until they reached the land of Syria, where they unloaded their belongings. The people of the city came quickly and purchased their merchandise, while Qureysh sold their goods for the highest prices in very successful transactions. As for the Prophet^-saww, he did not sell any of his merchandise.

فقال أبو جهل لعنه الله و الله ما رأت خديجة سفرة أشأم من هذه لم يبع من بضاعتها شيئا

Abu Jahl^-la said, ‘By Allah^-azwj Khadeeja has never had a journey more ill-fated than this one. He^-saww has not sold any of her^-as merchandise at all!’

فلما أصبح الصباح نادى العرب‏ فلما أقبلت من كل جانب و مكان يريدون البضائع فلم‏ يجدوا إلا بضائع خديجة فباعها النبي ص بأضعاف ما باعت قريش‏ فاغتم أبو جهل لذلك غما شديدا و لم يبق من بضائع خديجة إلا حمل أديم

When morning came, the Arabs were called. People came from every direction and every place, seeking to purchase the merchandise, but they found that only Khadeeja^-as’s merchandise remained. The Prophet^-saww sold it for several times the price at which Qureysh had sold their goods. Abu Jahl^-la was extremely distressed by this, and only one load of leather goods from Khadeeja^-as’s merchandise remained.

فجاء رجل من اليهود يقال له سعيد بن قطمور و كان من أحبار اليهود و كهانهم و كان قد اطلع على صفة النبي ص فلما نظر إليه عرفه بالنور و قال هذا الذي يسفه أحلامنا و يعطل أدياننا و يرمل نسواننا و أنا أحتال على قتله

Then a Jewish man named Sa’id Ibn Qatmur came. He was one of the Jewish scholars and soothsayers, and he had learned about the description of the Prophet^-saww. When he looked at him^-saww, he recognised him^-saww by the light that surrounded him^-saww and said, ‘This is the one who will make fools of our minds, undermine our religions, and leave our women widowed. I will devise a plan to kill him^-saww!’

ثم دنا من النبي ص و قال يا سيدي بكم هذا الحمل فقال بخمس مائة درهم لا ينقص منها شي‏ء

He then approached the Prophet^-saww and said, ‘My chief, how much is this load?’ The Prophet^-saww replied, ‘Five hundred Dirhams, without reducing anything from that amount’.

قال اشتريت بشرط أن تسير معي إلى منزلي و تأكل من طعامي حتى تحصل لنا البركة فقال النبي ص نعم

The Jew said, ‘I will buy it on the condition that you^-saww accompany me to my home and eat some of my food, so that we may receive blessing’. The Prophet^-saww said: ‘Yes’.

فأخذ اليهودي حمل الأديم و سار إلى منزله و سار النبي ص فلما قرب اليهودي من منزله سبق إلى زوجته و قال لها أريد منك أن تساعديني على قتل هذا الذي يعطل أدياننا قالت و كيف أصنع به

The Jew took the load of leather goods and proceeded towards his home, with the Prophet^-saww following him^-saww. When the Jew drew near his house, he went ahead to his wife and said to her, ‘I want you to help me kill this man who is undermining our religion!’ She asked, ‘How should I do that?’

قال خذي فردة الرحى و اقعدي على باب الدار فإذا رأيتيه قبض منا ثمن حمل الأديم و خرج ارمي عليه فردة الرحى‏ حتى تقتليه و نستريح منه

He said, ‘Take one of the millstones and sit at the door of the house. When you see him^-saww take the price of the load of leather goods from us and leave, throw the millstone upon him^-saww and kill him^-saww, so that we may be rid of him^-saww!’

قال فأخذت زوجة اليهودي الرحى و طلعت على سطح الدار فلما خرج النبي ص همت أن تلقي عليه الرحى فأمسك الله يديها و رجف قلبها و قد غشي‏ عليها من نور وجه رسول الله ص و كان لها ولدان قائمان‏ بفناء الدار فسقطت الرحى عليهما فماتا

The Jewish man’s wife took the millstone and climbed onto the roof of the house. When the Prophet^-saww came out, she intended to throw the millstone upon him^-saww, but Allah^-azwj restrained her hands. Her heart began to tremble, and she was overcome by the radiance of the face of Rasool-Allah^-saww. She fainted. She had two sons who were standing in the courtyard of the house, and the millstone fell upon them, killing them both.

فلما نظر اليهودي إلى ما جرى على أولاده نادى بأعلى صوته يا بني قريظة فأجابوه من كل جانب و مكان و قالوا له ما وراءك قال‏ اعلموا أنه قد حل‏ ببلدكم هذا الرجل الذي يعطل أديانكم و يسفه أحلامكم‏ و قد دخل منزلي و أكل من طعامي و قتل أولادي

When the Jew saw what had happened to his sons, he cried out at the top of his voice, ‘O clan of Qurayzah!’ They answered him from every direction and place and asked him, ‘What has happened to you?’ He said, ‘Know that this man has arrived in your land, the man who undermines your religions and makes fools of your minds. He^-saww has entered my house, eaten my food, and killed my children!’

فلما سمعت اليهود ذلك منه ركبوا خيولهم و جردوا سيوفهم و حملوا على قريش بأجمعهم فلما نظر أعمام النبي ص إلى اليهود لبسوا دروعهم و بيضهم‏ و ركبوا خيولهم العربية و ارتفع الصياح و شهروا الصفاح‏ و قالوا ما أبركه من صائح صاح‏

When the Jews heard this from him, they mounted their horses, drew their swords, and charged against all of Qureysh. When the Prophet^-saww’s uncles saw the Jews, they put on their armour and helmets, mounted their Arabian horses, and the shouting and clamour rose as they unsheathed their swords. They said, ‘How blessed is the one who is calling out!’

و ركب حمزة على جواده و هو أشقر مضمر حسن المنظر مليح المخبر صافي الجوهر من خيل قيصر و تقلد سيفه و اعتقل رمحه و لبس درعه و حمل على اليهود فهناك جاشت عليهم الخيل من كل مكان و حل بهم الوبال فأجمع‏ رأيهم على أن ينفذوا منهم‏ سبعة رجال من رؤسائهم بلا سلاح

Hamzah^-as mounted his horse, which was a fine-looking, well-trained chestnut horse, noble in appearance and excellent in quality. It was among the horses of Caesar. He strapped on his sword, took up his spear, put on his armour, and charged against the Jews. At that point, the horses surged upon them from every direction, calamity befell them, and they were overwhelmed. They finally decided to send seven of their leaders to negotiate, without weapons.

فلما رأتهم قريش من غير سلاح قالوا ما شأنكم

When Qureysh saw them approaching without weapons, they said, ‘What is the matter with you all?’

قالوا يا معشر العرب إن هذا الرجل الذي معكم يعنون بذلك النبي ص أول من يبدئ بخراب دياركم و قتل رجالكم و تكسير أصنامكم و الرأي عندنا أن تسلموه لنا حتى نقتله و نستريح منه نحن و أنتم

They replied, ‘O assembly of Arabs, this man who is with you’ – meaning the Prophet^-saww – ‘will be the first to begin destroying your homes, killing your men, and smashing your idols. Our advice to you is that you hand him^-saww over to us so that we may kill him^-saww and both you and us can be rid of him!’

فلما سمع حمزة الكلام قال يا ويلكم هيهات هيهات أن نسلمه إليكم فهو نورنا و سراجنا و لو تلفت فيه أرواحنا فهي فداه دون أموالنا

When Hamzah^-as heard these words, he said, ‘Woe to you! Far, far be it! We will never hand him^-ra over to you. He^-ra is our light and our lamp. Even if our lives were to be sacrificed for him^-ra, we would give them for his^-ra sake before we would sacrifice our wealth!’

فلما سمع اليهود ذلك آيسوا من بلوغ مرادهم و رجعوا على أعقابهم‏ فلما عاين قريش اليهود و قد انقلب بعضهم على بعض رأوها فرصة

When the Jews heard this, they despaired of achieving their objective and turned back on their heels. When Qureysh saw that the Jews had turned against one another, they regarded it as an opportunity.

فرحل القوم يجدون السير إلى ديارهم و قد غنموا أسلابا من اليهود و خيلهم و سلاحهم و قد فرحوا بالنصر و الظفر فلما استقاموا على الطريق قال لهم ميسرة ما منكم أحد يا قوم إلا و قد سافر مرة أو مرتين أو أكثر فهل رأيتم أبرك من هذه السفرة و أكثر من ربحها و ما ذلك إلا ببركة محمد ص و هو نشأ فيكم و هو قليل المال فهل لكم أن تجمعوا له شيئا من بينكم على جهة الهدية حتى يستعين به على حاله

The group then set off, hastening their journey toward their homes. They had taken spoils from the Jews, including their horses and weapons, and they were delighted with their victory and triumph. When they had settled onto the road, Maysara said to them, ‘None of you, O people, has travelled only once or twice; some of you have travelled even more than that. Have you ever seen a journey more blessed than this one, or one that brought greater profit? This is all because of the blessing of Muhammad (s.a.w). He^-saww was raised among you, yet he^-saww possesses little wealth. Would you be willing to collect something among yourselves for him^-saww as a gift, so that he^-saww might use it to assist himself in his^-saww circumstances?’

فقالوا له و الله لقد أصبت الرأي يا ميسرة

They replied, ‘By Allah^-azwj Maysara, you have given excellent advice!’

ثم إن القوم نزلوا منزلا كثير الماء و الأشجار و الأنهار فاستخرج كل واحد منهم شيئا لطيفا و جاءوا به على سبيل الهدية و كان يحب الهدية و يكره الصدقة فلما جمعوه‏ بين يديه قالوا له خذها مباركة عليك

The group then stopped at a place with abundant water, trees, and streams. Each of them selected something valuable and brought it as a gift for him^-saww, for he^-saww loved receiving gifts and disliked receiving charity. When they had gathered the gifts before him^-saww, they said to him^-saww, ‘Take these, may they be blessed for you!’

فدفعها إلى ميسرة و لم يرد جوابا ثم إن القوم رحلوا يجدون السير و يقطعون الفيافي و الأودية إلى أن نزلوا دير الراهب و هو الوادي الذي تزودوا منه التمر ثم إنهم رحلوا حتى قربوا من مكة و نزلوا بحجفة الوداع فأخذ الناس ينفذون إلى أهاليهم يبشرونهم بقدومهم و غنمهم

He^-saww handed them over to Maysara without saying anything in reply. The group then continued on their journey, travelling swiftly and crossing deserts and valleys until they stopped at the monk’s monastery, which was the valley where they had previously obtained dates for their provisions. They then set out again until they came close to Makkah and stopped at Juhfat Al Wada. The people began sending messengers ahead to their families, informing them of their arrival and of the profits and spoils they had brought back.

قال أبو جهل لعنه الله يا قوم ما رأيت ربحا أكثر من سفرتنا هذه فقالوا نعم قال و أكثرنا أرباحا محمد ص قال ما كنت أحسب أنه يجلبهم من أماكنهم و يبيع عليهم بأغلى الثمن

Abu Jahl^-la said, ‘O people, I^-la have never seen greater profit than the profit from this journey of ours!’ They replied, ‘Yes’. He^-la then said, ‘And Muhammad^-saww made the greatest profit among us’. He^-la continued, ‘I never imagined that he^-saww would bring them (the buyers) from their various places and sell to them at the highest prices’.

ثم أخذ القوم في إنفاذ رسلهم و نفذ أبو جهل و غيره رسلا فأقبل ميسرة إلى النبي ص و قال يا قرة العين هل أرشدك إلى خير يصل إليك قال ما هو

The group then began sending their messengers ahead. Abu Jahl^-la and others also sent messengers. Maysara then approached the Prophet^-saww and said, ‘O delight of my eyes, would you like me to guide you^-saww to something good that will come to you^-saww? He^-saww asked: ‘What is it?’

قال تسير من وقتك و ساعتك إلى مولاتي خديجة و تبشرها بسلامة أموالها فإنها تعطي من يبشرها خيرا كثيرا و أنا أحب أن يكون ذلك لك فقم الآن و سر إلى مكة و ادخل على مولاتي خديجة و بشرها بسلامة أموالها

Maysara replied, ‘Set out immediately and go to my chieftess Khadeeja^-as and give her^-as the good news that her^-as wealth has arrived safely. She^-as gives a great reward to whoever brings her^-as good news, and I would like that reward to be yours^-saww. Rise now, travel to Makkah, enter upon my mistress Khadeeja^-as, and give her^-as the good news of the safe return of her^-as wealth’.

فقام النبي ص و قال يا ميسرة أوصيك بمالك و نفسك خيرا و ركب مستقبل الطريق وحده يريد مكة و غاب عن الأبصار فبعث الله ملكا يطوي له البعيد و يهون عليه الصعب الشديد

The Prophet^-saww rose and said, ‘Maysara, I^-saww entrust your wealth and your person to what is good’. He then mounted and set out alone along the road towards Makkah, disappearing from sight. Allah^-azwj then Sent an Angel who made the distant journey swift for him^-saww and made the difficult and arduous path easy for him^-saww.

فلما أشرف على الجبال‏ أرسل الله عليه النوم فنام فأوحى الله تعالى إلى جبرئيل أن اهبط إلى جنات عدن و أخرج منها القبة التي خلقتها لصفوتي محمد ص قبل أن أخلق آدم ع بألفي عام و انشرها على رأسه‏

When he^-saww came within sight of the mountains, Allah^-azwj Caused sleep to overcome him^-saww, and he^-saww fell asleep. Allah^-azwj  the Exalted then Revealed to Jibraeel^-as: “Descend to the Gardens of Eden and bring out from them the dome that I^-azwj Created for My^-azwj Chosen one, Muhammad^-saww two thousand years before I^-azwj Created Adam^-as. Spread it over his head!”

و كانت من الياقوت الأحمر معلقة بعلائق من اللؤلؤ الأبيض يرى باطنها من ظاهرها و ظاهرها من باطنها لها أربعة أركان و أربعة أبواب ركن من الزبرجد و ركن من الياقوت و ركن من العقيان‏ و ركن من اللؤلؤ و كذا الأبواب فنزل جبرئيل و استخرجها فتباشرت الحور العين و أشرفت من قصورها و قلن لك الحمد يا رحمان هذا الآن يبعث صاحب القبة

The dome was made of red ruby and suspended by cords of white pearls. Its interior could be seen from its exterior, and its exterior could be seen from its interior. It had four corners and four doors. One corner was made of emerald, one of ruby, one of pure gold, and one of pearl, and the same was true of its doors. Jibraeel^-as descended and brought it out. The Houries of Paradise rejoiced, appeared from their palaces, and said, ‘All Praise belongs to You^-azwj, O Most Merciful! This is the time when the one who possesses the dome is being Sent forth!’

و هبت ريح الرحمة و صفقت الأشجار و نشر جبرئيل ع القبة على رأس النبي ص و أحدقت الملائكة بأركانها ثم أعلنوا بالتقديس و التسبيح و نشر جبرئيل بين يديه ثلاثة أعلام

The wind of mercy began to blow, the trees swayed, and Jibraeel^-as spread the dome over the head of the Prophet^-saww. The Angels surrounded its four corners, and then they proclaimed the sanctification and Glorification of Allah^-azwj. Jibraeel^-as spread three banners before him^-saww.

و تطاولت الجبال و نادت الأشجار و الأطيار و الأملاك يقولون لا إله إلا الله محمد رسول الله ص هنيئا لك من عبد ما أكرمك على الله تعالى

The mountains rose up, and the trees, birds, and angels called out, saying, ‘There is no god but Allah^-azwj, Muhammad^-saww. is the Messenger^-saww of Allah^-azwj. Blessed are you^-saww! What an honoured servant you^-saww are in the Sight of Allah^-azwj Exalted!’

قال و كانت خديجة متكئة على موضع عال و جواريها حولها و عندها جماعة من نساء قريش و هي تطيل النظر إلى شعاب مكة إذ كشف الله تعالى عن بصرها دون غيرها و قد نظرت‏ نورا ساطعا و ضياء لامعا من جهة باب المعلى ثم إنها حققت النظر فرأت القبة و المحدقين بها ناشرين أعلامها و النبي ص نائم بها فحارت في أمرها فجعلت تنظر إليه

The narrator says that Khadeeja^-as was reclining in an elevated place, with her^-as maidservants around her^-as, and a group of Qureysh women were with her^-as. She^-as was gazing intently toward the mountain passes of Makkah when Allah^-azwj the Exalted, Unveiled her^-as sight to something that He ^-azwj did not Reveal to the others. She^-as saw a brilliant light and radiant illumination coming from the direction of Bab Al Ma’la. She^-as looked carefully and saw the dome, with those surrounding it and spreading its banners, while the Prophet^-saww was asleep beneath it. She^-as was astonished by what she^-as saw and continued staring at it.

فقلن لها النسوة ما لنا نراك باهتة يا بنت العم فقالت يا بنات العرب أنا نائمة أم يقظانة فقلن نعيذك بالله بل أنت يقظانة

The women said to her^-as, ‘Why do we see you^-as so bewildered, O daughter of our cousin?’ She^-as replied, ‘O daughters of Arabia, am I^-as asleep or awake?’ They said, ‘We seek refuge for you in Allah^-azwj! You^-as are certainly awake!’

قالت لهن انظروا إلى باب المعلى و انظروا إلى القبة قلن نعم رأينا قالت لهن و ما الذي ترون‏ غير ذلك قلن نرى نورا ساطعا و ضياء لامعا قد بلغ عنان السماء

She^-as said to them, ‘Look toward Bab Al Ma’la and look at the dome!’ They said, ‘Yes, we see it’. She^-as asked them, ‘What else do you see?’ They replied, ‘We see a brilliant light and radiant illumination that has reached the heights of the sky!’

قالت و ما الذي ترون‏ غير ذلك قلن لم نر شيئا قالت أ ما ترون‏ القبة و الراكب و الأطيار الخضر المحدقين بالقبة فقلن لها لم نر شيئا

She^-as asked, ‘What else do you see?’ They said, ‘We do not see anything else’. She^-as said, ‘Do you not see the dome, the rider, and the green birds surrounding the dome?’ They replied, ‘We do not see anything!’

قالت أرى راكبا أبهى من نور الشمس في قبة خضراء لم أر أحسن منها على ناقة واسعة الخطا و لا شك أن الناقة هي ناقتي الصهباء و الراكب محمد ص

She^-as said, ‘I see a rider more splendid than the light of the sun, inside a green dome. I^-as have never seen anything more beautiful than it. He^-saww is riding a she-camel with a long, wide stride. There is no doubt that the she-camel is my^-as own red-grey she-camel, and the rider is Muhammad^-saww’.

فقلن يا سيدتنا و من أين لمحمد ص ما تقولين و ليس يقدر على هذا كسرى و لا قيصر

The women said, ‘Our chieftess, how could Muhammad^-saww possibly possess what you^-as are describing? Neither Chosroe nor Caesar is capable of such a thing!’

فقالت لهن فضل محمد أعظم من ذلك

She^-as replied, ‘Muhammad s.a.w.)’s excellence is far greater than that!’  

ثم إن الناقة دخلت بين الشعاب ثم قصدت باب المعلى ثم إن الملائكة عرجت إلى السماء و عرج جبرئيل ع بالقبة و الأعلام و انتبه النبي ص من نومه و دخل مكة و قصد منزل خديجة فوجدها و هي تقول متى يصل محمد حتى أمتع بالنظر إليه

Then the she-camel entered among the mountain passes and proceeded toward Bab Al Ma’la. The Angels then ascended to the sky and Jibraeel^-as , ascended with the dome and the banners. The Prophet^-saww awoke from his^-saww sleep, entered Makkah, and proceeded to Khadeeja^-as’s house. He^-saww found her^-as saying, ‘When will Muhammad^-saww arrive so that I^-as may delight in looking at him^-saww?’

و هي تقوم و تقعد و إذا بالنبي ص قد قرع الباب قالت الجارية من بالباب قال أنا محمد قد جئت أبشر خديجة بقدوم أموالها و سلامتها

She^-as kept getting up and sitting down in anticipation. Then the Prophet^-saww knocked on the door. The maidservant asked, Who is at the door? He^-saww replied, ‘I^-saww am Muhammad^-saww. I^-saww have come to give Khadeeja^-as the good news of the arrival and safe return of her^-as wealth’.

فلما سمعت خديجة كلام رسول الله ص انحدرت إلى وسط الدار و وقفت بالحجاب و فتحت الجارية الباب فقال السلام عليكم يا أهل البيت

When Khadeeja^-as heard the words of Rasool-Allah^-saww she^-as hurried to the middle of the house and stood behind the curtain, while the maidservant opened the door. He^-saww said: ‘Peace be upon you, O people of the household!’

فقالت خديجة هنيئا لك السلامة يا قرة عيني قال و أنت‏ يهنؤك سلامة أموالك

Khadeeja^-as replied, May your^-saww safe return bring you^-saww happiness, O delight of my^-as eyes!’ He^-saww said: ‘And may the safe return of your^-as wealth bring you^-as happiness’.

قالت خديجة تهنئني سلامتك أنت يا قرة العين فو الله أنت عندي خير من جميع الأموال و الأهل

Khadeeja^-as said, ‘Rather, I^-as rejoice in your^-saww safe return, O delight of my^-as eyes! By Allah^-azwj, you^-saww are more precious to me^-as than all wealth and family!’

ثم قالت شعرا

جاء الحبيب الذي أهواه من سفر		و الشمس قد أثرت في وجهه أثرا
عجبت للشمس من تقبيل وجنته		و الشمس لا ينبغي أن تدرك القمرا

Then she^-as recited a poem: ‘My^-as beloved, whom I^-as love, has returned from his^-saww journey, and the sun has left its mark upon his^-saww face. I^-as marvel at the sun for kissing his^-saww cheek, while the sun ought never to be able to reach the moon’.

ثم قالت يا حبيبي أين خلفت الركب قال بالجحفة قالت و متى عهدك بهم قال ساعتي هذه

Then she^-as said, ‘My^-as beloved, where did you^-saww leave behind the caravan?’ He^-saww replied: ‘At Al Juhfah’. She^-as asked, ‘When did you^-saww last see them?’ He^-saww replied, ‘Just now’.

فلما سمعت خديجة كلامه اقشعر جلدها و قالت سألتك بالله أنك فارقتهم بالجحفة قال نعم و لكن طوى الله لي البعيد

When Khadeeja^-as heard his^-saww words, her^-as skin bristled and she^-saww said, ‘I^-as ask you^-saww by Allah^-azwj did you^-saww really part from them at Al Juhfah?’ He^-saww replied: ‘Yes, but Allah^-azwj made the distant journey short for me’.

قالت و الله ما كنت أحب أن تجي‏ء هكذا وحيدا إنما كنت أحب أن تكون أول القوم و أنظر إليك و أنت مقدم‏ الرجال و أرسل إليك جواري على رءوس الجبال‏ بأيديهم المباخر و المعازف و آمر عبيدي بالذبائح و العقائر و يكون لك يوم مشهور

She^-as said, ‘By Allah^-azwj! I^-as would not have wanted you^-saww to come like this, all alone. I^-as would have preferred you^-saww to be at the head of the caravan, so that I^-as could see you^-saww leading the men. I^-as would have sent my^-as maidservants to the tops of the mountains with censers and musical instruments, and I^-as would have ordered my^-as servants to prepare sacrifices and offerings for you^-saww, so that you^-saww would have a well-known day’.

قال يا خديجة إني أتيت و لم يعلم بي أحد من أهل مكة فإن أمرتيني بالرجوع رجعت من هذه الساعة و تفعلين مرادك فقالت له يا سيدي أمهل قليلا

He^-saww said, ‘O Khadeeja^-as! I^-saww came without anyone in Makkah knowing of my^-saww arrival. If you^-as instruct me^-saww to return, I^-saww will go back from this very moment, and you^-as can carry out what you^-as intended’. She^-as said to him^-saww, ‘My^-as master, wait a little!’

ثم عملت له زادا ساخنا فوضعته في مزادة و كانت العرب تعرفه بنقائه و طيب ريحه و ملأت له قربة من ماء زمزم و قالت له ارجع أودعتك من طوى لك البعيد من الأرض

She^-as then prepared some hot provisions for him^-saww, placed them in a leather travel pouch which the Arabs knew for its cleanliness and pleasant fragrance, and filled a water-skin for him^-saww with Zamzam water. She^-as said to him^-saww, ‘Go back. I^-as entrust you to the One Who Made the distant journey short for you^-saww’.

فرجع النبي ص ثم إن خديجة رجعت إلى موضعها لتنظر هل تعود القبة أم لا و إذا بالقبة قد عادت و جبرئيل قد نزل و الملائكة قد أحدقوا بها كالأول ففرحت خديجة بذلك

The Prophet^-saww then returned. Khadeeja^-as went back to her^-as place to see whether the dome would return or not. Suddenly, the dome had returned, with Jibraeel^-as descending and the Angels surrounding it just as before. Khadeeja^-as was greatly pleased by that.

و أنشأت تقول‏

نعم لي منكم ملزم أي ملزم			و وصل مدى الأيام لم يتصرم
	و لو لم يكن قلب المتيم‏ فيكم		جريحا لما سالت دموعي بالدم
	و لم يخل طرفي ساعة من خيالكم		و من حبكم قلبي و من ذكركم فمي
	و لو جبلا حملتموه بعادكم		لمال و ما زال‏ جسمي و أعظمي
	أشد على كبدي يدي فيردها		بما فيه من وجد من الشوق مضرم
	طويت الهوى و الشوق ينشر طيه		و كتمت أشجاني فلم تتكتم
	فيا رب قد طالت بنا شقة النوى		و أنت قدير تنظم الشمل فانظم

And she^-as began to recite, ‘Yes, I^-as have one who binds me^-as to you^-saww, one who is truly bound to you^-saww, and the passage of days has reached its full extent without coming to an end. Had the heart of the lovesick one not been wounded by love for you^-saww, my^-as tears would not have flowed with blood. My^-as eyes have never been free for even an hour from the image of you^-saww, my^-as heart is filled with love for you^-saww, and my^-as mouth is filled with mention of you^-saww.

Even if you were to place a mountain upon me^-as because of your^-saww absence, it would bend, while my^-as body and bones continue to suffer. I press my^-as hand against my^-as liver, but it pulls back because of the burning passion and intense longing within me^-as. I folded away my^-as love, while longing unfolded its folds, and I^-as concealed my^-as sorrows, but they refused to remain concealed. O my Lord^-azwj, the distance of separation between us has grown long, and you^-saww have power to reunite what has been divided, so reunite us’.

قال ثم إن النبي ص سار قليلا و التحق بالقوم و بعضهم يقظان‏ و بعضهم رقود فلما أحس به ميسرة قال من الطارق‏ في هذا الليل العاكر

Then the Prophet^-saww travelled a little further and caught up with the group. Some of them were awake while others were asleep. When Maysara sensed his presence, he called out, ‘Who is approaching in this pitch-dark night?’

قال‏ أنا محمد بن عبد الله

He^-saww replied, ‘I^-saww am Muhammad^-saww Ibn Abdullah^-as’.

قال‏ يا سيدي ما عهدتك أن تهزأ و عهدي بك أنك سائر فما الذي أرجعك يا سيدي

Maysara said, ‘My master, I have never known you^-saww to joke. I knew that you were travelling, so what brought you^-saww back, my master?’

فقال له يا ميسرة إني سافرت ثم عدت

He^-saww said to him, ‘O Maysara, I^-saww travelled and then returned’.

فضحك ميسرة و قال سافرت إلى ذيل هذا الجبل ثم عدت

Maysara laughed and said, ‘You travelled as far as the foot of this mountain and then returned?’

قال النبي ص بل قصدت البيت الحرام

The Prophet^-saww said, ‘Rather, I^-saww went to the Sacred House’.

فقال له ميسرة ما عهدت منك يا سيدي إلا الصدق

Maysara said to him^-saww, ‘I have never known you^-saww, my master, to say anything except the truth’.

فقال يا ميسرة ما قلت لك إلا الصدق فإن كان عندك شك فهذا خبز مولاتك خديجة و هذا ماء زمزم

He^-saww replied, ‘O Maysara, I^-saww have told you nothing but the truth. If you have any doubt, then here is some bread from your chieftess Khadeeja, and here is water from Zamzam (well)’.

فلما نظر ميسرة إلى ذلك نهض قائما على قدميه و نادى يا معاشر قريش و يا بني النضر و يا بني زهرة و يا بني هاشم هل غاب محمد عنكم غير ساعتين أو أقل من ذلك فقالوا نعم

When Maysara saw these things, he stood up and called out, ‘O company of Qureysh! O clan of Al Nadr! O clan of Zuhrah! O clan of Hashim^-as! Was Muhammad^-saww absent from you for more than two hours, or even less than that?’ They replied, ‘Yes’.

قال قد سار إلى مكة و رجع و هذا خبز مولاتي خديجة و هذا ماء زمزم

He said, ‘He^-saww travelled to Makkah and returned, and this is the bread from my mistress Khadeejah, and this is water from Zamzam!’

فتعجب القوم و دهشت عقولهم و صاح أبو جهل لعنه الله و قال لا يبعد هذا على الساحر

The people were astonished, and their minds were bewildered. Abu Jahl^-la shouted and said, ‘This is not beyond the ability of a sorcerer’.

فلما أصبح الصباح بلغ العرب و سبق الخبر بقدوم القافلة و خرج أهل مكة مبادرين و سبق عبيد خديجة و جواريها و تفرقوا في شعاب مكة و أوديتها بأيديهم المعازف و المباخر فكان النبي ص ما يمر على عبد من عبيد خديجة إلا يعقر ناقة فرحا بقدومه

When morning came, the news reached the Arabs, and word of the caravan’s arrival had already gone ahead. The people of Makkah came out eagerly to welcome it. Khadeeja^-as’s male servants and female attendants went ahead of them and dispersed throughout the passes and valleys of Makkah, carrying musical instruments and incense burners. Whenever the Prophet^-saww passed by one of Khadeeja^-as’s servants, the servant would slaughter a she-camel out of joy at his arrival.

ثم تفرق الناس إلى منازلهم و نظرت خديجة إلى جمالها و قد أقبلت كالعرائس و كانت معتادة أن يموت بعض جمالها و يجرب بعضها إلا تلك السفرة فإنها لم تنقص منها شعرة

Then the people dispersed to their homes. Khadeeja^-as looked at her camels, which had come forward like brides. She^-as was accustomed to losing some of her^-as camels to death and having others become exhausted during a journey, but on this particular journey, not even a single hair had been lost from them.

فوقف قريش متعجبين من تلك الجمال كلما مر بهم جمل بإزائه ناقة هيفاء فيقولون لمن هذا فيقال هذا ما أفاده محمد ص لخديجة من الشام

The Qureysh stood amazed at these camels. Whenever a camel passed them, accompanied by a graceful, slender she-camel, they would ask, ‘Whose are these?’ They were told, ‘These are what Muhammad^-saww brought for Khadeeja^-as from Syria’. The minds of the Qureysh were astonished by this.

فذهلت عقول قريش لذلك فلما اجتمعت أموال خديجة فكوا رحالها و عرضوا الجميع على خديجة و كانت جالسة خلف الحجاب و النبي ص جالس وسط الدار و ميسرة يعرض عليها الأمتعة شيئا فشيئا

When all of Khadeeja^-as‘s merchandise had been gathered, the loads were unpacked and everything was presented to Khadeeja^-as. She^-as was sitting behind a curtain, while the Prophet^-saww  was sitting in the middle of the house and Maysara was presenting the merchandise to her^-as, item by item.

فنظرت خديجة إلى شي‏ء قد أدهشها فبعثت إلى أبيها تعرفه بذلك و ترغبه في محمد ص فلم تك إلا ساعة واحدة و إذا بخويلد قد أقبل و دخل منزل ابنته خديجة و هو متزين بالثياب متقلد سيفا

(Syeda) Khadeeja^-as then saw something that greatly astonished her^-as, so she^-as sent word to her^-as father, informing him of what had happened and encouraging him to consider Muhammad^-saww. It was not long before Khuwailid arrived. He entered the home of his daughter Khadeeja^-as, dressed in fine clothes and carrying a sword.

فلما نظرت إليه قامت و أجلسته إلى جنبها و ابتدأته بالترحيب و جعلت تعرض عليه البضائع و هي تقول يا أبت هذا كله ببركة محمد ص و الله يا أبتاه إنه مبارك الطلعة ميمون الغرة فما ربحت ربحا أغنم‏ من هذه السفرة

When Khadijah^-as saw him, she^-as stood up and seated him beside her^-as. She^-as welcomed him warmly and began showing him the merchandise, saying, ‘My father, all of this is through the blessing of Muhammad^-saww. By Allah^-azwj father, his^-saww appearance is blessed and auspicious. I^-as have never made a greater profit than this from any journey!’

ثم التفتت إلى ميسرة و قالت حدثني كيف كان سفركم و ما الذي عاينتم من محمد ص

Then she^-as turned to Maysara and said, ‘Tell me, how was your journey, and what did you witness from Muhammad^-saww?’

قال يا سيدتي و هل أطيق أن أصف لك بعضا من صفاته و ما عاينت منه ص

He replied, ‘My lady, could I possibly describe even some of his^-saww qualities and what I witnessed from him^-saww?’

ثم أخبرها بحديث السيل و البئر و الثعبان و النخل و ما أخبره الراهب و ما أوصاه إلى خديجة

He then told her^-as about the incident of the flood, the well, the serpent, and the palm trees. He also told her^-as what the monk had said and the instructions the monk had given him concerning Khadeeja^-as.

فقالت حسبك يا ميسرة لقد زدتني شوقا إلى محمد ص اذهب فأنت حر لوجه الله و زوجتك و أولادك و لك عندي مائتا درهم و راحلتان

She^-as said, ‘Enough, Maysara! You have only increased my^-as longing for Muhammad^-saww. Go! You are free for the Sake of Allah^-azwj and so are your wife and your children. You also have two hundred Dirhams and two riding camels from me!’

و خلعت عليه خلعة سنية و قد امتلأ سرورا و فرحا ثم إن خديجة التفتت إلى النبي ص و قالت ادن مني فلا حجاب اليوم بيني و بينك

She^-as then presented him with a magnificent robe. Maysara’s heart was filled with happiness and joy. Then Khadeeja^-as turned to the Prophet^-saww and said, ‘Come closer to me^-as. Today there is no curtain between you^-saww and me^-as’.

ثم رفعت عنها الحجاب و أمرت أن ينصب له كرسي من العاج و الآبنوس و أجلسته عليه و قالت يا سيدي كيف كان سفركم

She^-as removed the curtain and ordered a chair made of ivory and ebony to be brought for him^-saww. She^-as seated him^-saww upon it and said, ‘My master, how was your^-saww journey?’

فأخذ يحدثها بما باعه و ما شراه فرأت خديجة ربحا عظيما و قالت يا سيدي لقد فرحتني بطلعتك و أسعدتني برؤيتك فلا لقيت بؤسا و لا رأيت نحوسا

He^-saww began telling her^-as about what he^-saww had sold and what he^-saww had purchased. Khadeeja^-as saw that a tremendous profit had been made and said, ‘My master, your^-saww arrival has brought me great happiness, and seeing you^-saww has made me^-as fortunate. May you^-saww never encounter hardship or experience misfortune!’

ثم جعلت تقول شعرا

فلو أنني أمسيت في كل نعمة		و دامت لي الدنيا و ملك الأكاسرة
فما سويت عندي جناح بعوضة		إذا لم يكن عيني لعينك‏ ناظرة

Then she^-as began reciting poetry, ‘Even if I^-as were to spend my^-as life surrounded by every blessing, and if the whole world and the kingdom of the Persian emperors were to remain mine, none of it would be worth to me^-as even the wing of a mosquito, If my^-as eyes were not able to behold your^-saww eyes’.

قال ثم إن خديجة قالت يا سيدي لك عندي حق البشارة زيادة على ما كان بيننا فهل لك الساعة من حاجة فتقضى

Then Khadeeja^-as said, ‘My master, you^-saww have a right to a reward from me^-as for bringing the good news, in addition to what we had already agreed upon. Is there anything you^-saww need at this moment that I^-as can provide for you^-saww?’

قال ص حتى أستريح و أعود إليك

He^-saww replied, ‘Let me^-saww rest and I^-saww will return to you^-as’.

ثم خرج و دخل منزل عمه أبي طالب و كان أبو طالب فرحا بما عاين من ابن أخيه فقبل ما بين عينيه و جاءت‏ أعمامه حوله و قال أبو طالب يا ولدي ما الذي أعطتك خديجة

He^-saww then left and entered the house of his^-saww uncle Abu Talib^-as. Abu Talib^-as was delighted by what he^-as had witnessed from his^-as nephew. He^-as kissed him^-saww between his^-saww eyes, and his^-saww uncles gathered around him^-saww. Abu Talib^-as said, ‘My^-as son, what has Khadeeja^-as given you^-as?’

قال وعدتني‏ الزيادة على ما بيننا

He^-saww replied, ‘She^-as has promised to give me^-saww something additional to what we had agreed upon’.

قال هذه نعمة جليلة و قد عزمت أن أترك لك بعيرين تسافر عليهما و راحلتين تصلح بهما شأنك و أما الذهب و الفضة أخطب لك بهما فتاة من نسوان قريش من قومك ثم لا أبالي بالموت حيث أتى و كيف نزل

Abu Talib^-as said, ‘This is a great blessing. I^-as have decided to leave two camels for you^-saww to travel on, and two riding animals with which you can take care of your^-saww affairs. As for the gold and silver, I^-as will use it to seek in marriage for you^-saww a young woman from the women of Qureysh, from among your^-saww own people. After that, I^-as will have no concern about death, wherever it may come or however it may descend upon me^-as!’

فقال يا عماه افعل ما بدا لك

He^-saww replied, ‘My^-saww uncle, do whatever you^-saww think best’.

فلما كان وقت الغداة اغتسل النبي ص من وعك السفر و تطيب و سرح رأسه و لبس أفخر أثوابه و سار إلى منزل خديجة فلم يجد عندها سوى ميسرة

When morning came, the Prophet^-saww washed himself to recover from the fatigue and discomfort of the journey, applied perfume, combed his^-saww hair, put on his^-saww finest clothes, and went to the house of Khadeeja^-as. He found no one there except Maysara.

فلما رأته فرحت بقدومه و جعلت تقول‏

دنا فرمى من قوس حاجبه سهما		فصادفني حتى قتلت به ظلما
و أسفر عن وجه و أسبل شعره		فبات يباهي‏ البدر في ليلة ظلماء
و لم أدر حتى زار من غير موعد		على رغم واش ما أحاط به علما
و علمني من طيب حسن حديثه		منادمة يستنطق الصخرة الصماء

When Khadeeja^-as saw him, she^-as was delighted by his^-saww arrival and began reciting, ‘He^-saww drew near and shot an arrow from the bow of his^-saww eyebrow, and it struck me^-as killing me^-as unjustly. His^-saww face shone forth and his^-saww hair lowered, and he^-saww spent the night outshining the full moon on a dark night. I^-as did not realise what had happened until he^-saww visited me^-as without an appointment, despite the spite of an informer who knew nothing of what had taken place. Through the sweetness and beauty of his^-saww conversation, he^-saww taught me the art of intimate companionship, making even the silent rock speak’.

قال ثم التفتت إليه و قالت يا سيدي نعمت الصباح و دامت لك الأفراح هل من حاجة فتقضى

Then she^-as turned to him^-saww and said, ‘My^-as master, may your^-saww morning be blessed, and may your^-saww joys endure. Is there anything you^-saww need that can be provided for you^-saww?’

فاستحيا و طأطأ رأسه و عرق جبينه فأقبلت عليه تلاطفه في الكلام ثم قالت يا سيدي إذا سألتك عن شي‏ء تخبرني

He^-saww became shy, lowered his^-saww head, and sweat appeared on his^-saww forehead. She^-as approached him^-saww and gently spoke to him^-saww, then said, ‘My^-as master, if I^-as ask you^-saww something, will you^-saww tell me^-as?’

قال نعم قالت خديجة إذا أخذت الجمال و المال من عندي ما تريد أن تصنع به قال لها و ما تريدين بذلك يا خديجة قالت أزيدك و ما أقدر عليه

He^-saww replied, ‘Yes’. Khadeeja^-as said, ‘If you^-saww take the camels and the goods from me^-as, what do you^-saww intend to do with them?’ He^-saww said to her^-as, ‘And why do you^-as ask me this, O Khadeeja^-as?’ She^-as replied, ‘I^-as want to give you^-saww more, as much as I^-as am able’.

قال اعلمي أن عمي أبا طالب قد أشار علي أن يترك لي بعيرين أسافر بهما و بعيرين أصلح بهما شأني و الذهب و الفضة يخطب لي بهما امرأة من قومي تقنع مني بالقليل و لا تكلفني ما لا أطيق

He^-saww said, ‘Know that my^-saww uncle Abu Talib^-as has advised me^-saww that he^-as will leave me^-saww two camels to travel with, and two camels with which I^-saww can put my^-saww affairs in order. As for the gold and silver, he^-as will use it to seek in marriage a woman from my^-saww people who will be content with little from me^-saww and will not burden me^-saww with what I^-saww cannot afford’.

فتبسمت خديجة و قالت يا سيدي أ ما ترضى‏ أني أخطب لك امرأة تحسن بقلبي‏ قال نعم

Khadeeja^-as smiled and said, ‘My^-as master, would you^-saww not be pleased if I ^-as were to seek a woman for you^-saww who would be a comfort to your^-saww heart?’ He^-saww replied, ‘Yes’.

قالت قد وجدت لك زوجة و هي من أهل مكة من قومك و هي أكثرهن مالا و أحسنهن جمالا و أعظمهن كمالا و أعفهن فرجا و أبسطهن يدا طاهرة مصونة تساعدك على الأمور و تقنع منك بالميسور و لا ترضى من غيرك بالكثير و هي قريبة منك في النسب‏ يحسدك عليه جميع الملوك و العرب غير أني أصف لك عيبها كما وصفت لك خيرها

She^-as said, ‘I^-as have found a wife for you^-saww. She is from Makkah and from your^-saww own people. She is the wealthiest of them, the most beautiful, the most accomplished, the most chaste, and the most generous. She is pure and protected, she will assist you^-saww in your^-saww affairs, be content with whatever you^-saww are able to provide, and she would not be satisfied with anything from another man even if he offered her much. She is also close to you^-saww in lineage, a distinction for which all kings and Arabs would envy you^-saww. However, just as I^-as have described her virtues to you^-saww, I^-as will also tell you^-saww her one shortcoming’.

قال و ما ذلك قالت عرفت قبلك رجلين و هي أكبر منك سنا

He^-saww said, ‘And what is that?’ She^-as replied, ‘She was previously acquainted with two men in marriage, and she is older than you^-as’.

قال ص سميها لي قالت هي مملوكتك خديجة

The Prophet^-saww said, ‘Tell me^-saww her name’. She^-as said, ‘She is your^-saww servant, Khadeeja^-as’.

فأطرق منها خجلا حتى عرق جبينه و أمسك عن الكلام فأعادت عليه القول مرة أخرى و قالت يا سيدي ما لك لا تجيب و أنت و الله لي حبيب و إني لا أخالف لك أمرا

He^-saww lowered his^-saww head in embarrassment until his^-saww forehead became covered with sweat, and he^-saww remained silent. She^-as repeated her^-as words and said, ‘My master, why do you^-saww not answer? By Allah^-azwj you^-saww are beloved to me^-as, and I^-as would never disobey any command of yours^-saww’.

و أنشأت‏ تقول‏

يا سعد إن جزت بوادي الأراك		بلغ‏ قليبا ضاع مني هناك
و استفت غزلان الفلا سائلا		هل لأسير الحب منهم فكاك
و إن ترى [تر] ركبا بوادي الحمى		سائلهم عني و من لي بذاك
نعم سروا و استصحبوا ناظري		و الآن عيني تشتهي أن تراك
ما في من عضو و لا مفصل		إلا و قد ركب منه‏ هواك
عذبتني‏ بالهجرة بعد الجفاء		يا سيدي ما ذا جزاء بذاك
فاحكم بما شئت و ما ترتضي		فالقلب ما يرضيه إلا رضاك

And she^-as began to recite: ‘O Sa’d, if you pass through the valley of Al Arak, go to a little well where I^-as lost something there. Ask the gazelles of the wilderness, inquiring of them, ‘Is there any release for one who is a captive of love? And if you see a caravan in the valley of Al Hima, ask them about me^-as, and ask who can bring me^-as that. Yes, they departed and took my^-as sight away with them, and now my^-as eyes long to see you^-saww.

There is not a single limb or joint in me^-as, except that your^-saww love has taken possession of it. You^-saww have tormented me^-as by departing after the estrangement, O my^-as master, what recompense is there for this? So judge as you^-saww wish and as you^-saww see fit, for my^-as heart is satisfied with nothing except your^-saww satisfaction’.

قال ثم ألحت عليه بالكلام‏ فقال لها يا ابنة العم أنت امرأة ذات مال و أنا فقير لا أملك إلا ما تجودين به علي و ليس مثلك من يرغب في مثلي‏ و أنا أطلب امرأة يكون حالها كحالي و مالها كمالي‏ و أنت ملكة لا يصلح لك إلا الملوك

Then she^-as persisted in speaking to him^-saww. He^-saww said to her^-as, ‘O daughter of my^-saww uncle, you^-as are a woman of wealth, while I^-saww am poor. I^-saww possess nothing except what you^-as generously give me^-saww. A woman such as you^-as would not normally desire a man such as me^-saww. I^-saww am seeking a woman  whose circumstances are like mine and whose wealth is equal to mine. You^-as are a queen, and only kings are suitable for you^-as!’

فلما سمعت كلامه قالت و الله يا محمد إن كان مالك قليلا فمالي كثير و من يسمح‏ لك بنفسه كيف لا يسمح لك بماله و أنا و مالي و جواري‏ و جميع ما أملك بين يديك و في حكمك لا أمنعك منه شيئا و حق الكعبة و الصفا ما كان ظني أن تبعدني عنك

When she^-as heard his^-saww words, she^-as said, ‘By Allah^-azwj, O Muhammad (s.a.w), if your^-saww wealth is little, my^-as wealth is abundant. And whoever is willing to give herself to you^-saww, how could she not also be willing to give you^-saww her wealth? I^-saww, my^-saww wealth, my^-saww female servants, and everything I^-saww possess are all before you^-saww and under your^-saww authority. I^-as will withhold nothing from you^-saww. By the right of the Kaaba and Al Safa! I^-as never imagined that you^-saww would keep me^-as at a distance from you^-saww’.

ثم ذرفت‏ عبرتها و قالت شعرا

و الله ما هب نسيم الشمال		إلا تذكرت ليالي‏ الوصال
و لا أضا من نحوكم بارق		إلا توهمت لطيف الخيال
أحبابنا ما خطرت خطرة		منكم غداة الوصل مني ببال
جور الليالي خصني بالجفا		منكم و من يأمن جور الليال
رقوا و جودوا و اعطفوا و ارحموا		لا بد لي منكم على كل حال

Then she shed a tear and recited poetry: ‘By Allah^-azwj! Whenever the north wind blows, I^-as remember the nights of our union, and whenever a flash of lightning shines from your^-saww direction, I^-as imagine the gentle vision of you^-saww. O my^-as beloved, whenever you^-saww crossed my thoughts on the morning of our union, I^-as remembered you^-saww. The cruelty of the nights has singled me^-as out for estrangement from you^-saww, and who can ever feel safe from the cruelty of the nights? So be gentle, be generous, turn toward me^-as, and have mercy upon me^-as. In every circumstance, I^-as have no one but you^-saww’.

قال ثم إن خديجة قالت و رب احتجب عن الأبصار و علم حقيقة الأسرار إني محقة لك في هذا الأمر قم‏ إلى عمومتك و قل لهم يخطبوني لك من أبي و لا تخف من كثرة المهر فهو عندي و أنا أقوم لك بالهدايا و المصانعات فسر و أحسن الظن فيمن أحسن بك الظن‏

Then Khadeeja^-as said, ‘By the Lord^-azwj Who is hidden from the eyes and Knows the reality of secrets! I^-as am speaking to you^-saww truthfully concerning this matter. Rise and go to your^-saww uncles and tell them to ask my^-as father for my^-as hand in marriage for you^-saww. Do not be afraid of the amount of dowry, for it is with me^-as, and I^-as shall take care of the gifts and other expenses for you^-saww. So go, and think well of the one who has thought well of you^-saww!’

فخرج النبي ص من عندها و دخل على عمه أبي طالب و السرور في وجهه‏ فوجد أعمامه مجتمعين فنظر إليه أبو طالب و قال يا ابن أخي يهنؤك ما أعطتك خديجة و أظنها قد غمرتك من عطاياها

The Prophet^-saww then left her^-as and went to his^-saww uncle Abu Talib^-as, with happiness visible on his^-saww face. He^-saww found his^-saww uncles gathered together. Abu Talib^-as looked at him^-saww and said, ‘My^-as nephew, congratulations on what Khadeeja^-as has given you^-saww. I^-as think she^-as has overwhelmed you (s.a..) with her^-as gifts’.

قال محمد ص يا عم لي إليك حاجة قال و ما هي

Muhammad^-saww said, ‘My^-saww uncle, I^-saww  have a request to make of you^-as’. He^-as said, ‘And what is it?’

قال تنهض أنت و أعمامي هذه الساعة إلى خويلد و تخطبون لي منه خديجة

Muhammad^-saww replied, ‘I^-saww want you^-as and my^-saww uncles to go right now to Khuwailid and ask him to give me^-saww Khadeeja^-as in marriage!’

فلم يرد أحد منهم عليه جوابا غير أبي طالب فقال يا حبيبي إليك نصير و بأمرك نستشير في أمورنا و أنت تعلم أن خديجة امرأة كاملة ميمونة فاضلة تخشى العار و تحذر الشنار و قد عرفت قبلك رجلين أحدهما عتيق بن عائذ و الآخر عمرو الكندي و قد رزقت منه ولدا

None of them replied to him^-saww except Abu Talib^-as who said, ‘My^-as beloved nephew, we will support you^-saww and consult you^-saww in our affairs. You^-saww know that Khadeeja^-as is a complete, blessed and virtuous woman. She^-as is mindful of disgrace and avoids dishonour. Before you^-saww, she^-as had been married to two men – one was Atiq Ibn A’iz, and the other was Amr Al Kindi, and she^-as had a child from him.

و خطبها ملوك العرب و رؤساؤهم و صناديد قريش و سادات بني هاشم و ملوك اليمن و أكابر الطائف و بذلوا لها الأموال فلم ترغب في أحد منهم و رأت أنها أكبر منهم و أنت يا ابن أخي فقير لا مال لك و لا تجارة و خديجة امرأة مزاحة عليك فلا تعلل نفسك بمزاحها و لا تسمع قريشا هذا الأمر

And the kings and leaders of the Arabs, the chiefs of Quraysh, the nobles of the clan of Hashim^-as, the kings of Yemen, and the prominent men of Ta’if have all sought her^-as in marriage. They offered her^-as wealth, but she^-as did not desire any of them, considering herself superior to them. As for you^-saww, my^-as nephew, you^-saww are poor and have neither wealth nor a business. Khadeeja s.a.) is merely joking with you^-saww, so do not deceive yourself because of her^-as joking, and do not let Qureysh hear about this matter’.

فقال أبو لهب يا ابن أخي لا تجعلنا في أفواه العرب و أنت لا تصلح لخديجة

Abu Lahab^-la then said, ‘My^-as nephew, do not put us in the mouths of the Arabs. You^-saww are not suitable for Khadeeja^-as’.

فقام إليه العباس و انتهره و قال و الله إنك لرذل الرجال ردي الأفعال و ما عسى أن يقولوا في ابن أخي و الله إنه أكثر منهم جمالا و أزيد كمالا و بما ذا تتكبر عليه خديجة لمالها أم لزيادة كمالها و جمالها فأقسم برب الكعبة لأن طلبت عليه مالا لأركبن جوادي و أطوف في الفلوات و لأدخلن‏ على الملوك حتى أجمع له ما تطلب عليه‏ خديجة

Al-Abbas stood up, rebuked him^-saww and said, ‘By Allah^-azwj you^-as are the most despicable of men and the worst in conduct! What could they possibly say about my nephew? By Allah^-azwj, he^-saww is more handsome than them and superior to them in excellence. And in what way does Khadeeja^-as consider herself superior to him^-saww? Is it because of her^-saww wealth, or because she^-saww possesses greater excellence and beauty? I swear by the Lord^-azwj of the Kaaba! If she^-asdemands wealth as a condition for marrying him , I^-saww shall mount my^-saww horse, travel through the deserts, and go to the kings until I gather whatever wealth Khadeeja^-as demands from him^-saww.

قال النبي ص يا معاشر الأعمام قد أطلتم الكلام فيما لا فائدة فيه قوموا و اخطبوا لي خديجة من أبيها فما عندكم من العلم مثل ما عندي منها

The Prophet^-saww said, ‘O company of uncles, you have prolonged the discussion about something that is of no benefit. Rise and ask Khadeeja^-as’s father for her^-as hand in marriage for me^-saww. You do not know about her^-saww as much as I^-saww do!’

فنهضت صفية بنت عبد المطلب رضي الله عنها و قالت و الله أنا أعلم أن ابن أخي صادق فيما قاله و يمكن أن تكون خديجة مازحة عليه و لكن أنا أروح و أبين لكم الأمر

Then Safiyya Bint Abd Al Muttalib^-as, stood up and said, ‘By Allah, I know that my nephew is truthful in what he^-saww has said, although it is possible that Khadeeja^-as was only joking with him^-saww. But I shall go and find out the truth of the matter for you all!’

ثم لبست أفخر ثيابها و سارت نحو منزل خديجة فلقيتها بعض جواريها في الطريق فسبقتها إلى الدار و أعلمت خديجة بقدوم صفية بنت عبد المطلب

She then put on her finest clothes and set out toward Khadeeja^-as’s house. On the way, she encountered some of Khadeeja^-as’s maidservants. They went ahead of her to the house and informed Khadeeja^-as that Safiyya Bint Abd Al Muttalib^-as was coming.

و كانت قد عزمت على النوم فأخلت لها المكان و قد عثرت خديجة بذيلها فقالت لا أفلح من عاداك يا محمد

(Syeda) Khadeeja^-as had been preparing to sleep, so she cleared the place for Safiyya. As Khadeeja^-as was walking, she^-as happened to stumble on the hem of her garment and said, ‘May the one who opposes you^-saww, O Muhammad^-saww, never prosper!’

فسمعت صفية كلام خديجة فقالت في نفسها أجاد الدليل ثم طرقت الباب ففتح و جاءت إلى خديجة فلقيتها بالرحب و التحية و أرادت أن تأتي لها بطعام فقالت يا خديجة ما جئت لأكل طعام بل يا ابنة العم جئت أسألك عن كلام أ هو صحيح أم لا

Safiyya heard Khadeeja^-as saying this and thought to herself, ‘The evidence has become clear indeed!’ She then knocked on the door. It was opened, and she went in to Khadeeja^-as. Khadeeja^-as welcomed her warmly and greeted her. She^-as was about to bring her some food when Safiyya said, ‘O Khadeeja^-as, I have not come to eat. Rather, O daughter of my uncle, I have come to ask you about something that was said. Is it true or not?’

فقالت خديجة بل هو صحيح إن شئت تخفيه أو شئت تبديه و أنا قد خطبت محمدا لنفسي و تحملت عنه مهري فلا تكذبوه إن كان قد ذكر لكم بشي‏ء و إني قد علمت أنه مؤيد من رب السماء

Khadeeja^-as replied, ‘It is indeed true. If you wish, you may keep it hidden, and if you wish, you may make it known. I^-as have asked Muhammad^-saww to marry me^-as, and I^-as have undertaken to provide his^-saww dowry myself^-as. So do not reject what he^-saww has told you, if he^-saww has mentioned anything to you. I^-as have come to know that he^-saww is supported by the Lord^-azwj of the sky’.

فتبسمت صفية و قالت و الله إنك لمعذورة فيمن أحببت و الله ما شاهدت عيني مثل نور جبينه و لا أعذب من كلام ابن أخي و لا أحلى من لفظه

Safiyya smiled and said, ‘By Allah^-azwj you^-as certainly have a good excuse for loving the one you^-as have chosen. By Allah^-azwj my eyes have never seen anything like the light shining from his^-saww forehead, nor have I heard anyone whose speech is sweeter than my nephew’s, nor words more delightful than his^-saww!’

ثم أنشأت تقول شعرا

الله أكبر كل الحسن في العرب		كم تحت غرة هذا البدر من عجب
قوامه‏ ثم إن مالت ذوائبه		من خلفه فهي تغنيه عن الأدب
تبت يد اللائمي فيه و حاسده		و ليس لي في سواه قط من أرب‏

Then she prosed saying a posem, ‘Allah is the Greatest! All the beauty among the Arabs is gathered in him^-saww. How many wondrous things lie beneath the forehead of this full moon! His^-saww stature is so graceful, and when his^-saww locks fall to either side, they dispense with all ornaments and adornments. May the hands of the one who reproaches me^-as for loving him^-saww, and of the one who envies him^-saww, be ruined. I^-ashave absolutely no desire, need, or purpose in anyone other than him^-saww’.

قال ثم إن صفية رضي الله عنها عزمت على الخروج من بيتها فقالت لها خديجة أمهلي قليلا ثم أخرجت خلعة سنية و خلعتها على صفية و ضمتها إلى صدرها و قالت يا صفية بالله عليك إلا ما أعنتيني على وصال محمد ص‏ قالت نعم

Then Safiyya prepared to leave the house. Khadeeja^-as said to her, ‘Wait a little’. She^-as then brought out a splendid and precious garment, placed it upon Safiyya, embraced her, and said, ‘O Safiyya, for Allah^-azwj’s Sake, please help me^-as in attaining union with Muhammad^-saww’. Safiyya replied, ‘Yes’.

ثم خرجت طالبة لإخوتها فقالوا لها ما وراءك يا صفية يا ابنة الطيبين

She then went out in search of her brothers. They said to her, ‘What news do you bring, O Safiyya, daughter of noble parents?’

قالت يا إخوتي قوموا إن كنتم قائمين فو الله إن لها في ابن أخيكم محمد ص رغبة ليس تدرك

She said, ‘My brothers, rise, if you are going to rise! By Allah^-azwj, she^-as has a desire for your nephew Muhammad^-saww that cannot be adequately described’.

ففرحوا بذلك كلهم غير أبي لهب فإن كلامها زاده غيظا و حسدا لمحمد ص و ذلك بسبب الشقاوة السابقة فزعق بهم العباس و قال فما قعودكم إذ كان قد حصل الأمر فنهضوا جميعا إلى دار خويلد

They were all delighted by this, except Abu Lahab^-la. Her words only increased his^-la anger and envy toward Muhammad^-saww, because of the misfortune that had already taken root within him^-la. Al-Abbas then shouted at them, saying, ‘Why are you still sitting here now that the matter has been settled?’ They all rose and went to the house of Khuwailid.

و قد عمد أبو طالب إلى النبي ص و ألبسه أحسن الثياب و قلده سيفا و أركبه على جواده و دار حوله عمومته و كلهم محدقون به

Meanwhile, Abu Talib went to the Prophet ﷺ, dressed him in his finest clothes, placed a sword around him, and mounted him upon his horse. His uncles surrounded him, all looking attentively toward him as they proceeded.

فلقاهم أبو بكر بن أبي قحافة و قال إلى أين تريدون يا أولاد عبد المطلب لقد كنت قاصدا إليكم في حاجة خطرت ببالي فقال له العباس و ما هي اذكرها

On the way, they encountered Abu Bakr Ibn Abu Quhafa. He said, ‘Where are you going, O sons of Abd Al Muttalib^-as? I was actually on my way to you because of something that occurred to me’. Al-Abbas asked him, ‘And what is it? Tell us about it’.

قال رأيت في منامي كأن نجما قد ظهر في منزل أبي طالب و ارتفع إلى أفق السماء و أنار و استنار إلى أن صار كالقمر الزاهر ثم نزل بين الجدران فتبعته فإذا هو قد دخل في بيت خديجة بنت خويلد و دخل معها تحت الثياب فما تأويله

He said, ‘I saw in my dream that a star appeared in the house of Abu Talib^-as. It rose toward the horizon of the sky, shining and becoming increasingly radiant until it became like a brilliant full moon. Then it descended between the walls. I followed it, and it entered the house of Khadeeja^-as Bint Khuwailid, and it entered together with her^-as beneath the garments. What is the interpretation of this dream?’

قال له أبو طالب ها نحن لها قاصدون و على خطبتها معولون

Abu Talib^-as said to him, ‘We are heading there now, and we intend to ask for her^-as hand in marriage’.

ثم ساروا حتى وصلوا منزل خويلد فسبقتهم الجواري إليه و كان يشرب الخمر و قد لعب الخمر في رأسه فلما نظر إلى بني هاشم قام لهم و قال مرحبا و أهلا بأبناء آبائنا و أعز الخلق علينا

Then they continued until they reached the house of Khuwailid. Some of the maidservants went ahead of them. Khuwailid was drinking wine, and the wine had taken effect on him. When he saw the clan of Hashim^-as he stood up and said, ‘Welcome! Welcome, sons of our forefathers and the people most honoured to us!

فقال أبو طالب يا خويلد ما جئنا إلا لحاجة و أنت تعلم قربنا منكم و نحن في هذا الحرم أبناء أب واحد و قد جئنا خاطبين ابنتك خديجة لسيدنا و نحن لها راغبون

Abu Talib^-as said, ‘O Khuwailid, we have not come except for a matter of importance. You know how closely related we are to you. In this sanctuary, we are descendants of one father, and we have come to ask for your daughter Khadeeja^-as in marriage for our master. We desire her^-as for him^-saww!’

فقال خويلد و من الخاطب منكم و من المخطوبة مني

Khuwailid said, ‘Who among you is the suitor, and who is the woman you are asking from me?’

فقال أبو طالب الخاطب منا محمد ابن أخي و المخطوبة خديجة

Abu Talib^-as replied, ‘The suitor from our side is Muhammad^-saww my^-as nephew, and the woman being sought is Khadeeja^-as’.

فلما سمع ذلك خويلد تغير لونه و كبر عليه و قال و الله إن فيكم الكفاية و أنتم أعز الخلق علينا و لكن خديجة قد ملكت نفسها و عقلها أوفر من عقلي‏ و أنا لم تطب قلبي إن خطبها الملوك فكيف و هذا محمد فقير صعلوك‏

When Khuwailid heard this, the colour of his face changed, and the matter weighed heavily upon him. He said, ‘By Allah^-azwj, you possess all the qualities of suitability, and you are the most honoured people to us. But Khadeeja^-as is a woman who possesses command over herself, and her^-as understanding is greater than mine. I could not bring myself to agree even when kings sought her hand in marriage. So how could I give her^-as to this Muhammad ^-saww who is poor and destitute?’

فقام إليه حمزة رضي الله عنه فقال له لا يقدر اليوم بأمس و لا تشاكل القمر بالشمس يا بادي الجهل و يا خسيف‏ العقل أ ما علمت أنك قد ضل رشدك و غاب عقلك أ تثلب ابن أخينا أ ما علمت أنه إذا أراد أموالنا و أرواحنا قدمنا الكل بين يديه و لكن سوف يبين لك غب‏ فعلك

Hamza^-ra, then stood up and said to him, ‘The present cannot be judged by the past, nor can the moon be compared with the sun, O ignorant man and deficient in understanding! Have you not realised that you have lost your good sense and that your reason has deserted you? Do you dare speak disparagingly of our nephew? Do you not know that if he^-saww were to ask for our wealth and our lives, we would place everything before him^-saww? But the consequences of your actions will soon become clear to you!’

ثم نفض أثوابه و نهض و نهض إخوته و ساروا إلى منازلهم و بلغ الخبر خديجة من جارية لها فقالت ما وراءك قالت أمر يغم القلوب‏

He^-ra then shook out his^-ra garments and stood up. His^-rabrothers also rose, and they all departed for their homes. The news reached Khadeeja^-as through one of her^-as maidservants. She^-as asked her, ‘What has happened?’ She replied, Something that saddens the hearts’.

فقالت لها ما ذا يا ويحك قالت إن أباك قد رد أولاد عبد المطلب خائبين

She^-as said to her, ‘What is it, woe be to you?’ The maidservant replied, ‘Your father has turned the sons of ‘Abd Al Muttalib away disapponted!’

فلما سمعت خديجة كلامها قالت اطلبي لي عمي ورقة

When Khadeeja^-as heard this, she^-as said, ‘Go and bring my uncle Waraqa to me’.

فخرجت الجارية و عادت و معها ورقة فلما جاءها استقبلته بأحسن قبول و قالت مرحبا بك يا عم فلا غابت طلعتك عني ثم طرقت إلى الأرض و قد قطب حاجباها

The maidservant went out and returned with Waraqa. When he came, Khadeeja^-as welcomed him most warmly and said, ‘Welcome, my uncle. May your radiant presence never be absent from me^-as!’ Then she^-as lowered her gaze to the ground, with her eyebrows drawn together in concern.

فقال ورقة حاشاك يا خديجة من السوء ما الذي حل بك

Waraqa said, ‘Allah^-azwj Forbid that anything bad should have happened to you, Khadeeja^-as. What has happened to you?’

قالت يا عم ما حال السائل و ما نال‏ المسئول قال في أنحس حال

She^-as said, ‘My^-as uncle, how is the one who asks, and what has the one being asked received?’ He replied, ‘He is in the most unfortunate state’.

قال‏ و لكن أراك‏ يا خديجة تخاطبيني بهذا الكلام كأنك تريدين الزواج

Then he said, ‘But, Khadeeja^-as, I see that you^-as are speaking to me in this manner as though you^-as wish to marry!’ She^-as said, ‘Yes’.

قالت أجل قال يا خديجة لقد خطبك الملوك و الصناديد و لم ترضي بأحد منهم

He said, ‘O Khadeeja^-as, kings and great chiefs have sought your(s.a.)  hand in marriage, yet you^-as have accepted none of them!’

قالت ما أريد من يخرجني من مكة

She^-as said, ‘I do not want someone who would take me away from Makkah’.

فقال و الله ما منها أحد إلا و قد خطبك مثل شيبة بن ربيعة و عقبة بن أبي معيط و أبي جهل بن هشام و الصلت بن أبي يهاب فأبيتي‏ عنهم جميعا

He said, ‘By Allah^-azwj, there is no prominent man here who has not sought your whand, such as Shayba Ibn Rabi’a, ‘Uqba Ibn Abi Mu’ayt, Abu Jahl^-la Ibn Hisham, and Al Salt Ibn Abi Yihab. Yet you^-as rejected all of them!’

قالت ما أريد من فيه عيب ثم قالت يا عم صف لي عيبهم

She^-as said, ‘I do not want a man who has any defect’. Then she^-as said, ‘My uncle, describe their defects to me^-as’.

قال يا خديجة أما شيبة ففيه سوء الظن و أما عقبة فهو كثير السن و أما أبو جهل فهو بخيل متكبر كريه النفس و أما الصلت فهو رجل مطلاق

He said, ‘As for Shayba, he is suspicious by nature. As for Uqba, he is advanced in age. As for Abu Jahl^-la, he^-la is miserly, arrogant, and unpleasant in character. As for Al Salt, he is a man who frequently divorces his wives’.

فقالت لعن الله من ذكرت و هل تعلم أنه خطبني‏ غير هؤلاء

She^-as said, ‘May Allah^-azwj Curse those whom you have mentioned! And do you know whether anyone other than these men has sought my^-as hand?’

قال سمعت أنه قد خطبك محمد بن عبد الله بن عبد المطلب بن هاشم

He said, ‘I have heard that Muhammad^-saww Ibn Abdullah^-as Ibn Abd Al Muttalib(s.a.)  Ibn Hashim^-as has sought your^-as hand’.

قالت يا عم صف لي عيبه

She^-as said, ‘My uncle^-as, describe his^-saww defect to me^-as’.

و كان ورقة عنده علم من الكتب السالفة بما يكون من أمر محمد ص فلما سمع كلامها طأطأ رأسه و قال أصف لك عيبه قالت نعم

Waraqa possessed knowledge from the earlier scriptures concerning what would happen regarding Muhammad^-saww. When he heard her^-as words, he lowered his head and said, ‘I shall describe his^-saww defect to you’. She^-saww said, ‘Yes’.

قال أصله أصيل و فرعه طويل‏ و طرفه كحيل و خلقه جميل و فضله عميم و جوده عظيم و الله يا خديجة ما كذبت فيما قلت

He said, ‘His^-saww origin is noble, his^-saww lineage is exalted, his^-saww eyes are dark and beautiful, his^-saww character is excellent, his^-saww virtue is abundant, and his^-saww generosity is immense. By Allah^-azwj, Khadeeja^-as I have not lied about anything I have told you^-as’.

قالت يا عم صف لي عيبه كما وصفت لي خيره

She^-as said, ‘My^-as uncle, describe his^-saww defect to me just as you described his^-saww good qualities’.

قال يا خديجة وجهه أقمر و جبينه أزهر و طرفه أحور و لفظه أعذب‏ من المسك الأذفر و أحلى من السكر و إذا مشى كأنه البدر إذا بدر و الوبل إذا أمطر

He said, ‘O Khadeeja^-as, his^-saww face is like the full moon, his^-saww forehead is radiant, his^-saww eyes are beautifully wide and dark, and his^-saww speech is sweeter than fragrant musk and more delightful than sugar. When he^-saww walks, he^-saww is like the full moon when it rises and like the heavy rain when it pours’.

قالت‏ يا عم صف لي عيبه

She^-as said, ‘My uncle, describe his^-saww defect to me^-as’.

قال يا خديجة مخلوق من الحسن‏ الشامخ و النسب الباذخ و هو أحسن العالم سيرة و أصفاهم سريرة إذا مشى تخاله ينحدر من صبب شعره كالغيهب و خده أزهر من الورد الأحمر و ريحه‏ أزكى من المسك الأذفر و لفظه أعذب من الشهد و أخير أشهدك يا خديجة أني أحبه

He said, ‘O Khadeeja^-as, he^-saww is created with lofty beauty and noble lineage. He^-saww is the finest of all people in conduct and the purest of them in inner character. When he^-saww walks, you would think that he^-saww is descending from an elevated slope. His^-saww hair is dark like the deepest night, and his^-saww cheek is more radiant than the red rose. His^-saww fragrance is sweeter than fragrant musk, and his^-saww speech is sweeter than pure honey. I bear witness to you^-as, Khadeeja,^-as that I love him^-saww’.

قالت يا عم أراك كلما قلت لك صف لي عيبه وصفت لي حسنه

Khadeeja^-as said, ‘My^-as uncle, I^-as notice that every time I^-as ask you to describe his^-saww defect, you describe his^-saww beauty and excellence instead!’

قال يا ابنتي و هل أنا أقدر على وصف خيره

He replied, ‘My daughter, am I capable of describing the excellence of such a man?’

ثم أنشأ يقول‏

لقد علمت كل القبائل و الملإ		بأن حبيب الله أطهرهم قلبا
و أصدق من في الأرض قولا و موعدا		و أفضل خلق الله كلهم قربا

Then he prosed saying, ‘All the tribes and their people have surely come to know that the Beloved of Allah^-azwj has the purest heart among them, the most truthful of all people on earth in speech and in keeping his promises, and the finest of all Allah^-azwj’s creation in closeness and rank’.

فقالت يا ورقة إن أكثر الناس يثلبونه قال ثلبهم له إنه فقير

She^-as said, ‘O Waraqa, most people speak against him^-saww and disparage him^-saww’. He replied, ‘The only thing they criticise him^-saww for is that he^-saww is poor’.

قالت يا عم أ ما سمعت قول الشاعر

إذا سلمت رءوس الرجال من الأذى‏

فما المال إلا مثل قلم الأظافر

She^-as said, ‘My^-as uncle, have you not heard the poet’s saying, ‘When the lives and honour of men are safe from harm, what is wealth except like the clipping of fingernails?’

و لكن يا عم إذا كان ماله قليلا فمالي كثير و إني يا عم محبة له على كل حال

But, my^-as uncle, even if his^-saww wealth is little, my^-as wealth is abundant, and, my^-as uncle, I^-as love him^-saww regardless of everything!’

فقال لها إذن و الله تسعدين و ترشدين و تحضين‏ بنبي كريم

He said to her^-as, ‘Then, by Allah^-azwj, you^-as shall be happy, rightly guided, and honoured by a noble Prophet^-saww’.

فقالت يا عم أنا الذي خطبته لنفسي

She^-as said, ‘My^-as uncle, I^-as am the one who asked him^-saww to seek my^-as hand in marriage!’

فقال لها ورقة و ما الذي تعطيني و أنا أزوجك في هذه الليلة بمحمد

Waraqa said to her^-as, ‘And what will you^-as give me so that I may get you^-as married to Muhammad^-saww tonight?’

فقالت يا عم و هل لي شي‏ء دونك أم يخفى عليك و هذه ذخائري بين يديك و منزلي لك

She^-as replied, ‘My^-as uncle, do I^-as possess anything that is not already yours, or is anything hidden from you^-as? Here are all my^-as treasures before you, and my^-as house is yours.

و أنا كما قال القائل شعرا

إذا تحققتم ما عند صاحبكم		من الغرام فذاك العذر يكفيه
أنتم سكنتم بقلبي فهو منزلكم		و صاحب البيت أدرى بالذي فيه

And I^-as am as the poet said, ‘If you have understood what your companion suffers from in his love, then that excuse is sufficient for him. You have taken up residence in my heart; it is your home, and the master of the house knows best what is within it’.

ثم قال ورقة يا خديجة لست أريد شيئا من حطام الدنيا و إنما أريد أن تشفعي لي عند محمد ص يوم القيامة و اعلمي يا خديجة أن بين أيدينا حساب [حسابا] و كتاب [كتابا] و عقاب [عقابا] و عذاب‏ [عذابا] و لا ينجو إلا من تبع محمدا و صدق برسالته فيا ويل من زحزح‏ عن الجنة و أدخل النار

Then Waraqa said, ‘O Khadeeja^-as! I do not want anything from the fleeting possessions of this world. Rather, I want you^-as to intercede for me with Muhammad^-saww on the Day of Qiyamah, and know, O Khadeeja^-as that before us there is an accounting, a record, punishment, and torment. No one will be saved except the one who follows Muhammad ^-saww and believes in his^-saww message. Woe, then, to the one who is removed far from Paradise and cast into the Fire!’

فلما سمعت خديجة كلامه قالت يا عم لك عندي ما طلبت

When (Syeda) Khadeeja^-as heard his words, she^-as said, ‘Uncle, you shall have from me^-as what you have requested’.

فخرج ورقة و دخل على أخيه خويلد و قد غلب عليه السكر فجلس ورقة و قد ظهر الغيظ في وجهه‏ و قال يا أخي ما أغفلك عن نفسك تريد أن تقتلها أنت بنفسك

Waraqa then left and entered the house of his brother Khuwailid, who was overcome with drunkenness. Waraqa sat down, with anger clearly visible on his face, and said, ‘My brother, how heedless you are of your own soul! You are trying to destroy yourself with your own hands!’

فقال و من أين علمت يا أخي

Khuwailid said, ‘And how did you come to know that, my brother?’

فقال لقد خلفت بني عبد المطلب و قلوبهم تغلي عليك كغلي القدر و قد أراد حمزة أن يهجم عليك في دارك

Waraqa replied, ‘I have just left the clan of Abdul Muttalib^-as, and their hearts are boiling with anger against you like a boiling pot. Hamza^-ra even wanted to attack you in your own house!’

فقال خويلد يا أخي و أي ذنب أذنبته عليهم حتى يفعلوا بي ذلك

Khuwailid said, ‘My brother, what wrong have I committed against them that they should do that to me?’

قال سمعتهم يقولون إنك تثلب ابن أخيهم و هو عليك قبيح إن كان قد وقع منك ذلك و الله ما وطئ الحصى مثل محمد أ نسيت‏ ما جرى له في صغره و ما بان له في كبره و الله ما يثلبه إلا لئيم

Waraqa said, ‘I heard them saying that you have insulted their nephew, and if you have indeed done that, it is disgraceful for you. By Allah^-azwj no one has ever walked upon the pebbles of this earth like Muhammad^-saww has. Have you forgotten what happened to him^-saww in his^-saww childhood and what became manifest from him^-saww when he^-saww grew older? By Allah^-azwj no one insults him except a vile person’.

قال خويلد و الله يا أخي ما ثلبت الرجل و إنه خير مني و إنما أراد أن يتزوج بخديجة

Khuwailid said, ‘By Allah^-azwj, my brother, I have not insulted the man. Indeed, he is^-saww better than me. All that happened is that he^-saww wished to marry Khadeeja^-as!’

فقال له أخوه ما ذا تنكر منه

His brother said, ‘What do you dislike about him^-saww?’

قال خويلد و الله يا أخي ما أقول فيه شيئا و لكن خشيت من وجهين الأول تسبني العرب حيث إني رددت أكابرهم و ساداتهم و أزوجها الآن بفقير لا مال له و الثاني أنها لا ترضاه

Khuwailid said, ‘By Allah^-azwj, my brother, I have nothing to say against him^-saww. However, I feared two things. The first is that the Arabs would reproach me, because I had rejected their greatest men and leaders, yet I would now marry her^-as to a poor man who possesses no wealth. The second is that she^-saww herself would not be pleased with him^-saww’.

فقال ورقة إن العرب ما منهم أحد إلا و يحب أن يزوجه بابنته و يشتهي أن يكون محمد نسيبه و قريبه و أما خديجة فمذ عاينت فضله رضيت به

Waraqa said, ‘There is not a single person among the Arabs who does not wish to marry his daughter to him^-saww and who does not desire Muhammad^-saww to become his son-in-law and relative. As for Khadeeja^-as, ever since she^-as witnessed his^-saww excellence, she^-as has been pleased with him^-saww.

و أما أنت فقد جلبت لنفسك عداوة من بني هاشم على غير شي‏ء و إنهم ما يتركونك غير ساعة و لا سيما الأسد الهجوم حمزة القضاء المحتوم لا يصده عنك صاد و يرده عنك راد

As for you, you have brought upon yourself the enmity of the clan of Hashim^-as for no reason. They will not leave you alive for even an hour, especially Hamza^-ra, the attacking lion, whose decree is inevitable. No one will be able to repel him^-ra from you or turn him^-ra away from you.

و الله إن قبلت نصحي و سرت معي إلى بني هاشم سألتهم أن يرفعوا عنك يد العداوة و تزوج محمدا ص بخديجة و الله ما تصلح إلا له و لا يصلح إلا لها

By Allah^-azwj, if you accept my advice and come with me to the clan of Hashim^-as, I will ask them to withdraw their hostility toward you, and you should marry Khadeeja^-as to Muhammad^-saww. By Allah^-azwj she^-as is suited only to him^-saww, and he^-saww is suited only to her^-as’.

فقال يا أخي أخاف أن يهجموا بي و يقتلوني

He said, ‘My brother, I am afraid that they will attack me and kill me’.

فقال ورقة ضمان هذا الأمر علي فلا تخف

Waraqa said, ‘I guarantee your safety in this matter, so do not be afraid’.

فنهضا جميعا و سارا حتى دخلا على أولاد عبد المطلب فوقفا على الباب و كان من الأمر المقدر أن في ذلك الوقت كان أولاد عبد المطلب جالسين و بينهم النبي ص

They both arose and proceeded until they entered the residence of the sons of Abdul Muttalib^-as. They paused at the door. As fate would have it, at that very moment the sons of Abdul Muttalib^-as were sitting together, and the Prophet^-saww was among them.

فنظر إليه حمزة و قال يا قرة العين ما تقول‏ و الله لئن أمرتني لآتينك في هذه الساعة برأس خويلد

Hamza^-ra looked at him^-saww and said, ‘O delight of the eyes, what do you say? By Allah^-azwj, if you^-saww command me, I will bring you^-saww the head of Khuwailid this very hour!’

فقال خويلد لورقة اسمع يا أخي فقال ورقة اسمع أنت فقال خويلد دعني أرجع قال ورقة لا و انظر الآن ما أصنع دعنا نأتي إليهم فإنهم لا يبعدون من يأتي إليهم

Khuwailid said to Waraqa, ‘Listen, O my brother!’ Waraqa replied, ‘You listen!’ Khuwailid said, ‘Let me go back’. Waraqa said, ‘No. Now watch what I do. Let us go to them, for they do not turn away anyone who comes to them’.

ثم إن ورقة قرع الباب فقال النبي ص لقد جاءكم خويلد و أخوه ورقة

Waraqa then knocked on the door. The Prophet^-saww said, ‘Khuwailid and his brother Waraqa have come to you all!’

فقام حمزة فأدخلهم و يد خويلد في يد ورقة و نادى نعمتم صباحا و مساء و كفيتم شر الأعداء يا أولاد زمزم و الصفا

Hamza^-raarose and let them in, with Khuwailid’s hand being in Waraqa’s hand. Waraqa called out, ‘May you have a good morning and evening, and may you be protected from the evil of your enemies, O sons of Zamzam and Al Safa!’

فناداه أبو طالب و أنت يا خويلد كفيت ما تحذر و تخشى

Abu Talib^-as called out to him, ‘And you too, O Khuwailid, may you be protected from what you fear and dread’.

فانتهره حمزة و قال لا أهلا و لا سهلا لمن طلب منا بعدا و أرانا هجرا و صدا

Hamza ^-ra then rebuked him, saying, ‘You are not welcome here, nor are you received kindly, you who sought to distance yourself from us and showed us rejection and hostility!’

قال خويلد ما كان ذلك مني يا سيدي و أنتم تعلمون أن خديجة وافرة العقل مالكة نفسها و إنما تكلمت بهذا الكلام حتى أسمع ما تقول و الآن عرفت أن المرأة فيكم راغبة فلا تؤاخذوني بما جرى و نحن كما قال الشاعر

و من عجب الأيام أنك هاجري		و ما زالت الأيام تبدئ العجائبا
و ما لي ذنب أستحق به الجفا		و إن كان لي ذنب أتيتك تائبا

Khuwailid said, ‘That was not my intention, my chief. You know that Khadeeja^-as is a woman of abundant intelligence and one who is in control of her own affairs. I only spoke those words so that I might hear what you would say. Now I have understood that the woman desires to marry among you, so do not hold me accountable for what has happened, and we as just as the  poet said, ‘Among the strange things that happen in these days is that you have forsaken me, while the days never cease to bring forth wonders. I have committed no sin that deserves such estrangement from you. And even if I had committed a sin, I would come to you repentant’.

و الآن قد رضيت لرضاها و لأجل القرابة و النسب و قال شعرا

عودوني الوصال فالوصل عذب		و ارحموا فالفراق و الهجر صعب
زعموا حين عاينوا أن جرمي		فرط حبي لهم و ما ذاك ذنب
لا و حق الخضوع عند التلاقي		ما جزى من يحب أن لا يحب

And now I am pleased because she^-as is pleased, and for the sake of our kinship and lineage’. And he recited a poem, ‘Restore to me your companionship, for union is sweet. Have mercy, for separation and estrangement are difficult. They claimed, when they saw me, that my crime was the excessiveness of my love for them, yet that is no sin. No, by the right of the humility shown when lovers meet, what reward is there for one who loves except to be allowed to love?’

فقال عند ذلك حمزة يا خويلد أنت عندنا عزيز كريم و لكن ما كان يجوز منك إذا جئناك أن تبعدنا

At that point Hamza^-ra said, ‘O Khuwailid, you are honoured and respected among us. However, it was not proper for you, when we came to you, to distance us!’

فقال ورقة إنا لنحب محمدا أشد محبة و نحن على ما تقولون و لكني أريد يا بني هاشم أن تكون هذه الخطبة في غداة غد على رءوس الأنام‏ حتى‏ يسمع الغائب و الحاضر

Waraqa said, ‘Indeed, we love Muhammad^-saww with the greatest love, and we agree with what you have said. However, O sons of Hashim^-as! I want this marriage proposal to take place the day after tomorrow publicly before all the people, so that both those who are absent and those who are present may hear of it!’

فقال حمزة لا نخالفكم فيما تقولون

Hamza^-ra said, ‘We will not oppose you in what you are saying’.

فقال ورقة أعلمكم أن أخي له لسان لا يخلص به عند العرب و أريد أن يوكلني في أمر ابنته خديجة حتى أصير أنا المجاوب و أنتم تعلمون أني قد قرأت سائر الكتب و عرفت‏ سائر الأديان

Waraqa said, ‘I should inform you that my brother does not have a tongue that can adequately express himself among the Arabs. I therefore want him to appoint me as his representative in the matter of his daughter Khadeeja^-as, so that I may be the one who responds and speaks on his behalf. You know that I have read all the books (scriptures) and have knowledge of all the religions’.

فقال حمزة وكله يا خويلد على ذلك

Hamza^-ra said, ‘Appoint him, O Khuwailid, upon that!’

فقال خويلد أشهدكم يا أولاد هاشم أني قد وكلت أخي ورقة في أمر ابنتي خديجة

Khuwailid said, ‘I call you to witness, O sons of Hashim^-as, that I have appointed my brother Waraqa as my representative in the matter of my daughter Khadeeja^-as’.

فقال ورقة أريد أن يكون هذا الأمر عند الكعبة

Waraqa said, ‘I want this matter to take place at the Kaaba’.

فساروا جميعا إلى الكعبة فوجدوا العرب مجتمعين بين زمزم و المقام و هم جماعات كثيرة منهم‏ الصلت بن أبي يهاب و لئيمة بن الحجاج و هشام بن المغيرة و أبو جهل بن هشام و عثمان بن مبارك‏ العميري و أسد بن غويلب الدارمي و عقبة بن أبي معيط و أمية بن خلف و أبو سفيان بن حرب‏ فناداهم ورقة نعمتم صباحا يا سكان حرم الله

They all proceeded to the Kaaba, where they found the Arabs gathered between Zamzam and the Maqam (of Ibrahim^-as). There were many groups among them, including Al Salt Ibn Abi Ihab, Luayma Ibn Al Hajjaj, Hisham Ibn Al Mughira, Abu Jahl^-la Ibn Hisham, Uthman Ibn Mubarak Al Umayri, Asad Ibn Ghuwaylib Al Darimi, Uqba Ibn Abi Muayt, Umayya Ibn Khalaf, and Abu Sufyan Ibn Harb. Waraqa called out to them, saying, ‘May you have a pleasant morning, O inhabitants of the Sanctuary of Allah^-azwj!’

فقالوا كلهم أهلا و سهلا يا أبا البيان

They all replied, ‘Welcome, and greetings to you, O Father of rhetoric!’

فقال ورقة يا معشر قريش يا جميع من حضر أني أسألكم ما تقولون في خديجة بنت خويلد

Waraqa said, ‘O assembly of Quraysh and all of you who are present! I ask you, what do you say about Khadeeja^-as the daughter of Khuwailid?’

فنطق العرب بأجمعهم فقالوا بخ بخ لقد ذكرت و الله الشرف الأوفى و النسب الأعلى و الرأي الأزكى و من لا يوجد لها نظير في نساء العرب و العجم

All the Arabs spoke with one voice and said, ‘Excellent! Excellent! By Allah^-azwj you have mentioned a woman of the highest honour, the noblest lineage, and the soundest judgment. There is no woman among the Arabs or non-Arabs who can be compared with her^-as!’

فقال أ تحمدون أن تكون بلا بعل

He said, ‘Do you consider it praiseworthy that she^-as should remain without a husband?’

They replied, ‘That is not necessary. Many men have sought her^-as in marriage, but she^-as has refused them!’

فقالوا ليس بواجب و قد وجدنا الخطاب لها كثيرا و هي تأبى قال ورقة يا سادات العرب ألا و إن هذا أخي قد وكلني في أمرها و هي قد أمرتني أن أزوجها و أعلمتني أن لها رغبة في سيد من سادات قريش و سألتها أن تسميه لي فأبت

Waraqa said, ‘O leaders of the Arabs, know that my brother has appointed me to represent him in her^-as marriage, and she^-as has instructed me get her married to a man. She^-as has informed me that she^-as has an inclination toward one of the leaders of Qureysh. I asked her^-as to name him to me, but she^-as refused.

و أحب أن تسمعوا الوكالة منه و أن تحضروا كلكم جميعا غداة غد في منزلها فما تسعكم غير دارها و كان لها دار واسعة تسع أهل مكة

‘I would like you to hear the declaration of authority from her^-as representative himself, and I want all of you to attend tomorrow morning at her^-as home. Her^-as house is large enough to accommodate all of you, for it is a spacious residence capable of accommodating the people of Makkah!’

فلما سمعوا كلامه لم يبق أحد منهم إلا يقول أنا هو المطلوب

When they heard his words, there was not a single one among them who did not say (to himself), ‘I am the man being sought’.

فقالوا نعم الوكيل و الكفيل أنت

They said, ‘You are indeed the best representative and guarantor for this matter!’

فقال ورقة لأخيه خويلد تكلم ما دامت السادات حاضرين

Waraqa then said to his brother Khuwailid, ‘Speak, now that the leaders are present’.

قال خويلد أشهدكم يا سادات العرب على أني قد نزعت نفسي من أمر ابنتي خديجة و جعلت وكيلي و كفيلي في هذا الأمر أخي فلا رأي فوق رأيه و لا أمر فوق أمره

Khuwailid said, ‘I call you to witness, O leaders of the Arabs, that I have withdrawn myself from authority over my daughter Khadeeja^-as, and I have appointed my brother as my representative and guarantor in this matter. Therefore, no opinion takes precedence over his opinion, and no command takes precedence over his command’.

فقال ورقة اسمعوا أيها السادات و إنه غير مجنون و لا مجبور و لا مخمور و إني أزوجها بمن شئت

Waraqa said, ‘Listen, O leaders! He is neither insane, nor is he being forced, nor is he intoxicated. I have the authority to get her to be married  to whomever I choose!’

فقال العرب سمعنا و أطعنا و شهدنا و خرج خويلد و قد ذهب حكمها من يده و سار ورقة إلى منزل خديجة و هو فرح مسرور

The Arabs said, ‘We have heard, we obey, and we bear witness!’, and Khuwailid then departed, having relinquished his authority over the matter, and Waraqa went to Khadeeja^-as’s home, happy and delighted.

فلما نظرت إليه قالت مرحبا و أهلا بك يا عم لعلك قضيت الحاجة

When she^-as saw him, she^-as welcomed him and said, ‘Welcome, and greetings to you, O Uncle! Perhaps you have accomplished what was needed?’

قال نعم يا خديجة يهنؤك و قد رجعت أحكامك‏ إلي فأنا وكيلك و في غداة غد أزوجك إن شاء الله تعالى بمحمد ص

He replied, ‘Yes, Khadeeja^-as, congratulations! Your^-as authority over your^-as own affairs has been returned to you^-as. I am now your^-as representative, and tomorrow morning, Allah^-azwj Willing, I shall marry you to Muhammad^-saww’.

فلما سمعت خديجة كلامه فرحت و خلعت عليه خلعة قد اشتراها عبدها ميسرة من الشام بخمسمائة دينار فقال ورقة لا ترغبيني في مثل هذا فلست براغب فيه و إنما الرغبة في شفاعة محمد ص

When Khadeeja^-as heard his words, she^-as rejoiced and presented him with a robe of honour, which her servant Maysara had purchased from Syria for five hundred Dinars. Waraqa said, ‘Do not tempt me with something like this. I have no desire for such things. My only desire is for the intercession of Muhammad^-saww’.

فقالت لك ذلك ثم قال لها يا خديجة قومي هذه الساعة و جهزي أمرك و جملي منزلك و أخرجي ذخائرك و علقي ستورك و انشري حللك و اكمدي عدوك فما يدخر المال إلا لمثل هذا اليوم و اصنعي وليمة لا يعوزك‏ فيها شي‏ء فإن العرب في غداة غد يأتون كلهم إلى دارك

She said, ‘You shall have that’. Then he said to her, ‘O Khadeeja^-as, rise this very moment and make all your^-as preparations. Adorn your^-as house, bring out your^-as treasures, hang your^-as curtains, display your^-as finest garments, and silence your enemies. Wealth is only saved for a day such as this. Prepare a feast in which nothing will be lacking, for tomorrow morning all the Arabs will come to your house!’

فلما سمعت منه ذلك نادت في عبيدها و جواريها و أخرجوا الستور و المساند و الوسائد و البسط المختلفة الألوان و الحلل ذات الأثمان و العقود و القلائد و نشرت الرايات و قد روت الرواة الذين شاهدوا تلك الليلة أن تلك العبيد و الإماء الذين كانوا برسم الخدمة لحمل الآنية ثمانون عبدا و ذبحت‏ الذبائح و عقرت العقائر و عقدت الحلاوات من كل لون و جمعت الفواكه من كل فاكهة

When Khadeeja^-as heard this, she^-as called her male and female servants and ordered them to bring out the curtains, cushions, pillows, carpets of various colours, valuable garments, necklaces and other ornaments. She^-as also had the banners unfurled. The narrators who witnessed that night reported that among the male and female servants assigned to carry the vessels and attend to the guests were eighty male servants. Animals were slaughtered for the feast, various kinds of delicacies were prepared, fruits of every kind were gathered.

و قصد ورقة منزل أبي طالب فوجده و إخوته‏ مجتمعين فقال لهم نعمتم صباحا و مساء ما يحبسكم عن إصلاح أمركم انهضوا في أمر خديجة فقد صار أمرها بيدي فإذا كان غداة غد إن شاء الله تعالى أزوجها بمحمد صلى الله عليه و آله‏

And Waraqa went to the home of Abu Talib^-as. He found Abu Talib^-as and his^-as brothers gathered together, so he said to them, ‘May you have a pleasant morning and evening. What is keeping you from putting your affairs in order? Rise and attend to the matter of Khadeeja^-as, for the matter is now in my hands. Tomorrow morning, Allah^-azwj Willing, I shall marry her^-as to Muhammad^-saww’.

فعندها قال محمد ص لا أنسى الله لك ذلك يا ورقة و جزاك فوق صنيعك معنا

At that point Muhammad^-saww said, ‘I^-saww shall never forget this favour you^-saww have done for me, O Waraqa. May Allah^-azwj Reward you with something greater than what you have done for us!’

ثم قال أبو طالب الآن و الله طاب قلبي و علمت أن أخي قد بلغ المنى و قام لعمل الوليمة و إخوته عنده

Then Abu Talib^-as said, ‘Now, by Allah^-azwj, my^-as heart is at peace, and I^-as know that my^-as brother has attained what he desired’, and he^-as rose to prepare the wedding feast, while his(s.a.)  brothers remained with him^-as.

فعند ذلك اهتز العرش و الكرسي و سجد الملائكة و أوحى الله تعالى إلى رضوان خازن الجنان أن يزينها و يصف الحور و الولدان و يهيئ أقداح الشراب و يزين الكواعب و الأتراب‏ و أوحى إلى الأمين جبرئيل ع أن ينشر لواء الحمد على الكعبة و تطاولت الجبال و سبحت بحمد الملك المتعال على ما خص به محمدا ص و فرحت الأرض و باتت مكة تغلي بأهلها كما يغلي المرجل‏ على النار

At that moment, the Throne and the Chair trembled, and the Angels prostrated. Allah^-azwj, the Exalted, revealed to Rizwan, the keeper of Paradise, commanding him to adorn it, arrange the houris and the young servants, prepare the cups of drink, and adorn the young maidens and their companions, and Allah (Revealed) also Revealed to the Trustworthy One, Jibraeel^-as, Commanding him^-as to spread the Banner of Praise over the Kaaba, and the mountains rose up and glorified the praise of the Most High King for the distinction He^-azwj had Bestowed upon Muhammad^-saww. The earth rejoiced, and Makkah spent the night boiling with its people like a cooking pot boiling over a fire.

فلما أصبحوا أقبلت الطوائف و الأكابر و القبائل و العشائر فلما دخلوا منزل خديجة وجدوها و قد أعدت لهم المساند و الوسائد و الكراسي و المراتب و جعلت مجلس كل واحد منهم في مرتبته و محله

When morning came, the various groups, dignitaries, tribes, and clans began arriving. When they entered Khadeeja^-as’s home, they found that she^-as had prepared cushions, pillows, chairs, couches, and seats for them. She^-as had arranged a place for each person according to his rank and position.

فدخل أبو جهل لعنه الله و هو يختال‏ في مشيته و زينته و قد أرخى ذوائبه من ورائه و حمائل سيفه على منكبه و قد أحدقت به بنو مخزوم

Abu Jahl^-la, may Allah^-azwj Curse him, entered swaggering in his^-la walk and displaying his^-la finery. He^-la had let his^-la long locks hang down behind him^-la, while the sword straps rested upon his^-la shoulder. The clan of Makhzum surrounded him^-la.

فنظر إلى صدر المجلس و قد نصب فيه كرسي عظيم و تحته أحد عشر كرسيا في أعلى مكان مصفوفا لم ير أحسن منها

He^-la looked toward the front of the gathering and saw that a magnificent chair had been placed there, with eleven chairs beneath it, arranged in the highest and most prominent position. He^-la had never seen anything more splendid.

فتقدم و أراد الجلوس على ذلك السرير العالي فصاح به ميسرة و قال له يا سيدي تمهل قليلا و لا تعجل فقد وضعت منزلك عند بني مخزوم فرجع هو خجلان و جلس

He^-la stepped forward and intended to sit upon that elevated seat. But Maysara called out to him(l.a.), saying, ‘My master, wait a little and do not hurry. I have arranged your^-la place among the clan of Makhzum!’ Abu Jahl^-la withdrew, embarrassed, and took his^-la seat among them.

فما كان إلا قليلا و إذا بأصوات قد علت و العرب قد تواثبت و قد أقبل العباس‏ و حمزة إلى جانبه و سيفه مجرد من غمده و أبو طالب يقدمهم و حمزة يقول يا أهل مكة الزموا الأدب و قللوا الكلام و انهضوا على الأقدام و دعوا الكبر فإنه قد جاءكم صاحب الزمان‏ محمد المختار من الملك الجبار المتوج بالأنوار صاحب الهيبة و الوقار قد ورد عليكم

It was not long before voices rose and the Arabs sprang to their feet. Al-Abbas arrived with Hamza^-ra at his side, his^-ra sword drawn from its sheath, while Abu Talib ^-as led them. Hamza^-ra called out, ‘O people of Makkah, observe proper manners, speak little, rise to your feet, and abandon your pride, for the Master of the Age has come to you – Muhammad^-saww, the Chosen One, Chosen by the Almighty King, crowned with lights, the possessor of majesty and dignity. He^-saww has arrived among you!’

فنظرت العرب و إذا بالنبي ص قد جاء و هو معتم بعمامة سوداء تلوح ضياء جبينه من تحتها و عليه قميص عبد المطلب و بردة إلياس و في رجليه نعلان لجده عبد المطلب و في يده قضيب إبراهيم الخليل متختم بخاتم من العقيق الأحمر

The Arabs looked, and there was the Prophet^-saww approaching. He^-saww was wearing a black turban, beneath which the light of his forehead shone forth. He^-saww wore the shirt of Abdul Muttalib^-as and the cloak of Elias^-as. On his^-saww feet were the sandals of his^-saww grandfather Abdul Muttalib^-as. In his hand was the staff of Ibrahim^-as Al Khalil, and he^-saww wore a ring of red carnelian.

و الناس محدقون به ينظرون إليه و قد أحاطت به عشيرته و حمزة يحجبه عن أعين الناظرين و قد شخصت إليه جميع المخلوقات و الموجودات بالإشارة يسلمون عليه و قد ذهلت العرب مما رأوا منه‏

The people were all gazing intently at him^-saww. His^-saww clan surrounded him, while Hamza^-ra shielded him^-saww from the eyes of those looking on. All creatures and beings turned their attention toward him^-saww, greeting him^-saww with gestures, and the Arabs were astonished by what they witnessed.

قام كل قاعد منهم على قدميه و جلس النبي ص و أعمامه في أعلى موضع و مكان و هو المكان الذي نحي عنه أبو جهل و أصحابه و لم يبق منهم جالس غير أبو جهل لعنه الله و أخزاه و قال إن كان الأمر لخديجة لتأخذن محمدا

Every person who had been seated rose to his feet. The Prophet^-saww and his^-saww uncles then sat in the highest and most honoured place, the very place from which Abu Jahl^-la and his^-la companions had previously been removed. No one from their group remained seated except Abu Jahl^-la, may Allah^-azwj Curse him^-la and disgrace him^-la and he^-la said, ‘If this matter is truly for Khadeeja, then she will certainly take Muhammad!’

فتقدم إليه حمزة كالأسد و قبض على أطرافه‏ و قال له قم لا سلمت من النوائب و لا نجوت من المصائب

Hamza^-ra advanced toward him^-la like a lion, seized him^-la by his^-la clothing, and said, ‘Get up! May you^-la never escape calamities, nor be spared from misfortunes!’

فأخذ أبو جهل يده و ضربها في قائم‏ سيفه فسبقه حمزة و قبض على يده حتى نبع الدم من تحت أظفاره و وكزه الحارث و قال له ويلك يا ابن هشام ما أنت عديل من نهض إليك من جملة الناس و رأيت أنك أشرف منهم لئن لم تقعد لأخذ رأسك

Abu Jahl^-la grabbed Hamza^-ra ’s hand and struck it against the hilt of his^-as sword. But Hamza^-as was quicker. He^-ra seized Abu Jahl^-la’s hand and squeezed it until blood emerged from beneath his^-la fingernails. Al Haris then struck Abu Jahl^-la and said, ‘Woe to you, O son of Hisham^-as! You^-la are not the equal of those among the people who have risen against you^-la, yet you^-la consider yourself superior to them. If you^-la do not sit down, I will take your^-la head!’

فخاف الفتنة و سكت و ظن أنه زوج خديجة فلما استقر بالناس الجلوس إذا بخويلد قد أقبل و دخل على خديجة و هي تحت حجابها

Fearing that this might lead to a conflict, Abu Jahl^-la fell silent and sat down. He^-la assumed that Muhammad^-saww had been accepted as Khadeeja^-as’s husband. Once everyone had settled into their seats, Khuwailid arrived and entered to see Khadeeja^-as, who was behind her^-as veil.

و قال يا خديجة أين عقلك و أين سؤددك أنا لم أرض لك بالملوك و رددتهم كبرا عليهم و ترضين الآن لنفسك بصبي صغير فقير يتيم ليس له مال أبدا قد كان لك أجيرا و هذا اليوم يكون لك بعلا لا كان ذلك أبدا و الآن إن قبلتيه لأعلينك بهذا السيف و اليوم لا شك فيه تسفك الدماء

He said to her^-as, ‘Where is your^-as judgment, and where is your^-as sense of honour and nobility? I did not approve of kings and powerful men for you^-as, and you rejected them out of pride. Yet now you^-as are willing to accept for yourself a young, poor, orphaned boy who has absolutely no wealth! He^-saww once worked for you as a hired servant, and today he^-saww is to become your husband? Never will that happen! Now, if you^-as accept him^-saww, I will raise this sword against you^-as. Blood will certainly be shed today!’

و نهض على قدميه و خرج كأنه مجنون حتى وقف على صدر المجلس و قال يا معاشر العرب و يا ذوي المعالي و الرتب أشهدكم على أني لم أرض محمدا لابنتي بعلا و لو دفع لي وزن جبل أبي قبيس ذهبا فما بيني و بينه إلا السيوف فما مثلي من يخدع بشرب المدام

He rose to his feet and went out as though he were mad. He then stood at the front of the gathering and said, ‘O assembly of Arabs, O people of honour and rank, I call you all to witness that I do not accept Muhammad^-saww as a husband for my daughter, even if I were offered the weight of Mount Abu Qubays in gold. There is nothing between him^-saww and me except swords. A man like me cannot be deceived merely by drinking wine!’

ثم قال‏

و لو أنها قالت نعم لعلوتها		بشفرة حد للجماجم فاصل
فمن رام تزويج ابنتي بمحمد		و إن رضيت يا قوم لست بقابل

Then he said, ‘And if she had said yes, I would have struck her^-as down with a sharp blade, splitting skulls apart. So whoever seeks to marry my daughter to Muhammad^-saww, even if I were willing, O people, I would not accept it!’

قال فلما سمع أعمام النبي ص كلامه و الحاضرون قال حمزة لأخيه أبي طالب مع إخوته ما بقي للجلوس موضع قوموا بنا

He (the narrator) said, ‘When the Prophet^-saww’s uncles and those present heard his words, Hamza^-ra said to his^-ra brother Abu Talib^-as and the others, ‘There is no reason for us to remain seated any longer. Let us get up and leave!’

فبينا هم في ذلك إذ أقبلت جارية لخديجة و أشارت إلى أبي طالب فقام معها و وقف أبو طالب خلف الحجاب فسلمت عليه خديجة و قالت نعمت صباحا و مساء يا سيد الحرم لا تغتر بشقشقة أبي فإنه ينصلح بشي‏ء قليل

While they were discussing this, a servant girl of Khadeeja^-as came forward and gestured to Abu Talib^-as. He^-as rose and followed her. Abu Talib^-as then stood behind the curtain. (Syeda) Khadeeja^-as greeted him and said, ‘Good morning and good evening to you, O master of the Sanctuary! Do not be troubled by my^-as father’s outburst, for he can be brought around with a little persuasion’.

ثم أعطته كيسا فيه ألفا دينار و قالت يا سيدي خذ هذا و سر به إليه كأنك تعاتبه و صبه في حجره فإنه يرضى

Then she^-as gave him a purse containing two thousand Dinars and said, ‘My master, take this and go to him. Give it to him as though you are trying to appease him, and pour it into his lap. He will then be satisfied’.

فسار أبو طالب و الناس حاضرون و قال له يا خويلد ادن مني قال لا أدنو منك أبدا

Abu Talib^-as went back while the people were still present and said to Khuwailid, ‘Come closer to me!’ He replied, ‘I will never come near you!’

قال يا خويلد إنه كلام تسمعه فإن لم يرضك فما أحد يقهرك و فتح‏ أبو طالب الكيس و صبه في حجر خويلد و قال له هذا عطية من ابن أخي لك غير مهر ابنتك

Abu Talib^-as said, ‘O Khuwailid! There is something you will hear. If it does not please you, no one can force you to accept it’. Abu Talib^-as opened the purse, poured its contents into Khuwailid’s lap, and said, ‘This is a gift from my^-as nephew to you, apart from the dowry for your daughter’.

فلما رأى خويلد المال انطفت ناره و أقبل و وقف في‏ الموقف الأول على رءوس الجمع و نادى بأعلى صوته يا معاشر العرب و ذوي المعالي و الرتب فو الله ما أظلت الخضراء و لا أقلت الغبراء بأفضل من محمد و لقد رضيته لابنتي بعلا و كفوا فكونوا على ذلك من الشاهدين

When Khuwailid saw the money, his fire (anger) was extinguished. He came forward and stood again in the first position before the assembled people. Then he called out in a loud voice, ‘O assembly of Arabs, people of honour and high rank! By Allah^-azwj! Neither has the sky sheltered nor has the earth carried anyone better than Muhammad^-saww! I have accepted him^-saww as my daughter^-as’s husband and as one worthy of her^-as! So be from the witnesses upon that!’

ثم قام العباس و قال يا معاشر العرب لم تنكرون الفضل لأهله هل سقيتم الغيث إلا بابن أخي و هل اخضر زرعكم إلا به و كم له عليكم من إياد كتمتموها و لزمتم له الحسد و العناد و بالله أقسم ما فيكم من يعادل صيانته و لا أمانته و اعلموا أن محمدا ص لم يخطب خديجة لمالها و لا جمالها إن المال زائل و إلى نفاد

Then Abbas stood up and said, ‘O assembly of Arabs, why do you deny virtue to those who deserve it? Was it not through my nephew that you received rain? Did your crops not become green because of him^-saww? And how many favours does he^-saww have upon you which you have concealed, while persisting in envy and hostility toward him^-saww? By Allah^-azwj! I swear that there is no one among you who can equal him in his chastity and purity, nor in his trustworthiness. And know that Muhammad^-saww did not seek Khadeeja^-as because of her^-as wealth or her^-as beauty, for wealth is temporary and destined to perish’.

ثم إن خويلدا أقبل و جلس إلى جانب رسول الله ص و أمسك الناس عن الكلام حتى يسمعوا ما يقول خويلد فقال خويلد يا أبا طالب ما الانتظار عما طلبتم اقضوا الأمر فإن الحكم لكم و أنتم الرؤساء و الخطباء و البلغاء و الفصحاء فليخطب خطيبكم و يكون العقد لنا و لكم

Then Khuwailid came forward and sat beside Rasool-Allah^-saww The people fell silent so that they could hear what Khuwailid would say. Khuwailid said, ‘O Abu Talib^-as! Why are you^-as waiting concerning what you^-as have requested? Settle the matter, for the decision is yours. You are the leaders, the speakers, the eloquent and articulate men. Let your spokesman deliver the proposal, and let the marriage contract be concluded between us!’

فنهض أبو طالب و أشار إلى الناس أن أنصتوا فأنصتوا فقال الحمد لله الذي جعلنا من نسل إبراهيم الخليل و أخرجنا من سلالة إسماعيل و فضلنا و شرفنا على جميع العرب و جعلنا في حرمه و أسبغ علينا من نعمه و صرف عنا شر نقمه‏ و ساق إلينا الرزق من كل فج عميق و مكان سحيق

Abu Talib^-as rose and gestured to the people to remain silent, so they became quiet. He^-as then said: ‘Praise is for Allah^-azwj Who Made us descendants of Ibrahim^-as, the friend of Allah^-azwj and brought us forth from the lineage of Ismail^-as. He^-azwj Favoured us and Honoured us above all the Arabs, placed us within His^-azwj Sanctuary, Bestowed upon us His^-azwj abundant bounties, and Turned away from us the evil of His^-azwj Punishment and Brought sustenance to us from every distant valley and remote place.

و الحمد لله على ما أولانا و له الشكر على ما أعطانا و ما به حبانا و فضلنا على الأنام و عصمنا عن الحرام و أمرنا بالمقاربة و الوصل و ذلك ليكثر منا النسل

Praise is for Allah^-azwj for what He^-azwj has Bestowed upon us, and gratitude is due to Him^-azwj for what He^-azwj has given us, what He^-azwj has Granted us, and how He^-azwj has Favoured us above all people. He^-azwj protected us from what is unlawful and Commanded us to draw close to one another and maintain family ties, so that our offspring might increase.

و بعد فاعلموا يا معاشر من حضر أن ابن أخينا محمد بن عبد الله خاطب كريمتكم الموصوفة بالسخاء و العفة و هي فتاتكم المعروفة المذكور فضلها الشامخ‏ خطبها و هو قد خطبها من أبيها خويلد على ما يحب من المال

And now, O assembly of those who are present, know that our nephew, Muhammad^-saww Ibn Abdullah^-as, has proposed to your noble daughter, the girl known for her^-as generosity and chastity, whose lofty virtues are well known. He^-saww has sought her^-saww in marriage from her^-saww father Khuwailid, and is prepared to offer whatever amount of wealth is desired!’

ثم نهض ورقة و كان إلى جانب أخيه خويلد و قال نريد مهرها المعجل دون المؤجل أربعمائة ألف‏ دينار ذهبا و مائة ناقة سود الحدق حمر الوبر و عشر حلل و ثمانية و عشرين عبدا و أمة و ليس ذلك بكثير علينا

Then Waraqa rose. He had been sitting beside his brother Khuwailid, and he said, ‘We want her^-as immediate dowry, excluding the deferred portion, to be four hundred thousand gold Dinars, one hundred camels with black eyes and red wool, ten suits of clothing, and twenty-eight male and female slaves. And this is not too much for us!’

قال له أبو طالب رضينا بذلك فقال خويلد قد رضيت و زوجت خديجة بمحمد على ذلك فقبل النبي ص عقد النكاح

Abu Talib^-as said to him, ‘We agree to that’. Khuwailid said, ‘I accept, and I marry Khadeeja^-as to Muhammad^-saww on these terms’. The Prophet^-saww accepted the marriage contract.

فنهض عند ذلك حمزة و كان معه دراهم فنثرها على الحاضرين و كذلك أصحابه فقام أبو جهل لعنه الله و قال يا قوم رأينا الرجال يمهرون النساء أم النساء يمهرون الرجال

At that point Hamza^-ra arose. He^-ra had some money with him, and he^-ra scattered it over those present. His^-ra companions did likewise. Abu Jahl^-la may Allah^-azwj Curse him^-la, stood up and said, ‘O people, we have seen men giving dowries to women. But have we now reached the point where women give dowries to men?’

فنهض أبو طالب رضي الله عنه و قال ما لك يا لكع‏ الرجال و يا رئيس الأرذال مثل محمد ص يحمل إليه و يعطى و مثلك من يهدي و لا يقبل منه

Abu Talib^-as may Allah^-azwj be Pleased with him^-as arose and said, ‘What is wrong with you^-la, you^-as contemptible fool? Men of distinction, and leaders of noble people, like Muhammad^-saww, are to be brought gifts and given what is due to them. People like you^-la give gifts and it is not accepted from him!’

ثم سمع الناس مناديا ينادي من السماء إن الله تعالى قد زوج بالطاهر الطاهرة و بالصادق الصادقة

Then the people heard a caller announcing from the skies, ‘Indeed, Allah^-azwj Exalted has married the pure man to the pure woman, and the truthful man to the truthful woman!’

ثم رفع الحجاب و خرجت منه جوار بأيديهن نُثار ينثرن على الناس و أمر الله عز و جل جبرئيل أن يرسل على الناس الطيب على البر و الفاجر فكان الرجل يقول لصاحبه من أين لك هذا الطيب فيقول هذا من طيب محمد

Then the curtain was lifted, and maidservants emerged carrying handfuls of things to scatter over the people. Allah, Mighty and Majestic Commanded Jibraeel^-as to send fragrant perfume upon the people, righteous and wicked alike. A man would say to his companion, ‘Where did you get this fragrance?’, and he would reply, ‘This is from the fragrance of Muhammad^-saww’.

ثم نهض الناس إلى منازلهم و مضى رسول الله ص إلى منزل عمه أبي طالب رضي الله عنه و أعمامه حوله و هو كالقمر

Then the people returned to their homes, while Rasool-Allah^-saww went to the home of his^-saww uncle Abu Talib^-as, with his^-saww uncles surrounding him^-as. He^-saww was radiant like the moon.

فاجتمعت نسوان قريش و نسوان بني عبد المطلب و بني هاشم في دار خديجة و الفتيان‏ يضربن الدفوف و بعثت خديجة من يومها أربعة آلاف دينار إلى رسول الله ص و قالت يا سيدي أنفذها إلى عمك العباس ينفذها إلى أبي و أرسلت مع المال خلعة سنية

The women of Qureysh, together with the women of the clan of Abdul Muttalib^-as and the clan of Hashim^-as gathered at Khadeeja^-as’s house, while the singing women beat their tambourines. That same day, Khadeeja^-as sent four thousand Dinars to Rasool-Allah^-saww and said, ‘My^-as master, send this to your^-saww uncle Al-Abbas so that he may deliver it to my^-as father’. She also sent a magnificent ceremonial robe with the money.

فسار بها العباس و أبو طالب إلى منزل خويلد و ألبساه الخلعة فقام خويلد من وقته و ساعته إلى دار خديجة و قال يا بنتي ما الانتظار بالدخول جهزي نفسك فهذا مهرك قد أتوا به إلي و أعطوني هذه الخلعة و الله‏ ما تزوج أحد بزوج مثلك لا في الحسن و لا في الجمال

Al-Abbas and Abu Talib^-as took it to Khuwailid’s house and dressed him in the robe. Khuwailid immediately went to Khadeeja^-as’s house and said, ‘My daughter, why are you^-as still waiting to enter? Prepare yourself. This is your^-as dowry. They have brought it to me, and they have given me this robe. By Allah^-azwj no one has ever married a wife like you^-as, neither in beauty nor in physical attractiveness!’

فسمع أبو جهل ذلك فقام في الناس يقول هذا المال من عند خديجة

When Abu Jahl^-la heard this, he^-la stood among the people and said, ‘This money has come from Khadeeja^-as herself!’

فبلغ الخبر أبا طالب فخرج من وقته و ساعته متقلدا سيفه و وقف في الأبطح و العرب مجتمعون و قال يا معاشر العرب سمعنا قول قائل و عيب عائب فإن كانت النساء قد أقمن بواجب حقنا فليس ذلك بعيب و حق لمحمد أن يعطى و يهدى إليه فهذا جرى منها على رغم أنف من تكلم

The news reached Abu Talib^-as, so he^-as immediately went out, sword at his^-as side, and stood in Al Abtah while the Arabs were gathered there. He said, ‘O assembly of Arabs! We have heard the words of one who has spoken and the criticism of one who has found fault. If the women have fulfilled the obligation of our due, there is no shame in that. Muhammad^-saww has the right to be given gifts and presents. What she^-as has done was done despite the objections of those who have spoken’.

و تكلم‏ بعض قريش من المبغضين بالإزراء على خديجة حيث تزوجها محمد ص و بلغ الخبر إلى خديجة فصنعت طعاما و دعت نساء المبغضين

Some of the Qureysh who hated Khadeeja^-as continued speaking disparagingly about her^-as because Muhammad^-saww had married her^-as. The news reached Khadeeja^-as, so she^-as prepared food and invited the wives of those who hated her^-as.

فلما اجتمعن و أكلن قالت لهن معاشر النساء بلغني أن بعولتكن عابوا علي فيما فعلته من أني تزوجت محمدا و أنا أسألكم هل فيكم مثله أو في بطن مكة شكله من جماله‏ و كماله و فضله و أخلاقه الرضية و أنا قد أخذته لأجل ما قد رأيت منه و سمعت منه أشياء ما أحد رآها فلا يتكلم أحد فيما لا يعنيه‏ فكف كل منهن‏ عن الكلام

When they had gathered and eaten, she^-as said to them, ‘O women! I^-as have heard that your husbands have criticised me^-as for what I have done in marrying Muhammad. I^-as ask you, is there anyone among you like him^-saww, or is there anyone in the whole of Makkah comparable to him^-saww in his^-saww beauty, perfection, virtue, excellent character, and praiseworthy qualities? I chose him^-as because of what I^-as have seen from him^-saww and because I^-as have heard from him^-saww things that no one else has witnessed. Therefore, let no one speak about matters that do not concern them!’ Each of them refrained from speaking.

ثم إن خديجة قالت لعمها ورقة خذ هذه الأموال و سر بها إلى محمد ص و قل له إن هذه جميعها هدية له و هي ملكه يتصرف فيها كيف شاء و قل له إن مالي و عبيدي و جميع ما أملك و ما هو تحت يدي فقد وهبته لمحمد ص إجلالا و إعظاما له

Then Khadeeja^-as said to her^-as uncle Waraqa, ‘Take this money and go to Muhammad^-saww and tell him^-saww that all of it is a gift to him^-saww and belongs to him^-saww, and he^-saww may dispose of it however he^-saww wishes. Tell him^-saww that my^-saww wealth, my^-saww slaves, all that I^-saww possess, and everything under my^-saww authority, I^-saww hereby give to Muhammad^-saww out of honour and reverence for him^-as!’

فوقف ورقة بين زمزم و المقام و نادى بأعلى صوته يا معاشر العرب إن خديجة تشهدكم على أنها قد وهبت نفسها و مالها و عبيدها و خدمها و جميع ما ملكت يمينها و المواشي و الصداق و الهدايا لمحمد ص و جميع ما بذل لها مقبول منه و هو هدية منها إليه إجلالا له و إعظاما و رغبة فيه فكونوا عليها من الشاهدين

Waraqa then stood between Zamzam and the Maqam (of Ibrahim^-as) and called out in the loudest voice, ‘O assembly of Arabs! Khadeeja^-as calls you to bear witness that she^-as has given herself, her^-as wealth, her^-as slaves, her^-as servants, everything in her^-as possession, her^-as livestock, her^-as dowry, and the gifts that have been given to her^-as, all to Muhammad^-saww. Everything that has been offered to her^-as by him^-saww is accepted from him^-saww, and it is a gift from her^-as to him^-saww, out of honour and reverence for him^-saww, and because of her^-as desire for him^-saww. So be from the witnesses upon it!’

ثم سار ورقة إلى منزل أبي طالب رضي الله عنه و كانت خديجة قد بعثت جارية و معها خلعة سنية و قالت أدخليها إلى محمد ص فإذا دخل عليه عمي ورقة يخلعها عليه ليزداد فيه حبا

Then Waraqa proceeded to the home of Abu Talib^-as, and Khadeeja^-as had already sent a maidservant carrying a magnificent ceremonial robe and told her^-as, ‘Take it in to Muhammad^-saww. When my^-as uncle Waraqa enters, let him put it on him^-saww, so that Muhammad^-saww’s affection for him will increase’.

فلما دخل ورقة عليهم قدم المال إليهم‏ و قال الذي قالته خديجة فقام النبي ص و أفرغ عليه الخلعة و زاده خلعة أخرى فلما خرج ورقة تعجب الناس من حسنه و جماله

When Waraqa entered and joined them, he presented the money to them. He conveyed what Khadeeja^-as had told him. The Prophet^-saww then stood up and put the ceremonial robe on himself, and he^-saww added another robe as well. When Waraqa left, the people were amazed at his^-saww handsome appearance and beauty.

ثم أخذت خديجة في جهازها و أعتدت صوافي‏ الذهب و الفضة و فيها الطيب و المسك و العنبر فلما كانت الليلة الثالثة دخل عليها عمات النبي ص و اجتمع السادات و الأكابر في اليوم الثالث كعادتهم

Khadeeja ^-as then began preparing her^-as wedding trousseau and prepared trays of gold and silver containing perfume, musk, and ambergris. On the third night, the Prophet^-saww’s paternal aunts came to her^-as, and on the third day the nobles and leading men gathered, as was their norm.

و نهض العباس و هو يقول‏

أبشروا بالمواهب آل‏ فهر و غالب		افخروا يا آل قومنا بالثناء و الرغائب
شاع في الناس فضلكم و على‏ في المراتب		قد فخرتم بأحمد زين كل الأطايب
فهو كالبدر نوره مشرق‏ غير غائب		قد ظفرتي خديجة بجليل المواهب
بفتى هاشم الذي ما له من مناسب		جمع الله شملكم فهو رب المطالب.
أحمد سيد الورى خير ماش و راكب		فعليه الصلاة ما سار عيس‏ براكب

And Al-Abbas got up and he said (a poem), ‘Rejoice in the gifts bestowed upon you, O family of Fihr and Ghalib. Be proud, O family of our people, of your praise and your precious blessings. Your excellence has become known among the people, and you have risen to the highest ranks. You have been honoured with Ahmad^-saww, the adornment of all that is excellent. He^-saww is like the full moon, his^-saww light shining brightly and never absent. Khadeeja^-as, you^-as have indeed attained magnificent blessings, through the young man of the clan of Hashim^-as, for whom there is no equal in nobility. May Allah^-azwj Unite you and bring your union to completion, for He^-azwj is the Lord^-azwj of all that is sought. Ahmad^-saww is the master of all creation, the best of those who walk and those who ride. Upon him^-saww be blessings for as long as the noble camels journey with their riders!’

ثم إن خديجة قالت اعلموا أن شأن محمد ص عظيم و فضله عميم و جوده جسيم

Then Khadeeja^-as said, ‘Know that Muhammad^-saww is a man of tremendous importance, his^-saww virtue is vast, and his^-saww generosity is immense!’

ثم نثرت عليهن‏ من المال و الطيب ما دهش الحاضرين و شجر طوبى تنثر في الجنة على الحور العين فجعلن يلتقطن النثار ثم يتهادينه ثم إن خديجة أنفذت إلى أبي طالب غنما كثيرا و دنانير و دراهم و ثيابا و طيبا و عمل أبو طالب وليمة عظيمة

Then she^-as showered them with money and perfume, astonishing those who were present. It was like the blessed Tree of Tooba scattering its fruits upon the Houries of Paradise. They began picking up the scattered gifts and then giving them to one another. Then Khadeeja^-as sent to Abu Talib^-as a large number of sheep, gold and silver coins, clothes, perfume, and other gifts. Abu Talib^-as prepared a magnificent feast.

و وقف النبي ص و شد وسطه و ألزم نفسه خدمة جميع الناس و أقام لأهل مكة الوليمة ثلاثة أيام و أعمام النبي ص تحته في الخدمة

The Prophet^-saww stood up, tied his^-saww waist, and took it upon himself to serve all the people. He^-saww held a banquet for the people of Makkah for three days, while the Prophet^-saww’s uncles assisted him^-saww in serving.

و أنفذت خديجة إلى الطائف و غيره و دعت أهل الصنائع إلى منزلها و صاغت المصاغ و الحلي و فصلت الثياب و عملت الشمع بالعنبر على هيئة الأشجار و أجرت عليه الذهب و عملت فيه التماثيل من المسك و العنبر و لم تزل تعمل في شغل العرس ستة أشهر حتى فرغت من جميع ما تحتاج إليه

Khadeeja^-as sent invitations to Al Ta’if and other places and invited craftsmen and artisans to her^-as home. She^-as had ornaments and jewellery made, clothes prepared, and candles made with ambergris in the shape of trees. She^-as covered them with gold and fashioned figures from musk and ambergris. She^-as continued preparing for the wedding for six months until everything she^-as needed was completed.

و علقت ستور الديباج المطرز و نقشت فيها صورة الشمس و القمر و فرشت المجالس و وضعت المساند و الوسائد من الديباج و الخز و فرشت لرسول الله ص مجلسا على سرير تحت الإبريسم و الوشي‏ و السرير من العاج و الآبنوس مصفح بصفائح الذهب الوهاج‏

She^-as hung embroidered brocade curtains and decorated them with images of the sun and moon. She furnished the sitting areas and placed cushions and pillows made of brocade and fine silk. For Rasool-Allah^-saww, she^-as prepared a place on a couch beneath silk and embroidered cloth. The couch was made of ivory and ebony and covered with plates of brilliantly shining gold.

و ألبست جواريها و خدمها ثياب الحرير و الديباج المختلفات الألوان و نظمت شعورهن باللؤلؤ و المرجان و سورتهن‏ و وضعت في أعناقهن قلائد الذهب و أوقفت الخدم‏ بأيديهن المجامر من الذهب و فيها الطيب و العنبر و البخور من العود و الند

She^-as dressed her^-as maidservants and attendants in silk and brocade garments of different colours. She^-as adorned their hair with pearls and coral and placed gold bracelets upon them. She^-as stationed the attendants holding golden incense burners filled with perfume, ambergris, and fragrant wood and incense.

و جعلت في يد كل واحدة من الخدم مراوح منقوشة بالذهب مقصبة بالفضة و أوقفتهن عند مجلس رسول الله ص و دفعت إلى بعضهن الدفوف و الشموع و نصبت في وسط الدار شمعا كثيرا على أمثال النخيل

She^-as placed in the hand of each attendant a fan decorated with gold and trimmed with silver, and stationed them around the place prepared for Rasool-Allah^-saww. She^-as gave some of them tambourines and candles, and in the centre of the house she^-as set up many candles fashioned like palm trees.

فلما فرغت من ذلك دعت نسوان أهل مكة جميعهن فأقبلن إليها و رفعت مجلس عمات النبي ص ثم أرسلت إلى أبي طالب ليحضر وقت الزفاف

When she^-as had finished all this, she invited all the women of Makkah. They came to her^-as, and she^-as raised the seating area prepared for the Prophet^-saww’s paternal aunts. Then she^-as sent word to Abu Talib^-as to attend at the time of the wedding.

فلما كان تلك الليلة أقبل النبي ص بين أعمامه و عليه ثياب من قباطي‏ مصر و عمامة حمراء و عبيد بني هاشم بأيديهم الشموع و المصابيح و قد كثر الناس في شعاب مكة ينظرون إلى محمد ص و منهم من وقف على السرادقات و النور يخرج من بين ثناياه‏  من جبينه و من تحت ثيابه

When that night arrived, the Prophet^-saww came accompanied by his^-saww uncles. He^-saww was dressed in garments made of Egyptian linen and wore a red turban. The slaves of the clan of Hashim^-as carried candles and lamps in their hands. The people had gathered in great numbers throughout the valleys and passes of Makkah, watching Muhammad^-saww. Some of them stood beneath the canopies, while light seemed to radiate from between his^-saww teeth, from his^-saww forehead, and from beneath his^-saww garments.

فلما وصلوا إلى دار خديجة دخل هو صلوات الله عليه و آله و هو كأنه القمر في تمامه قد خرج من الأفق و أعمامه محدقون به كأنهم أسود الشرى‏ في أحسن زينة و فرحة يكبرون الله و يحمدونه على ما وصلوا إليه من الكرامة

When they reached Khadeeja^-as’s house, he^-saww, entered looking like the full moon that had emerged from the horizon. His^-saww uncles surrounded him^-saww like the lions of Al Shara dressed in the finest adornments and filled with joy. They proclaimed Allah^-azwj’s Greatness and praised Him^-saww for the honour they had attained.

فدخلوا جميعا إلى دارها و جلس النبي ص في المجلس الذي هيئ له في دار خديجة رضي الله عنها و نوره قد علا نور المصابيح فذهلت النساء مما رأين من حسنه و جماله

They all entered her^-as house, and the Prophet^-saww sat in the place that had been prepared for him^-saww in Khadeeja^-as’s home. His^-saww radiance surpassed the light of the lamps, and the women were astonished by what they saw of his^-saww beauty and handsome appearance.

ثم هيئوا خديجة للجلاء فخرجت أول مرة و عليها ثياب معمدة و على رأسها تاج من الذهب الأحمر مرصع بالدر و الجوهر و في رجليها خلخالان من الذهب منقوش بالفيروزج لم تر الأعين له نظيرا و عليه قلائد لا تحصى من الزمرد و الياقوت فلما برزت ضربن النساء الدفوف

Then they prepared Khadeeja^-as for her^-as ceremonial presentation to the groom. She^-as emerged for the first time wearing richly adorned garments. Upon her^-as head was a crown of red gold encrusted with pearls and precious jewels. On her^-as feet were two gold anklets engraved with turquoise, the like of which no eyes had ever seen. Around her^-as neck were countless necklaces of emeralds and rubies. When she^-as appeared, the women began beating their tambourines.

و جعلت بعض النساء تقول شعرا

أضحى الفخار لنا و عز الشأن		و لقد فخرنا يا بني العدنان أ خديجة نلت العلا بين الورى
و فخرت فيه جملة الثقلان		أعني محمدا الذي لا مثله
ولد النساء في سائر الأزمان		فيه‏ المكارم و المعالي و الحياء
ما ناحت الأطيار في الأغصان		صلوا عليه و سلموا و ترحموا
فهو المفضل من بني عدنان		فتطاولي فيه خديجة و اعلمي
أن قد خصصت بصفوة الرحمن

Then one of the women began reciting poetry, ‘Today honour belongs to us, and our status has risen high. We have indeed become distinguished, O children of Adnan! O Khadeeja^-as, you^-as have attained the highest rank among all people, and through him^-saww the whole of mankind and jinn have been honoured. I mean Muhammad^-saww the like of whom no woman has ever borne throughout all the ages. In him^-saww are nobility, lofty virtues, and modesty, as long as the birds sing upon the branches. Send blessings upon him^-saww, greet him^-saww with peace, and pray for him^-saww, for he^-saww is the most distinguished of the descendants of Adnan. So Khadeeja^-as, hold your^-as head high because of him^-saww, and know that you^-as have been specially chosen to be united with the Chosen one of the Most Merciful!’

ثم أقبلن بها نساء بني هاشم للجلوة الثانية على رسول الله ص و قد أشرق من نور وجهها نور علا على جميع المصابيح و الشموع فتعجبت منها بنات عبد المطلب حتى زاد فيها نور لم يرى الراءون مثله و ذلك فضل لرسول الله ص و عطية من الله تعالى لها

بيت العلا فينا و نعلو في الورى‏

و تقاصرت عن مجدك الثقلان‏

Then the women of the clan of Hashim^-as brought her^-as forward for the second ceremonial presentation before Rasool-Allah^-saww. The radiance of her^-as face shone so brightly that its light surpassed the light of all the lamps and candles. The daughters of Abd Al Muttalib^-as were amazed by her^-as, and her^-as radiance increased to such an extent that no one who saw her^-as had ever witnessed anything like it. This was a favour bestowed upon her^-as through Rasool-Allah^-saww, and a gift from Allah^-azwj the Exalted, to her^-as. Our house is the house of lofty honour among us, and we rise above all people. The two worlds of mankind and jinn have fallen short before your glory’.

و أقبلوا بها و قد فاقت على جميع من حضر و عليها سقلاط أبيض‏ مذهب مرصع بالجوهر الأحمر و الأخضر و الأصفر و من كل الألوان و كانت خديجة امرأة طويلة شامخة عريضة من النساء بيضاء لم ير في عصرها ألطف منها و لا أحسن

They brought her^-as forward, and she^-as surpassed everyone who was present in beauty and splendour. She^-as was wearing a white silk garment embroidered with gold and adorned with red, green, yellow, and multicoloured precious jewels. Khadeeja^-as was a tall, dignified, broad-shouldered woman with a fair complexion. In her^-as time, no woman was seen who was more graceful or beautiful than she^-as was.

و خرجت بين يديها صفية بنت عبد المطلب رضي الله عنها و قالت شعرا

جاء السرور مع الفرح		و مضى النحوس مع الترح
أنوارنا قد أقبلت		و الحال فيها قد نجح
بمحمد المذكور في		كل المفاوز و البطح
لو أن يوازن أحمد		بالخلق كلهم رجح
و لقد بدا من فضله		لقريش أمر قد وضح
ثم السعود لأحمد		و السعد عنه ما برح
بخديجة نبت الكمال‏		و بحر نائلها طفح
يا حسنها في حليها		و الحلم منها ما برح هذا النبي‏ محمد
ما في مدائحه كلح صلوا عليه تسعدوا		و الله عنكم قد صفح

Safiyya, the daughter of Abdul Muttalib^-as, came out walking before her^-as and recited these verses, ‘Joy has arrived together with happiness, and misfortune has departed together with sorrow. Our radiant light has come forth, and success has been achieved. Through Muhammad^-saww, whose name is proclaimed throughout every distant land and open plain. If Ahmad^-saww were weighed against all of creation, he^-saww would outweigh them all. Indeed, something of his excellence has become manifest to Qureysh, a matter that is perfectly clear. Fortune has come to Ahmad^-saww and good fortune has never departed from him^-saww. Through Khadeeja^-as, perfection has blossomed, and the ocean of her generosity has overflowed. How beautiful she^-as is in her^-as adornments, and how her^-as forbearance and dignity never cease. This is the Prophet Muhammad^-saww, there is no flaw or ugliness in his praises. Send blessings upon him^-saww and you will prosper, for by Allah^-azwj, He^-azwj has Forgiven you!’

ثم أقبلن بها رضي الله عنها حتى أوقفوها [أوقفنها] بين يدي النبي ص ثم بعد ذلك أخذوا [أخذن‏] التاج و رفعوه [رفعنه‏] من رأسها و وضعوه [وضعنه‏] على رأس النبي ص ثم أتوا [أتين‏] بالدفوف و هن يضربن لها و قلن لها يا خديجة لقد خصصت هذه الليلة بشي‏ء ما خص به غيرك و لا ناله سواك من قبائل العرب و العجم فهنيئا لك بما أوتيته و وصل إليك من العز و الشرف

Then they brought her^-as forward until they stood her^-as before the Prophet^-saww. After that, they took the crown from her^-as head and placed it upon the head of the Prophet^-saww. Then they brought the tambourines and began beating them for her^-as, and they said to her^-as, ‘O Khadeeja^-as, you^-as have been specially honoured tonight with something that no other woman has been granted, and which no one else among the Arab or non-Arab tribes has attained. So congratulations to you^-as for the honour and distinction that have been bestowed upon you^-as and have come to you^-as’.

و خرجت في الجلوة الثالثة و عليها ثوب‏ أصفر و عليها حلي و جوهر و قد أضاء الموضع‏ من لمعان ذلك الجوهر الذي في وسط الإكليل و في آخر الإكليل ياقوتة حمراء تضي‏ء و قد أشرقت الدار من ذلك الجوهر و من نورها و حسنها

Then she^-as came out for the third ceremonial presentation. She^-as was wearing a yellow garment and was adorned with jewellery and precious stones. The place was illuminated by the brilliance of the jewels. In the centre of the crown was a jewel, and at the end of the crown was a red ruby that shone brightly. The entire house was illuminated by the radiance of those jewels, as well as by her own light, beauty, and splendour.

و أقبلت بين يديها صفية بنت عبد المطلب رضي الله عنها و هي تقول شعرا

أخذ الشوق موثقات الفؤاد		و ألقت السهاد بعد الرقاد
فليالي اللقاء بنور التداني		مشرقات خلاف طول البعاد
فزت بالفخر يا خديجة إذ نلت		من المصطفى عظيم الوداد
فغدا شكره على الناس فرضا		شاملا كل حاضر ثم بادي
كبر الناس و الملائك جمعا		جبرئيل لدى السماء ينادي
فزت يا أحمد بكل الأماني		فنحى الله عنك أهل العناد
فعليك الصلاة ما سرت‏ العيس		و حطت لثقلها في البلاد

Safiyya, the daughter of Abdul Muttalib^-as came forward before her^-as and recited these verses, ‘Longing has seized the deepest bonds of the heart, and has cast away sleep after rest. The nights of meeting, illuminated by the light of closeness, are radiant, unlike the long nights of separation.

You^-as have indeed attained great honour, O Khadeeja^-as, for you^-as have received from the Chosen One an immense love and affection. Therefore, giving thanks for him^-saww has become an obligation upon all people, encompassing everyone present and everyone far away.

The people and the Angels together proclaim Allah^-azwj’s |Greatness, while Jibraeel^-as calls out from the skies: ‘You^-saww have attained all that you^-saww could hope for, O Ahmad^-saww! Allah^-azwj has Turned away from you those who are obstinate and hostile! May blessings be upon you^-saww for as long as the noble camels travel and settle down with their burdens throughout the lands’.

قال ثم بعد ذلك أجلسوها [أجلسنها] مع النبي ص و خرج جميع الناس عنها و بقي عندها في أحسن حال و أرخى بال و لم يأخذ عليها أحدا من النساء حتى ماتت بعد ما بعث صلوات الله عليه و آله و آمنت به و صدقته و انتقلت إلى جنان عدن في أعلى عليين من قصور الجنة

He (the narrator) said, ‘Then, after that, they seated her^-as with the Prophet^-saww and all the people left them alone. He^-saww remained with her^-as in the finest state, with complete peace of mind and comfort. He^-saww did not take another woman as a wife while she^-as was alive, until she^-as) passed away after he^-saww had been sent with his^-saww mission. She^-as believed in him^-saww, affirmed his^-saww truthfulness, and passed on to the Gardens of Eden in the highest ranks of Paradise, among its lofty palaces’.

أقول و في بعض النسخ بعد الأبيات و خلا رسول الله ص مع عروسه و أوحى الله إلى جبرئيل أن اهبط إلى الجنة و خذ قبضة من مسكها و قبضة من عنبرها و قبضة من كافورها و انثرها على جبال مكة

I (Majlisi) say, ‘In some manuscripts, the following is added after the verses: “Rasool-Allah^-saww was alone with his^-saww bride, and Allah^-azwj Revealed to Jibraeel^-as: “Descend to Paradise, take a handful of its musk, a handful of its ambergris, and a handful of its camphor, and scatter them over the mountains of Makkah!”

ففعل فامتلأت شعاب مكة و أوديتها و منازلها و طرقها من ذلك الطيب حتى أن الرجل يقول إذا خلا مع زوجته ما هذا الطيب فتقول هذا من طيب خديجة و محمد ص

He^-as did this, and the valleys, ravines, homes, and roads of Makkah became filled with that fragrance, to such an extent that when a man was alone with his wife, he would say, ‘What is this fragrance?’ and she would reply, ‘This is from the fragrance of Khadeeja^-as and Muhammad^-saww’.[19] (Non-Shia source)

20- د، العدد القوية فِي الدُّرِّ أَنَّ فَاطِمَةَ ع وُلِدَتْ بَعْدَ مَا أَظْهَرَ اللَّهُ نُبُوَّةَ أَبِيهَا ص‏ بِخَمْسِ سِنِينَ وَ قُرَيْشٌ تَبْنِي الْبَيْتَ‏ وَ رُوِيَ أَنَّهَا وُلِدَتْ ع فِي جُمَادَى الْآخِرَةِ يَوْمَ الْعِشْرِينَ مِنْهُ سَنَةَ خَمْسٍ وَ أَرْبَعِينَ مِنْ مَوْلِدِ النَّبِيِّ ص

‘Al Adad Al Qawiya’ in ‘Al Durr’ (Al Mansour) (non-Shia source) – ‘Fatima^-asws was born five years after Allah^-azwj Manifested the Prophet-hood of her^-asws father^-saww, and Quresh building the House (Kaaba); and it is reported that she^-asws was born in Jumadi Al Akhira on the twentieth day of it in the year forty-five from the birth of the Prophet^-saww’.

فِي الْمَنَاقِبِ، رُوِيَ‏ أَنَّ فَاطِمَةَ ع وُلِدَتْ بِمَكَّةَ بَعْدَ الْمَبْعَثِ بِخَمْسِ سِنِينَ وَ بَعْدَ الأسرى [الْإِسْرَاءِ] بِثَلَاثِ سِنِينَ فِي الْعِشْرِينَ مِنْ جُمَادَى الْآخِرَةِ وَ وَلَدَتِ الْحَسَنَ ع وَ لَهَا اثْنَتَا عَشْرَةَ سَنَةً وَ قِيلَ إِحْدَى عَشْرَةَ سَنَةً بَعْدَ الْهِجْرَةِ وَ كَانَ بَيْنَ وِلَادَتِهَا الْحَسَنَ وَ بَيْنَ حَمْلِهَا بِالْحُسَيْنِ عَلَيْهِ السَّلَامُ خَمْسُونَ يَوْماً

In Al Manaqib, it is narrated that Fatima^-asws was born in Makkah five years after the beginning of the Prophet^-saww’s mission and three years after the Ascension on the twentieth of Jumadi Al Akhirah. She^-asws gave birth to Al-Hassan^-asws when she^-asws was twelve years old; according to another report, she^-asws was eleven years old, after the Hijra. There were fifty days between the birth of Al-Hassan and her^-asws becoming pregnant with Al-Husayn^-asws.

وَ رُوِيَ‏ أَنَّهَا وُلِدَتْ خَمْسَ سِنِينَ قَبْلَ ظُهُورِ الرِّسَالَةِ وَ نُزُولِ الْوَحْيِ وَ قِيلَ بَيْنَا النَّبِيُّ ص جَالِسٌ بِالْأَبْطَحِ وَ مَعَهُ عَمَّارُ بْنُ يَاسِرٍ وَ الْمُنْذِرُ بْنُ الضَّحْضَاحِ وَ أَبُو بَكْرٍ وَ عُمَرُ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ وَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ إِذْ هَبَطَ عَلَيْهِ جَبْرَئِيلُ ع فِي صُورَتِهِ الْعُظْمَى قَدْ نَشَرَ أَجْنِحَتَهُ حَتَّى أَخَذَتْ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ فَنَادَاهُ يَا مُحَمَّدُ الْعَلِيُّ الْأَعْلَى يَقْرَأُ عَلَيْكَ السَّلَامَ وَ هُوَ يَأْمُرُكَ أَنْ تَعْتَزِلَ عَنْ خَدِيجَةَ أَرْبَعِينَ صَبَاحاً

It is also narrated that she^-asws was born five years before the beginning of the Prophetic mission and the descent of Revelation. It is said that while the Prophet^-saww was sitting at Al Abtah, with him^-saww were Ammar Ibn Yasir, Al Munzir Ibn Al Dahdahah, Abu Bakr, Umar, Ali Ibn Abi Talib^-asws, Al-Abbas Ibn Abd Al Muttalib^-as, and Hamza^-ra Ibn Abd Al Muttalib^-as, Jibraeel^-as descended unto him^-saww in his^-as majestic form. He^-as had spread his^-as wings until they extended from the east to the west. He^-as called out: ‘O Muhammad^-saww! The Most Exalted Conveys the Greeting to you^-saww and Commands you to separate yourself from Khadeeja^-as for forty mornings!’

فَشَقَّ ذَلِكَ عَلَى النَّبِيِّ ص وَ كَانَ لَهَا مُحِبّاً وَ بِهَا وَامِقاً

This was difficult for the Prophet^-saww because he^-saww loved her^-as and was deeply devoted to her^-as’.

قَالَ فَأَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَرْبَعِينَ يَوْماً يَصُومُ النَّهَارَ وَ يَقُومُ اللَّيْلَ حَتَّى إِذَا كَانَ فِي آخِرِ أَيَّامِهِ تِلْكَ بَعَثَ إِلَى خَدِيجَةَ بِعَمَّارِ بْنِ يَاسِرٍ وَ قَالَ قُلْ لَهَا يَا خَدِيجَةُ لَا تَظُنِّي أَنَّ انْقِطَاعِي عَنْكِ [هِجْرَةٌ] وَ لَا قِلًى‏

The narrator says, ‘The Prophet^-saww remained for forty days fasting during the day and standing in Salat during the night. When the final days of this period arrived, he^-saww sent Ammar Ibn Yasser^-ra to Khadeeja^-as and said: ‘Tell her^-as, O Khadeeja^-as, do not think that my^-saww separation from you^-as is because I^-saww have abandoned you^-as or because I^-saww dislike you^-as.

وَ لَكِنْ رَبِّي عَزَّ وَ جَلَّ أَمَرَنِي بِذَلِكَ لتنفذ [لِيُنْفِذَ] أَمْرَهُ فَلَا تَظُنِّي يَا خَدِيجَةُ إِلَّا خَيْراً فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيُبَاهِي بِكِ كِرَامَ مَلَائِكَتِهِ كُلَّ يَوْمٍ مِرَاراً فَإِذَا جَنَّكِ اللَّيْلُ فَأَجِيفِي‏ الْبَابَ وَ خُذِي مَضْجَعَكِ مِنْ فِرَاشِكِ فَإِنِّي فِي مَنْزِلِ فَاطِمَةَ بِنْتِ أَسَدٍ

But, my^-saww Lord^-azwj Mighty and Majestic, has Commanded me^-saww to do this so that His^-azwj Command may be fulfilled. Therefore, O Khadeeja^-as, think of nothing but good. Indeed, Allah^-azwj Mighty and Majestic, Boasts of you^-as before His^-azwj noble Angels several times every day. When night falls, close the door and take your^-as place in your^-as bed, for I^-saww am staying at the home of Fatima Bint Asad^-as’.

فَجَعَلَتْ خَدِيجَةُ تَحْزَنُ فِي‏ كُلِّ يَوْمٍ مِرَاراً لِفَقْدِ رَسُولِ اللَّهِ ص فَلَمَّا كَانَ فِي كَمَالِ الْأَرْبَعِينَ هَبَطَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ الْعَلِيُّ الْأَعْلَى يُقْرِئُكَ السَّلَامَ وَ هُوَ يَأْمُرُكَ أَنْ تَتَأَهَّبَ لِتَحِيَّتِهِ وَ تُحْفَتِهِ

(Syeda) Khadeeja^-as would grieve several times every day because she^-as was separated from Rasool-Allah^-saww. When the forty days had been completed, Jibraeel^-as descended and said, ‘O Muhammad^-saww! The Most Exalted Sends you^-saww Greetings and Commands you^-saww to prepare yourself to receive His^-azwj Greeting and His^-azwj gift!’

قَالَ النَّبِيُّ ص يَا جَبْرَئِيلُ وَ مَا تُحْفَةُ رَبِّ الْعَالَمِينَ وَ مَا تَحِيَّتُهُ قَالَ لَا عِلْمَ لِي

The Prophet^-saww said, ‘O Jibraeel^-as, what is the gift of the Lord^-azwj of the worlds, and what is His^-azwj Greeting?’ He^-as replied, ‘I have no knowledge of that’.

قَالَ فَبَيْنَا النَّبِيُّ ص كَذَلِكَ إِذْ هَبَطَ مِيكَائِيلُ وَ مَعَهُ طَبَقٌ مُغَطًّى بِمِنْدِيلِ سُنْدُسٍ أَوْ قَالَ إِسْتَبْرَقٍ فَوَضَعَهُ بَيْنَ يَدَيِ النَّبِيِّ ص وَ أَقْبَلَ جَبْرَئِيلُ ع وَ قَالَ يَا مُحَمَّدُ يَأْمُرُكَ رَبُّكَ أَنْ تَجْعَلَ اللَّيْلَةَ إِفْطَارَكَ عَلَى هَذَا الطَّعَامِ

While the Prophet^-saww was in this state, Mikaeel^-as descended carrying a tray covered with a cloth of fine silk, or, according to another wording, brocade. He^-as placed it before the Prophet^-saww. Jibraeel^-as then came and said, ‘O Muhammad^-saww! Your^-saww Lord^-azwj Commands you^-saww to break your^-saww fast tonight with this food!’

فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع كَانَ النَّبِيُّ ص إِذَا أَرَادَ أَنْ يُفْطِرَ أَمَرَنِي أَنْ أَفْتَحَ الْبَابَ لِمَنْ يَرِدُ إِلَى الْإِفْطَارِ فَلَمَّا كَانَ فِي تِلْكَ اللَّيْلَةِ أَقْعَدَنِي النَّبِيُّ ص عَلَى بَابِ الْمَنْزِلِ وَ قَالَ يَا ابْنَ أَبِي طَالِبٍ إِنَّهُ طَعَامٌ مُحَرَّمٌ إِلَّا عَلَيَّ

Ali Ibn Abi Talib^-asws, said: ‘Whenever the Prophet^-saww wished to break his^-saww fast, he^-saww would instruct me^-asws to open the door for anyone who came to share the meal. But on that night, the Prophet^-saww seated me^-asws at the door of the house and said, ‘O son^-asws of Abu Talib^-as! This food is forbidden to everyone except me!’’

قَالَ عَلِيٌّ ع فَجَلَسْتُ عَلَى الْبَابِ وَ خَلَا النَّبِيُّ ص بِالطَّعَامِ وَ كَشَفَ الطَّبَقَ فَإِذَا عِذْقٌ‏ مِنْ رُطَبٍ وَ عُنْقُودٌ مِنْ عِنَبٍ فَأَكَلَ النَّبِيُّ ص مِنْهُ شِبَعاً وَ شَرِبَ مِنَ الْمَاءِ رِيّاً وَ مَدَّ يَدَهُ لِلْغَسْلِ فَأَفَاضَ الْمَاءَ عَلَيْهِ جَبْرَئِيلُ وَ غَسَلَ يَدَهُ مِيكَائِيلُ وَ تَمَنْدَلَهُ إِسْرَافِيلُ وَ ارْتَفَعَ فَاضِلُ الطَّعَامِ مَعَ الْإِنَاءِ إِلَى السَّمَاءِ

Ali^-asws said: ‘I^-asws sat at the door, while the Prophet^-saww was alone with the food. He^-saww uncovered the tray and found a cluster of fresh dates and a bunch of grapes. The Prophet^-saww ate from them until he^-saww was satisfied and drank water until he^-saww was fully quenched. He^-saww then extended his^-saww hand to wash it. Jibraeel^-as poured the water over his^-as hand, Mikaeel^-as washed it, and Israfeel^-as dried it for him^-saww. The remaining food, together with the vessel, was then raised to the skies.

ثُمَّ قَامَ النَّبِيُّ ص لِيُصَلِّيَ فَأَقْبَلَ عَلَيْهِ جَبْرَئِيلُ وَ قَالَ الصَّلَاةُ مُحَرَّمَةٌ عَلَيْكَ فِي وَقْتِكَ حَتَّى تَأْتِيَ إِلَى مَنْزِلِ خَدِيجَةَ فَتُوَاقِعَهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ آلَى‏ عَلَى نَفْسِهِ أَنْ يَخْلُقَ مِنْ صُلْبِكَ فِي هَذِهِ اللَّيْلَةِ ذُرِّيَّةً طَيِّبَةً فَوَثَبَ رَسُولُ اللَّهِ ص إِلَى مَنْزِلِ خَدِيجَةَ

The Prophet^-saww stood to pray Salat but Jibraeel^-as came to him^-saww and said, ‘Salat is forbidden to you^-saww at this time until you^-saww go to Khadeeja^-as’s home and have marital relations with her^-as, for Allah^-azwj Mighty and Majestic, has Sworn that He^-azwj will Create from your^-saww lineage, on this very night, a pure and blessed offspring!’ Rasool-Allah^-saww immediately hastened to Khadeeja^-as’s home.

قَالَتْ خَدِيجَةُ رِضْوَانُ اللَّهِ عَلَيْهَا وَ كُنْتُ قَدْ أَلِفْتُ الْوَحْدَةَ فَكَانَ إِذَا جَنَّتْنِي اللَّيْلُ غَطَّيْتُ رَأْسِي وَ أَسْجَفْتُ‏ سِتْرِي وَ غَلَّقْتُ بَابِي وَ صَلَّيْتُ وِرْدِي‏ وَ أَطْفَأْتُ مِصْبَاحِي وَ أَوَيْتُ إِلَى فِرَاشِي فَلَمَّا كَانَ فِي تِلْكَ اللَّيْلَةِ لَمْ أَكُنْ بِالنَّائِمَةِ وَ لَا بِالْمُنْتَبِهَةِ إِذْ جَاءَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَقَرَعَ الْبَابَ فَنَادَيْتُ مَنْ هَذَا الَّذِي يَقْرَعُ حَلْقَةً لَا يَقْرَعُهَا إِلَّا مُحَمَّدٌ ص

Khadeeja^-as said: ‘I^-as had become accustomed to solitude. Whenever night fell, I^-as would cover my ^-as head, draw my^-as curtain, lock my^-as door, perform my^-as regular Salat, extinguish my^-as lamp, and retire to my bed. But on that night I^-as was neither asleep nor fully awake when the Prophet^-saww, came and knocked on the door. I^-as called out, ‘Who is this knocking upon the ring of the door, which no one knocks upon except Muhammad^-saww?’’

قَالَتْ خَدِيجَةُ فَنَادَى النَّبِيُّ ص بِعُذُوبَةِ كَلَامِهِ وَ حَلَاوَةِ مَنْطِقِهِ افْتَحِي يَا خَدِيجَةُ فَإِنِّي مُحَمَّدٌ

(Syeda) Khadeeja^-as said: ‘The Prophet^-saww called out in his gentle voice and with the sweetness of his^-saww speech: ‘Open the door, O Khadeeja^-as, for I^-saww am Muhammad^-saww.’

قَالَتْ خَدِيجَةُ فَقُمْتُ فَرِحَةً مُسْتَبْشِرَةً بِالنَّبِيِّ ص وَ فَتَحْتُ الْبَابَ وَ دَخَلَ‏ النَّبِيُّ الْمَنْزِلَ وَ كَانَ ص إِذَا دَخَلَ الْمَنْزِلَ دَعَا بِالْإِنَاءِ فَتَطَهَّرَ لِلصَّلَاةِ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ يُوجِزُ فِيهِمَا ثُمَّ يَأْوِي إِلَى فِرَاشِهِ فَلَمَّا كَانَ فِي تِلْكَ اللَّيْلَةِ لَمْ يَدْعُ بِالْإِنَاءِ وَ لَمْ يَتَأَهَّبْ بِالصَّلَاةِ غَيْرَ أَنَّهُ أَخَذَ بِعَضُدِي وَ أَقْعَدَنِي عَلَى فِرَاشِهِ وَ دَاعَبَنِي وَ مَازَحَنِي وَ كَانَ بَيْنِي وَ بَيْنَهُ مَا يَكُونُ بَيْنَ الْمَرْأَةِ وَ بَعْلِهَا

Khadeeja^-as said: “I^-as rose, joyful and delighted at the arrival of the Prophet^-saww. I opened the door and the Prophet^-saww. Whenever he^-saww entered the house, he^-saww would ask for a vessel, perform Wazu for Salat, then stand and pray two brief units, after which he^-saww would retire to his^-saww bed. But on that night, he^-saww did not ask for the vessel and did not prepare himself for Salat. Instead, he^-saww took me by the arm and seated me^-as upon his^-saww bed. He^-saww spoke affectionately to me^-as and joked (had pleasantries) with me^-as, and what normally occurs between a wife and her husband took place between us.

فَلَا وَ الَّذِي سَمَكَ السَّمَاءَ وَ أَنْبَعَ الْمَاءَ مَا تَبَاعَدَ عَنِّي النَّبِيُّ ص حَتَّى حَسِسْتُ بِثِقْلِ فَاطِمَةَ فِي بَطْنِي

By the One Who Raised the skies and caused the water to spring forth, the^-saww did not move away from me^-as until I^-as felt the weight of Fatima^-asws within my^-as womb’.

وَ فِيهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع كَيْفَ كَانَتْ وِلَادَةُ فَاطِمَةَ ع

And in it, from Mufazzal Bin Umar who said, ‘I said to Abu Abdullah Ja’far Bin Muhammad^-asws, ‘How was the birth of Fatima^-asws?’

قَالَ نَعَمْ إِنَّ خَدِيجَةَ عَلَيْهَا رِضْوَانُ اللَّهِ لَمَّا تَزَوَّجَ بِهَا رَسُولُ اللَّهِ ص هَجَرَتْهَا نِسْوَةُ مَكَّةَ فَكُنَّ لَا يَدْخُلْنَ عَلَيْهَا وَ لَا يُسَلِّمْنَ عَلَيْهَا وَ لَا يَتْرُكْنَ امْرَأَةً تَدْخُلُ عَلَيْهَا فَاسْتَوْحَشَتْ خَدِيجَةُ مِنْ ذَلِكَ

He^-asws said: ‘Khadeeja^-as, when Rasool-Allah^-saww married her^-as), the women of Makkah shunned her^-as, and they were not coming to see her^-as nor greet unto her^-as nor leave (allow) any woman to see her^-as. Thus Khadeeja^-as felt lonely from that.

فَلَمَّا حَمَلَتْ بِفَاطِمَةَ ع صَارَتْ تُحَدِّثُهَا فِي بَطْنِهَا وَ تُصَبِّرُهَا وَ كَانَتْ خَدِيجَةُ تَكْتُمُ ذَلِكَ عَنْ رَسُولِ اللَّهِ ص فَدَخَلَ يَوْماً وَ سَمِعَ خَدِيجَةَ تُحَدِّثُ فَاطِمَةَ فَقَالَ لَهَا يَا خَدِيجَةُ مَنْ يُحَدِّثُكِ

When she^-as was pregnant with Fatima^-asws, she^-asws began discussing with her^-as while being in her^-as belly, and reassuring her^-as to be patient, and Khadeeja^-as concealed that from Rasool-Allah^-saww. One day he^-saww entered and heard Khadeeja^-as talking to Fatima^-asws. He^-saww said to her^-asws: ‘O Khadeeja^-as, who are you^-as discussing with?’

قَالَتِ الْجَنِينُ الَّذِي فِي بَطْنِي يُحَدِّثُنِي وَ يُؤْنِسُنِي

She^-as said: ‘The foetus which is in my^-as belly, talks to me^-as and comforts me^-as!’

فَقَالَ لَهَا هَذَا جَبْرَئِيلُ يُبَشِّرُنِي أَنَّهَا أُنْثَى وَ أَنَّهَا النَّسَمَةُ الطَّاهِرَةُ الْمَيْمُونَةُ وَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَيَجْعَلُ نَسْلِي مِنْهَا وَ سَيَجْعَلُ مِنْ نَسْلِهَا أَئِمَّةً فِي الْأُمَّةِ يَجْعَلُهُمْ خُلَفَاءَهُ فِي أَرْضِهِ بَعْدَ انْقِضَاءِ وَحْيِهِ

He^-saww said to her^-as: ‘This here is Jibraeel^-as giving me^-saww the glad tidings, it is a female and is pure, auspicious, and that Allah^-azwj Blessed and Exalted will be Making my^-saww offspring to be from her^-asws, and will be Making her^-asws offspring to be Imams^-asws in the community. He^-saww will be Making them caliphs in His^-azwj earth after termination of the Revelation!’

فَلَمْ تَزَلْ خَدِيجَةُ رَضِيَ اللَّهُ عَنْهَا عَلَى ذَلِكَ إِلَى أَنْ حَضَرَتْ وِلَادَتُهَا فَوَجَّهَتْ إِلَى نِسَاءِ قُرَيْشٍ وَ نِسَاءِ بَنِي هَاشِمٍ يَجِئْنَ وَ يَلِينَ مِنْهَا مَا تَلِي النِّسَاءُ مِنَ النِّسَاءِ فَأَرْسَلْنَ إِلَيْهَا عَصَيْتِينَا وَ لَمْ تَقْبَلِي قَوْلَنَا وَ تَزَوَّجْتِ مُحَمَّداً يَتِيمَ أَبِي طَالِبٍ فَقِيراً لَا مَالَ لَهُ فَلَسْنَا نَجِي‏ءُ وَ لَا نَلِي مِنْ أَمْرِكِ شَيْئاً

Khadeeja^-as did not cease to be upon that until her^-asws birth presented. She^-as sent for the women of Qureysh and women of the clan of Hashim^-as to come and take charge of her of what the women tend to take charge of the women. They sent a message to her^-as, ‘You^-as disobeyed us and did not accept our word, and you^-as married Muhammad^-saww, orphan of Abu Talib^-as, poor, there being no wealth for him^-saww! We will neither come nor will we take charge of anything of your^-as matter!’

فَاغْتَمَّتْ خَدِيجَةُ لِذَلِكَ فَبَيْنَا هِيَ كَذَلِكَ إِذْ دَخَلَ عَلَيْهَا أَرْبَعُ نِسْوَةٍ طِوَالٍ كَأَنَّهُنَّ مِنْ نِسَاءِ بَنِي هَاشِمٍ فَفَزِعَتْ مِنْهُنَّ فَقَالَتْ لَهَا إِحْدَاهُنَّ لَا تَحْزَنِي يَا خَدِيجَةُ فَإِنَّا رُسُلُ رَبِّكِ إِلَيْكِ وَ نَحْنُ أَخَوَاتُكِ أَنَا سَارَةُ وَ هَذِهِ آسِيَةُ بِنْتُ مُزَاحِمٍ وَ هِيَ رَفِيقَتُكِ فِي الْجَنَّةِ وَ هَذِهِ مَرْيَمُ بِنْتُ عِمْرَانَ وَ هَذِهِ صَفْرَاءُ [صَفُورَاءُ] بِنْتُ شُعَيْبٍ بَعَثَنَا اللَّهُ تَعَالَى إِلَيْكِ لِنَلِيَ مِنْ أَمْرِكِ مَا تَلِي النِّسَاءُ مِنَ النِّسَاءِ

(Syeda) Khadeeja^-as was saddened at that. While she^-as was like that when four tall women, as if they were from the women of the clan of Hashim^-as, entered to see her^-as. She^-as was alarmed from them. One of them said to her^-as: ‘Do not be alarmed O Khadeeja^-as, for we are Messengers of your^-as Lord^-azwj to you^-as, and we are your^-as sisters. I^-as am Sarah^-as, and this is Aasiya Bint Muzahim^-as, and she^-as is your^-as friend in Paradaise, and this  is Maryam Bint Imran^-as, and this is Safura Bint Shueyb^-as. Allah^-azwj the Exalted has Sent us to you^-as to take charge of your^-as matter, what the women take charge of the women’.

فَجَلَسَتْ وَاحِدَةٌ عَنْ يَمِينِهَا وَ الْأُخْرَى عَنْ يَسَارِهَا وَ الثَّالِثَةُ مِنْ بَيْنِ يَدَيْهَا وَ الرَّابِعَةُ مِنْ خَلْفِهَا فَوَضَعَتْ خَدِيجَةُ فَاطِمَةَ ع طَاهِرَةً مُطَهَّرَةً

One of them^-as sat on her^-as right, and the other on her^-as left, and the third in front of her^-as, and the fourth behind her^-as. Khadeeja^-as placed Fatima^-as, pure, purified.

فَلَمَّا سَقَطَتْ إِلَى‏ الْأَرْضِ أَشْرَقَ مِنْهَا النُّورُ حَتَّى دَخَلَ بُيُوتَاتِ مَكَّةَ وَ لَمْ يَبْقَ فِي شَرْقِ الْأَرْضِ وَ لَا غَرْبِهَا مَوْضِعٌ إِلَّا أَشْرَقَ فِيهِ ذَلِكَ النُّورُ

When she^-asws fell to the ground, the Noor (light) shone from her^-asws to the extent that it entered the houses of Makkah, and there neither remained any place in the east of the earth nor its west except that Noor (light) shone in it.

فَتَنَاوَلَتْهَا الْمَرْأَةُ الَّتِي كَانَتْ بَيْنَ يَدَيْهَا فَغَسَلَتْهَا بِمَاءِ الْكَوْثَرِ وَ أَخْرَجَتْ خِرْقَتَيْنِ بَيْضَاوَيْنِ أَشَدَّ بَيَاضاً مِنَ اللَّبَنِ وَ أَطْيَبَ رَائِحَةً مِنَ الْمِسْكِ وَ الْعَنْبَرِ فَلَفَّتْهَا بِوَاحِدَةٍ وَ قَنَّعَتْهَا بِالْأُخْرَى

The woman who was in front of her^-as took her^-asws and washed her^-asws with the water of Al Kawser, and she^-as brought out two white clothes, intensely whiter than the milk and more aromatic that the muskt and the ambergris. She^-as wrapper her^-asws with one and covered her^-asws head with the other.

ثُمَّ اسْتَنْطَقَتْهَا فَنَطَقَتْ فَاطِمَةُ ع بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ أَبِي رَسُولَ اللَّهِ ص سَيِّدُ الْأَنْبِيَاءِ وَ أَنَّ بَعْلِي سَيِّدُ الْأَوْصِيَاءِ وَ أَنَّ وُلْدِي سَيِّدُ الْأَسْبَاطِ

Then she^-as asked her^-asws to speak, so Fatima^-asws spoke with the testimony: ‘There is no god except Allah^-azwj, and my^-asws father^-saww is Rasool-Allah^-saww, chief of the Prophets, and my^-asws husband is chief of the successors^-asws, and my^-asws two sons^-asws are the masters of the descendants of the Prophets^-as!’

ثُمَّ سَلَّمَتْ عَلَيْهِنَّ وَ سَمَّتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ بِاسْمِهَا وَ ضَحِكْنَ إِلَيْهَا وَ تَبَاشَرَتِ‏ الْحُورُ الْعِينُ وَ بَشَّرَ أَهْلُ الْجَنَّةِ بَعْضُهُمْ بَعْضاً بِوِلَادَةِ فَاطِمَةَ ع وَ حَدَثَ فِي السَّمَاءِ نُورٌ زَاهِرٌ لَمْ تَرَهُ الْمَلَائِكَةُ قَبْلَ ذَلِكَ الْيَوْمِ فَلِذَلِكَ سُمِّيَتِ الزَّهْرَاءَ ع

Then she^-asws greeted unto them and named each one of them with her^-as name, and they smiled at her^-asws; and the Maiden Houries rejoiced, and the inhabitants of Paradise gave glad tidings to each other at the birth of Fatima^-asws, and a radiant light occurred in the sky which the Angels had not seen prior to that day. Due to that, she^-asws is named as ‘Al Zahra’ (the radiant).

وَ قَالَتْ خُذِيهَا يَا خَدِيجَةُ طَاهِرَةً مُطَهَّرَةً زَكِيَّةً مَيْمُونَةً بُورِكَ فِيهَا وَ فِي نَسْلِهَا

And she^-as said: ‘Take her^-asws O Khadeeja^-as, pure, purified, virtuous, auspicious. There are Blessings in her^-asws offspring!’

فَتَنَاوَلَتْهَا خَدِيجَةُ ع فَرِحَةً مُسْتَبْشِرَةً فَأَلْقَمَتْهَا ثَدْيَهَا فَشَرِبَتْ فَدَرَّ عَلَيْهَا وَ كَانَتْ ع تَنْمِي فِي كُلِّ يَوْمٍ كَمَا يَنْمِي الصَّبِيُّ فِي شَهْرٍ وَ فِي شَهْرٍ كَمَا يَنْمِي الصَّبِيُّ فِي سَنَةٍ صَلَّى اللَّهُ عَلَيْهَا وَ عَلَى أَبِيهَا وَ بَعْلِهَا وَ بَنِيهَا

Khadeeja^-as took her^-asws happily, rejoicing. She^-as presented her^-as chest and she^-asws drank as per her^-asws ability, and she^-asws grew during every day like what the child tends to grow in a month, and in a month like what the child grows in a year. May Allah^-azwj Sent Salawaat upon her^-asws, and upon her^-asws father^-saww, and her^-asws husband^-asws, and her^-asws two sons^-asws!’[20] (unknown source, possibly non-Shia)

باب 6 أسمائه صلى الله عليه و آله و عللها و معنى كونه صلى الله عليه و آله أميا و أنه كان عالما بكل لسان و ذكر خواتيمه و نقوشها و أثوابه و سلاحه و دوابّه و غيرها مما يتعلّق به صلى الله عليه و آله‏

CHAPTER 6 – HIS^-saww NAMES AND THEIR REASONS AND MEANING OF HIS^-saww BECOMING UMMY AND HE^-saww WAS A KNOWER OF EVERY LANGUAGE, AND MENTION OF HIS^-saww RING AND ITS ENGRAVING, AND HIS^-saww CLOTHES, AND HIS^-saww WEAPONS, AND HIS^-saww ANIMALS, AND OTHER SUCH FROM WHAT PERTAINS WITH HIM^-saww

الآيات الأعراف‏ الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَ‏

The Verses – (Surah) Al Araaf: Those who are following the Rasool, the Prophet, the Ummy (Makkan) [7:157]

و قال‏ فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ النَّبِيِّ الْأُمِّيِ‏

And Said: Therefore believe in Allah and His Rasool, the prophet, the Ummy (From Makkah) [7:158]

التوبة لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ‏

(Surah) Al Tawbah: There has come to you a Rasool from yourselves. It is grievous upon him what is distressing upon you, being full of concern upon you. With the Momineen he is Kind, Merciful [9:128]

هود إِنَّنِي لَكُمْ مِنْهُ نَذِيرٌ وَ بَشِيرٌ

(Surah) Hud^-as: I am a Warner to you all from Him and a giver of glad tidings [11:2]

العنكبوت‏ وَ ما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتابٍ وَ لا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ‏

(Surah) Al Ankabout: And you did not recite any (other) Book from before it nor did you transcribe it with your right hand, for then the falsifiers would have doubted [29:48]

الأحزاب‏ يا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْناكَ شاهِداً وَ مُبَشِّراً وَ نَذِيراً

(Surah) Al Ahzaab: O Prophet! Surely, We have Sent you as a witness, and as a bearer of glad tidings and as a warner [33:45]

وَ داعِياً إِلَى اللَّهِ بِإِذْنِهِ وَ سِراجاً مُنِيراً

And as one inviting to Allah by His Permission, and as an illuminating lamp [33:46]

الفتح‏ مُحَمَّدٌ رَسُولُ اللَّهِ‏

(Surah) Al Fatah: Muhammad is a Rasool of Allah [48:29]

المزمل‏ يا أَيُّهَا الْمُزَّمِّلُ

(Surah) Al Muzammil: O you, Al-Muzzammil (the wrapped one)! [73:1]

قُمِ اللَّيْلَ إِلَّا قَلِيلًا

Stand (to pray Salat) at night except a little [73:2] 

المدثر يا أَيُّهَا الْمُدَّثِّرُ

O you Al-Muddasir! (the covered one) [74:1]

قُمْ فَأَنْذِرْ

Arise, so warn (others) [74:2].

1- ف، تحف العقول بِإِسْنَادِهِ‏ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ: لَمَّا أَقْبَلْنَا مِنْ صِفِّينَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع نَزَلَ قَرِيباً مِنْ دَيْرِ نَصْرَانِيٍّ إِذْ خَرَجَ عَلَيْنَا شَيْخٌ مِنَ الدَّيْرِ جَمِيلُ الْوَجْهِ حَسَنُ الْهَيْئَةِ وَ السَّمْتِ‏ مَعَهُ كِتَابٌ حَتَّى أَتَى أَمِيرَ الْمُؤْمِنِينَ ع فَسَلَّمَ عَلَيْهِ ‏

‘Tuhaf Al Uqoul’ – By his chain, from Suleym Bin Qay Al Hilaly who said,

‘We came back from Siffeen along with Amir-Al-Momineen^-asws. The army camped near a Christian Monastery. A very old man, of a beautiful face, good-built and good-looking, came out from the Monastery, and with him was a book. He came over to Amir-Al-Momineen^-asws and greeted him^-asws.

ثُمَّ قَالَ إِنِّي مِنْ نَسْلِ حَوَارِيِّ عِيسَى ابْنِ مَرْيَمَ وَ كَانَ أَفْضَلَ حَوَارِيِّ عِيسَى ابْنِ مَرْيَمَ الِاثْنَيْ عَشَرَ وَ أَحَبَّهُمْ إِلَيْهِ وَ آثَرَهُمْ عِنْدَهُ وَ إِنَّ عِيسَى أَوْصَى إِلَيْهِ وَ دَفَعَ إِلَيْهِ كُتُبَهُ وَ عِلْمَهُ وَ حِكْمَتَهُ فَلَمْ تَزَلْ‏ أَهْلُ هَذَا الْبَيْتِ عَلَى دِينِهِ مُتَمَسِّكِينَ عَلَيْهِ‏ لَمْ يَكْفُرُوا وَ لَمْ يَرْتَدُّوا وَ لَمْ يُغَيِّرُوا

Then he said, ‘I am from the lineage of men from a disciple of Isa^-as Bin Maryam^-as’, and he was the most superior of the twelve disciples of Isa^-as Bin Maryam^-as and the most beloved to him^-as and the most preferential of them in his^-as presence, and that Isa^-as bequeathed to him^-as and handed over to him his^-as Book, and his^-as Knowledge, and his^-as wisdom. The people of this household did not cease to be upon his^-as Religion, attaching to it, neither disbelieving nor reneging and nor changing it.

وَ تِلْكَ الْكُتُبُ عِنْدِي إِمْلَاءُ عِيسَى ابْنِ مَرْيَمَ ع وَ خَطُّ أَبِينَا بِيَدِهِ فِيهَا كُلُّ شَيْ‏ءٍ يَفْعَلُ النَّاسُ مِنْ بَعْدِهِ وَ اسْمُ مَلِكٍ مَلِكٍ‏ وَ إِنَّ اللَّهَ يَبْعَثُ رَجُلًا مِنَ الْعَرَبِ مِنْ وُلْدِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ ع مِنْ أَرْضٍ يُقَالُ لَهَا تِهَامَةُ مِنْ قَرْيَةٍ يُقَالُ لَهَا مَكَّةُ

And that Book is with me^-asws, dictated by Isa^-as Bin Maryam^-as and written by our father by his hand. Therein are all things the people would be doing from after him^-as, and name of a king (after a) king, and that Allah^-azwj will be Sending a man from the Arabs from the sons of Ibrahim^-as, the Friend of the Beneficent from a land called Tahama, from a town called Makkah’ –

وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ اسْمُهُ مُحَمَّدٌ وَ عَبْدُ اللَّهِ وَ يس وَ الْفَتَّاحُ وَ الْخَاتَمُ وَ الْحَاشِرُ وَ الْعَاقِبُ وَ الْمَاحِي وَ الْقَائِدُ وَ نَبِيُّ اللَّهِ وَ صَفِيُّ اللَّهِ وَ جَنْبُ اللَّهِ‏ وَ إِنَّهُ يُذْكَرُ إِذَا ذُكِرَ أَكْرَمُ‏ خَلْقِ اللَّهِ عَلَى اللَّهِ وَ أَحَبُّهُمْ إِلَى اللَّهِ

And he^-asws continued the Hadeeth up to he^-asws said: ‘His^-saww name is Muhammad, and Abdullah, and Yaseen, and Al-Fatah, and Al-Khatam, and Al-Hashir, and Al-Aaqib, and Al-Mahy, and Al-Qaid, and Prophet^-as of Allah^-azwj, and Elite of Allah^-azwj, and Side of Allah^-azwj, and he^-saww will be mentioned whenever mentioned, as the most honourable of the creatures of Allah^-azwj unto Allah^-azwj, and the most beloved of them to Allah^-azwj.

لَمْ يَخْلُقِ اللَّهُ مَلَكاً مُقَرَّباً وَ لَا نَبِيّاً مُرْسَلًا مِنْ آدَمَ ع فَمَنْ سِوَاهُ خَيْراً عِنْدَ اللَّهِ وَ لَا أَحَبَّ إِلَى اللَّهِ مِنْهُ يُقْعِدُهُ يَوْمَ الْقِيَامَةِ عَلَى عَرْشِهِ وَ يُشَفِّعُهُ‏ فِي كُلِّ مَنْ يَشْفَعُ فِيهِ بِاسْمِهِ جَرَى الْقَلَمُ فِي اللَّوْحِ الْمَحْفُوظِ مُحَمَّدٌ رَسُولُ اللَّهِ الْخَبَرَ

Allah^-azwj did not Create any Angel of Proximity, nor a Messenger Prophet^-as from Adam^-as as better in the Presence of Allah^-azwj besides him^-saww, nor more beloved to Allah^-azwj than him^-saww. He^-azwj will Make him^-saww to be seated upon His^-azwj Throne and Intercede for him^-saww regarding every one who seeks intercession by his^-saww name. The Pen flowed in the Guarded Tablet as Muhammad^-saww, Rasool^-saww of Allah^-azwj’ – the Hadeeth’.[21]

2- فس، تفسير القمي أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍ‏ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي جَعْفَرٍ ع قَالا كَانَ رَسُولُ اللَّهِ ص إِذَا صَلَّى قَامَ عَلَى أَصَابِعِ رِجْلَيْهِ حَتَّى تَوَرَّمَتْ فَأَنْزَلَ اللَّهُ تَعَالَى‏ طه‏ وَ هِيَ بِلُغَةِ طَيٍّ يَا مُحَمَّدُ ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى‏

‘Tafseer Al-Qummi’ – My father, from Al Qasim Bin Muhammad, from Ali, from Abu Baseer,

‘From Abu Abdullah^-asws and Abu Ja’far^-asws both said: ‘Whenever Rasool-Allah^-saww prayed Salat, he^-saww would stand upon the toes of his^-saww feet until they were swollen, so Allah^-azwj the Exalted Revealed: Ta Ha [20:1], and it is in the language of ‘Tayy’, O Muhammad^-saww, We have not Revealed the Quran unto you for you to be distressed [20:2]’’.[22]

3- كا، الكافي حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ كَانَ رَسُولُ اللَّهِ ص يَقُومُ‏ عَلَى أَطْرَافِ أَصَابِعِ رِجْلَيْهِ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ‏ طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى

‘Al-Kafi’ – Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from Wahab Bin Hafs, from Abu Baseer,

‘From Abu Ja’far^-asws’ – and he continued the Hadeeth up to he^-asws said: ‘And Rasool-Allah^-saww used to stand upon the ends of the toes of his^-saww legs (when praying Salat), so Allah^-azwj the Glorious Revealed: Ta Ha [20:1] We have not Revealed the Quran unto you for you to be distressed [20:2]’’.[23]

4- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُ‏ عَنِ الْمَعَاذِ بْنِ الْمُثَنَّى عَنْ عَبْدِ اللَّهِ بْنِ أَسْمَاءَ عَنْ جُوَيْرِيَةَ عَنْ سُفْيَانَ بْنِ سَعِيدٍ عَنِ الصَّادِقِ ع فِي خَبَرٍ طَوِيلٍ سَيَأْتِي فِي كِتَابِ الْقُرْآنِ قَالَ: وَ أَمَّا طه‏ فَاسْمٌ مِنْ أَسْمَاءِ النَّبِيِّ ص وَ مَعْنَاهُ يَا طَالِبَ الْحَقِّ الْهَادِيَ إِلَيْهِ وَ أَمَّا يس‏ فَاسْمٌ مِنْ أَسْمَاءِ النَّبِيِّ ص مَعْنَاهُ يَا أَيُّهَا السَّامِعُ لِوَحْيِي‏ وَ الْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ

‘Ma’any Al-Akhbaar’ – Muhammad Bin Haroun Al Zanjany, from al Muaz Bin Al Masny, from Abdullah Bin Asma’a, from Juweyriya, from Sufyan Bin Saeed,

‘From Al-Sadiq^-asws in a lengthy Hadeeth I (Majlisi) will be coming with it in the ‘Book of the Quran’. He^-asws said: ‘As for Ta Ha [20:1], it is a name from the names of the Prophet^-saww. It’s meaning is, ‘O seeker of the Truth, the Guide to Him^-azwj; and as for Ya Seen [36:1], it is a name from the names of the Prophet^-saww. It’s meaning is, ‘O hearer of the Revelation’, By the Wise Quran [36:2] You are one of the Rasools [36:3] Upon a Straight Path [36:4]’’.[24]

5- م، تفسير الإمام عليه السلام‏ وَ بِجَاهِ ذُرِّيَّتِهِ الطَّيِّبَةِ الطَّاهِرَةِ مِنْ آلِ طه وَ يس‏

Tafseer of the Imam Hassan Al-Askari^-asw): ‘And by the sake of the goodly and purified Progeny^-asws from the Family of Ta Ha and Ya Seen’’.[25]

6- فس، تفسير القمي قَالَ الصَّادِقُ ع‏ يس‏ اسْمُ رَسُولِ اللَّهِ ص وَ الدَّلِيلُ عَلَيْهِ قَوْلُهُ‏ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ‏

‘Tafseer Al-Qummi’ – Al-Sadiq^-asws said: ‘Ya Seen [36:1] By the Wise Quran [36:2], Al-Sadiq^-asws said: ‘Ya Seen is a name of Rasool-Allah^-saww, and the evidence upon that are the Words of the Exalted: You are one of the Rasools [36:3] Upon a Straight Path [36:4]’’.[26]

قَالَ عَلَى الطَّرِيقِ الْوَاضِحِ‏ تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ‏ قَالَ الْقُرْآنُ‏ لِتُنْذِرَ قَوْماً ما أُنْذِرَ آباؤُهُمْ‏ إِلَى قَوْلِهِ‏ عَلى‏ أَكْثَرِهِمْ‏ يَعْنِي نَزَلَ‏ بِهِ الْعَذَابُ‏ فَهُمْ لا يُؤْمِنُونَ‏

7- فر، تفسير فرات بن إبراهيم بِإِسْنَادِهِ عَنْ سُلَيْمَانَ بْنِ قَيْسٍ الْعَامِرِيِ‏ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ‏ رَسُولُ اللَّهِ ص‏ يس‏ وَ نَحْنُ آلُهُ‏

‘Tafseer Furaat Bin Ibrahim’ – By his chain from Suleyman Bin Qays al Aamiy who said,

‘I heard Ali^-asws saying: ‘Rasool-Allah^-saww is Ya Seen [36:1] and we^-asws are his^-saww family’’.[27]

8- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: هَذَا مُحَمَّدٌ أُذِنَ لَهُمْ فِي التَّسْمِيَةِ بِهِ فَمَنْ أَذِنَ لَهُمْ فِي‏ يس‏ يَعْنِي‏ التَّسْمِيَةَ وَ هُوَ اسْمُ النَّبِيِّ ص

‘Al-Kafi’ – The number (of reporters), from Al Barqy, from Muhammad Bin Isa, from Safwan raising it to,

‘Abu Abdullah^-asws having said: ‘This (name) ‘Muhammad’, it is permitted for them to be naming with it, but who permitted for them regarding ‘Yaseen’, meaning the naming, and it is a name of the Prophet^-saww’’.[28]

9- ن، عيون أخبار الرضا عليه السلام عَنِ الرَّيَّانِ بْنِ الصَّلْتِ‏ عَنِ الرِّضَا ع‏ فِي حَدِيثٍ طَوِيلٍ فِي الْفَرْقِ بَيْنَ الْعِتْرَةِ وَ الْأُمَّةِ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ ع أَخْبِرُونِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يس وَ الْقُرْآنِ الْحَكِيمِ‏ فَمَنْ عَنَى بِقَوْلِهِ‏ يس‏

‘Uyoun Akhbar Al-Reza^-asws – From Al Rayan Bin Al Salt,

‘From Al-Reza^-asws in a lengthy Hadeeth regarding the difference between the family (of Rasool-Allah^-saww) and the community’, and he continued the Hadeeth up to he^-asws said: ‘Inform me^-asws about the Words of Allah^-azwj Mighty and Majestic: Ya Seen [36:1] By the Wise Quran [36:2], so who is meant by His^-azwj Words: “Ya Seen”?’

قَالَتِ الْعُلَمَاءُ يس‏ مُحَمَّدٌ ص لَمْ يَشُكَّ فِيهِ أَحَدٌ

The scholars said, ‘Ya Seen is Muhammad^-saww, no one doubts in it’.

قَالَ أَبُو الْحَسَنِ ع فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَى مُحَمَّداً وَ آلَ مُحَمَّدٍ مِنْ ذَلِكَ فَضْلًا لَا يَبْلُغُ أَحَدٌ كُنْهَ وَصْفِهِ إِلَّا مَنْ عَقَلَهُ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُسَلِّمْ عَلَى أَحَدٍ إِلَّا عَلَى الْأَنْبِيَاءِ ع فَقَالَ تَعَالَى‏ سَلامٌ عَلى‏ نُوحٍ فِي الْعالَمِينَ‏

Abu Al-Hassan^-asws said: ‘Allah^-azwj Mighty and Majestic Gave Muhammad^-saww a merit from that no one can reach its true nature and its description except one who understands it, and that is because Allah^-azwj Mighty and Majestic did not Greet upon anyone except upon the Prophets^-as. Allah^-azwj the Exalted Said: ‘Greetings be upon Noah among the nations [37:79].

وَ قَالَ‏ سَلامٌ عَلى‏ إِبْراهِيمَ‏ وَ قَالَ‏ سَلامٌ عَلى‏ مُوسى‏ وَ هارُونَ‏ وَ لَمْ يَقُلْ سَلَامٌ عَلَى آلِ نُوحٍ وَ لَمْ يَقُلْ سَلَامٌ عَلَى آلِ إِبْرَاهِيمَ وَ لَا قَالَ‏ سَلَامٌ عَلَى آلِ مُوسَى وَ هَارُونَ وَ قَالَ سَلَامٌ عَلَى آلِ يس يَعْنِي آلَ مُحَمَّدٍ

And Said: Greetings be upon Ibrahim [37:109], and said: Greetings be upon Musa and Haroun [37:120], and did not Say: ‘Greetings be upon the family of Noah^-as’, and did not Say: ‘Greetings be upon the family of Ibrahim^-as’, nor did He^-azwj Say: ‘Greetings be upon the family of Musa^-as and Haroun^-as’, but (indeed) did Say: Greetings be on Progeny of Yaseen [37:130], Meaning the Progeny^-asws of Muhammad^-saww’.

وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ فِي قَوْلِهِ تَعَالَى‏ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا فَالذِّكْرُ رَسُولُ اللَّهِ وَ نَحْنُ أَهْلُهُ‏

And he continued the Hadeeth up to he^-asws said: ‘ Allah has Sent down to you a Zikr [65:10] A Rasool [65:11]. The Zikr is Rasool-Allah^-saww and we^-asws are his^-as family^-asws’’.[29]

10- فس، تفسير القمي‏ سَلَامٌ عَلَى آلِ يس قَالَ يس مُحَمَّدٌ وَ آلُ مُحَمَّدٍ الْأَئِمَّةُ

‘Tafseer Al-Qummi’ – Greetings be on Progeny of Yaseen [37:130] – He said, ‘Yaseen is Muhammmad^-saww, and the Progeny of Muhammad^-saww are the Imams^-asws’.[30]

11- مع، معاني الأخبار الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ الْخَضِرِ بْنِ أَبِي فَاطِمَةَ عَنْ وَهْبِ بْنِ نَافِعٍ عَنْ كَادِحٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَّ سَلَامٌ عَلَى آلِ يس قَالَ‏ يس‏ مُحَمَّدٌ وَ نَحْنُ آلُ يس‏

‘Ma’any Al-Akhbaar’ – Al Talaqany, from Al Jaloudy, from Muhammad Bin Sahl, from Al Khizr Bin Abu Fatima, from Wahab Bin Nafau, from Kadah,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Ali^-asws regarding the Words of the Mighty and Majestic: Greetings be on Progeny of Yaseen [37:130]. He^-asws said: ‘Yaseen is Muhammad^-saww, and we^-asws are the Progeny^-asws of Yaseen’’.[31]

12- كا، الكافي أَحْمَدُ بْنُ مِهْرَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي الْحَسَنِ مُوسَى ع‏ فِي حَدِيثٍ طَوِيلٍ‏ سَأَلَهُ نَصْرَانِيٌّ عَنْ قَوْلِهِ تَعَالَى‏ حم وَ الْكِتابِ الْمُبِينِ‏ إِلَى قَوْلِهِ‏ مُنْذِرِينَ‏ مَا تَفْسِيرُهَا فِي الْبَاطِنِ

‘Al-Kafi’ – Ahmad Bin Mihran and Ali Bin Ibrahim both together, from Muhammad Bin Ali, from Al-Hassan Ibn Rashid, from Yaqoub Bin Ja’far Bin Ibrahim,

‘From Abu Al-Hassan Al-Musa^-asws in a lengthy Hadeeth – a Christian asked him^-asws about the Words of the Exalted: Ha Meem! [44:1] (I Swear) by the Clarifying Book [44:2] – up to His^-azwj Words: ever Warning [44:3], ‘What is its esoteric interpretation?’

فَقَالَ أَمَّا حم‏ فَهُوَ مُحَمَّدٌ وَ هُوَ فِي كِتَابِ هُودٍ الَّذِي أُنْزِلَ عَلَيْهِ وَ هُوَ مَنْقُوصُ الْحُرُوفِ وَ أَمَّا الْكِتابِ الْمُبِينِ‏ فَهُوَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع الْخَبَرَ

He^-asws said: ‘As for Ha Meem! [44:1], so it is Muhammad^-saww, and it is so in the book of Hud^-as which was Revealed unto him^-as, and it is of inverted letters (i.e., it should be ‘Meem Ha’, and as for (I Swear) by the Clarifying Book [44:2], so it is Amir-Al-Momineen Ali^-asws’ – the Hadeeth’.[32]

13- فس، تفسير القمي‏ وَ النَّجْمِ إِذا هَوى‏ قَالَ النَّجْمُ رَسُولُ اللَّهِ ص‏ إِذا هَوى‏ لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ وَ هُوَ فِي الْهَوَاءِ هَذَا رَدٌّ عَلَى مَنْ أَنْكَرَ الْمِعْرَاجَ وَ هُوَ قَسَمٌ بِرَسُولِ اللَّهِ ص وَ هُوَ فَضْلٌ لَهُ عَلَى الْأَنْبِيَاءِ

‘Tafseer Al-Qummi’ – (I Swear) by the star when it swoops down [53:1] – He said, ‘the star  – Rasool-Allah^-saww – when it swoops down [53:1] – when there was an ascension with him^-saww to the sky, and he^-saww was in the air (Hawa). This is a rebuttal against the one who denies the ascension, and it is a Swear by Rasool-Allah^-saww, and it is a merit for him^-saww upon the Prophets^-as’. (P.s. – This is not a Hadeeth)[33]

14- فس، تفسير القمي‏ وَ النَّجْمُ وَ الشَّجَرُ يَسْجُدانِ‏ قَالَ النَّجْمُ رَسُولُ اللَّهِ ص وَ قَدْ سَمَّاهُ اللَّهُ فِي غَيْرِ مَوْضِعٍ فَقَالَ‏ وَ النَّجْمِ إِذا هَوى‏ وَ قَالَ‏ وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ‏ فَالْعَلَامَاتُ الْأَوْصِيَاءُ وَ النَّجْمُ رَسُولُ اللَّهِ ص قُلْتُ‏ يَسْجُدانِ‏ قَالَ يَعْبُدَانِ قَوْلُهُ‏ وَ السَّماءَ رَفَعَها وَ وَضَعَ الْمِيزانَ‏ قَالَ السَّمَاءُ رَسُولُ اللَّهِ ص رَفَعَهُ اللَّهُ إِلَيْهِ وَ الْمِيزَانُ أَمِيرُ الْمُؤْمِنِينَ ع نَصَبَهُ لِخَلْقِهِ قُلْتُ‏ أَلَّا تَطْغَوْا فِي الْمِيزانِ‏ قَالَ لَا تَعْصُوا الْإِمَامَ قُلْتُ‏ وَ أَقِيمُوا الْوَزْنَ بِالْقِسْطِ قَالَ أَقِيمُوا الْإِمَامَ الْعَدْلَ‏ قُلْتُ‏ وَ لا تُخْسِرُوا الْمِيزانَ‏ قَالَ لَا تَبْخَسُوا الْإِمَامَ حَقَّهُ وَ لَا تَظْلِمُوهُ‏

(P.s. – This is not a Hadeeth)[34]

15- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ حُمْرَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ النَّجْمِ إِذا هَوى‏ قَالَ أَقْسَمَ بِقَبْضِ مُحَمَّدٍ إِذَا قُبِضَ الْخَبَرَ

Ali Bin Muhammad, from Ali Bin Al-Abbas, from Ali Bin Humran, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: (I Swear) by the star when it swoops down [53:1], he^-asws said; ‘(It means) I^-azwj Swear by the passing away of Muhammad^-saww when he^-saww passes away’ – the Hadeeth’.[35]

16- فس، تفسير القمي أَبِي عَنْ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ وَ الشَّمْسِ وَ ضُحاها قَالَ الشَّمْسُ رَسُولُ اللَّهِ ص أَوْضَحَ اللَّهُ بِهِ‏ لِلنَّاسِ دِينَهُمْ

My father, from Suleyman Al Daylami, from Abu Baseer,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj: (I Swear) by the sun and its clarity [91:1], said: ‘The sun (is a reference to) Rasool-Allah^-saww by whom^-saww Allah^-azwj Mighty and Majestic Clarified for the people, their Religion’.

قُلْتُ‏ وَ الْقَمَرِ إِذا تَلاها قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ ع

‘He (the narrator) said, ‘I asked, ‘(What about): And the moon when it follows it, [91:2]? He^-asws said: ‘That is Amir-Al-Momineen^-asws’’.[36]

17- فر، تفسير فرات بن إبراهيم بِإِسْنَادِهِ‏ عَنْ عِكْرِمَةَ وَ سُئِلَ عَنْ قَوْلِ اللَّهِ‏ وَ الشَّمْسِ وَ ضُحاها وَ الْقَمَرِ إِذا تَلاها قَالَ‏ الشَّمْسِ وَ ضُحاها هُوَ مُحَمَّدٌ ص‏ وَ الْقَمَرِ إِذا تَلاها أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ النَّهارِ إِذا جَلَّاها آلُ مُحَمَّدٍ وَ هُمَا الْحَسَنُ وَ الْحُسَيْنُ‏ وَ اللَّيْلِ إِذا يَغْشاها بَنُو أُمَيَّةَ

‘Tafseer Furaat Bin Ibrahim’ – by his chain from Ikrimah (Bin Abu Jahl^-la) –

‘And he^-asws was asked about Words of Allah^-azwj: (I Swear) by the sun and its clarity [91:1] And the moon when it follows it, [91:2], he^-asws said: ‘The sun and its clarity is Rasool-Allah^-saww, and the moon when it follows it is Amir-Al-Momineen^-asws, and And the day when it displays it, [91:3], is the Progeny^-asws of Muhammad^-saww, and they are Al-Hassan^-asws and Al-Husayn^-asws, And the night when it covers it, [91:4], is the clan of Umayya’.

وَ قَالَ ابْنُ عَبَّاسٍ هَكَذَا وَ قَالَ أَبُو جَعْفَرٍ ع هَكَذَا وَ قَالَ الْحَارِثُ الْأَعْوَرُ لِلْحُسَيْنِ بْنِ عَلِيٍّ ع يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ فِي كِتَابِهِ الْمُبِينِ‏ وَ الشَّمْسِ وَ ضُحاها قَالَ وَيْحَكَ يَا حَارِثُ ذَلِكَ مُحَمَّدٌ رَسُولُ اللَّهِ ص

And Ibn Abbas said like this, and Abu Ja’far^-asws said like this, and Al Haris Bin Al Awr said to Al-Husayn Bin Ali^-asws, ‘O son^-asws of Rasool-Allah^-saww, inform me about Words of Allah^-azwj in His^-azwj Manifest Book:  (I Swear) by the sun and its clarity [91:1]. He^-asws said: ‘Woe be to you, O Haris! That is Muhammad^-saww, Rasool-Allah^-saww!’

قُلْتُ قَوْلُهُ‏ وَ الْقَمَرِ إِذا تَلاها قَالَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَتْلُو مُحَمَّداً ص الْخَبَرَ

I said, ‘His^-azwj Words: And the moon when it follows it, [91:2]’. He^-asws said: ‘That is Amir-Al-Momineen Ali Bin Abu Talib^-asws. He^-asws followed Muhammad^-saww’ – the Hadeeth’.[37] (Non Shia source)

18- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ‏ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ الشَّمْسِ وَ ضُحاها قَالَ الشَّمْسُ رَسُولُ اللَّهِ ص أَوْضَحَ اللَّهُ عَزَّ وَ جَلَّ بِهِ لِلنَّاسِ دِينَهُمْ

The number (or reporters), from Sahl, from Muhammad Bin Suleyman, from his father,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: (I Swear) by the sun and its clarity [91:1], said: ‘The sun (is a reference to) Rasool-Allah^-saww by whom^-saww Allah^-azwj Mighty and Majestic Clarified for the people, their Religion’.

قَالَ قُلْتُ‏ وَ الْقَمَرِ إِذا تَلاها قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ ع‏ تَلَا رَسُولَ اللَّهِ ص وَ نَفَثَهُ بِالْعِلْمِ نَفْثاً الْخَبَرَ

He (the narrator) said, ‘I said, ‘I asked, ‘(What about): And the moon when it follows it, [91:2]? He^-asws said: ‘That is Amir-Al-Momineen^-asws following Rasool-Allah^-saww, and emitted the knowledge by an emission (like the moon reflects the rays to the earth which fall on its surface from the sun)’ – the Hadeeth.’[38]

19- فس، تفسير القمي‏ وَ التِّينِ وَ الزَّيْتُونِ وَ طُورِ سِينِينَ وَ هذَا الْبَلَدِ الْأَمِينِ‏ قَالَ‏ التِّينِ‏ رَسُولُ اللَّهِ ص‏ وَ الزَّيْتُونِ‏ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ طُورِ سِينِينَ‏ الْحَسَنُ وَ الْحُسَيْنُ‏ وَ هذَا الْبَلَدِ الْأَمِينِ‏ الْأَئِمَّةُ ع الْخَبَرَ

‘Tafseer Al-Qummi’ – (I Swear) by the fig and the olive [95:1] And (mount) Toor of Sinai [95:2] And this secure city [95:3]. He said, ‘The fig is Rasool-Allah^-saww, and the olive is Amir-Al-Momineen^-asws, and (mount) Toor of Sinai is Al-Hassan^-asws and Al-Husayn^-asws, this secure city is the Imams^-asws’ – the Hadeeth’.[39]

20- فس، تفسير القمي‏ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا قَالَ الذِّكْرُ اسْمُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ نَحْنُ أَهْلُ الذِّكْرِ

‘Tafseer Al-Qummi’ – Allah has Sent down to you a Zikr [65:10] A Rasool [65:11], he^-asws said: ‘The Zikr is a name of Rasool-Allah^-saww, and we^-asws are the people of Zikr’.[40]

21- ن، عيون أخبار الرضا عليه السلام فِي حَدِيثٍ طَوِيلٍ عَنِ الرِّضَا ع فِي مُنَاظَرَتِهِ ع مَعَ أَصْحَابِ الْمَقَالاتِ‏ قَالَ ع لِرَأْسِ الْجَالُوتِ فِي الْإِنْجِيلِ مَكْتُوبٌ ابْنُ‏ الْبَرَّةِ ذَاهِبٌ وَ الْبَارِقْلِيطَا جَاءٍ مِنْ بَعْدِهِ وَ هُوَ يُخَفِّفُ الْآصَارَ وَ يُفَسِّرُ لَكُمْ كُلَّ شَيْ‏ءٍ وَ يَشْهَدُ لِي كَمَا شَهِدْتُ لَهُ أَنَا جِئْتُكُمْ بِالْأَمْثَالِ وَ هُوَ يَأْتِيكُمْ بِالتَّأْوِيلِ أَ تُؤْمِنُ بِهَذَا فِي الْإِنْجِيلِ

‘Uyoun Akhbar Al-Reza^-asws’ – In a lengthy Hadeeth –

‘From Al-Reza^-asws during his^-asws debate with the speakers, he^-asws said to Ra’s Al-Jalout: ‘It is written in the Evangel: ‘The righteous servant will go and the Paracletes will come from after him, and he^-saww will lighten the burdens, and interpret all things for you all, and he^-saww will testify for me^-as just as I^-as testified for him^-saww. I^-as came to you with the examples and he^-saww will come to you with the explanation’. Do you believe in this in the Evangel?’

قَالَ نَعَمْ لَا أُنْكِرُهُ الْخَبَرَ

He said, ‘Yes, I cannot deny it’ – the Hadeeth’.[41]

22- ن، عيون أخبار الرضا عليه السلام‏ فِي أَسْئِلَةِ الشَّامِيِّ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ سِتَّةٍ مِنَ الْأَنْبِيَاءِ لَهُمْ اسْمَانِ فَقَالَ يُوشَعُ بْنُ نُونٍ وَ هُوَ ذُو الْكِفْلِ وَ يَعْقُوبُ بْنُ إِسْحَاقَ ع وَ هُوَ إِسْرَائِيلُ وَ الْخَضِرُ ع وَ هُوَ حلقيا وَ يُونُسُ ع وَ هُوَ ذُو النُّونِ وَ عِيسَى ع وَ هُوَ الْمَسِيحُ وَ مُحَمَّدٌ ص وَ هُوَ أَحْمَدُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏

‘Uyoun Akhbar Al-Reza^-asws’ –

Among the questions the Syrian asked Amir-Al-Momineen^-asws about six from the Prophets-as having dual names for them^-as, he^-asws said: ‘Yoshua Bin Noon^-as and he^-as is Zulkifl, and Yaqoub Bin Is’haq^-as and he^-as is Israel, and Al-Khizr^-as and he^-as is Halqiya, and Yunus^-as and he^-as is Zul Noon, and Isa^-as and he^-as is the Messiah, and Muhammad^-saww and he^-saww is Ahmad^-saww’’.[42]

23- مع، معاني الأخبار مُحَمَّدُ بْنُ عَمْرٍو الْبَصْرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ الْكَرْخِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ أَنَسٍ قَالَ: صَلَّى رَسُولُ اللَّهِ ص صَلَاةَ الْفَجْرِ فَلَمَّا انْفَتَلَ‏ مِنْ صَلَاتِهِ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ الْكَرِيمِ عَلَى اللَّهِ عَزَّ وَ جَلَّ ثُمَّ قَالَ مَعَاشِرَ النَّاسِ مَنِ افْتَقَدَ الشَّمْسَ فَلْيَتَمَسَّكْ بِالْقَمَرِ وَ مَنِ افْتَقَدَ الْقَمَرَ فَلْيَتَمَسَّكْ بِالزُّهَرَةِ وَ مَنِ افْتَقَدَ الزُّهَرَةَ فَلْيَتَمَسَّكْ بِالْفَرْقَدَيْنِ

‘Ma’any Al Akhbar’ – Muhammad Bin Amro Al Basry, from Abdullah Bin Ali Al Karkhy, from Muhammad Bin Abdullah, from his father, from Abdul Rzazq, from Ma’mar, from Al Zuhry, from Anas (fabricator) who said,

‘Rasool-Allah^-saww said when he^-saww finished from his^-saww Salat, he^-saww turned towards us with his^-saww face honourable to Allah^-azwj Mighty and Majestic, then said: ‘Group of people! One who loses the sun so let him attach with the moon, and one who loses the moon so let him attached with Al-Zuhra (star), and one who loses Al-Zuhra (stars) so let him attach with Al-Farqadeyn (pair of stars)’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَنَا الشَّمْسُ وَ عَلِيٌّ ع الْقَمَرُ وَ فَاطِمَةُ الزُّهَرَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ الْفَرْقَدَانِ‏

The Rasool-Allah^-saww said: ‘I^-saww am the sun and Ali^-asws is the moon, and (Syeda) Fatima^-asws is Al-Zuhra (star), and Al-Hassan^-asws and Al-Husayn^-asws are Al-Farqadeyn (pair of stars)’’.[43]

24- شي، تفسير العياشي مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ‏ قَالَ نَحْنُ الْعَلَامَاتُ وَ النَّجْمُ رَسُولُ اللَّهِ ص‏

‘Tafseer Al Ayyashi’ – Muhammad Al Fazeyl,

‘From Abu Al-Hassan^-asws regarding the Words of Allah^-azwj And directional signs, and by the star they are being guided [16:16]. He^-asws said: ‘The signs and the star is Rasool-Allah^-saww’’.[44]

25- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَنْصُورٍ بُزُرْجَ‏ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ‏ قَالَ النَّجْمُ رَسُولُ اللَّهِ ص وَ الْعَلَامَاتُ الْأَئِمَّةُ مِنْ بَعْدِهِ عَلَيْهِ وَ عَلَيْهِمُ السَّلَامُ‏

‘Al Amaali’ of the Sheykh Al Mufeed – from Ibn Qawlawyiah, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Mansour Bazarj, from Abu Baseer,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And directional signs, and by the star they are being guided [16:16]. He^-asws said: ‘The star is Rasool-Allah^-saww, and the signs are the Imams^-asws from after him^-saww’’.[45]

26- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ هَارُونَ الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِّ عَنْ كَثِيرِ بْنِ طَارِقٍ مِنْ وُلْدِ قَنْبَرٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏ لِعَلِيٍّ ع يَا عَلِيُّ خُذْ هَذَا الْخَاتَمَ‏ وَ انْقُشْ عَلَيْهِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ فَأَخَذَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَأَعْطَاهُ النَّقَّاشَ وَ قَالَ لَهُ انْقُشْ عَلَيْهِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ فَنَقَشَ النَّقَّاشُ فَأَخْطَأَتْ‏ يَدُهُ فَنَقَشَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ

‘Al Amaali’ of the Sheykh Al Tusi – Ahmad Bin Muhammad Bin Al Salt, from Ahmad Bin Muhammad Bin Saeed, from Muhammad Bin Isa Bin Haroun Al Zareyr, from Muhammad Bin Zakariya Al Makky, from Kaseer Bin Tariq, from a son of Qanbar, from Zayd,

Son of Ali^-asws (Bin Al-Husayn^-asws), from his forefathers^-asws having said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! Take this ring and have it engraved upon it, ‘Muhammad Bin Abdullah’. Amir-Al-Momineen^-asws took it and came to the engraver and said to him: ‘Engrave upon it, ‘Muhammad Bin Abdullah’. The engraver engraved it, but his hand erred and he engraved upon it ‘Muhammad Rasool-Allah’.

فَجَاءَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فَقَالَ مَا فُعِلَ الْخَاتَمُ فَقَالَ هُوَ ذَا فَأَخَذَهُ وَ نَظَرَ إِلَى نَقْشِهِ فَقَالَ مَا أَمَرْتُكَ بِهَذَا قَالَ صَدَقْتَ وَ لَكِنْ يَدِي أَخْطَأَتْ فَجَاءَ بِهِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا نَقَشَ النَّقَّاشُ مَا أَمَرْتَ بِهِ ذَكَرَ أَنَّ يَدَهُ أَخْطَأَتْ

Amir-Al-Momineen^-asws came and said: ‘What happened with the ring?’ He said, ‘It is this’. He^-asws took it and looked at its engraving and said: ‘I^-asws did not instruct you with this!’ He said, ‘You^-asws speak the truth but my hand erred’. He^-asws came with it to Rasool-Allah^-saww said: ‘O Rasool-Allah^-saww! The engrave did not engrave what I^-asws had instructed him with. He mentioned that his hand erred.

فأخذ [فَأَخَذَهُ‏] النَّبِيُّ ص وَ نَظَرَ إِلَيْهِ فَقَالَ يَا عَلِيُّ أَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَ أَنَا مُحَمَّدٌ رَسُولُ اللَّهِ وَ تَخَتَّمَ بِهِ فَلَمَّا أَصْبَحَ النَّبِيُّ ص نَظَرَ إِلَى خَاتَمِهِ فَإِذَا تَحْتَهُ مَنْقُوشٌ عَلِيٌّ وَلِيُّ اللَّهِ فَتَعَجَّبَ مِنْ ذَلِكَ النَّبِيُّ ص فَجَاءَ جَبْرَئِيلُ فَقَالَ يَا جَبْرَئِيلُ كَانَ كَذَا وَ كَذَا فَقَالَ يَا مُحَمَّدُ كَتَبْتَ مَا أَرَدْتَ وَ كَتَبْنَا مَا أَرَدْنَا

The Prophet^-saww took it and looked at it, and he^-saww said: ‘O Ali^-asws! I^-saww am Muhammad Bin Abdullah^-saww, and I^-saww am Muhammad^-saww Rasool-Allah^-saww, and wear with it’. When it was morning the Prophet^-saww the Prophet^-saww looked at his^-saww ring, and beneath it was engraved: ‘Ali is Guardian of Allah’. The Prophet^-saww was astonished from that, and Jibraeel^-as came and he^-saww said: ‘O Jibraeel^-as! It was such and such’. Jibraeel^-as said: ‘O Muhammad^-saww! You^-saww wrote what you^-saww wanted, and We Wrote what We Wanted’’.[46]

27- ع، علل الشرائع ل، الخصال مع، معاني الأخبار مُحَمَّدُ بْنُ عَلِيِّ بْنِ الشَّاهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ أَحْمَدَ الْبَغْدَادِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ السُّخْتِ عَنْ مُحَمَّدِ بْنِ الْأَسْوَدِ الْوَرَّاقِ عَنْ أَيُّوبَ بْنِ سُلَيْمَانَ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ مُحَمَّدِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ أَنَا أَشْبَهُ النَّاسِ بِآدَمَ ع وَ إِبْرَاهِيمُ ع أَشْبَهُ النَّاسِ بِي خَلْقُهُ وَ خُلُقُهُ

‘Ilal Al-Sharaie’, ‘Al Khisaal’, ‘Ma’any Al-Akhbaar’ – Muhammad Bin Ali Bin al Shah, from Muhammad Bin Ja’far Bin Ahmad al baghdady, from his father, from Ahmad Bin Al Sakht, from Muhammad Bin Al Aswad Al Waraq, from Ayoub Bin Suleyman, from Abu Al Bakhtary, from Muhammad Bin Humeyd, from Muhammad Bin Al Mankadar, from Jabir Bin Abdullah^-ra who said,

‘Rasool-Allah^-saww said: ‘I^-saww am the most resembling of the people with Adam^-as, and Ibrahim^-as was the most resembling of the people with me^-saww in his^-as successor^-as and his^-as manners.

وَ سَمَّانِيَ اللَّهُ مِنْ فَوْقِ عَرْشِهِ عَشَرَةَ أَسْمَاءٍ وَ بَيَّنَ اللَّهُ وَصْفِي وَ بَشَّرَنِي عَلَى لِسَانِ كُلِّ رَسُولٍ بَعَثَهُ إِلَى قَوْمِهِ وَ سَمَّانِي وَ نَشَرَ فِي التَّوْرَاةِ اسْمِي وَ بَثَّ ذِكْرِي فِي أَهْلِ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ عَلَّمَنِي كَلَامَهُ‏ وَ رَفَعَنِي فِي سَمَائِهِ وَ شَقَّ لِي اسْمِي‏ مِنْ أَسْمَائِهِ

And Allah^-azwj Named me^-saww from above His^-azwj Throne with ten names, and Allah^-azwj Manifested me^-saww description and Gave glad tidings with me^-saww upon the tongues of every Rasool^-saww Sent to his^-saww people; and He^-azwj Named me^-saww and Publicised my^-saww name in the Torah, and Caused my^-saww mention to be discussed among the people of the Torah and the Evangel, and Taught me^-saww His^-azwj Speech, and Raised me^-as in His^-azwj sky, and Derived my^-saww name for me^-as from His^-azwj Names.

فَسَمَّانِي مُحَمَّداً وَ هُوَ مَحْمُودٌ وَ أَخْرَجَنِي فِي خَيْرِ قَرْنٍ مِنْ أُمَّتِي وَ جَعَلَ اسْمِي فِي التَّوْرَاةِ أَحْيَدَ فَبِالتَّوْحِيدِ حَرَّمَ أَجْسَادَ أُمَّتِي عَلَى النَّارِ وَ سَمَّانِي فِي الْإِنْجِيلِ أَحْمَدَ فَأَنَا مَحْمُودٌ فِي أَهْلِ السَّمَاءِ وَ جَعَلَ أُمَّتِيَ الْحَامِدِينَ

He^-azwj Named me^-saww as ‘Muhammad (praised one)’ and He^-azwj is ‘Mahmoud’ (most Praised One) and Brought me^-saww about among the best generation of my^-saww community, and Made my^-saww name in the Torah as ‘Aheyd’. By the Tawheed He^-azwj Prohibited the bodies of my^-saww community upon the Fire; and Made my^-saww name in the Evangel as ‘Ahmad’, so I^-saww am ‘Mahmoud’ among the people of the sky and Made my^-saww community as the praisers.

وَ جَعَلَ اسْمِي فِي الزَّبُورِ ماح [مَاحِياً] مَحَا اللَّهُ عَزَّ وَ جَلَّ بِي‏ مِنَ الْأَرْضِ عِبَادَةَ الْأَوْثَانِ وَ جَعَلَ اسْمِي فِي الْقُرْآنِ مُحَمَّداً فَأَنَا مَحْمُودٌ فِي جَمِيعِ‏ [أَهْلِ‏] الْقِيَامَةِ فِي فَصْلِ الْقَضَاءِ لَا يَشْفَعُ أَحَدٌ غَيْرِي

And He^-azwj Made my^-saww name in the Psalms as ‘Maah’. Allah^-azwj Mighty and Majestic Obliterated (Maha) through me^-saww, the idol worship in the earth; and Made my^-saww name in the Quran as ‘Muhammad’, so I^-saww will be the most praised one among the entirety (of the creatures) on the Day of Qiyamah in the decisive judgments. No one will intercede apart from me^-saww.

وَ سَمَّانِي فِي الْقِيَامَةِ حَاشِراً يُحْشَرُ النَّاسُ عَلَى قَدَمَيَّ وَ سَمَّانِيَ الْمُوقِفَ أُوقِفُ النَّاسَ بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ وَ سَمَّانِيَ الْعَاقِبَ أَنَا عَقِبُ النَّبِيِّينَ لَيْسَ بَعْدِي رَسُولٌ

And He^-azwj Named me^-saww on the Day of Qiyamah as ‘Hashir’. He^-azwj will Gather (Hashar) the people to my^-saww feet. And He^-azwj Named me as ‘Al-Mowqaf’. I^-saww shall pause (Owqaf) the people in front of Allah^-azwj, Majestic is his^-azwj Majesty. And He^-azwj Named me^-saww as ‘Al-Aqib’. I^-saww am the posterity (Aqab) of the Prophets^-as, there isn’t any Rasool^-as after me^-saww.

وَ جَعَلَنِي رَسُولَ الرَّحْمَةِ وَ رَسُولَ التَّوْبَةِ وَ رَسُولَ الْمَلَاحِمِ وَ الْمُقَفِّيَ‏ قَفَّيْتُ النَّبِيِّينَ جَمَاعَةً وَ أَنَا الْقَيِّمُ الْكَامِلُ الْجَامِعُ وَ مَنَّ عَلَىَّ رَبِّي وَ قَالَ لِي يَا مُحَمَّدُ صَلَّى اللَّهُ عَلَيْكَ فَقَدْ أَرْسَلْتُ كُلَّ رَسُولٍ إِلَى أُمَّتِهِ بِلِسَانِهَا وَ أَرْسَلْتُكَ إِلَى كُلِّ أَحْمَرَ وَ أَسْوَدَ مِنْ خَلْقِي وَ نَصَرْتُكَ بِالرُّعْبِ الَّذِي لَمْ أَنْصُرْ بِهِ أَحَداً وَ أَحْلَلْتُ لَكَ الْغَنِيمَةَ وَ لَمْ تَحِلَّ لِأَحَدٍ قَبْلَكَ

And He^-azwj Made me^-saww as Rasool^-saww of the Mercy and a Rasool^-saww of the repentance, and a Rasool^-saww of the epics and the events. I^-saww shall hold the event of the community of the Prophets^-as; and I^-saww am the executor, the perfect, the all-inclusive, and my^-saww Lord^-azwj Conferred upon me^-saww and Said to me^-saww: “O Muhammad^-saww! I^-azwj have Sent every Rasool^-saww to his^-as community with its language and Sent you^-saww to every red and black from My^-azwj creatures, and Helped you^-saww with the awe whom I^-azwj have not Helped anyone by it, and Legalised the war booty for you^-saww and did not Legalise it for anyone before you^-saww.

وَ أَعْطَيْتُكَ وَ لِأُمَّتِكَ كَنْزاً مِنْ كُنُوزِ عَرْشِي فَاتِحَةَ الْكِتَابِ وَ خَاتِمَةَ سُورَةِ الْبَقَرَةِ وَ جَعَلْتُ لَكَ وَ لِأُمَّتِكَ الْأَرْضَ كُلَّهَا مَسْجِداً وَ تُرَابَهَا طَهُوراً وَ أَعْطَيْتُ لَكَ وَ لِأُمَّتِكَ التَّكْبِيرَ وَ قَرَنْتُ ذِكْرَكَ بِذِكْرِي حَتَّى لَا يَذْكُرَنِي أَحَدٌ مِنْ أُمَّتِكَ إِلَّا ذَكَرَكَ مَعَ ذِكْرِي فَطُوبَى لَكَ يَا مُحَمَّدُ وَ لِأُمَّتِكَ‏

And I^-azwj Gave you^-as and to your^-saww community from the Treasures of My^-azwj Throne – Opening of the Book, and end-part of Surah Al-Baqarah; and I^-azwj Made for you^-saww and for your^-saww community, the whole of the earth as a Masjid (place of Sajdah) and its soil as a cleanser, and Gave the Takbeer to you^-saww and to your^-saww community, and Paired your^-saww mention with My^-azwj Mention until no one from your^-saww community will mention Me^-azwj except he will mention you^-saww along with My^-azwj Mention, therefore Beatitude be to you^-saww, O Muhammad^-saww, and to your^-saww community!”[47]

28- لي، الأمالي للصدوق ع، علل الشرائع مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الرَّقِّيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ أَعْلَمُهُمْ فِيمَا سَأَلَهُ فَقَالَ لَهُ لِأَيِّ شَيْ‏ءٍ سُمِّيتَ مُحَمَّداً وَ أَحْمَدَ وَ أَبَا الْقَاسِمِ وَ بَشِيراً وَ نَذِيراً وَ دَاعِياً

‘Al Amaali’ of Al Sadouq, ‘Ilal Al-Sharaie’, ‘Ma’any Al-Akhbaar’ – Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Al-Husayn Al Raqy, from Abdullah Bin Jabala, from Muawiya Bin Amar, from Al-Hassan Bin Abdullah, from his fathers,

‘From his grandfather^-asws Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws having said: ‘A number of Jews came to Rasool-Allah^-saww and their most knowledgeable one asked him^-saww, and among what he asked him^-saww was that he said to him^-saww, ‘For which thing have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazeer’, and ‘Dai’e?’

فَقَالَ النَّبِيُّ ص أَمَّا مُحَمَّدٌ فَإِنِّي مَحْمُودٌ فِي الْأَرْضِ وَ أَمَّا أَحْمَدُ فَإِنِّي مَحْمُودٌ فِي السَّمَاءِ وَ أَمَّا أَبُو الْقَاسِمِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقْسِمُ يَوْمَ الْقِيَامَةِ قِسْمَةَ النَّارِ فَمَنْ كَفَرَ بِي مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ فَفِي النَّارِ وَ يَقْسِمُ قِسْمَةَ الْجَنَّةِ فَمَنْ آمَنَ بِي وَ أَقَرَّ بِنُبُوَّتِي فَفِي الْجَنَّةِ

The Prophet^-saww said: ‘As for ‘Muhammad’, I^-saww am the praised one in the earth, and as for ‘Ahmad’ so I^-saww am the praised one in the sky, and as for ‘Abu Al Qasim’, Allah^-azwj Mighty and Majestic will Apportion on the Day of Qiyamah portions of the Fire, so the one who disbelieved in me^-as, from the former ones and the latter ones, would be in the Fire; and He^-azwj will Apportion portions of the Paradise, so the one who believed in me^-saww and acknowledged my^-saww Prophet-hood would be in the Paradise.

وَ أَمَّا الدَّاعِي فَإِنِّي أَدْعُو النَّاسَ إِلَى دِينِ رَبِّي عَزَّ وَ جَلَّ وَ أَمَّا النَّذِيرُ فَإِنِّي أُنْذِرُ بِالنَّارِ مَنْ عَصَانِي وَ أَمَّا الْبَشِيرُ فَإِنِّي أُبَشِّرُ بِالْجَنَّةِ مَنْ أَطَاعَنِي‏

As for ‘Al-Dai’e’, so I^-saww invite the people to the Religion of my^-saww Lord^-azwj Mighty and Majestic; and as for ‘Al-Munzar’, I^-saww warn the people of the Fire, the ones who disobey me^-saww; and as for ‘Al-Bashir’, I^-saww give the glad tidings of the Paradise to the ones who obey me^-saww’’.[48]

29- ع، علل الشرائع مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الرِّضَا ع فَقُلْتُ لَهُ لِمَ كُنِّيَ النَّبِيُّ ص بِأَبِي الْقَاسِمِ فَقَالَ لِأَنَّهُ كَانَ لَهُ ابْنٌ يُقَالُ لَهُ قَاسِمٌ فَكُنِّيَ بِهِ

‘Ilal Al-Sharaie’, Ma’any Al-Akhbaar’, ‘Uyoun Akhbar Al-Reza^-asws’ – Al Talaqany, from Ahmad Al Hamdany, from Ali Bin Al-Husayn Bin Fazal, from his father who said,

‘I asked Al-Reza^-asws saying to him^-asws, ‘Why was the Prophet^-saww teknonymed as ‘Abul Qasim’?’ He^-asws said: ‘Because there was a son^-asws for him^-saww called ‘Qasim’ therefore he^-saww was teknonymed by it’.

قَالَ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَهَلْ تَرَانِي أَهْلًا لِلزِّيَادَةِ فَقَالَ نَعَمْ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص قَالَ أَنَا وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ قُلْتُ بَلَى قَالَ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص أَبٌ لِجَمِيعِ أُمَّتِهِ وَ عَلِيٌّ بِمَنْزِلَتِهِ‏ فِيهِمْ قُلْتُ بَلَى قَالَ أَ مَا عَلِمْتَ أَنَّ عَلِيّاً قَاسِمُ الْجَنَّةِ وَ النَّارِ قُلْتُ بَلَى

He (the narrator) said, ‘I said, ‘O son^-asws of Rasool-Allah^-saww! Do you^-asws view me as being rightful for the increase?’ He^-asws said: ‘Yes. But do you not know that Rasool-Allah^-saww said: ‘I^-saww and Ali^-asws are two fathers of this community?’ I said, ‘Yes’. He^-asws said: ‘Do you not know that Rasool-Allah^-saww is a father of the entirety of his^-saww community, And Ali^-asws is of his^-saww status among them?’ I said, ‘Yes’.

قَالَ فَقِيلَ لَهُ أَبُو الْقَاسِمِ لِأَنَّهُ أَبُو قَاسِمِ الْجَنَّةِ وَ النَّارِ فَقُلْتُ لَهُ وَ مَا مَعْنَى ذَلِكَ فَقَالَ إِنَّ شَفَقَةَ الرَّسُولِ‏ عَلَى أُمَّتِهِ شَفَقَةُ الْآبَاءِ عَلَى أَلْأَوْلَادِ وَ أَفْضَلُ أُمَّتِهِ عَلِيٌّ ع وَ مِنْ بَعْدِهِ شَفَقَةُ عَلِيٍّ ع عَلَيْهِمْ كَشَفَقَتِهِ لِأَنَّهُ وَصِيُّهُ وَ خَلِيفَتُهُ وَ الْإِمَامُ بَعْدَهُ

He^-asws said: ‘Do you not know that Ali^-asws is the distributor (Qasim) of the Paradise and the Fire?’ I said, ‘Yes’. He^-asws said: ‘It is said to him^-asws, ‘Abul Qasim’ because he^-asws is the distributor of the Paradise and the Fire’. I said, ‘And what is the meaning of that?’ He^-asws said: ‘Kindness of the Rasool^-saww upon his^-saww community is kindness of the fathers upon the children, and Ali^-asws is the superior of his^-saww community; and from after him^-saww, kindness of Ali^-asws upon them is like his^-saww kindness because he^-asws is his^-saww successor^-asws and his^-saww Caliph and the Imam^-asws after him^-saww.

فَلِذَلِكَ قَالَ ص أَنَا وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ وَ صَعِدَ النَّبِيُّ ص الْمِنْبَرَ فَقَالَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَّ وَ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ فَصَارَ بِذَلِكَ أَوْلَى بِهِمْ مِنْ آبَائِهِمْ وَ أُمَّهَاتِهِمْ وَ صَارَ أَوْلَى بِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ وَ كَذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَهُ جَرَى لَهُ مِثْلُ مَا جَرَى لِرَسُولِ اللَّهِ ص‏

Therefore, due to that, he^-saww said: ‘I^-saww and Ali^-asws are two fathers of this community’, and the Prophet^-saww ascended the Pulpit and said: ‘One who leaves a debt or dependants so it is upon me^-saww and to me^-saww, and one who leaves wealth, it is for his inheritors’. By that, he^-saww became the foremost with them than their own fathers and mothers, and became foremost with them than their own selves. Like that is Amir-Al-Momineen^-asws after him^-saww. It flows for him^-asws like what it flowed for Rasool-Allah^-saww’’.[49]

30- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع‏ أَنَّ خَاتَمَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَانَ مِنْ فِضَّةٍ وَ نَقْشُهُ مُحَمَّدٌ رَسُولُ اللَّهِ

‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,

‘From Ja’far^-asws, from his^-asws father^-asws: ‘The ring of Rasool-Allah^-saww was from silver and its engraving was ‘Muhammad Rasool-Allah’’.

قَالَ وَ كَانَ نَقْشُ خَاتَمِ عَلِيٍّ ع‏ اللَّهُ الْمَلِكُ وَ كَانَ نَقْشُ خَاتَمِ وَالِدِي رَضِيَ اللَّهُ عَنْهُ الْعِزَّةُ لِلَّهِ

He^-asws said: ‘And the engraving on the ring of Ali^-asws was, ‘Allah the King’, and the engraving on the ring of my^-asws father^-asws was, ‘The Honour is for Allah’’.[50]

31- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِرَسُولِ اللَّهِ ص عَشَرَةَ أَسْمَاءٍ خَمْسَةٌ مِنْهَا فِي الْقُرْآنِ وَ خَمْسَةٌ لَيْسَتْ فِي الْقُرْآنِ فَأَمَّا الَّتِي فِي الْقُرْآنِ فَ مُحَمَّدٌ وَ أَحْمَدُ وَ عَبْدُ اللَّهِ‏ وَ يس‏ وَ ن‏ وَ أَمَّا الَّتِي لَيْسَتْ فِي الْقُرْآنِ فَالْفَاتِحُ وَ الْخَاتَمُ وَ الْكَافُّ وَ الْمُقَفِّي وَ الْحَاشِرُ

‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Fazal, from Ibn Bakeyr, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘There are ten names for Rasool-Allah^-saww – five of these are in the Quran and five aren’t in the Quran. As for those which are in the Quran – ‘Muhammad’, and ‘Ahmad’, and ‘Abdullah’, and ‘Yaseen’, and ‘Noon’; and as for those which aren’t in the Quran – ‘Al-Fateh’, and ‘Al-Khatam’, and ‘Al-Kaaf’, and ‘Al-Muqfy’, and ‘Al-Hashir’’.[51]

32- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ الْهَاشِمِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ لِرَسُولِ اللَّهِ ص خَاتَمَانِ أَحَدُهُمَا مَكْتُوبٌ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ الْآخَرُ صَدَقَ اللَّهُ‏

‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Qatar, from Al Ashary, from Abu Abdullah al Razy, from Ali Bin Suleyman, from Abdullah Bin Ubeydullah Al Kashimy, from Ibrahim Bin Abu Al Balad, from his father,

‘From Abu Abdullah^-asws having said: ‘For Rasool-Allah^-saww there were two rings. One of them, it was written upon it, ‘There is no god except Allah, Muhammad is Rasool-Allah’, and the other, ‘Allah^-azwj is Truthful’’.[52]

33- فس، تفسير القمي‏ قَالَ وَ سَأَلَ بَعْضُ الْيَهُودِ رَسُولَ اللَّهِ ص لِمَ سُمِّيتَ مُحَمَّداً وَ أَحْمَدَ وَ بَشِيراً وَ نَذِيراً

‘Tafseer Al-Qummi’ – One of the Jews asked Rasool-Allah^-saww, ‘Why have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Bashir’ and ‘Nazeer’?’

فَقَالَ أَمَّا مُحَمَّدٌ فَإِنِّي فِي الْأَرْضِ مَحْمُودٌ وَ أَمَّا أَحْمَدُ فَإِنِّي فِي السَّمَاءِ أَحْمَدُ مِنْهُ فِي الْأَرْضِ وَ أَمَّا الْبَشِيرُ فَأُبَشِّرُ مَنْ أَطَاعَ اللَّهَ بِالْجَنَّةِ وَ أَمَّا النَّذِيرُ فَأُنْذِرُ مَنْ عَصَى اللَّهَ بِالنَّارِ

He^-saww said: ‘As for ‘Muhammad’, I^-saww am the praised on in the earth; and as for ‘Ahmad’, I^-saww am more praised in the sky than in the earth; and as for ‘Al-Bashir’, I^-saww give glad tidings of the Paradise to the ones who obey Allah^-azwj; and as for ‘Al-Nazeer’, I^-saww warn of the Fire the ones who disobey Allah^-azwj’’.[53]

34- فس، تفسير القمي‏ يا أَيُّهَا الْمُزَّمِّلُ‏ قَالَ هُوَ النَّبِيُّ ص كَانَ يَتَزَمَّلُ بِثَوْبِهِ وَ يَنَامُ‏ يا أَيُّهَا الْمُدَّثِّرُ قَالَ تَدَثَّرَ الرَّسُولُ فَالْمُدَّثِّرُ يَعْنِي الْمُتَدَثِّرَ بِثَوْبِهِ‏ قُمْ فَأَنْذِرْ هُوَ قِيَامُهُ فِي الرَّجْعَةِ يُنْذِرُ فِيهَا

(P.s. – This is not a Hadeeth)[54]

Note –

أَقُولُ سَيَجِي‏ءُ فِي الْأَخْبَارِ أَنَّهُ قَالَ النَّبِيُّ ص‏ إِنَّ اللَّهَ خَلَقَنِي وَ عَلِيّاً مِنْ نُورٍ وَاحِدٍ وَ شَقَّ لَنَا اسْمَيْنِ مِنْ أَسْمَائِهِ فَذُو الْعَرْشِ مَحْمُودٌ وَ أَنَا مُحَمَّدٌ وَ اللَّهُ الْأَعْلَى وَ هَذَا عَلِيٌّ

I (Majlisi) am saying, ‘It shall come in the Ahadeeth that the Prophet^-saww said: ‘Allah^-azwj Created me^-saww and Ali^-asws from one Noor (light) and Derived two names from His^-azwj Names. Thus, the Possessor of the Throne is (Mahmoud) the most Praised One, and I^-saww am Muhammad (the praised one); and Allah^-azwj is the most Exalted (Al A’ala), and this is Ali (the exalted)’.

35- ع، علل الشرائع عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْقُرَشِيُّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي قُرَيْشٍ عَنْ عَبْدِ الْجَبَّارِ وَ مُحَمَّدِ بْنِ مَنْصُورٍ الْخَزَّازِ مَعاً عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ‏ أَنَّ النَّبِيَّ ص كَانَ يَتَخَتَّمُ بِيَمِينِهِ

‘Ilal Al-Sharaie’ – Abdullah Bin Muhammad Al Qarshy, from Muhammad Bin Ibrahim, from Abu Qureysh, from Abdul Jabbar and Muhammad Bin Mansour Al Khazaa both together from Abdullah Bin Maymoun Al Qadah,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Jabir Bin Abdullah, that the Prophet^-saww used to wear a ring in his^-saww right hand’’.[55]

36- ل، الخصال ابْنُ مُوسَى عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنْ عَبْدِ الرَّحِيمِ بْنِ عَلِيٍّ الْجَبَلِيِّ وَ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنِ الْحَسَنِ بْنِ نَصْرٍ الْخَزَّازِ عَنْ عَمْرِو بْنِ طَلْحَةَ عَنْ أَسْبَاطِ بْنِ نَصْرٍ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَدِمَ يَهُودِيَّانِ فَسَأَلَا أَمِيرَ الْمُؤْمِنِينَ ع عَنْ أَشْيَاءَ وَ سَأَلَا عَنْ وَصْفِ النَّبِيِّ ص فَقَالَ فِيمَا قَالَ كَانَ عِمَامَتُهُ السَّحَابُ وَ سَيْفُهُ ذُو الْفَقَارِ وَ بَغْلَتُهُ دُلْدُلُ وَ حِمَارُهُ يَعْفُورٌ وَ نَاقَتُهُ الْعَضْبَاءُ وَ فَرَسُهُ لِزَازٌ وَ قَضِيبُهُ الْمَمْشُوقُ الْخَبَرَ

‘Al Khisaal’ – Ibn Musa, from Ibn Zakariya Al Qatan, from Ibn Habib, from Abdul Rahman Ibn Ali Al Jabaly and Abdullah Bin Al Salt, from Al-Hassan Bin Nasr Al Khazaz, from Amro Bin Talha, from Asbat Bin Nasr, from Samak Bin Harb, from Ikrima, from Ibn Abbas who said,

‘Two Jews came and asked Amir-Al-Momineen^-asws about things and asked about the description of the Prophet^-saww. He^-asws said, and among what he^-asws said was: ‘His^-saww turban was the cloud (white), and his^-saww sword was (called) ‘Zulfiqar’, and his^-saww mule was (called) ‘Duldul’, and his^-saww donkey was (called) ‘Yafour’, and his^-saww she-camel was (called) ‘Al-Azba’a’, and his^-saww horse was (called) ‘Lazaz’, and his^-saww stick was (called) ‘Al-Mamshouq’ – the Hadeeth’.[56]

37- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اسْمَ رَسُولِ اللَّهِ ص فِي صُحُفِ إِبْرَاهِيمَ ع الْمَاحِي وَ فِي تَوْرَاةِ مُوسَى ع الْحَادُّ وَ فِي إِنْجِيلِ عِيسَى ع أَحْمَدُ وَ فِي الْقُرْآنِ‏ مُحَمَّدٌ

Ibn Al Waleed, from Al Saffar, from Abdullah Bin Al Salt, from Yunus, from Ibn Humeyd, from Ibn Qays,

‘From Abu Ja’far^-asws having said: ‘A name of Rasool-Allah^-saww in the Parchment of Ibrahim^-as is ‘Al-Mahy’, and in the Torah of Musa^-as is ‘Al-Haad’, and in the Evangel of Isa^-as is ‘Ahmad’, and in the Quran is ‘Muhammad’.

قِيلَ فَمَا تَأْوِيلُ الْمَاحِي فَقَالَ الْمَاحِي صُورَةَ الْأَصْنَامِ وَ مَاحِي الْأَوْثَانِ وَ الْأَزْلَامِ وَ كُلِّ مَعْبُودٍ دُونَ الرَّحْمَنِ

It was said, ‘What is the interpretation of ‘Al-Mahy’?’ He^-asws said: ‘The Obliterator of the images of the idols, and obliterator of the images and the divining arrows and everything worshipped besides the Beneficent’.

قِيلَ فَمَا تَأْوِيلُ الْحَادِّ قَالَ يُحَادُّ مَنْ حَادَّ اللَّهَ وَ دِينَهُ قَرِيباً كَانَ أَوْ بَعِيداً

It was said, ‘What is the interpretation of ‘Al-Had’?’ He^-asws said: ‘He^-saww guided one who seeks Allah^-azwj and His^-azwj Religion, whether he was near or far’.

قِيلَ فَمَا تَأْوِيلُ أَحْمَدَ قَالَ حَسُنَ ثَنَاءُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فِي الْكُتُبِ بِمَا حُمِدَ مِنْ أَفْعَالِهِ

It was said, ‘What is the interpretation of ‘Ahmad’?’ He^-asws said: ‘Goodly praise of Allah^-azwj Mighty and Majestic upon him^-saww in the Book with what He^-azwj Praised from his^-saww deeds’.

قِيلَ فَمَا تَأْوِيلُ مُحَمَّدٍ قَالَ إِنَّ اللَّهَ وَ مَلَائِكَتَهُ وَ جَمِيعَ أَنْبِيَائِهِ وَ رُسُلِهِ وَ جَمِيعَ أُمَمِهِمْ يَحْمَدُونَهُ وَ يُصَلُّونَ عَلَيْهِ وَ إِنَّ اسْمَهُ لَمَكْتُوبٌ عَلَى الْعَرْشِ مُحَمَّدٌ رَسُولُ اللَّهِ ص

It was said, ‘What is the interpretation of ‘Muhammad’?’ He^-asws said: ‘Allah^-azwj and His^-azwj Angels and the entirety of His^-azwj Prophets^-as and His^-azwj Rasools^-as and the entirety of their^-as communities are praising him^-saww and sending Salawat upon him^-saww, and that his^-saww name is written upon the Throne as ‘Muhammad Rasool-Allah’.

وَ كَانَ ص يَلْبَسُ مِنَ الْقَلَانِسِ الْيَمَنِيَّةَ وَ الْبَيْضَاءَ وَ الْمُضَرَّبَةَ ذَاتَ الْأُذُنَيْنِ فِي الْحَرْبِ وَ كَانَتْ لَهُ عَنَزَةٌ يَتَّكِئُ عَلَيْهَا وَ يُخْرِجُهَا فِي الْعِيدَيْنِ فَيَخْطُبُ بِهَا وَ كَانَ لَهُ قَضِيبٌ يُقَالُ لَهُ الْمَمْشُوقُ وَ كَانَ لَهُ فُسْطَاطٌ يُسَمَّى الْكِنَّ وَ كَانَتْ لَهُ قَصْعَةٌ تُسَمَّى المنبعة [السَّعَةَ] وَ كَانَ لَهُ قَعْبٌ يُسَمَّى الرِّيَّ

And he^-saww used to wear a Yemeny cap, and the white and the quilted with the two ear covers during the battle, and a walking stick to lean upon, and he^-saww would bring it out during the two Eids and address by it, and there was a stick for him^-saww called ‘Mamshouq’, and there was a marquee for him^-saww named as ‘Alkan’, and there was a cloak for him^-saww called Al-Manba’a, and a mug for him^-saww calle ‘Al-Ray’.

وَ كَانَ لَهُ فَرَسَانِ يُقَالُ لِأَحَدِهِمَا الْمُرْتَجِزُ وَ لِلْآخَرِ السَّكْبُ وَ كَانَ لَهُ بَغْلَتَانِ يُقَالُ لأحدهما [لِإِحْدَاهُمَا] دُلْدُلُ وَ لِلْأُخْرَى الشَّهْبَاءُ وَ كَانَتْ لَهُ نَاقَتَانِ يُقَالُ لأحدهما [لِإِحْدَاهُمَا] الْعَضْبَاءُ وَ لِلْأُخْرَى الْجَدْعَاءُ وَ كَانَ لَهُ سَيْفَانِ يُقَالُ لِأَحَدِهِمَا ذُو الْفَقَارِ وَ لِلْآخَرِ الْعَوْنُ وَ كَانَ لَهُ سَيْفَانِ آخَرَانِ يُقَالُ لِأَحَدِهِمَا الْمِخْذَمُ وَ لِلْآخَرِ الرَّسُومُ

And there were two horses for him^-saww, one of them called ‘Al-Murtajaz’ and the other one called ‘Al-Sakab’; and there were two mules for him^-saww, one of them called ‘Duldul’ and the other one ‘Al-Shahba’a’; and there were two she-camels for him^-saww, one of them called ‘Al-Azba’a’, and the other ‘Al-Jad’a’; and there were two swords for him^-saww, one of them called ‘Zulfiqar’ and the other ‘Al-Awn’; and there were two other swords for him^-saww, one of them called ‘Al-Makhzam’ and the other ‘Al-Rasoum’.

وَ كَانَ لَهُ حِمَارٌ يُسَمَّى يعفور [يَعْفُوراً] وَ كَانَتْ لَهُ عِمَامَةٌ تُسَمَّى السَّحَابَ وَ كَانَ لَهُ دِرْعٌ تُسَمَّى ذَاتَ الْفُضُولِ لَهَا ثَلَاثُ حَلَقَاتِ فِضَّةٍ حَلْقَةٌ بَيْنَ يَدَيْهَا وَ حَلْقَتَانِ خَلْفَهَا وَ كَانَتْ لَهُ رَايَةٌ تُسَمَّى الْعُقَابَ وَ كَانَ لَهُ بَعِيرٌ يَحْمِلُ عَلَيْهِ يُقَالُ لَهُ الدِّيبَاجُ وَ كَانَ لَهُ لِوَاءٌ يُسَمَّى الْمَعْلُومَ وَ كَانَ لَهُ مِغْفَرٌ يُقَالُ لَهُ الْأَسْعَدُ

And there was a donkey for him^-saww called ‘Yafou’; and there was a turban for him^-saww called ‘Al-Sahab’, and there was an armour for him^-saww called ‘Zat Al-Fuzool’ having three silver rings for it – a ring in front of it and two rings behind it; and there was a flag for him^-saww called ‘Al-Aqab’; and there was a camel for him^-saww he would load upon called ‘Al-Dibaj’; and there was a banner for him^-saww called ‘Al-Maloum’; and there was a armour helmet for him^-saww called ‘Al-As’ad’.

فَسَلَّمَ ذَلِكَ كُلَّهُ إِلَى عَلِيٍّ ع عِنْدَ مَوْتِهِ وَ أَخْرَجَ خَاتَمَهُ وَ جَعَلَهُ فِي إِصْبَعِهِ فَذَكَرَ عَلِيٌّ ع أَنَّهُ وَجَدَ فِي قَائِمَةِ سَيْفٍ مِنْ سُيُوفِهِ صَحِيفَةً فِيهَا ثَلَاثَةُ أَحْرُفٍ صِلْ مَنْ قَطَعَكَ وَ قُلِ الْحَقَّ وَ لَوْ عَلَى نَفْسِكَ وَ أَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ

He^-saww submitted all of that to Ali^-asws when he^-saww passed away, and he^-saww brought out his^-saww ring and made it to be in his^-asws finger. Ali^-asws mentioned that he^-asws found in a sheath from his^-saww swords wherein were three phrases – ‘Maintain relationship with the one who cuts it off’, and ‘Speak the truth and even though it is against yourself’, and ‘Be good to the one who is evil to you’’.

قَالَ وَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ لَا أَدَعُهُنَّ حَتَّى الْمَمَاتِ الْأَكْلُ عَلَى الْحَضِيضِ مَعَ الْعَبِيدِ وَ رُكُوبِيَ الْحِمَارَ مُؤْكَفاً وَ حَلْبِيَ الْعَنْزَ بِيَدِي وَ لُبْسُ الصُّوفِ‏ وَ التَّسْلِيمُ عَلَى الصِّبْيَانِ لِتَكُونَ سُنَّةً مِنْ بَعْدِي‏

He^-asws said: ‘And Rasool-Allah^-saww said: ‘Five (things) I^-saww will not leave these until the death – the eating upon the lower ground with the slaves, and riding the donkey with a garment on it, and milking the goat with my^-saww hands, and wearing the wool, and the greeting unto the children for it to become a Sunnah from after me^-saww’’.[57]

38- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ عَبْدِ اللَّهِ بْنِ حَامِدٍ عَنْ أَحْمَدَ بْنِ حَمْدَانَ عَنْ عَمْرِو بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُؤَيَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُقْبَةَ عَنْ أَبِي حُذَيْفَةَ عَنْ عَبْدِ اللَّهِ بْنِ حَبِيبٍ الْهُذَلِيِّ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنْ أَبِي مَنْصُورٍ قَالَ: لَمَّا فَتَحَ اللَّهُ عَلَى نَبِيِّهِ خَيْبَرَ أَصَابَهُ حِمَارٌ أَسْوَدُ فَكَلَّمَ النَّبِيُّ ص الْحِمَارَ فَكَلَّمَهُ وَ قَالَ أَخْرَجَ اللَّهُ مِنْ نَسْلِ جَدِّي سِتِّينَ حِمَاراً لَمْ يَرْكَبْهَا إِلَّا نَبِيٌّ وَ لَمْ يَبْقَ مِنْ نَسْلِ جَدِّي غَيْرِي وَ لَا مِنَ الْأَنْبِيَاءِ غَيْرُكَ وَ قَدْ كُنْتُ أَتَوَقَّعُكَ كُنْتُ قَبْلَكَ لِيَهُودِيٍّ أَعْثِرُ بِهِ عَمْداً فَكَانَ يَضْرِبُ بَطْنِي وَ يَضْرِبُ ظَهْرِي

‘Qasas Al-Anbiya^-as’ – Al Sadouq, from Abdullah Bin Hamid, from Ahmad Bin Hamdan, from Amro Bin Muhammad, from Muhammad Bin Muweyd, from Abdullah Bin Muhammad Bin Aqaba, from Abu Khadeeja, from Abdullah Bin Habeeb Al Hazly, from Abu Abdullah Rahman Al Salmy, from Abu Mansour who said,

‘When Allah^-azwj Conquered Khyber for His^-azwj Prophet^-saww, he^-saww came across a black donkey. The Prophet^-saww spoke to the donkey and it spoke to him^-saww and said, ‘Allah^-azwj Brought out sixty donkeys from my ancestors, not rode these except a Prophet^-saww, and there does not remain from the lineage of my ancestors apart from me, nor from the Prophets^-as apart from you^-saww; And I have been anticipating you^-saww. Before you^-saww, I was for a Jew. I stumbled deliberately with him and he struck my belly and struck my back’.

فَقَالَ النَّبِيُّ ص سَمَّيْتُكَ يعفور [يَعْفُوراً] ثُمَّ قَالَ تَشْتَهِي الْإِنَاثَ يَا يَعْفُورُ قَالَ لَا وَ كُلَّمَا قِيلَ‏ أَجِبْ رَسُولَ اللَّهِ ص خَرَجَ إِلَيْهِ فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص جَاءَ إِلَى بِئْرٍ فَتَرَدَّى‏ فِيهَا فَصَارَ قَبْرَهُ جَزَعاً

The Prophet^-saww said: ‘I^-saww (hereby) name you ‘Yafour’. Then he^-saww said: ‘Do you desire the female, O Yafour?’ It said, ‘No’; and every time he^-saww asked, it answered Rasool-Allah^-saww, coming out to him^-saww. When Rasool-Allah^-saww passed away, it came to a well and fell into it, and became alarmed in his^-saww grave’’.[58]

39- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ أَعْمَشَ بْنِ عِيسَى عَنْ حَمَّادٍ الطيافي‏ [الطَّنَافِسِيِ‏] عَنِ الْكَلْبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي كَمْ لِمُحَمَّدٍ اسْمٌ فِي الْقُرْآنِ قَالَ قُلْتُ اسْمَانِ أَوْ ثَلَاثٌ فَقَالَ يَا كَلْبِيُّ لَهُ عَشَرَةُ أَسْمَاءٍ

‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Amsh Bin Isa, from Hamad al Tayafi, from Al Kalby,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said to me: ‘How many names are there for Muhammad^-saww in the Quran?’ I said, ‘Two names or three’. He^-asws said: ‘O Kalby! There are ten names for him^-saww.

وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ‏

And Muhammad is not except for a Rasool; the Rasools have already passed away before him [3:144].

وَ مُبَشِّراً بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ

And: giving glad tidings of a Rasool to come after me, his name being Ahmad’. [61:6]

وَ أَنَّهُ لَمَّا قامَ عَبْدُ اللَّهِ يَدْعُوهُ كادُوا يَكُونُونَ عَلَيْهِ لِبَداً

And: surely when Abdullah stood supplicating to Him, they almost became crowding upon him [72:19]

وَ طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى‏ ‏

And: Ta Ha [20:1] We have not Revealed the Quran unto you for you to be distressed [20:2]

وَ يس وَ الْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ‏

And: Ya Seen [36:1] By the Wise Quran [36:2] You are one of the Rasools [36:3] Upon a Straight Path [36:4] 

وَ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ ما أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ‏

And: Noon! By the Pen, and what they will be writing! [68:1] By the Grace of your Lord you are not insane! [68:2]

وَ يا أَيُّهَا الْمُزَّمِّلُ‏

And: O Muzzammil! [73:1]

وَ يا أَيُّهَا الْمُدَّثِّرُ

And: O Muddasar! [74:1]

وَ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا فَالذِّكْرُ اسْمٌ مِنْ أَسْمَاءِ مُحَمَّدٍ ص وَ نَحْنُ أَهْلُ الذِّكْرِ فَسَلْ يَا كَلْبِيُّ عَمَّا بَدَا لَكَ

And: Allah has Sent down to you a Zikr [65:10] A Rasool [65:11]. So the ‘Zikr’ is a name from the names of Muhammad^-saww. We^-asws are the ‘Ahl Al-Zikr’ (Family of Zikr), therefore ask, O Kalby, about whatever comes to you’.

قَالَ فَأُنْسِيتُ وَ اللَّهِ الْقُرْآنَ كُلَّهُ فَمَا حَفِظْتُ مِنْهُ حَرْفاً أَسْأَلُهُ عَنْهُ

He (the narrator) said, ‘But I forgot, by Allah^-azwj, the Quran, all of it, and I could not recall a sentence I could ask him^-asws about’’.[59]

40- قب، المناقب لابن شهرآشوب‏ فِي أَسْمَائِهِ وَ أَلْقَابِهِ ص سَمَّاهُ فِي الْقُرْآنِ بِأَرْبَعِمِائَةِ اسْمٍ الْعَالِمُ‏ وَ عَلَّمَكَ ما لَمْ تَكُنْ تَعْلَمُ‏

Ibn Shahr Ashub, in ‘Al Manaqib’, concerning his ^-saww names and titles, says, ‘He^-saww was given four hundred names in the Qur’an: –

Al-Alim — The One who knows, as in: “and Taught you what you did not know; [4:113]”

الْحَاكِمُ‏ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ‏

Al-Hakim — The Judge, as in: “But no! By your Lord! They are not believing until they make you a judge [4:65]”

الْخَاتَمُ‏ وَ خاتَمَ النَّبِيِّينَ‏

Al-Khatam — The Seal, as in: “and Seal (last) of the Prophets [33:40]”

الْعَابِدُ وَ اعْبُدْ رَبَّكَ‏

Al-Abid — The Worshipper, as in: “And worship your Lord [15:99]”

السَّاجِدُ وَ كُنْ مِنَ السَّاجِدِينَ‏

Al-Sajid — The One who prostrates, as in: “and become from the prostrating ones [15:98]”

الشَّاهِدُ إِنَّا أَرْسَلْناكَ شاهِداً ‏

Al-Shahid — The Witness, as in: “Surely, We have Sent you as a witness [33:45]”

الْمُجَاهِدُ يا أَيُّهَا النَّبِيُّ جاهِدِ الْكُفَّارَ

Al-Mujahid — The Striver, as in: “O Prophet, strive against the unbelievers”

الطَّاهِرُ طه ما أَنْزَلْنا

Al-Tahir — The Pure, as in: “Ta Ha [20:1] We have not Revealed (the Quran unto you for you to be distressed) [20:2]”

الشَّاكِرُ شاكِراً لِأَنْعُمِهِ‏

Al-Shakir — The Grateful One, as in: “Grateful for His Favours [16:121]”

الصَّابِرُ وَ اصْبِرْ وَ ما صَبْرُكَ‏

Al-Sabir — The Patient One, as in: “And be patient and your patience is not (but through Allah) [16:127]”

الذَّاكِرُ وَ اذْكُرِ اسْمَ رَبِّكَ‏

Al-Zakir — The One who remembers, as in: “And do Zikr of a Name of your Lord [76:25]”

الْقَاضِي‏ إِذا قَضَى اللَّهُ وَ رَسُولُهُ‏

Al-Qazi — The Judge, as in: “when Allah and His Rasool decide a matter [33:36]”

الرَّاضِي‏ لَعَلَّكَ تَرْضى

Al-Razi — The One who is content, as in: “perhaps you would be pleased [20:130]”

الدَّاعِي‏ وَ داعِياً إِلَى اللَّهِ‏

Al-Daie — The Caller, as in: “And as one inviting to Allah by His Permission [33:46]”

الْهَادِي‏ وَ إِنَّكَ لَتَهْدِي‏

Al-Hadi — The Guide, as in: “and surely you (Rasool) guide (to the Straight Path) [42:52]”

الْقَارِئُ‏ اقْرَأْ بِاسْمِ رَبِّكَ‏

Al-Qari — The Reciter, as in: “Read in the Name of your Lord [96:1]”

التَّالِي‏ يَتْلُوا عَلَيْهِمْ‏

Al-Tali — The One who recites, as in: “reciting to them [62:2]”

النَّاهِي‏ وَ ما نَهاكُمْ عَنْهُ‏

Al-Nahi — The One who forbids, as in: “and whatever he forbids you from, [59:7]”

الْآمِرُ وَ أْمُرْ أَهْلَكَ‏

Al-Amir — The enjoiner, as in: “And enjoin your family [20:132]”

الصَّادِعُ‏ فَاصْدَعْ بِما تُؤْمَرُ

Al-Sadi — The One who openly proclaims, as in: “So proclaim what you are Commanded with [15:94]”

الصَّادِقُ‏ ص وَ الْقُرْآنِ‏

Al-Sadiq — The Truthful One, as in: “Saad! By the Quran (with the Zikr) [38:1]”

الْقَانِتُ‏ أَمَّنْ هُوَ قانِتٌ‏

Al-Qanit — The Devoutly Obedient One, as in: “Safe is He who is devoutly obedient [39:9]”

الْحَافِظُ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ‏

Al Hafiz — The Preserver, as in: “who guard him by Allah’s Command [13:11]”

الْغَالِبُ‏ وَ إِنَّ جُنْدَنا

Al-Ghalib — The Victorious One, as in: “And certainly, Our army, (for them would be the victory achievers) [37:173]”

الْعَائِلُ‏ وَ وَجَدَكَ عائِلًا

Al-Aeel — The One who was in need, as in: “And Found you in need, so He Enriched? [93:8]”

الضَّالُّ أَيْ يَهِدِّي بِهِ الضَّالُ‏ وَ وَجَدَكَ ضَالًّا

Al-Zaal — The One through whom the one who is astray is guided, and: “And Found you unknown so He Guided (the people to you)? [93:7]”

الْكَرِيمُ‏ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ‏

Al-Kareem — The Honourable One, as in: “It is certainly the world of an honourable Messenger [81:19]”

الرَّحِيمُ‏ رَؤُفٌ رَحِيمٌ‏

Al-Rahim — The Merciful One, as in: “(With the Momineen) he is kind, merciful [9:128]”

الْعَظِيمُ‏ وَ إِنَّكَ لَعَلى‏ خُلُقٍ‏

Al-Azeem — The Magnificent One, as in: “And you are upon magnificent morals [68:4]”

الْيَتِيمُ‏ أَ لَمْ يَجِدْكَ‏

Al-Yateem — The Orphan, as in: “Did He not Find you (an orphan so He Sheltered?) [93:6]”

الْمُسْتَقِيمُ‏ فَاسْتَقِمْ كَما أُمِرْتَ‏

Al-Mustaqim — The Upright One, as in: “Therefore be upright (steadfast) as what you are Commanded to, [11:112]”

الْمَعْصُومُ‏ وَ اللَّهُ يَعْصِمُكَ‏

Al-Masum — The Protected/Infallible One, as in: “and Allah will Protect you (from the people) [5:67]”

الْبَشِيرُ إِنَّا أَرْسَلْناكَ بِالْحَقِ‏

Al-Bashir — The Bearer of Glad Tidings, as in: “We Sent you with the Truth as a bearer of glad tidings [2:119]”

النَّذِيرُ بَشِيراً وَ نَذِيراً

AlNazeer — The Warner, as in: “(We Sent you with the Truth as a bearer of glad tidings) and a Warner [2:119]”

الْعَزِيزُ لَقَدْ جاءَكُمْ رَسُولٌ‏

Al-Aziz — The Mighty One, as in: “There has come to you a Rasool (from yourselves) [9:128]”

الشَّهِيدُ وَ جِئْنا بِكَ شَهِيداً ‏

Al-Shaheed — The Witness, as in: “when We Come with a witness from every community, [4:41]”

الْحَرِيصُ‏ حَرِيصٌ عَلَيْكُمْ‏ الْقَرِيبُ‏

Al-Harees — The One deeply concerned, as in: “being full of concern upon you [9:128]”

ق وَ الْقُرْآنِ

Al-Qareeb — The Near One, associated with “Qaf! By the (Glorious) Quran [50:1]”

الْحَبِيبُ وَ الْمُحِبُّ وَ الْمَحْبُوبُ فِي سَبْعِ مَوَاضِعَ‏ حم

Al-Habeeb — The Beloved, the Loving One, and the One who is Loved, occurring in seven places.

النَّبِيُ‏ يا أَيُّهَا النَّبِيُ‏ ‏

Al-Nabi — The Prophet, as in: “O you Prophet! [33:59]”

الْقَوِيُ‏ ذِي قُوَّةٍ

Al-Qawi — The Strong One, as in: “The processor of strength, distinguished, in the Presence of the Possessor of the Throne [81:20]”

الْوَحْيُ‏ وَ كَذلِكَ أَوْحَيْنا إِلَيْكَ‏

Al-Wahy — Revelation, as in: “And like that We Revealed (Sent down) a Spirit unto you [42:52]”

الْأُمِّيُ‏ النَّبِيَّ الْأُمِّيَ‏

Al-Ummi — The Makkan resident of Makka, as in: “the Prophet, the Ummy (Makkan) [7:157]”

الْأَمِينُ‏ مُطاعٍ ثَمَّ أَمِينٍ‏

Al-Ameen — The Trustworthy One, as in: “Obedient, then trustworthy [81:21]”

الْمَكِينُ‏ عِنْدَ ذِي الْعَرْشِ‏

Al Makeen — The One of established position, as in: “in the Presence of the Possessor of the Throne [81:20].”

الْمُبِينُ‏ وَ قُلْ إِنِّي أَنَا النَّذِيرُ

Al-Mubeen — The Clear One, as in: “And say: ‘Surely I am the (clear) Warner’ [15:89]”

الْمُذَكِّرُ فَذَكِّرْ إِنَّما أَنْتَ‏

Al-Muzakkir — The Reminder, as in: “Therefore do Zikr. But rather, you are (a Zikr) [88:21] ”

الْمُبَشَّرُ وَ مُبَشِّراً بِرَسُولٍ

Al-Mubashshir — The Bearer of Glad Tidings, as in: “and giving glad tidings of a Rasool [61:6]”

الْمُنْذِرُ إِنَّما أَنْتَ مُنْذِرٌ

Al-Munzir — The Warner, as in: “But rather, you are a Warner [13:7]”

الْمُسْتَغْفِرُ وَ اسْتَغْفِرْ لِذَنْبِكَ‏

Al-Mustaghfir — The One who seeks forgiveness, as in: “and seek Forgiveness for your sin [47:19]”

الْمُسَبِّحُ‏ فَسَبِّحْ بِحَمْدِ رَبِّكَ‏

Al-Musabbih — The One who glorifies Allah, as in: “Therefore Glorify with the Praise of your Lord [15:98]”

الْمُصَلِّي‏ فَصَلِّ لِرَبِّكَ‏

Al-Musalli — The One who prays, as in: “Therefore pray Salat to your Lord [108:2]”

الْمُصَدِّقُ‏ مُصَدِّقاً لِما مَعَكُمْ‏

Al-Musaddiq — The One who confirms, as in: “a ratification of what is with you, [2:41]”

الْمُبَلِّغُ‏ يا أَيُّهَا الرَّسُولُ بَلِّغْ‏

Al-Muballigh — The One who conveys, as in: “O you Rasool! Deliver [5:67]”

الْمُحَدِّثُ‏ وَ أَمَّا بِنِعْمَةِ رَبِّكَ‏

Al-Muhaddis — The One who speaks/conveys reports, as in: “And as for the Favour of your Lord, (so do announce (it)) [93:11]”

الْمُؤْمِنُ‏ آمَنَ الرَّسُولُ‏

Al-Mu’min — The Believer, as in: ““The Rasool believes [2:285]”

الْمُتَوَكِّلُ‏ وَ تَوَكَّلْ عَلَى الْحَيِ‏

Al-Mutawakkil — The One who places his trust in Allah, as in: “And he should rely on the Ever-living [25:58]”

الْمُزَّمِّلُ‏ يا أَيُّهَا الْمُزَّمِّلُ‏

Al-Muzzammil — The One wrapped in garments, as in: “O you, Al-Muzzammil (the wrapped one)! [73:1]”

الْمُدَّثِّرُ يا أَيُّهَا الْمُدَّثِّرُ

Al-Muddasir — The One covered with a garment, as in: “O you Al-Muddasir! (the covered one) [74:1]”

الْمُتَهَجِّدُ وَ مِنَ اللَّيْلِ فَتَهَجَّدْ

Al-Mutahajjid — The One who performs night Salat, as in: “And from the night, so keep vigil by it, [17:79]”

الْمُنَادِي‏ سَمِعْنا مُنادِياً

Al-Munadi — The Caller, as in: “We heard a caller calling [3:193]”

الْمُهْتَدِي‏ وَ هَداهُ إِلى‏ صِراطٍ

Al-Muhtadi — The Guided One, as in: “and Guided him to the (Straight) Path [16:121]”

الْحَقُ‏ قَدْ جاءَكُمُ الْحَقُ‏ ‏

Al-Haqq — The Truth, as in: “The Truth has come to you all [10:108]”

الصِّدْقُ وَ الَّذِي جاءَ بِالصِّدْقِ‏

Al-Sidq — Truthfulness, as in: “And the one who came with the truth [39:33]”

الذِّكْرُ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً ‏

Al-Zikr — The Reminder, as in: “Allah has Sent down to you a Zikr [65:10]”

الْبُرْهَانُ‏ قَدْ جاءَكُمْ بُرْهانٌ‏

Al-Burhan — The Proof, as in: “There has come to you a convincing Proof [4:174]”

الْفَضْلُ‏ قُلْ بِفَضْلِ اللَّهِ‏

Al-Fazl — The Grace/Favour, as in: “Say: ‘By the Grace of Allah [10:58]”

الْمُرْسَلُ‏ إِنَّكَ لَمِنَ الْمُرْسَلِينَ‏

Al-Mursal — The Sent One, as in: “You are one of the Rasools [36:3]”

الْمَبْعُوثُ‏ هُوَ الَّذِي بَعَثَ

Al-Mab’us — The One who was sent forth, as in: “He is the One Who Sent [62:2]”

الْمُخْتَارُ وَ رَبُّكَ يَخْلُقُ‏

Al-Mukhtar — The one who was Chosen, as in: “And your Lord Creates (whatever He so Desires to and Chooses) (whoever He so Desires to) [28:68]”

الْمَعْفُوُّ عَفَا اللَّهُ عَنْكَ‏

Al-Ma’fu — The One who is pardoned, as in: “May Allah Pardon you! [9:43]”

الْمَغْفُورُ لِيَغْفِرَ لَكَ اللَّهُ‏

Al-Maghfur — The One who is forgiven, as in: “For Allah to Forgive you [48:2]”

الْمَكْفِيُ‏ إِنَّا كَفَيْناكَ‏ ‏

Al-Makfi — The One who is sufficed/protected, as in: “We will Suffice you against the scoffers [15:95]”

الْمَرْفُوعُ وَ الرَّفِيعُ‏ وَ رَفَعْنا لَكَ‏

Al-Marfu and Al-Rafi — The One who is raised and exalted, as in: “And We Raised your Zikr for you? [94:4]”

الْمُؤَيَّدُ هُوَ الَّذِي أَيَّدَكَ‏

Al-Muwayyid — The One who is supported, as in: “He is the One Who Assisted you [8:62]”

الْمَنْصُورُ وَ يَنْصُرَكَ اللَّهُ‏

Al-Mansur — The One who is granted victory, as in: “And Allah will Help you [48:3]”

الْمُطَاعُ‏ مَكِينٍ مُطاعٍ‏

Al-Muta — The One who is obeyed, as in: “Obeyed [81:21]”

الْحُسْنَى‏ وَ صَدَّقَ بِالْحُسْنى

Al-Husna — The most excellent, as in: “And ratifies the most excellent [92:6]”

الْهُدَى‏ وَ ما مَنَعَ النَّاسَ ‏

Al-Huda — The Guidance, as in: “And what prevented the people (from believing when the Guidance came to them) [17:94]”

الرَّسُولُ يا أَيُّهَا الرَّسُولُ‏

Al-Rasool — The Messenger, as in: “O you Rasool! [5:67]”

الرَّءُوفُ‏ بِالْمُؤْمِنِينَ رَؤُفٌ‏

Al-Raouf — The kind one, as in: “With the Momineen he is kind [9:128]”

النِّعْمَةُ يَعْرِفُونَ نِعْمَتَ اللَّهِ‏

Al-Ni’mah — The Bounty, as in: “They are recognising the bounty of Allah, [16:83]”

الرَّحْمَةُ وَ ما أَرْسَلْناكَ إِلَّا رَحْمَةً

Al-Rahmah — The Mercy, as in: “And We did not Send you except as a mercy [21:107]”

النُّورُ قَدْ جاءَكُمْ مِنَ اللَّهِ نُورٌ

Al-Noor — The Light, as in: “There has come to you from Allah, a Light and a Clarifying Book [5:15]”

الْفَجْرُ وَ الْفَجْرِ وَ لَيالٍ‏

Al-Fajr — The Dawn, as in: “(I Swear) by the dawn [89:1] And ten nights [89:2]”

الْمِصْبَاحُ‏ الْمِصْباحُ‏ فِي زُجاجَةٍ

Al-Misbah — The Lamp, as in: “the lamp is in a glass [24:35]”

السِّرَاجُ‏ وَ سِراجاً مُنِيراً

Al-Siraaj — The Lamp, as in: “and as an illuminating lamp [33:46]”

الضُّحَى‏ وَ الضُّحى‏ وَ اللَّيْلِ‏

Al-Zuha — The Morning Brightness, as in: “(I Swear) by the clarity [93:1] And the night [93:2]”

النَّجْمُ‏ وَ النَّجْمِ إِذا هَوى‏ ‏ ‏

Al-Najm — The Star, as in: “(I Swear) by the star when it swoops down [53:1]”

الشَّمْسُ ثُمَّ جَعَلْنَا الشَّمْسَ‏

Al-Shams — The Sun, as in: “Then We Made the sun [25:45]”

الْبَدْرُ طه‏

Al-Badr — The Full Moon. The text associates this with Ta Ha [20:1]

هكذا في النسخة و المصدر، و لم نجد من فسر طه بالبدر

Note – This is how it is in the copy and the source, and we did not find anyone who interprets TA Ha with the Moon.

الظِّلُ‏ أَ لَمْ تَرَ إِلى‏ رَبِّكَ‏

Al-Zill — The Shade, as in: “Do you not look at your Lord (how He Extends the shade)? [25:45]”

الْبَشَرُ بَشَرٌ مِثْلُكُمْ‏

Al-Bashar — The Human Being, as in: “But rather, I am a human being like you [18:110]”

النَّاسُ‏ أَمْ يَحْسُدُونَ النَّاسَ‏

Al-Naas — The People, as in: “Or are they envying the people [4:54]”

الْإِنْسَانُ‏ خَلَقَ الْإِنْسانَ‏

Al-Insan — The Human Being, as in: “The human being is Created [21:37]”

الرَّجُلُ‏ عَلى‏ رَجُلٍ مِنْكُمْ‏

Al-Rajul — The Man, as in: “upon a man from you [7:69]”

الصَّاحِبُ‏ ما ضَلَّ صاحِبُكُمْ

Al-Sahib — The Companion, as in: “Your companion does not err [53:2]”

الْعَبْدُ أَسْرى‏ بِعَبْدِهِ‏

Al-Abd — The Servant, as in: “Journeyed His Servant [17:1]”

الْمُجْتَبَى‏ وَ لكِنَّ اللَّهَ يَجْتَبِي‏ ‏

Al-Mujtaba — The Chosen One, as in: “But Allah Chooses [3:179]”

الْمُقْتَدِي‏ فَبِهُداهُمُ اقْتَدِهْ‏

Al-Muqtadi — The One to be followed, as in: “therefore follow with their guidance [6:90]”

الْمُرْتَضَى‏ إِلَّا مَنِ ارْتَضى‏

Al-Murtaza — The One who is approved/chosen, as in: “Except one He Chooses [72:27]”

الْمُصْطَفَى‏ اللَّهُ يَصْطَفِي‏

Al-Mustafa — The Chosen One, as in: “Allah Chooses messengers [22:75]”

أَحْمَدُ مِنْ بَعْدِي اسْمُهُ‏

Ahmad — As in: after me, his name being Ahmad’ [61:6]

مُحَمَّدٌ مُحَمَّدٌ رَسُولُ اللَّهِ

Muhammad — The praised one, as in: “Muhammad is a Rasool of Allah, [48:29]”

كهيعص‏ يس‏ طه‏ حم عسق‏ كُلُّ حَرْفٍ تَدُلُّ عَلَى اسْمٍ لَهُ مِثْلُ الْكَافِي وَ الْهَادِي وَ الْعَارِفِ وَ السَّخِيِّ وَ الطَّاهِرِ وَ غَيْرِ ذَلِكَ‏

The letters Kaf Ha Ya Ayn Suad [19:1]; Ya Seen [36:1]; Ta Ha [20:1]; Ha Meem [42:1] Ayn Seen Qaf [42:2] – each letter indicates one of his names, such as Al-Kafi, Al Hadi, Al Arif, Al Sakhi, Al -Tahir, and other than that.

وَ أَسْمَاؤُهُ فِي الْأَخْبَارِ

And his^-saww names in the Ahadeeth are: –

الْعَاقِبُ وَ هُوَ الَّذِي يَعْقُبُ الْأَنْبِيَاءَ

Al-Aqib — And he^-saww is the one who comes after the Prophets^-as.

الْمَاحِي الَّذِي يُمْحَى بِهِ الْكُفْرُ وَ يُقَالُ يُمْحَى بِهِ سَيِّئَاتُ مَنِ اتَّبَعَهُ وَ يُقَالُ الَّذِي لَا يَكُونُ بَعْدَهُ أَحَدٌ

Al-Mahy — The one through whom the Kufr is erased. It is also said that through him^-saww the sins of those who follow him^-saww are erased, and it is also said that he^-saww is the one after whom there will not be anyone (as a Prophet^-as).

الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمَيْهِ

Al-Hashir — The One at whose feet the people will be gathered.

الْمُقَفِّي الَّذِي قَفَّى النَّبِيِّينَ جَمَاعَةً

Al-Muqaffi — The One who followed a group of Prophets^-as and came after them.

الْمُوقِفُ يُوقِفُ النَّاسَ بَيْنَ يَدَيِ اللَّهِ

Al-Mowqif — The One who causes people to stand in front of Allah^-azwj.

الْقُثَمُ وَ هُوَ الْكَامِلُ الْجَامِعُ

Al-Qusam — The Complete and Comprehensive One.

وَ مِنْهُ النَّاشِرُ وَ النَّاصِحُ وَ الْوَفِيُّ وَ الْمُطَاعُ وَ النَّجِيُّ وَ الْمَأْمُونُ وَ الْحَنِيفُ وَ الْحَبِيبُ وَ الطِّيِّبُ وَ السَّيِّدُ وَ الْمُقْتَرِبُ وَ الدَّافِعُ وَ الشَّافِعُ وَ الْمُشَفَّعُ وَ الْحَامِدُ وَ الْمَحْمُودُ وَ الْمُوَجَّهُ وَ الْمُتَوَكِّلُ وَ الْغَيْثُ‏

And from it are – Al Nashir, Al Nasih, Al Wafi, Al Muta, Al Naji, Al Ma’mun, Al Hanif, Al Habib, Al Tayyib, Al Sayyid, Al Muqtarib, Al Dafie, Al Shafi, Al Mushaffa, Al Hamid, Al Mahmoud, Al Muwajjah, Al Mutawakkil, and Al Ghays (Mugees).

وَ فِي التَّوْرَاةِ مئيذ مئيذ أَيْ غَفُورٌ رَحِيمٌ وَ قِيلَ مئيد مئيد أَيْ مُحَمَّدٌ وَ قِيلَ مود مود وَ فِي حِكَايَةٍ أَنَّ اسْمَهُ فِيهَا مرقوفا أَيِ الْمَحْمُودُ

In the Torah, he^-saww is called “Mayyaz Mayyaz” meaning “Forgiving, Merciful”. It is also said to be “Mayyid Mayyid,” meaning ‘Muhammad’. And it is said – “Mawad Mawad”; and in an account his^-saww name in it is “Marqufa,” meaning “the praised one.”

وَ فِي الزَّبُورِ قليطا مِثْلُ أَبِي الْقَاسِمِ فَقَالُوا بلقيطا وَ قَالُوا فاروق وَ قَالُوا محياثا

In the Psalms, he^-saww is called “Qalita,” similar to Abu Al Qasim. They said: “Balqita,” and they said, “Farouq,” and they said, “Muhayatha.”

وَ فِي الْإِنْجِيلِ طاب طاب أَيْ أَحْمَدُ وَ يُقَالُ يَعْنِي طَيِّبٌ طَيِّبٌ‏

In the Evangel, he^-saww is called “Taab Taab,” meaning Ahmad. And it is said that this means “Good, Good.”

وَ فِي كِتَابِ شَعْيَا نُورُ الْأُمَمِ رُكْنُ الْمُتَوَاضِعِينَ رَسُولُ التَّوْبَةِ رَسُولُ الْبَلَاءِ

In the Book of Shuayb^-as (Isaiah), he^-saww is called: “The Light of the Nations,” “The Support of the Humble,” “The Messenger of Repentance,” and “The Messenger of Tribulation.”

وَ فِي الصُّحُفِ بلقيطا وَ فِي صُحُفِ شَيْثٍ طاليسا وَ فِي صُحُفِ إِدْرِيسَ بهيائيل وَ فِي صُحُفِ إِبْرَاهِيمَ مود مود

In the Scriptures, he^-saww is called “Balqita.” In the Scriptures of Shhes^-as (Seth), “Talisa.” In the Scriptures of Idrees^-as, “Bahyail.” In the Scriptures of Ibrahim^-as, “Moud Moud.”

وَ فِي السَّمَاءِ الدُّنْيَا الْمُجْتَبَى وَ فِي الثَّانِيَةِ الْمُرْتَضَى وَ فِي الثَّالِثَةِ الْمُزَكَّى وَ فِي الرَّابِعَةِ الْمُصْطَفَى وَ فِي الْخَامِسَةِ الْمُنْتَجَبُ وَ فِي السَّادِسَةِ الْمُطَهَّرُ وَ الْمُجْتَبَى وَ فِي السَّابِعَةِ الْمُقَرَّبُ وَ الْحَبِيبُ

In the first sky, he is called Al Mujtaba — The Chosen One. In the second, Al-Murtaza — The Approved One. In the third, AlMuzakka — The Purified One. In the fourth, Al-Mustafa — The Chosen One. In the fifth, Al-Muntajab — The Selected One. In the sixth, Al-Mutahhar and Al-Mujtaba — The Purified and Chosen One. In the seventh, Al-Muqarrab — The One Brought Near — and Al-Habib — The Beloved.

وَ يُسَمِّيهِ الْمُقَرَّبُونَ عَبْدَ الْوَاحِدِ وَ السَّفَرَةُ الْأَوَّلَ وَ الْبَرَرَةُ الْآخِرَ وَ الْكَرُوبِيُّونَ الصَّادِقَ وَ الرُّوحَانِيُّونَ الطَّاهِرَ وَ الْأَوْلِيَاءُ الْقَاسِمَ وَ الرِّضْوَانُ الْأَكْبَرَ وَ الْجَنَّةُ عَبْدَ الْمَلِكِ

The ones of proximity call him^-saww Abd Al-Wahid. The heavenly scribes call him^-saww Al-Awwal and Al-Akhir. The Cherubim call him Al-Sadiq — The Truthful One. The spiritual beings call him Al-Tahir — The Pure One. The saints call him Al-Qasim. Al-Rizwan calls him Al-Akbar — The Greatest. The Paradise calls him^-saww Abd Al-Malik.

وَ الْحُورُ عَبْدَ الْعَطَاءِ وَ أَهْلُ الْجَنَّةِ عَبْدَ الدَّيَّانِ وَ مَالِكٌ عَبْدَ الْمُخْتَارِ وَ أَهْلُ الْجَحِيمِ عَبْدَ النَّجَاةِ وَ الزَّبَانِيَةُ عَبْدَ الرَّحِيمِ وَ الْجَحِيمُ عَبْدَ الْمَنَّانِ

The Houries call him Abd Al-Ata. The people of Paradise call him^-saww Abd Al-Dayyan. Malik calls him^-saww Abd Al-Mukhtar. The people of the Blazing Fire call him^-saww Abd Al-Najah. The Angelsof Hell call him^-saww Abd Al-Raheem. The Blazing Fire itself calls him^-saww Abd Al-Mannan.

وَ عَلَى سَاقِ الْعَرْشِ رَسُولُ اللَّهِ وَ عَلَى الْكُرْسِيِّ نَبِيُّ اللَّهِ وَ عَلَي طُوبَى صَفِيُّ اللَّهِ

At the Base of the Throne, he is called “Rasool-Allah” — The Messenger^-saww of Allah^-azwj. At the Kursi, he is called “Nabi-Allah” — The Prophet^-saww of Allah^-azwj. At Tooba, he^-saww is called “Safi-Allah” — The Chosen One of Allah^-azwj.

وَ عَلَى لِوَاءِ الْحَمْدِ صَفْوَةُ اللَّهِ وَ عَلَى بَابِ الْجَنَّةِ خِيَرَةُ اللَّهِ وَ عَلَى الْقَمَرِ قَمَرُ الْأَقْمَارِ وَ عَلَى الشَّمْسِ نُورُ الْأَنْوَارِ

And on the Banner of Praise, he^-saww is called “Safwat-Allah” — The elite of Allah^-azwj. At the gate of Paradise, he^-saww is called “Khayrat-Allah” — The Chosen One of Allah^-azwj. On the moon, he^-saww is called “Qamar Al-Aqmaar” — The Moon of Moons. On the sun, he^-saww is called “Noor Al-Anwaar” — The Light of Lights.

وَ الشَّيَاطِينُ عَبْدَ الْهَيْبَةِ وَ الْجِنُّ عَبْدَ الْحَمِيدِ وَ الْمَوْقِفُ الدَّاعِيَ وَ الْمِيزَانُ الصَّاحِبَ وَ الْحِسَابُ الدَّاعِيَ

The devils call him^-saww A’bd Al-Haybah” — The Servant of Majesty. The Jinn call him^-saww “Abd Al-Hamid” — The Servant of the Praiseworthy. At the place of gathering, he^-saww is called “Al-Daie” — The Caller. At the Scale, he^-saww is called “Al-Sahib” — The Companion. At the Reckoning, he is called “Al-Daie” — The Caller.

وَ الْمَقَامُ الْمَحْمُودُ الْخَطِيبَ وَ الْكَوْثَرُ السَّاقِيَ وَ الْعَرْشُ الْمُفَضَّلَ وَ الْكُرْسِيُّ عَبْدَ الْكَرِيمِ وَ الْقَلَمُ عَبْدَ الْحَقِّ

At the Praiseworthy Station, he^-saww is called “Al-Khatib” — The Orator. At the Kawsar, he^-saww is called “Al-Saqi” — The One who gives drink. The Throne calls him^-saww “Al-Mufazzal” — The Favoured One. The Kursi calls him “Abd Al-Karim” — The Servant of the Generous. The Pen calls him^-saww “Abd Al-Haqq” — The Servant of Truth.

وَ جَبْرَئِيلُ عَبْدَ الْجَبَّارِ وَ مِيكَائِيلُ عَبْدَ الْوَهَّابِ وَ إِسْرَافِيلُ عَبْدَ الْفَتَّاحِ وَ عِزْرَائِيلُ عَبْدَ التَّوَّابِ

Jibraeel^-as calls him^-saww “Abd Al-Jabbar” — The Servant of the Compeller. Mikaeel^-as calls him^-saww “Abd Al-Wahhab” — The Servant of the Bestower. Israfeel^-as calls him^-saww “Abd Al-Fattah” — The Servant of the Opener. Azraeel^-as calls him^-saww “Abd Al-Tawwab” — The Servant of the Accepter of Repentance.

وَ السَّحَابُ عَبْدَ السَّلَامِ وَ الرِّيحُ عَبْدَ الْأَعْلَى وَ الْبَرْقُ عَبْدَ الْمُنْعِمِ وَ الرَّعْدُ عَبْدَ الْوَكِيلِ وَ الْأَحْجَارُ عَبْدَ الْجَلِيلِ

The clouds call him^-saww “Abd As-Salam” — The Servant of Peace. The wind calls him^-saww “Abd Al-A’la” — The Servant of the Most Exalted. Lightning calls him^-saww “Abd Al-Mun’im” — The Servant of the Bestower of Blessings. Thunder calls him^-saww “Abd Al-Wakil” — The Servant of the Trustee. The stones call him^-saww “Abd Al-Jalil” — The Servant of the Majestic.

وَ التُّرَابُ عَبْدَ الْعَزِيزِ وَ الطُّيُورُ عَبْدَ الْقَادِرِ وَ السَّبُعُ عَبْدَ الْعَطَاءِ وَ الْجَبَلُ عَبْدَ الرَّفِيعِ وَ الْبَحْرُ عَبْدَ الْمُؤْمِنِ

The soil calls him^-saww Abd Al-Aziz — The Servant of the Mighty. The birds call him^-saww Abd Al-Qadir — The Servant of the Powerful. The beasts call him^-saww Abd Al-Ata — The Servant of the Bestower. The mountain calls him^-saww Abd Al-Rafi — The Servant of the Exalter. The sea calls him^-saww Abd Al-Mu’min — The Servant of the Giver of Security.

وَ الْحِيتَانُ عَبْدَ الْمُهَيْمِنِ وَ أَهْلُ الرُّومِ الْحَلِيمَ وَ أَهْلُ مِصْرَ الْمُخْتَارَ وَ أَهْلُ مَكَّةَ الْأَمِينَ وَ أَهْلُ الْمَدِينَةِ الْمَيْمُونَ

The whales call him^-saww Abd Al-Muhaymin — The Servant of the Guardian. The people of Rome call him^-saww Al-Haleem — The Forbearing One. The people of Egypt call him^-saww Al-Mukhtar — The Chosen One. The people of Makkah call him^-saww Al-Ameen — The Trustworthy One. The people of Medina call him^-saww Al-Maymun — The Auspicious One.

وَ الزِّنْجُ مهمت وَ التُّرْكُ صَانْجِيَ وَ الْعَرَبُ الْأُمِّيَّ وَ الْعَجَمُ أَحْمَدَ

The Zanj call him^-saww “Muhimmat,” and the Turks call him^-saww “Sanji.” The Arabs call him^-saww “Al-Ummi” — The Resident of Makka. The non-Arabs call him^-saww “Ahmad”.

أَلْقَابُهُ

His^-saww titles are: –

حَبِيبُ اللَّهِ صَفِيُّ اللَّهِ نِعْمَةُ اللَّهِ عَبْدُ اللَّهِ خِيَرَةُ اللَّهِ خَلْقُ اللَّهِ‏ سَيِّدُ الْمُرْسَلِينَ إِمَامُ الْمُتَّقِينَ خَاتَمُ النَّبِيِّينَ

“Habib-Allah” — The Beloved of Allah^-azwj; “Safi-Allah” — The Chosen One of^-azwj; “Ni’mat-Allah” — The Blessing of Allah^-azwj; “Abd-Allah” — The Servant of Allah^-azwj; “Khayrat-Allah” — The Chosen One of Allah^-azwj; “(Khayr) Khalq-Allah” — The (best) Creation of Allah^-azwj; “Sayyid Al Mursaleen” — Master of the Messengers^-as; “Imam Al Muttaqeen” — Leader of the God-fearing; “Khatam Al-Nabiyyeen” — Seal of the Prophets^-as.

رَسُولُ الْحَمَّادِينَ رَحْمَةُ الْعَالَمِينَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ خَيْرُ الْبَرِيَّةِ نَبِيُّ الرَّحْمَةِ صَاحِبُ الْمَلْحَمَةِ مُحَلِّلُ الطَّيِّبَاتِ مُحَرِّمُ الْخَبَائِثِ

“Rasool Al-Hammadeen” — Messenger^-saww of those who praise Allah^-azwj; “Rahmat Al-Alameen!” — Mercy to the worlds; “Qa’id Al-Ghurr Al-Muhajjilin” — Leader of the resplendent; “Khayr Al-Bariyyah” — The Best of Creation; “Nabi Al-Rahmah” — The Prophet^-saww of Mercy; “Sahib Al-Malhamah” — Master of the great battle; “Muhallil Al-Tayyibat” — The One who declares the good things lawful; “Muharrim Al-Khabais” — The One who declares the impure things forbidden.

مِفْتَاحُ الْجَنَّةِ دَعْوَةُ إِبْرَاهِيمَ بُشْرَى عِيسَى خَلِيفَةُ اللَّهِ فِي الْأَرْضِ زَيْنُ الْقِيَامَةِ وَ نُورُهَا وَ تَاجُهَا صَاحِبُ اللِّوَاءِ يَوْمَ الْقِيَامَةِ

“Miftah Al-Jannah” — Key to Paradise; “Da’wat Ibrahim^-as” — The (Answered) supplication of Ibrahim^-as; “Bushra Isa^-as” — The glad tidings given by Isa^-as; “Khalif-Allah Fi Al-Arz” — The caliph of Allah^-azwj in the earth; “Zayn Al-Qiyamah and its” — The adornment of the Resurrection and its light (radiance) of Al-Qiyamah; “Taj Al-Qiyamah” — The crown of Al-Qiyamah; “Sahib Al-Liwa” — Owner of the Banner on the Day of Qiyamah;

وَاضِعُ الْإِصْرِ وَ الْأَغْلَالِ أَفْصَحُ الْعَرَبِ سَيِّدُ وُلْدِ آدَمَ ابْنُ الْعَوَاتِكِ‏ ابْنُ الْفَوَاطِمِ‏ ابْنُ الذَّبِيحَيْنِ ابْنُ بَطْحَاءَ مَكَّةَ

“Waza Al-Isr Wa Al-Aghlal” — The one who removes burdens and chains; “Afsah Al-Arab” — The most eloquent of the Arabs; “Sayyid Walad Adam^-as” — Chief of the children of Adam^-as; “Ibn Al-Awatik” — Son of the women named ‘Atikah’; “Ibn Al-Fawatim” — Son of the women named ‘Fatimah’; “Ibn Al-Zabihayn” — Son of the two sacrificed ones; “Ibn Bat’ha” — Son of the valley of Makkah.

الْعَبْدُ الْمُؤَيَّدُ وَ الرَّسُولُ الْمُسَدَّدُ وَ النَّبِيُّ الْمُهَذَّبُ وَ الصَّفِيُ‏ الْمُقَرَّبُ وَ الْحَبِيبُ الْمُنْتَجَبُ وَ الْأَمِينُ الْمُنْتَخَبُ

“Al-Abd Al-Mu’ayyad” — The supported servant; Al’Rasool-Al-Musaddad” — The rightly guided Messenger; “Al-Nabi Al-Muhazzab” — The refined Prophet^-saww; “Al-Safi Al-Muqarrab” — The purified one brought near; “Al-Habib Al-Muntajab” — The beloved, selected one; “Al-Amin Al-Muntakhab” — The trustworthy, chosen one;

صَاحِبُ الْحَوْضِ وَ الْكَوْثَرِ وَ التَّاجِ وَ الْمِغْفَرِ وَ الْخُطْبَةِ وَ الْمِنْبَرِ وَ الرُّكْنِ وَ الْمَعْشَرِ

“Sahib Al-Hawz Wa Al-Kawsar” — Master of the Pool and Al-Kawsar; “(Sahib) Al-Taj” — (Master of) the Crown; “(Sahib) Al-Mighfar” — (Master of) the helmet/armour; “(Sahib) Al-Khutbah” — (Master) of the sermon; “(Sahib) Al-Minbar” — (Master of) the pulpit; “(Sahib) Al-Rukn wa Al-Ma’shar” — (Master of) the (Yemeni) Corner and the gathering;

وَ الْوَجْهِ الْأَنْوَرِ وَ الْخَدِّ الْأَقْمَرِ وَ الْجَبِينِ الْأَزْهَرِ وَ الدِّينِ الْأَظْهَرِ وَ الْحَسَبِ الْأَطْهَرِ وَ النَّسَبِ الْأَشْهَرِ

“(Sahib) Al-Wajh Al-Anwar” — (Possessor of) the most radiant face; “(Sahib) Al-Khadd Al-Aqmar” — (Possessor of) the moon-like cheek; “(Sahib) Al-Jabin Al-Azhar” — (Possessor of the radiant forehead); “Sahib Al-Din Al-Azhar” — (Master of) the most manifest religion; “(Sahib) Al-Hasab Al-Ath’har” — (Possessor) of the purest honour; “(Sahib) Al-Nasab Al-Ash’har” — Possessor of the most renowned lineage.

مُحَمَّدٌ خَيْرُ الْبَشَرِ الْمُخْتَارُ لِلرِّسَالَةِ الْمُوضِحُ لِلدَّلَالَةِ الْمُصْطَفَى لِلْوَحْيِ وَ النُّبُوَّةِ الْمُرْتَضَى لِلْعِلْمِ وَ الْفُتُوَّةِ وَ الْمُعْجِزَاتِ وَ الْأَدِلَّةِ

“Muhammad^-saww Khayr Al-Bashar” — Muhammad^-saww, the best of humanity; “Al-Mukhtar Li Al-Risalah” — The One chosen for the Message; “Al-Muzi Li Al-Zalalah” — The One who makes guidance clear; “Al-Mustafa Lil Al-Wahy Wa Al-Nubuwwah” — The Chosen One for revelation and prophethood; “Al-Murtaza lil Ilm Wa Al-Futuwah” — The One chosen for knowledge and nobility, and the miracles and the proofs.

نُورٌ فِي الْحَرَمَيْنِ شَمْسٌ بَيْنَ الْقَمَرَيْنِ شَفِيعُ مَنْ فِي الدَّارَيْنِ نُورُهُ أَشْهَرُ وَ قَلْبُهُ أَطْهَرُ وَ شَرَائِعُهُ أَظْهَرُ وَ بُرْهَانُهُ أَزْهَرُ وَ بَيَانُهُ أَبْهَرُ وَ أُمَّتُهُ أَكْثَرُ

He^-saww is a light in the two Sacred Sanctuaries, a sun between the two moons, and the intercessor for those in both worlds; His^-saww light is the most renowned, his^-saww heart the purest, his^-saww laws the clearest, his^-saww proof the brightest, his^-saww explanation the most illuminating, and his^-saww community the greatest in number.

صَاحِبُ الْفَضْلِ وَ الْعَطَاءِ وَ الْجُودِ وَ السَّخَاءِ وَ التَّذْكِرَةِ وَ الْبُكَاءِ وَ الْخُشُوعِ وَ الدُّعَاءِ وَ الْإِنَابَةِ وَ الصَّفَاءِ وَ الْخَوْفِ وَ الرَّجَاءِ وَ النُّورِ وَ الضِّيَاءِ وَ الْحَوْضِ وَ اللِّوَاءِ وَ الْقَضِيبِ وَ الرِّدَاءِ وَ النَّاقَةِ الْعَضْبَاءِ وَ الْبَغْلَةِ الشَّهْبَاءِ قَائِدُ الْخَلْقِ يَوْمَ الْجَزَاءِ سِرَاجُ الْأَصْفِيَاءِ تَاجُ الْأَوْلِيَاءِ إِمَامُ الْأَتْقِيَاءِ خَاتَمُ الْأَنْبِيَاءِ

He^-saww is the possessor of grace, generosity, munificence, remembrance, weeping, humility, supplication, repentance, purity, fear, hope, light, radiance, the Pool, the Banner, the staff, the cloak, the she-camel Al-Azba, and the she-mule Al-Shahba. He^-saww is the leader of creation on the Day of Recompense, the lamp of the elites, the crown of the saints, the leader of the most God-fearing, and the Seal of the Prophets (s.a).

صَاحِبُ الْمَنْشُورِ وَ الْكِتَابِ وَ الْفُرْقَانِ وَ الْخِطَابِ وَ الْحَقِّ وَ الصَّوَابِ وَ الدَّعْوَةِ وَ الْجَوَابِ وَ قَائِدُ الْخَلْقِ يَوْمَ الْحِسَابِ صَاحِبُ الْقَضِيبِ الْعَجِيبِ وَ الْفِنَاءِ الرَّحِيبِ‏ وَ الرَّأْيِ الْمُصِيبِ الْمُشْفِقُ عَلَى الْبَعِيدِ وَ الْقَرِيبِ مُحَمَّدٌ الْحَبِيبُ

He^-saww is the possessor of the proclamation, the Book, the Criterion, speech, truth, correctness, the call, and the answer. He^-saww is the leader of creation on the Day of Qiyamah, possessor of the wondrous staff and the spacious courtyard, and possessor of sound judgment. He^-saww is compassionate toward those who are far and near. Muhammad^-saww is the Beloved.

صَاحِبُ الْقِبْلَةِ الْيَمَانِيَّةِ وَ الْمِلَّةِ الْحَنِيفِيَّةِ وَ الشَّرِيعَةِ الْمَرْضِيَّةِ وَ الْأُمَّةِ الْمَهْدِيَّةِ وَ الْعِتْرَةِ الْحَسَنِيَّةِ وَ الْحُسَيْنِيَّةِ صَاحِبُ الدِّينِ وَ الْإِسْلَامِ وَ الْبَيْتِ الْحَرَامِ وَ الرُّكْنِ وَ الْمَقَامِ وَ الصَّلَاةِ وَ الصِّيَامِ وَ الشَّرِيعَةِ وَ الْأَحْكَامِ وَ الْحِلِّ وَ الْحَرَامِ

He^-saww is the possessor of the Yemeni direction of Salat, the upright monotheistic religion, the approved law, the guided community, and the Hasanid and Husaynid family. He^-saww is the possessor of religion, Islam, the Sacred House, the Corner, the Station, Salat, fasting, the Sacred Law, its rulings, what is lawful and what is forbidden.

صَاحِبُ الْحُجَّةِ وَ الْبُرْهَانِ وَ الْحِكْمَةِ وَ الْفُرْقَانِ وَ الْحَقِّ وَ الْبَيَانِ وَ الْفَضْلِ وَ الْإِحْسَانِ وَ الْكَرَمِ وَ الِامْتِنَانِ وَ الْمَحَبَّةِ وَ الْعِرْفَانِ صَاحِبُ الْخُلُقِ الْجَلِيِّ وَ النُّورِ الْمُضِي‏ءِ وَ الْكِتَابِ الْبَهِيِّ وَ الدِّينِ الرَّضِيِّ الرَّسُولُ النَّبِيُّ الْأُمِّيُّ صَاحِبُ الْخُلُقِ الْعَظِيمِ وَ الدِّينِ الْقَوِيمِ وَ الصِّرَاطِ الْمُسْتَقِيمِ وَ الذِّكْرِ الْحَكِيمِ وَ الرُّكْنِ وَ الْحَطِيمِ

He^-saww is the possessor of proof, evidence, wisdom, the Criterion, truth, explanation, grace, kindness, generosity, favour, love, and knowledge. He^-saww is the possessor of manifest character, radiant light, the beautiful Book, and the pleasing religion. The Messenger^-saww, the unlettered Prophet^-saww, the possessor of magnificent character, the upright religion, the straight path, the wise Reminder, the Corner and Al-Hatim.

صَاحِبُ الدِّينِ وَ الطَّاعَةِ وَ الْفَصَاحَةِ وَ الْبَرَاعَةِ وَ الْكَرِّ وَ الشَّجَاعَةِ وَ التَّوَكُّلِ وَ الْقَنَاعَةِ وَ الْحَوْضِ وَ الشَّفَاعَةِ صَاحِبُ الدِّينِ الظَّاهِرِ وَ الْحَقِّ الزَّاهِرِ وَ الزَّمَانِ الْبَاهِرِ وَ اللِّسَانِ الذَّاكِرِ وَ الْبَدَنِ الصَّابِرِ وَ الْقَلْبِ الشَّاكِرِ وَ الْأَصْلِ الطَّاهِرِ وَ الْآبَاءِ الْأَخَايِرِ وَ الْأُمَّهَاتِ الطَّوَاهِرِ صَاحِبُ الضِّيَاءِ وَ النُّورِ وَ الْبَرَكَةِ وَ الْحُبُورِ وَ الْيُمْنِ وَ السُّرُورِ

He^-saww is the possessor of religion and obedience, eloquence and excellence, courage and bravery, reliance upon Allah^-azwj, contentment, the Pool and intercession. He^-saww is the possessor of the manifest religion, radiant truth, splendid time, remembering tongue, patient body, grateful heart, pure origin, noble fathers, and pure mothers. He^-saww is the possessor of radiance, light, blessing, joy, good fortune, happiness.

A tongue that remembers Allah^-azwj abundantly, a patient body, a grateful heart, and the originally pure, and the most excellent of fathers and the purest of mothers, the possessor of radiance and light, blessing and joy, good fortune and happiness.

كُنَاهُ أَبُو الْقَاسِمِ وَ أَبُو الطَّاهِرِ وَ أَبُو الطَّيِّبِ وَ أَبُو الْمَسَاكِينِ أَبُو الدُّرَّتَيْنِ وَ أَبُو الرَّيْحَانَتَيْنِ وَ أَبُو السِّبْطَيْنِ وَ فِي التَّوْرَاةِ أَبُو الْأَرَامِلِ

His^-saww teknonyms are Abu Al-Qasim, Abu Al-Tahir, Abu Al-Tayyib, Abu Al-Masakin, Abu Al-Durratayn, Abu Al-Rayhanatayn, and Abu Al-Sibtayn. In the Torah, he^-saww is called Abu Al-Aramil — Father of the Widows.

وَ كَنَّاهُ جَبْرَئِيلُ بِأَبِي إِبْرَاهِيمَ لَمَّا وُلِدَ إِبْرَاهِيمُ وَ إِنَّمَا يُكَنَّى بِأَبِي الْقَاسِمِ بِأَوَّلِ وَلَدٍ يُقَالُ لَهُ الْقَاسِمُ وَ يُقَالُ لِأَنَّهُ يَقْسِمُ الْجَنَّةَ يَوْمَ الْقِيَامَةِ

Jibraeel^-as gave him^-saww the teknonym Abu Ibrahim when Ibrahim^-as was born. He^-saww was called Abu Al-Qasim because his^-saww first child was named Al-Qasim. It is also said that he was called this because he^-saww will distribute Paradise on the Day of Qiyamah.

صِفَاتُهُ رَاكِبُ الْجَمَلِ آكِلُ الذِّرَاعِ قَابِلُ الْهَدِيَّةِ مُحَرِّمُ الْمَيْتَةِ حَامِلُ الْهِرَاوَةِ خَاتَمُ النُّبُوَّةِ

His^-saww descriptions include – rider of the camel, eater of the foreleg, acceptor of gifts, one who forbade carrion, bearer of the staff, and possessor of the Seal of Prophethood.

نَسَبُهُ الْعَرَبِيُّ التِّهَامِيُّ الْأَبْطَحِيُّ الْيَثْرِبِيُّ الْمَكِّيُّ الْمَدَنِيُّ الْقُرَشِيُّ الْهَاشِمِيُّ الْمُطَّلِبِيُّ

His^-saww lineage is Arab, Tihami, Abtahi, Yathribi, Makki, Madani, Qurashi, Hashimi, and Muttalibi.

فَهُوَ مِنْ جِهَةِ الْأَبِ هَاشِمِيٌّ وَ مِنْ جِهَةِ الْأُمِّ زُهْرِيٌّ وَ مِنَ الرَّضَاعِ سَعْدِيٌّ وَ مِنَ الْمِيلَادِ مَكِّيٌّ وَ مِنَ الْإِنْشَاءِ مَدَنِيٌ‏

From his^-saww father’s side he^-saww is Hashimi; from his^-saww mother’s side, Zuhri; through fosterage, Sa’di; by birth, Makki; and by upbringing, Madani’. (P.s. – This is not a Hadeeth, but an opinion)[60]

41 – قب: أفراسه: الورد، أهداه التميم الداري، والطرب سمي لحسن صهيله ويقال: هو الطرف ، واللزاز وقد أهداه المقوقس، سمي بذلك لانه كان ملززا موثقا، واللحيف أهداه ربيعة بن أبي البرا، وسمي بذلك لانه كان كالملتحف بعرفه، والصحيح أنه الورد الذي أعطاه الداري، وسماه النبي صلى الله عليه واله اللحيف،

41 –His^-saww horses – Al-Ward (“the Rose”), which was given to him^-saww by Tamim Al-Dari. It was called Al-Tarab because of the beauty of its neighing, and it is also said that its name was Al-Tarf. There was also Al-Lizaz, which was given to him^-saww by Al-Muqawqis. It was given this name because it was firmly built and firmly made. There was also Al-Lahif, which was given to him^-saww by Rabi’ah Ibn Abi Al-Bara’a. It was given this name because it was as though its mane covered it like a cloak. The correct view is that Al-Lahif was the horse Al-Ward that Al-Dari gave him, and that the Prophet^-saww named it Al-Lahif.

والمرتجز ، وهو المشترى من الاعرابي الذي شهد فيه خزيمة، والسكب وكان أول فرس ركبه، وأول ما غزا عليه في احد، وكان ابتاعه من رجل من فزارة، ويقال اسمه: بريدة الملاح،

There was also Al-Murtajiz, which was purchased from an Arab tribesman, concerning which Khuzaymah gave testimony. There was Al-Sakab, which was the first horse he^-saww rode and the first horse he^-saww used in battle at Ohad. He^-saww had purchased it from a man of the Fazara tribe, and it is said that the man’s name was Buraydah Al-Mallah.

ومنها اليعسوب، والسبحة، وذو العقال، والملاوح، وقيل: مراوح. بغاله: أهدى إليه المقوقس دلدل، وكانت شهباء فدفعها إلى علي عليه السلام، ثم كانت للحسن عليه السلام ثم للحسين عليه السلام، ثم كبرت، وعميت، وهي أول بغلة ركبت في الاسلام،

Among his other horses were Al-Yasub, Al-Sabhah, Zu Al-Iqal, Al-Malawah, and it is also said Al-Marawah. His^-saww mules weere Al-Muqawqis gave him^-saww a mule called Duldul. It was grey-white in colour, and he^-saww gave it to Ali^-asws. It then belonged to Al-Hasan^-asws and afterward to Al-Husayn^-asws. Eventually it grew old and became blind. It was the first mule ridden in Islam.

وقال التاريخي: أهدى إليه فروة بن عمرو الجذامي بغلة يقال لها: فضة. حمره: أهدى له المقوقس يعفور مع دلدل، وأعطاه فروة الجذامي عفير مع فضة.

Al-Tarikhi said that Farwah ibn ‘Amr Al-Juzami gave him a mule called Fizzah. His^-saww donkeys were – Al-Muqawqis gave him a donkey called Ya’fur together with Duldul, while Farwah Al-Juzami gave him a donkey called Ufayr together with Fizzah.

ابله: العضباء وكانت لا تسبق، والجدعاء، والقصواء، ويقال: القضوآء، وهي ناقة اشتراها النبي صلى الله عليه واله من أبي بكر بأربع مأة درهم، وهاجر عليها، ثم نفقت عنده، و الصهباء، ومنها البغوم ، والغيم، والنوق، ومروة،

His^-saww camels – Al-Adba, which could not be beaten in a race; Al-Jad’a; and Al-Qaswa, also said to be Al-Qadwa. It was a she-camel that the Prophet^-saww purchased from Abu Bakr for four hundred Dirhams. He^-saww migrated upon it, and it later died while in his^-saww possession. There was also Al-Sahba’a; and among his^-saww other she-camels were Al-Baghum, Al-Ghaym, Al-Nuq, and Marwah.

وكان له عشر لقاح يحلبها يسار كل ليلة قرينتين  عظيمتين يفرقهما على نسائه، منها: مهرة، أرسل بها سعد بن عبادة و الشقراء، والريا ابتاعهما بسوق النبط، والحباء ، والسمرا والعريس والسعدية والبغوم واليسيرة وبردة

He^-saww had ten milch camels, from which Yasar would milk two large containers every night and distribute the milk among his^-saww wives. Among them were Mahrah, which Sa’d Ibn Ubadah sent to him; Al-Shuqra; and Al-Raya, which he^-saww had purchased at the market of the Nabataeans; as well as Al-Hiba’a, Al-Samra, Al-Aris, Al-Sadiyyah, Al-Baghum, Al-Yasirah, and Bardah.

وكانت منائح رسول الله صلى الله عليه واله سبع اعنز يرعاهن ابن ام أيمن، وهي عجوة، وزمزم، وسقيا، وبركة، وورسة، وأطلال، وأطواف، وكانت له مائة من الغنم، وكان محزنبق  أحد بني النضير حبرا عالما أسلم، وقاتل مع رسول الله، وأوصى بماله لرسول الله صلى الله عليه واله، وهو سبع حوائط، وهي المبيت والصائفة ، والحسنى، وبرقة ، والعواف، والكلا ، ومشربة ام إبراهيم،

The Prophet^-saww’s Livestock – The Prophet^-saww had seven she-goats that Ibn Umm Ayman tended. They were Ajwah, Zamzam, Suqya, Barakah, Warsah, Atlal, and Atwaf. He^-saww also had one hundred sheep. One of the people of clan of Al-Nadir, named Mahzunbiq, was a learned Jewish scholar who accepted Islam and fought alongside Rasool-Allah^-saww. He bequeathed his property to Rasool-Allah^-saww. It consisted of seven walled gardens – Al-Mabit, Al-Sa’ifah, Al-Husna, Barqah, Al-Awaf, Al-Kala, and Mashrabat Umm Ibrahim^-as .

وكان له صفايا ثلاثة: مال بني النضير، وخيبر، وفدك، فأعطى فدك والعوالي فاطمة عليها السلام وروي أنه وقف عليها، وكان له من الغنيمة الخمس، وصفي يصطفيه من المغنم ما شاء قبل القسمة، وسهمه مع المسلمين كرجل منهم،

He^-saww also had three properties that were designated exclusively for him^-saww – the property of clan of Al-Nadir, Khaybar, and Fadak. He^-saww gave Fadak and Al-Awali to Fatimah^-asws and it is narrated that he^-saww endowed them as a charitable trust for her^-asws. He^-saww was entitled to one-fifth of the spoils of war, as well as the special share from the spoils, whereby he^-saww could choose whatever he^-saww wished before the spoils were divided. His^-saww share was otherwise the same as that of the Muslims, like one of them.

وكانت له الانفال، وكان ورث من أبيه ام أيمن فأعتقها، وورث خمسة أجمال أوارك وقطعة غنم وسيفا

He^-saww also had the Anfaal, the properties acquired without fighting. From his^-saww father^-as he^-saww had inherited Umm Ayman, whom he emancipated. He^-saww also inherited five large camels, a flock of sheep, and a sword.

سيوفه: ذو الفقار، والمخذم، والرسوب، ورثه من أبيه، والعضب، أعطاه سعد بن عبادة، وأصاب من بني قينقاع بتارا، وحتفا، وسيفا قلعيا

His^-saww Swords – Zu Al-Fiqar, Al-Mikhdham, and Al-Rasub, which he^-saww inherited from his^-saww father; Al-Azb, which Sa’d Ibn Ubadah had given him^-saww; and he^-saww acquired from clan of Qaynuqa the swords Batar, Hatf, and a Qal’i sword.

رماحه: أصاب ثلاثا من بني قينقاع، وكان له رمح يقال له: المستوفي، وكان له عنزة يقال لها: المثنى، أنفذها النجاشي، ويقال: إن النجاشي أعطى للزبير عنزة، فلما جاء إلى النبي صلى الله عليه واله أعطاه إياها، فكان بلال يحملها بين يديه يوم العيد، ويخرج بها في أسفاره، فتركز بين يديه يصلي إليها، ويقولون: هي التي تحمل المؤذنون بين يدي الخلفاء.

His^-saww spears – He^-saww acquired three spears from the clan Qaynuqa. He^-saww also had a spear called Al-Mustawfi. He^-saww had a short spear or staff called Al-Musanna, which the Al-Najjashi sent to him^-saww. It is also said that Al-Najjashi gave a similar spear to Al-Zubayr, and when Al-Zubayr came to the Prophet^-saww, he gave it to him^-saww. Bilal used to carry it before the Prophet^-saww on the day of Eid, and the Prophet^-saww would take it with him^-saww on his^-saww journeys and plant it in the ground in front of him^-saww, praying toward it. It is said that this was the staff that the callers to prayer (Muezzins) later carried before the caliphs.

دروعه: ذات الفضول أعطاها سعد بن عبادة، والفضة، ودرعان أصابهما من بني قينقاع، وهما السعدية، وذات الوشاح، ويقال: كانت عنده درع داود التي لبسها لما قتل جالوت

His^-saww shields – Zat Al-Fuzul, which Sa’d ibn Ubadah gave him^-saww; Al-Fizzah, and two shields that he^-saww acquired from the clan of Qaynuqa, namely Al-Sa’diyyah and Zat Al-Wishah. It is also said that he possessed the shield of Dawood^-as, which Dawood^-as wore when he^-as killed Goliath (Jalout).

قسيه: البيضاء، وكان من شوحط، والصفراء من نبع، والروحاء، أصاب هذه الثلاثة من بني قينقاع، والكرع ويقال: كرار، وكان له ترس يقال له: الزلوق، وترس فيه تمثال رأس كبش أذهبه الله، وكان له جعبة يقال لها: الكافورة،

His^-saww bows – Al-Bayda, which was made from shauht wood; Al-Safra, which was made from Nab wood; and Al-Rawha. He^-saww acquired these three from Bthe clan of Qaynuqa. There was also Al-Kara, which is also said to have been called Karrar. He^-saww had a shield called Al-Zaluq, and another shield bearing an image of the head of a ram, which Allah^-azwj Caused to disappear. He^-saww had a quiver called Al-Kafurah.

ودخل مكة وعلى رأسه مغفر يقال له: ذو السبوغ، ورأيته العقاب، ولواؤه أبيض، وكان له قضيب يسمى الممشوق، ومحجن ومخصرة تسمى العرجون، ومنطقة من أديم مبشور، فيها ثلاث حلق من فضة والابزيم، والطرف من فضة، وكان له قدح مضبب بثلاث ضبات فضة، وتور من حجارة يقال له: المخضب، وقدح من زجاج، ومغتسل من صفر، وقطيفة، وقصعة، وخاتم فضة نقشه: ” محمد رسول الله ” وأهدى له النجاشي خفين أسودين ساذجين، فلبسهما،

He^-saww entered Makkah wearing on his^-saww head a helmet called Zu Al-Sabugh. His^-saww battle standard was white. He^-saww had a staff called Al-Mamshuq, as well as a crook and a short staff called Al-Arjun. He^-saww had a belt made of polished leather, containing three silver rings and a buckle, with the end also made of silver. He^-saww had a cup reinforced with three silver bands, a stone vessel called Al-Mikhdab, a glass cup, a copper washing vessel, a velvet covering, and a large bowl. He^-saww had a silver ring engraved with the words: “Muhammad^-saww Rasool-Allah”. Al-Najjashi gave him^-saww two plain black leather slippers, which he^-saww wore.

وقالت عائشة: كان فراش النبي صلى الله عليه واله الذي يرقد فيه من أدم حشوه ليف، وكانت ملحفته مصبوغة بورس أو زعفران، وكان يلبس يوم الجمعة برده الاحمر، ويعتم بالسحاب ودخل مكة يوم الفتح وعليه عمامة سوداء، وكانت له ربعة فيها مشط عاج ومكحلة ومقراش ومسواك،

Ayesha said that the bed upon which the Prophet^-saww slept was made of leather and stuffed with palm fibre. His^-saww outer covering was dyed with safflower or saffron. On Fridays he^-saww would wear his^-saww red mantle, and he^-saww would wrap a turban around his^-saww head. He^-saww entered Makkah on the day of the conquest wearing a black turban. He^-saww had a small container containing an ivory comb, a kohl container, a pair of scissors, and a tooth-stick.

ويقال: ترك يوم مات عشرة أثواب: ثوب حبرة ، وإزارا عمانيا، وثوبين صحاريين، وقميصا صحاريا، وقميصا سحوليا، وجبة يمنية، وخميصة، وكساء أبيض، وقلانس صغارا لاطئة ثلاثا أو أربعا، وإزارا طوله ثلاثة أشبار، وتوفي في إزار غليظ من هذه اليمانية، وكساء يدعى بالملتدة، وكان له سرير أعطاه أسعد بن زرارة،

It is said that when he^-saww passed away, he^-saww left behind ten garments – a striped or patterned garment called hibrah, an Ummani waist-wrapper, two garments from Sahar, a Sahari shirt, a Sahuli shirt, a Yemeni cloak, a khamisah, a white covering, three or four small close-fitting caps, and a waist-wrapper measuring three hand-spans in length. He^-saww passed away wearing one of these coarse Yemeni waist-wrappers and a covering called Al-Multazzah. He^-saww had a bed that As’ad Ibn Zurarah gave him^-saww.

وكان منبره ثلاثة مراقي من الطرفاء  إستعملت امرأة لغلام لها نجار اسمه ميمون، وكان مسجده بلا منارة، وكان بلال يؤذن على الارض،

His^-saww pulpit consisted of three steps made from tamarisk wood. A woman had a carpenter named Maymun who made it for her slave. His^-saww Masjid had no minaret, and Bilal^-ra used to give the call to Salat from the ground.

وكان شعار أصحاب رسول الله صلى الله عليه واله يا منصور أمت، وقال لمزنية: ما شعاركم ؟ قالوا: حرام، قال: شعاركم حلال، وكان شعار المهاجرين يوم احد يا بني عبد الله، والخزرج يا بني عبد الرحمن، والاوس يا بني عبد الله

The battle cry of the Companions of Rasool-Allah^-saww was: “O Mansour, strike them dead!” He^-saww asked the Muzaynah tribe: “What is your battle cry?” They replied, “Prohibited”. He^-saww said, “Your battle cry is Permissiblr”. The battle cry of the Emigrants on the day of Ohad was “O the clan of Abdullah”; that of the Khazraj was “O the clan of Abd al-Rahman”; and that of the Aws was “O clan ofAbdullah”.(P.s. – This is not a Hadeeth, but a collection by a historian)[61]

42- قب، المناقب لابن شهرآشوب‏ قَوْلُهُ‏ مُحَمَّدٌ رَسُولُ اللَّهِ‏ قَدْ سَمَّاهُ اللَّهُ بِهَذَا الِاسْمِ فِي أَرْبَعَةِ مَوَاضِعَ‏ وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ‏ ما كانَ مُحَمَّدٌ أَبا أَحَدٍ وَ آمَنُوا بِما نُزِّلَ عَلى‏ مُحَمَّدٍ وَ مُحَمَّدٌ رَسُولُ اللَّهِ‏

42 – ‘Al-Manaqib’ of Ibn Shehr Ashoub – His^-azwj Statement: “Muhammad is the Messenger of Allah” – Allah named him by this name in four places – And Muhammad is not except for a Rasool [3:144]; Muhammad was not a father of anyone of your men, (but is a Rasool of Allah) [33:40] and believe in what is Revealed unto Muhammad [47:2] Muhammad is a Rasool of Allah, [48:29].

أَنَسٌ قَالَ رَجُلٌ فِي السُّوقِ يَا أَبَا الْقَاسِمِ فَالْتَفَتَ إِلَيْهِ رَسُولُ اللَّهِ ص فَقَالَ الرَّجُلُ إِنَّمَا أَدْعُو ذَاكَ فَقَالَ ص سَمُّوا بِاسْمِي وَ لَا تَكْتَنُوا بِكُنْيَتِي

Anas (a well-known fabricator) said, ‘A man once called out in the marketplace, ‘O Abu Al-Qasim!’ Rasool-Allah^-saww turned toward him. The man then said, ‘“I was only calling that other person!’ The Prophet^-saww: “Call yourselves by my^-saww name, but do not use my^-saww teknonym!’

أَبُو هُرَيْرَةَ إِنَّهُ قَالَ لَا تَجْمَعُوا بَيْنَ اسْمِي وَ كُنْيَتِي أَنَا أَبُو الْقَاسِمِ اللَّهُ يُعْطِي وَ أَنَا أَقْسِمُ

Abu Hurayrah (a well-known fabricator) said that the Prophet^-saww said: “Do not combine my^-saww name with my^-saww teknonym. I^-saww am Abu Al-Qasim. Allah^-azwj Gives, and I^-saww distribute!’

وَ رُوِيَ أَنَّ قُرَيْشاً لَمَّا بَنَتِ الْبَيْتَ وَ أَرَادَتْ وَضْعَ الْحَجَرِ تَشَاجَرُوا فِي وَضْعِهِ حَتَّى كَادَ الْقِتَالُ يَقَعُ فَدَخَلَ رَسُولُ اللَّهِ ص فَقَالُوا يَا مُحَمَّدُ الْأَمِينَ قَدْ رَضِينَا بِكَ

It is also narrated that when Qureysh rebuilt the House (Kaaba) and wanted to put the Black Stone in its place, they disputed among themselves over who should place it, until fighting was almost about to break out. Rasool-Allah^-sawwentered. They said, ‘O Muhammad^-saww the trustworthy! We accept you^-saww as the one to decide between us!’

فَأَمَرَ بِثَوْبٍ فَبَسَطَ وَ وَضَعَ الْحَجَرَ فِي وَسَطِهِ ثُمَّ أَمَرَ مِنْ كُلِّ فَخْذٍ مِنْ أَفْخَاذِ قُرَيْشٍ أَنْ يَأْخُذَ جَانِبَ الثَّوْبِ ثُمَّ رَفَعُوا فَأَخَذَهُ رَسُولُ اللَّهِ ص بِيَدِهِ فَوَضَعَهُ وَ يُرْوَى أَنَّهُ كَانَ يُسَمَّى الْأَمِينَ قَبْلَ ذَلِكَ بِكَثِيرٍ وَ هُوَ الصَّحِيحُ

He^-saww instructed that a cloth be brought and spread out, and he^-saww placed the Stone in the middle of it. Then he^-saww instructed a man from each clan of Qureysh to take hold of one side of the cloth. They lifted it together, and then Rasool-Allah^-saww took the Stone with his^-saww own hand and placed it in its position. It is also narrated that he had been called “Al-Ameen” (the Trustworthy) long before this incident, and this is the correct view. (Non-Shia source)[62]

43- عم، إعلام الورى الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ إِنَّ لِي أَسْمَاءً أَنَا مُحَمَّدٌ وَ أَنَا أَحْمَدُ وَ أَنَا الْمَاحِي يَمْحُو اللَّهُ بِيَ الْكُفْرَ وَ أَنَا الْحَاشِرُ يُحْشَرُ النَّاسُ عَلَى قَدَمَيَّ وَ أَنَا الْعَاقِبُ الَّذِي لَيْسَ بَعْدَهُ أَحَدٌ

‘Ilam Al-Wara’ – Al-Bukhari in ‘Al-Saheeh’ (non-Shia source), from Jubeyr Bin Mat’am who said,

‘I heard Rasool-Allah^-saww saying: ‘There are names for me^-saww. I^-saww am ‘Muhammad’, and I^-saww am ‘Ahmad’, and I^-saww am ‘Al-Mahy’, Allah^-saww will Obliterate the Kufr by me^-saww, and I^-saww am ‘Al-Hashir’, the people would be gathered to my^-saww feet, and I^-saww am ‘Al-Aqib’ the one, there isn’t anyone after him’’.[63]

44- كشف، كشف الغمة مِنْ أَسْمَائِهِ ص أَحْمَدُ وَ قَدْ نَطَقَ بِهِ الْقُرْآنُ أَيْضاً وَ اشْتِقَاقُهُ مِنَ الْحَمْدِ كَأَحْمَرَ مِنَ الْحُمْرَةِ وَ يَجُوزُ أَنْ يَكُونَ نَعْتاً فِي الْحَمْدِ

44 –‘Kashf Al-Ghummah’ – Among his^-saww names, is “Ahmad”. The Qur’an also mentions this name. It is derived from Al-Hamd (praise), just as Ahmar (red) is derived from Humrah (redness). It is also possible that it is an adjective referring to praise.

قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ‏ اسْمُهُ فِي التَّوْرَاةِ أَحْمَدُ الضَّحُوكُ‏ الْقَتَّالُ يَرْكَبُ الْبَعِيرَ وَ يَلْبَسُ الشَّمْلَةَ وَ يَجْتَزِي بِالْكِسْرَةِ سَيْفُهُ عَلَى عَاتِقِهِ

Ibn ‘Abbas said, ‘His^-saww name in the Torah is ‘Ahmad’, the one who smiles much, the battler. He^-saww rides the camel, wears the simple cloak, is content with a piece of bread, and carries his^-saww sword upon his^-saww shoulder’.

وَ مِنْ أَسْمَائِهِ الْمَاحِي عَنْ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِي أَسْمَاءً أَنَا مُحَمَّدٌ وَ أَنَا أَحْمَدُ وَ أَنَا الْمَاحِي يُمْحَى بِيَ الْكُفْرُ وَ قِيلَ يُمْحَى بِهِ سَيِّئَاتُ مَنِ اتَّبَعَهُ وَ يَجُوزُ أَنْ يُمْحَى بِهِ الْكُفْرُ وَ سَيِّئَاتُ تَابِعِيهِ

Among his^-saww names is Al-Mahi. From Jubayr Ibn Mut‘im, from his father, who said, ‘ Rasool-Allah^-saww said: ‘I^-saww have several names. I^-saww am ‘Muhammad’, I^-saww am ‘Ahmad’, and I^-saww am ‘Al-Mahi’, through whom disbelief is erased!’ It has also been said that ‘Al-Mahi’ means the one through whom the sins of those who follow him are erased. It is possible that through him^-saww both disbelief and the sins of his followers are erased.

وَ أَنَا الْحَاشِرُ يُحْشَرُ النَّاسُ عَلَى قَدَمَيَّ وَ أَنَا الْعَاقِبُ وَ هُوَ الَّذِي لَا نَبِيَّ بَعْدَهُ وَ كُلُّ شَيْ‏ءٍ خَلَّفَ شَيْئاً فَهُوَ عَاقِبٌ

And I^-saww am Al-Hashir, the one after whom the people will be gathered. And I^-saww am Al-Aqib, meaning the one after whom there will be no Prophet^-as. Everything that comes after something else is called ‘Aqib’.

وَ الْمُقَفِّي وَ هُوَ بِمَعْنَى الْعَاقِبِ لِأَنَّهُ تَبَعُ الْأَنْبِيَاءِ يُقَالُ فُلَانٌ يَقْفُو أَثَرَ فُلَانٍ أَيْ يَتْبَعُهُ

And Al-Muqaffi, which has the same meaning as Al-Aqib, because he^-saww followed the Prophets^-as. It is said, ‘So-and-so Yaqfu the footsteps of so-and-so’ – meaning that he follows him.

وَ مِنْ أَسْمَائِهِ ص الشَّاهِدُ لِأَنَّهُ يَشْهَدُ فِي الْقِيَامَةِ لِلْأَنْبِيَاءِ بِالتَّبْلِيغِ وَ عَلَى الْأُمَمِ أَنَّهُمْ‏ بَلَغُوا

Among his^-saww names, is Al-Shahid, “the Witness,” because on the Day of Resurrection he^-saww will testify concerning the Prophets^-as that they conveyed their message, and he^-saww will testify concerning the nations that they received the message.

قَالَ اللَّهُ تَعَالَى‏ فَكَيْفَ إِذا جِئْنا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَ جِئْنا بِكَ عَلى‏ هؤُلاءِ شَهِيداً أَيْ شَاهِداً

Allah^-azwj , the Exalted, said: “How will it be, when We Come with a witness from every community, and We Come with you as a witness upon them? [4:41]” – meaning as one who bears witness.

وَ قَالَ اللَّهُ تَعَالَى‏ وَ كَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ وَ يَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً

Allah, the Exalted, also said: “And like that, We Made you (Imams) as an intermediary community in order for you (Imams) to become witnesses upon the people, and the Rasool to become a witness upon you [2:143]”

وَ الْمُبَشِّرُ مِنَ الْبِشَارَةِ لِأَنَّهُ بَشَّرَ أَهْلَ الْجَنَّةِ بِالْجَنَّةِ

Al-Mubashshir, “The Bearer of Good News (glad tidings),” is derived from ‘basharah’, because he^-saww gave the people of Paradise the good news of Paradise.

وَ النَّذِيرُ لِأَهْلِ النَّارِ بِالْخِزْيِ نَعُوذُ بِاللَّهِ الْعَظِيمِ

And Al-Nazeer, “the Warner,” who warns the people of the Fire of disgrace. We seek refuge in Allah, the Almighty.

وَ الدَّاعِي إِلَى اللَّهِ لِدُعَائِهِ إِلَى اللَّهِ وَ تَوْحِيدِهِ وَ تَمْجِيدِهِ

And Al-Daie Ila Allah^-azwj, “the Caller to Allah,” because he called people to Allah^-azwj, to His^-azwj oneness, and to glorifying Him^-azwj.

وَ السِّرَاجُ الْمُنِيرُ فَلِإِضَاءَةِ الدُّنْيَا بِهِ وَ مَحْوِ الْكُفْرِ بِأَنْوَارِ رِسَالَتِهِ كَمَا قَالَ الْعَبَّاسُ عَمُّهُ رَضِيَ اللَّهُ عَنْهُ يَمْدَحُهُ‏

وَ أَنْتَ لَمَّا وُلِدْتَ أَشْرَقَتِ‏		الْأَرْضُ وَ ضَاءَتْ بِنُورِكَ الْأُفُقُ‏
فَنَحْنُ فِي ذَلِكَ الضِّيَاءِ وَ فِي‏		النُّورِ وَ سُبُلِ الرَّشَادِ نَخْتَرِقُ‏

And Al-Siraj Al-Munir, “the Illuminating lamp,” because through him^-saww the world was illuminated and disbelief was erased through the light of his^-saww message, just as his^-saww uncle Al-Abbas, praised him^-saww in poetry, ‘When you were^-saww born, the earth shone brightly, and the horizons were illuminated by your^-saww light, and in that radiance and that light we traverse the paths of rightful guidance’.

وَ مِنْ أَسْمَائِهِ نَبِيُّ الرَّحْمَةِ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ ما أَرْسَلْناكَ إِلَّا رَحْمَةً لِلْعالَمِينَ‏

Among his names is Nabi Al-Rahmah, “the Prophet of Mercy.” Allah^-azwj, the Mighty and Majestic Said: “And We did not Send you except as a mercy to the worlds [21:107]”.

قَالَ ص إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ وَ الرَّحْمَةُ فِي كَلَامِ الْعَرَبِ الْعَطْفُ وَ الرَّأْفَةُ وَ الْإِشْفَاقُ وَ كَانَ بِالْمُؤْمِنِينَ رَحِيماً كَمَا وَصَفَهُ اللَّهُ تَعَالَى

He^-saww said: “But rather, I^-saww am only a mercy bestowed as a gift”, and the ‘mercy’ in the speech of the Arabs is the affection, and the compassion, and the tenderness, and he^-saww was merciful to the believers just as Allah^-azwj the Exalted has Described him^-saww.

وَ قَالَ عَمُّهُ أَبُو طَالِبٍ رَحِمَهُ اللَّهُ يَمْدَحُهُ‏

وَ أَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ‏

ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلْأَرَامِلِ‏

And his^-saww uncle Abu Talib^-as, may Allah^-azwj Mercy him^-as, praised him^-saww by saying: “A radiant one, by whose face rain is sought from the clouds; he is the refuge of orphans and the protection of widows”.

وَ مِنْ أَسْمَائِهِ نَبِيُّ الْمَلْحَمَةِ وَرَدَ فِي الْحَدِيثِ وَ الْمَلْحَمَةُ الْحَرْبُ وَ سُمِّيَ بِذَلِكَ لِأَنَّهُ بُعِثَ بِالذَّبْحِ

Among his^-saww names is Nabi Al-Malhamah, “the Prophet of the Great Battle.” This occurs in the Hadeeth. Al-Malhamah means war, and he^-saww was given this name because he^-saww was Sent with fighting.

رُوِيَ أَنَّهُ سَجَدَ يَوْماً فَأَتَى بَعْضُ الْكُفَّارِ بِسَلَى‏ نَاقَةٍ فَأَلْقَاهُ عَلَى ظَهْرِهِ وَ السَّلَى بِالْقَصْرِ الْجِلْدَةُ الرَّقِيقَةُ الَّتِي يَكُونُ فِيهَا الْوَلَدُ مِنَ الْمَوَاشِي فَقَالَ يَا مَعْشَرَ قُرَيْشٍ أَيُّ جِوَارٍ هَذَا وَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَقَدْ جِئْتُكُمْ بِالذَّبْحِ

It is narrated that one day while he^-saww was prostrating in Salat when some of the unbelievers brought the the thin membrane in which the young animal is enclosed in its mother’s womb, and threw it onto his^-saww back. He^-saww then said: ‘O assembly of Qureysh, what kind of protection is this?’ By Him^-azwj in Whose Hand is Muhammad^-saww’s soul, I^-saww have come to you with slaughter!’

فَقَامَ إِلَيْهِ أَبُو جَهْلٍ وَ لَاذَ بِهِ مِنْ بَيْنِهِمْ وَ قَالَ يَا مُحَمَّدُ مَا كُنْتَ جَهُولًا وَ سُمِّيَ نَبِيُّ الْمَلْحَمَةِ بِذَلِكَ

Abu Jahl^-la then came forward, took refuge among them, and said, ‘O Muhammad^-saww, you^-saww were not ignorant’. He^-saww was therefore called Nabi Al-Malhamah, “the Prophet of the Great Battle”.

وَ مِنْ أَسْمَائِهِ ص الضَّحُوكُ كَمَا تَقَدَّمَ أَنَّهُ وَرَدَ فِي التَّوْرَاةِ وَ إِنَّمَا سُمِّيَ بِذَلِكَ لِأَنَّهُ كَانَ طَيِّبَ النَّفْسِ وَ قَدْ وَرَدَ أَنَّهُ كَانَتْ فِيهِ دُعَابَةٌ وَ قَالَ إِنِّي لَأَمْزَحُ وَ لَا أَقُولُ إِلَّا حَقّاً

Among his^-saww names is Al-Zahuk, “the one who smiles much,” as mentioned previously, and this name is reported in the Torah. He^-saww was called this because he^-saww was cheerful and good-natured. It is also reported that he^-saww had a sense of humour. He^-saww said: “I^-saww joke, but I^-saww do not say anything except the truth.”

وَ قَالَ لِعَجُوزٍ الْجَنَّةُ لَا يَدْخُلُهَا الْعُجُزُ فَبَكَتْ فَقَالَ إِنَّهُنَّ يَعُدْنَ أَبْكَاراً وَ رُوِيَ عَنْهُ مِثْلُ هَذَا كثير [كَثِيراً] وَ كَانَ يَضْحَكُ حَتَّى يَبْدُوَ نَاجِذُهُ

He^-saww once said to an elderly woman: “Elderly women will not enter Paradise.” She began to cry, so he^-saww said: “They will be returned to being young maidens.” Many similar reports have been narrated from him^-saww. He^-saww used to smile until his^-saww back teeth became visible.

وَ قَدْ ذَكَرَ اللَّهُ سُبْحَانَهُ لِنَبِيِّهِ لِينَهُ وَ رِقَّتَهُ فَقَالَ‏ فَبِما رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَ لَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ‏

Allah, Glorified is He, also mentioned the Prophet’s gentleness and tenderness, saying: “Thus it is due to Mercy from Allah you are being lenient to them. And had you been rough, hard-hearted, they would certainly have dispersed from around you [3:160]”.

وَ كَذَلِكَ كَانَتْ صِفَتُهُ ص عَلَى كَثْرَةِ مَنْ يَنْتَابُهُ‏ مِنْ جُفَاةِ الْعَرَبِ وَ أَجْلَافِ الْبَادِيَةِ لَا يَرَاهُ أَحَدٌ ذَا ضَجَرٍ وَ لَا ذَا جَفَاءٍ وَ لَكِنْ لَطِيفاً فِي الْمَنْطِقِ رَفِيقاً فِي الْمُعَامَلَاتِ لَيِّناً عِنْدَ الْجِوَارِ

And like that was his^-saww character despite the many rough and uncivilised Arabs and desert dwellers who repeatedly came to him^-saww. No one saw him^-saww as irritable or harsh. Rather, he^-saww was gentle in speech, kind in his^-saww dealings, and mild in granting protection and hospitality.

كَانَ وَجْهُهُ إِذَا عَبَسَتِ الْوُجُوهُ دَارَةَ الْقَمَرِ عِنْدَ امْتِلَاءِ نُورِهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الطَّاهِرِينَ‏

When other faces were frowning, his^-saww face was like the full moon when its light is complete. May the Salawaat of Allah^-azwj be upon him^-saww and his^-saww pure Progeny^-asws.

وَ مِنْ أَسْمَائِهِ الْقَتَّالُ سَيْفُهُ عَلَى عَاتِقِهِ سُمِّيَ بِذَلِكَ لِحِرْصِهِ عَلَى الْجِهَادِ وَ مُسَارَعَتِهِ إِلَى الْقِرَاعِ وَ دُءُوبُهُ‏ فِي ذَاتِ اللَّهِ وَ عَدَمِ إِحْجَامِهِ

Among his names is Al-Qattal, “the battler” because his^-saww sword was upon his shoulder. He^-saww was given this name because of his^-saww eagerness for jihad, his^-saww eagerness to engage in combat, his^-saww perseverance in the Cause of Allah^-azwj, and because he^-saww never recoiled from battle.

وَ لِذَلِكَ قَالَ عَلِيٌّ ع كُنَّا إِذَا احْمَرَّ الْبَأْسُ اتَّقَيْنَا بِرَسُولِ اللَّهِ ص لَمْ يَكُنْ أَحَدٌ أَقْرَبَ‏ إِلَى الْعَدُوِّ مِنْهُ

For this reason, ‘Ali^-asws said: ‘When the battle became fierce, we would seek protection behind Rasool-Allah^-saww. None of us was closer to the enemy than he^-saww was’.

وَ ذَلِكَ مَشْهُورٌ مِنْ فِعْلِهِ يَوْمَ أُحُدٍ إِذْ ذَهَبَ الْقَوْمُ فِي سَمْعِ الْأَرْضِ وَ بَصَرِهَا وَ يَوْمَ حُنَيْنٍ إِذْ وَلَّوْا مُدْبِرِينَ وَ غَيْرَ ذَلِكَ مِنْ أَيَّامِهِ ص حَتَّى أَذَلَّ بِإِذْنِ اللَّهِ صَنَادِيدَهُمْ وَ قَتَلَ طَوَاغِيتَهُمْ وَ دَوَّحَهُمْ‏ وَ اصْطَلَمَ جَمَاهِيرَهُمْ

This is well known from his^-saww conduct at the Battle of Ohad, when the people fled in every direction, and at the Battle of Hunayn, when they turned their backs and retreated, as well as on his other days of battle. Allah^-azwj thereby humbled their leaders, killed their tyrants, dispersed them, and crushed their masses.

وَ كَلَّفَهُ اللَّهُ الْقِتَالَ بِنَفْسِهِ فَقَالَ‏ لا تُكَلَّفُ إِلَّا نَفْسَكَ‏ فَسُمِّيَ ص الْقَتَّالَ

Allah^-azwj Encumbered him^-saww to fight personally, saying: “it is not encumbered except on yourself [4:84]” Thus he was called Al-Qattal, “the battler.”

وَ مِنْ أَسْمَائِهِ الْمُتَوَكِّلُ وَ هُوَ الَّذِي يَكِلُ أُمُورَهُ إِلَى اللَّهِ فَإِذَا أَمَرَهُ بِشَيْ‏ءٍ نَهَضَ غَيْرَ هَيُوبٍ وَ لَا ضَرَعٍ‏ وَ اشْتِقَاقُهُ مِنْ قَوْلِنَا رَجُلٌ وَكَلٌ أَيْ ضَعِيفٌ

Among his names is Al-Mutawakkil, “the One Who Relies upon Allah^-azwj” This means the one who entrusts his affairs to Allah^-azwj. Whenever Allah^-azwj Commanded him^-saww to do something, he^-saww would rise to carry it out without fear or weakness. The word is related to the expression ‘wakil’, meaning weak (or dependent).

وَ كَانَ ص إِذَا دَهِمَهُ‏ أَمْرٌ عَظِيمٌ أَوْ نَزَلَتْ بِهِ مُلِمَّةٌ رَاجِعاً إِلَى اللَّهِ جَلَّ وَ عَزَّ غَيْرَ مُتَوَكِّلٍ عَلَى حَوْلِ نَفْسِهِ وَ قُوَّتِهَا صَابِراً عَلَى الضَّنْكِ‏ وَ الشِّدَّةِ غَيْرَ مُسْتَرِيحٍ إِلَى الدُّنْيَا وَ لَذَّاتِهَا لَا يَسْحَبُ إِلَيْهَا ذَيْلًا

Whenever a great matter overwhelmed him^-saww or a severe calamity befell him^-saww, he^-saww would turn to Allah^-azwj the Mighty and Majestic, without relying upon his^-saww own power or strength. He^-saww was patient through hardship and difficulty and did not seek comfort in the world and its pleasures. He^-saww did not incline toward it.

وَ هُوَ الْقَائِلُ مَا لِي وَ لِلدُّنْيَا إِنَّمَا مَثَلِي وَ الدُّنْيَا كَرَاكِبٍ أَدْرَكَهُ الْمَقِيلُ فِي أَصْلِ شَجَرَةٍ فَقَالَ‏ فِي ظِلِّهَا سَاعَةً وَ مَضَى

He^-saww was the one who said: “What have I^-saww to do with this world? My^-saww relationship with the world is like that of a traveller whom midday rest overtakes beneath a tree. He rests in its shade for an hour and then moves on!’

وَ قَالَ ص إِذْ أَصْبَحْتَ آمِناً فِي سَرْبِكَ‏ مُعَافًى فِي بَدَنِكَ عِنْدَكَ قُوتُ يَوْمِكَ‏ فَعَلَى الدُّنْيَا الْعَفَاءُ

He^-saww also said: “When you wake up secure among your people, healthy in your body, and possessing enough food for the day, then let the world be disregarded’.

وَ قَالَ لِبَعْضِ نِسَائِهِ أَ لَمْ أَنْهَكِ أَنْ تَحْبِسِي شَيْئاً لِغَدٍ فَإِنَّ اللَّهَ يَأْتِي بِرِزْقِ كُلِّ غَدٍ

He^-saww said to one of his^-saww wives: “Did I^-saww not forbid you from storing anything for tomorrow? Allah^-azwj will Provide the provision of every tomorrow’.

وَ مِنْ أَسْمَائِهِ ص الْقُثَمُ وَ لَهُ مَعْنَيَانِ أَحَدُهُمَا مِنَ الْقَثْمِ وَ هُوَ الْإِعْطَاءُ لِأَنَّهُ كَانَ أَجْوَدَ بِالْخَيْرِ مِنَ الرِّيحِ الْهَابَّةِ يُعْطِي فَلَا يَبْخَلُ وَ يَمْنَحُ فَلَا يَمْنَعُ

Among his^-saww namesis Al-Qusam. This has two meanings: – The first is derived from ‘qasam’, meaning “giving.” He^-saww was more generous with goodness than the blowing wind. He^-saww gave and did not withhold, and he^-saww bestowed and did not refuse.

وَ قَالَ الْأَعْرَابِيُّ الَّذِي سَأَلَهُ إِنَّ مُحَمَّداً يُعْطِي عَطَاءَ مَنْ لَا يَخَافُ الْفَقْرَ

A Bedouin who once asked him^-saww said: “Muhammad^-saww gives the gift of one who does not fear poverty’.

وَ رُوِيَ أَنَّهُ أَعْطَى يَوْمَ هَوَازِنَ مِنَ الْعَطَايَا مَا قُوِّمَ خَمْسَمِائَةِ أَلْفِ أَلْفٍ وَ غَيْرُ ذَلِكَ مِمَّا لَا يُحْصَى

It is narrated that on the day of Hunayn he^-saww gave gifts whose value was estimated at five hundred million along with other gifts too numerous to calculate.

وَ الْوَجْهُ الْآخَرُ أَنَّهُ مِنَ الْقَثْمِ وَ هُوَ الْجَمْعُ يُقَالُ لِلرَّجُلِ الْجَمُوعِ لِلْخَيْرِ قَثُومٌ وَ قُثَمٌ كَذَا حَدَّثَ بِهِ الْخَلِيلُ

The second possibility is that the name is derived from ‘qasam’, meaning “gathering”. A man who gathers goodness is called ‘qasum or qusam’. This is how Al Khalil has transmitted it.

فَإِنْ كَانَ هَذَا الِاسْمُ مِنْ هَذَا فَلَمْ تَبْقَ مَنْقَبَةٌ رَفِيعَةٌ وَ لَا خُلَّةٌ جَلِيلَةٌ وَ لَا فَضِيلَةٌ نَبِيلَةٌ إِلَّا وَ كَانَ لَهَا جَامِعاً

If the name is derived from this meaning, then there would be no lofty virtue, noble quality, or excellent merit except that he gathered it all together.

قَالَ ابْنُ فَارِسٍ وَ الْأَوَّلُ أَصَحُّ وَ أَقْرَبُ

Ibn Faris said, ‘The first explanation is more correct and closer’.

وَ مِنْ أَسْمَائِهِ الْفَاتِحُ لِفَتْحِهِ أَبْوَابَ الْإِيمَانِ الْمُنْسَدَّةَ وَ إِنَارَتِهِ الظُّلَمَ الْمُسْوَدَّةَ

Among his^-saww names is Al-Fatih, “the Opener,” because he^-saww opened the closed doors of faith and illuminated the darkened darkness.

قَالَ اللَّهُ تَعَالَى فِي قِصَّةِ مَنْ قَالَ‏ رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِ‏ أَيْ احْكُمْ

Allah^-azwj the Exalted Said regarding the people who said: “‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]”. That is, “judge (between us)”.

فَسُمِّيَ ص فَاتِحاً لِأَنَّ اللَّهَ سُبْحَانَهُ حَكَّمَهُ فِي خَلْقِهِ يَحْمِلُهُمْ عَلَى الْمَحَجَّةِ الْبَيْضَاءِ

He^-saww was therefore called Al-Fatih because Allah^-azwj Appointed him^-saww as a judge among His^-azwj creation, guiding them upon the clear and radiant path.

وَ يَجُوزُ أَنْ يَكُونَ مِنْ فَتْحِهِ مَا اسْتَغْلَقَ مِنَ الْعِلْمِ وَ كَذَا رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ كَانَ يَقُولُ فِي صِفَتِهِ الْفَاتِحُ لِمَا اسْتَغْلَقَ وَ الْوَجْهَانِ مُتَقَارِبَانِ

It is also possible that the name comes from his opening what had been inaccessible of knowledge. It is likewise narrated from Ali^-asws that he^-asws used to describe him^-saww as “the opener of that which was inaccessible.” The two meanings are closely related.

وَ مِنْ أَسْمَائِهِ ص الْأَمِينُ وَ هُوَ مَأْخُوذٌ مِنَ الْأَمَانَةِ وَ أَدَائِهَا وَ صِدْقِ الْوَعْدِ

Among his^-saww names is Al-Ameen, “the Trustworthy.” This is derived from ‘Amanah’, meaning trustworthiness and fulfilling that which is entrusted, and from keeping one’s promises.

وَ كَانَتِ الْعَرَبُ تُسَمِّيهِ بِذَلِكَ قَبْلَ مَبْعَثِهِ لِمَا شَاهَدُوهُ مِنْ أَمَانَتِهِ وَ كُلُّ مَنْ أَمِنْتَ مِنْهُ الْخُلْفَ وَ الْكَذِبَ فَهُوَ أَمِينٌ

The Arabs used to call him^-saww by this name even before his prophetic mission because of what they had observed of his trustworthiness. Anyone from whom you feel secure that he^-saww will not break his word or lie is called ‘amin’, “trustworthy”.

وَ لِهَذَا وُصِفَ بِهِ جَبْرَئِيلُ ع فَقَالَ‏ مُطاعٍ ثَمَّ أَمِينٍ‏

For this reason, Jibraeel^-as, was also described by this name, as Allah^-azwj Says: “Obeyed, then trustworthy [81:21]”.

وَ مِنْ أَسْمَائِهِ ص الْخَاتَمُ قَالَ اللَّهُ تَعَالَى‏ وَ خاتَمَ النَّبِيِّينَ‏ مِنْ قَوْلِكَ خَتَمْتُ الشَّيْ‏ءَ أَيْ تَمَّمْتُهُ وَ بَلَغْتُ آخِرَهُ وَ هِيَ خَاتِمَةُ الشَّيْ‏ءِ وَ خِتَامُهُ وَ مِنْهُ خَتْمُ الْقُرْآنِ‏ خِتامُهُ مِسْكٌ‏ أَيْ آخِرُ مَا يَسْتَطْعِمُونَهُ عِنْدَ فَرَاغِهِمْ مِنْ شُرْبِهِ رِيحُ الْمِسْكِ

Among his^-saww names is Al-Khatam, “the Seal.” Allah^-azwj the Exalted Said: “and the seal (last) of the Prophets [33:40]”. This comes from the expression ‘Khatamtu Al-shay’, meaning “I completed something” and “I reached its end.” Thus khatimah and khitam refer to the conclusion or completion of something. The same root occurs in the expression “the khitam of the Qur’an,” meaning its completion. Allah^-azwj Says: “Its sealing being of musk [83:26]” meaning that the final taste experienced when they finish drinking it is the fragrance of musk.

فَسُمِّيَ بِهِ لِأَنَّهُ آخِرُ النَّبِيِّينَ بَعَثَهُ‏ وَ إِنْ كَانَ فِي الْفَضْلِ أَوَّلًا قَالَ ص نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ‏ الْقِيَامَةِ يُرِيدُ أَنَّهُمْ أُتُوا الْكِتَابَ مِنْ قَبْلِنَا وَ أُوتِينَاهُ مِنْ بَعْدِهِمْ

He^-saww was called Al-Khatam because he^-saww was the final Prophet Sent. Even though he^-saww was first in virtue, he^-saww  was last in being Sent. The Prophet^-saww said: “We are the last, yet we will be the foremost on the Day of Resurrection”. This means that the People of the Book were given their Scripture before us, while we were given it after them.

فَأَمَّا الْمُصْطَفَى فَقَدْ شَارَكَهُ فِيهِ الْأَنْبِيَاءُ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ أَجْمَعِينَ وَ مَعْنَى الِاصْطِفَاءِ الِاخْتِيَارُ وَ كَذَلِكَ الصَّفْوَةُ وَ الْخِيَرَةُ إِلَّا أَنَّ اسْمَ الْمُصْطَفَى عَلَى الْإِطْلَاقِ لَيْسَ إِلَّا لَهُ ص لِأَنَّا نَقُولُ آدَمُ مُصْطَفًى نُوحٌ مُصْطَفًى إِبْرَاهِيمُ مُصْطَفًى فَإِذَا قُلْنَا الْمُصْطَفَى تَعَيَّنَ ص وَ ذَلِكَ مِنْ أَرْفَعِ مَنَاقِبِهِ وَ أَعْلَى مَرَاتِبِهِ

As for Al-Mustafa, “the Chosen One,” the Prophets^-as shared in this description. Istitfa means selection or choosing, and likewise Al-Safwah and Al-Khirah mean being chosen. However, the title Al-Mustafa, when used absolutely, refers only to him^-saww. We can say, “Adam^-as was Chosen,” “Noah^-as was Chosen,” and “Ibrahim^-as was Chosen”. But when we simply say “Al-Mustafa,” (The Chosen one), the intended person is Muhammad^-saww. This is among the highest of his^-saww merits and the loftiest of his^-saww ranks.

وَ مِنْ أَسْمَائِهِ ص الرَّسُولُ النَّبِيُّ الْأُمِّيُّ وَ الرَّسُولُ وَ النَّبِيُّ قَدْ شَارَكَهُ فِيهِمَا الْأَنْبِيَاءُ ع وَ الرَّسُولُ مِنَ الرِّسَالَةِ وَ الْإِرْسَالِ

Among^-saww his names are Al-Rasool, “the Messenger,” Al-Nabi, “the Prophet,” and Al-Ummi. The other Prophets^-asshared with him^-saww the titles Al-Rasool and Al-Nabi. Al-Rasool comes from ‘Risala’ and ‘Irsal’, meaning a message and sending.

وَ النَّبِيُّ يَجُوزُ أَنْ يَكُونَ مِنْ الْإِنْبَاءِ الْإِخْبَارِ وَ يَحْتَمِلُ أَنْ يَكُونَ مِنْ نَبَأَ إِذَا ارْتَفَعَ سُمِّيَ بِذَلِكَ لِعُلُوِّ مَكَانِهِ وَ لِأَنَّهُ خِيَرَةُ اللَّهِ مِنْ خَلْقِهِ

Al-Nabi may be derived from ‘Inba’, meaning “to inform,” and it may also be derived from ‘Naba’a’, meaning “to rise.” He^-saww was called this because of the elevation of his^-saww rank and because he was Allah^-azwj’s Chosen one from among His^-azwj creation.

وَ أَمَّا الْأُمِّيُّ فَقَالَ قَوْمٌ إِنَّهُ مَنْسُوبٌ إِلَى مَكَّةَ وَ هِيَ أُمُّ الْقُرَى كَمَا قَالَ تَعَالَى‏ بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا

As for Al-Ummi, some people said that it means that he was associated with Makkah, which is ‘Umm Al-Qura’, “the Mother of Cities,” as Allah^-azwj the Exalted Said: “He is the One Who Sent among the inhabitants of Makkah, a Rasool from them [62:2]”.

وَ قَالَ آخَرُونَ أَرَادَ الَّذِي لَا يَكْتُبُ قَالَ ابْنُ فَارِسٍ وَ هَذَا هُوَ الْوَجْهُ لِأَنَّهُ أَدَلُّ عَلَى مُعْجِزِهِ وَ أَنَّ اللَّهَ‏ عَلَّمَهُ عِلْمَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ مِنْ عِلْمِ الْكَائِنَاتِ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ تَعَالَى وَ هُوَ أُمِّيٌّ ‏

Others said it means one who does not write. Ibn Faris said, ‘This is the correct explanation because it more clearly demonstrates his^-saww miracle, namely that Allah^-azwj Taught him^-saww the knowledge of the first and the last, and knowledge of created things that no one knows except Allah^-azwj while he^-saww himself was unable to read and write’.

وَ الدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى‏ وَ ما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتابٍ وَ لا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ

The evidence for this is Allah^-azwj’s Statement: “And you did not recite any (other) Book from before it nor did you transcribe it with your right hand, for then the falsifiers would have doubted [29:48]”.

وَ رُوِيَ عَنْهُ نَحْنُ أُمَّةٌ أُمِّيَّةٌ لَا نَقْرَأُ وَ لَا نَكْتُبُ وَ قَدْ رُوِيَ غَيْرُ هَذَا

It is also narrated from him^-saww: “We are an illiterate nation; we neither read nor write!” And other than this has also been reported.

وَ مِنْ أَسْمَائِهِ ص‏ يا أَيُّهَا الْمُزَّمِّلُ‏ يا أَيُّهَا الْمُدَّثِّرُ وَ مَعْنَاهُمَا وَاحِدٌ يُقَالُ زَمَّلَهُ فِي ثَوْبِهِ أَيْ لَفَّهُ وَ تَزَمَّلَ بِثِيَابِهِ أَيْ تَدَثَّرَ

Among his^-saww names are “O you, Al-Muzzammil (the wrapped one)! [73:1]” and “O you Al-Muddasir! (the covered one) [74:1]. Their meanings are essentially the same. It is said: “he wrapped him in his garment,” and “he covered himself with his clothes”.

وَ الْكَرِيمُ فِي قَوْلِهِ تَعَالَى‏ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ‏

He is called Al-Karim, “the Noble,” in the Words of the Exalted: “It is certainly the world of an honourable Messenger [81:19]”.

وَ سَمَّاهُ نُوراً فِي قَوْلِهِ تَعَالَى‏ قَدْ جاءَكُمْ مِنَ اللَّهِ نُورٌ وَ كِتابٌ مُبِينٌ‏

And He^-azwj Named him^-saww as Noor, “Light” in His^-azwj Words: “There has come to you from Allah, a Light and a Clarifying Book [5:15]”.

وَ نِعْمَةً فِي قَوْلِهِ تَعَالَى‏ يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَها

And “a blessing” in Words of the Exalted: “They are recognising the Favour of Allah, then they are denying it, and most of them are Kafirs [16:83]”.

وَ عَبْداً فِي قَوْلِهِ تَعَالَى‏ نَزَّلَ الْفُرْقانَ عَلى‏ عَبْدِهِ‏ [وَ قَالَ ص‏] لَا تَدْعُنِي‏ إِلَّا بِيَا عَبْدَهُ فَإِنَّهُ أَشْرَفُ أَسْمَائِي

He called him “a servant” in His statement: “Blessed is He Who Revealed the Furqan unto His servant for him to be a warner to the worlds [25:1]”; and the Prophet^-saww, said: “Do not call me^-sawwexcept by saying ‘O servant of Allah^-azwj,’ for that is the most honourable of my^-saww names’.

وَ رَءُوفاً وَ رَحِيماً فِي قَوْلِهِ تَعَالَى‏ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ‏

And as kind, merciful in the Words of the Exalted: “With the Momineen he is Kind, Merciful [9:128]”.

وَ سَمَّاهُ عَبْدَ اللَّهِ فِي قَوْلِهِ‏ وَ أَنَّهُ لَمَّا قامَ عَبْدُ اللَّهِ يَدْعُوهُ‏

And Allah^-azwj Named him^-saww as ‘Abd Allah’, “the servant of Allah,” in His^-azwj Words: “And that when Abdullah stood calling (to) him, they almost became crowding upon him [72:19]”.

وَ سَمَّاهُ‏ طه‏ وَ يس‏ وَ مُنْذِراً فِي قَوْلِهِ تَعَالَى‏ إِنَّما أَنْتَ مُنْذِرٌ وَ مُذَكِّراً فِي قَوْلِهِ تَعَالَى‏ إِنَّما أَنْتَ مُذَكِّرٌ وَ نَبِيَّ التَّوْبَةِ

And He^-azwj Named him^-saww as Ta Ha [20:1] and Ya Seen [36:1]; and a warner in Words of the Exalted: But rather, you are a Warner [13:7]; and as a ‘Zikr’ (reminder) in Words of the Exalted: Therefore do Zikr. But rather, you are a Zikr [88:21]; and as the Prophet^-saww of repentance.

وَ رَوَى الْبَيْهَقِيُّ فِي كِتَابِ دَلَائِلِ النُّبُوَّةِ بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ خَلَقَ الْخَلَائِقَ قِسْمَيْنِ فَجَعَلَنِي فِي خَيْرِهِمَا قَسْماً وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ وَ أَصْحابُ الْيَمِينِ‏ وَ أَصْحابُ الشِّمالِ‏ فَأَنَا مِنْ أَصْحَابِ الْيَمِينِ وَ أَنَا مِنْ خَيْرِ أَصْحَابِ الْيَمِينِ

Al-Bayhaqi narrated in his book ‘Dala’il Al-Nubuwwah’, through his chain of transmission from Ibn Abbas, who said: ‘Rasool-Allah^-saww said: ‘Indeed, Allah^-azwj Created cratures in two divisions and placed me in the better of the two. This is the meaning of His^-azwj Words: ‘the companions of the right hand [56:8] And the companions of the left hand [56:9]’. Thus I^-saww am among the companions of the right, and I^-saww am among the best of the companions of the right.

ثُمَّ جَعَلَ الْقِسْمَيْنِ أَثْلَاثاً فَجَعَلَنِي فِي خَيْرِهَا ثُلُثاً وَ قَدْ رَوَاهُ ابْنُ الْأَخْضَرِ الْجَنَابِذِيُّ وَ ذَكَرَ فِي كِتَابِهِ مَعَالِمِ الْعِتْرَةِ النَّبَوِيَّةِ فَذَلِكَ قَوْلُهُ‏ فَأَصْحابُ الْمَيْمَنَةِ وَ أَصْحابُ الْمَشْئَمَةِ وَ السَّابِقُونَ السَّابِقُونَ‏ فَأَنَا مِنَ السَّابِقِينَ وَ أَنَا خَيْرُ السَّابِقِينَ

Then He^-azwj Divided the two divisions into three and placed me^-saww in the best of the three. This is the meaning of His^-azwj Statement: ‘the companions of the right hand [56:8] And the companions of the left hand [56:9]’. Thus I^-saww am among the foremost, and I^-saww am the best of the foremost.

ثُمَّ جَعَلَ الْأَثْلَاثَ قَبَائِلَ فَجَعَلَنِي فِي خَيْرِهَا قَبِيلَةً وَ ذَلِكَ قَوْلُهُ تَعَالَى‏ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ‏ فَأَنَا أَتْقَى وُلْدِ آدَمَ وَ أَكْرَمُهُمْ عَلَى اللَّهِ وَ لَا فَخْرَ

Then He^-azwj Divided the three into tribes and placed me^-saww in the best of them. This is the meaning of His^-azwj Words: ‘and Made you as nations and tribes [49:13]’. Thus I^-saww am the most pious of the children of Adam^-as and the most honoured of them before Allah^-azwj and this is not a matter of pride.

ثُمَّ جَعَلَ القَبَائِلَ بُيُوتاً فَجَعَلَنِي فِي خَيْرِهَا بَيْتاً وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَأَنَا وَ أَهْلُ بَيْتِي مُطَهَّرُونَ مِنَ الذُّنُوبِ‏

Then He^-azwj Divided the tribes into families and placed me in the best of them. This is the meaning of His^-azwj Words: ‘But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]’. Thus I^-saww and my^-saww Household are purified from the sins’.

قَالَ عَمُّهُ أَبُو طَالِبٍ رَضِيَ اللَّهُ عَنْهُ‏

وَ شَقَّ لَهُ مِنْ اسْمِهِ كَيْ يُجِلَّهُ‏

فَذُو الْعَرْشِ مَحْمُودٌ وَ هَذَا مُحَمَّدٌ

His^-saww uncle Abu Talib^-as said: ‘Allah^-azwj has Honoured the Prophet Muhammad^-saww, so Ahmad^-saww became the most honoured of Allah^-azwj’s creation among mankind’.

وَ قِيلَ إِنَّهُ لِحَسَّانَ‏ مِنْ قَصِيدَةٍ أَوَّلُهَا

أَ لَمْ تَرَ أَنَّ اللَّهَ أَرْسَلَ عَبْدَهُ‏

وَ بُرْهَانَهُ وَ اللَّهُ أَعْلَى وَ أَمْجَدُ

It is also said that this verse of poetry belongs to Hassan (Bin Sabit) from a poem whose opening lines are, ‘Have you not seen that Allah^-azwj Sent His^-azwj servant,
and His^-azwj proof? And Allah^-azwj is Most Exalted and Most Glorious’.

وَ مِنْ صِفَاتِهِ ص الَّتِي وَرَدَتْ فِي الْحَدِيثِ رَاكِبُ الْجَمَلِ وَ مُحَرِّمُ الْمَيْتَةِ وَ خَاتَمُ النُّبُوَّةِ وَ حَامِلُ الْهِرَاوَةِ وَ هِيَ الْعَصَا الضَّخْمَةُ وَ الْجَمْعُ الْهَرَاوَى بِفَتْحِ الْوَاوِ مِثَالُ الْمَطَايَا وَ رَسُولُ الرَّحْمَةِ

Among his^-saww descriptionswhich occur in Hadeeth are: – “the rider of the camel,” “the one who forbade carrion,” “the Seal of Prophethood,” “the bearer of the staff,” the staff being a large stick. Its plural is ‘Harawa’, with the letter waw vowelled with fatḥah, following the pattern of mataya. He is also called “the Messenger of Mercy.”

وَ قِيلَ إِنَّ اسْمَهُ فِي التَّوْرَاةِ ماد ماد وَ صَاحِبُ الْمَلْحَمَةِ وَ كُنْيَتُهُ أَبُو الْأَرَامِلِ وَ اسْمُهُ فِي الْإِنْجِيلِ الْفَارِقْلِيطُ وَ قَالَ أَنَا الْأَوَّلُ وَ الْآخِرُ أَوَّلٌ فِي النُّبُوَّةِ وَ آخِرٌ فِي الْبِعْثَةِ وَ كُنْيَتُهُ أَبُو الْقَاسِمِ

It is said that his^-saww name in the Torah is Mad Mad, and that he^-saww is the “Bearer of the Great Battle”. His^-saww teknonym is Abu Al-Aramil, “Father of the Widows”. His^-saww name in the Evangel is ‘Al-Faraqlete; (Paraclete). He^-saww said: “I^-saww am the first and the last” – first in Prophethood and last in being Sent. His^-saww teknonym is Abu Al-Qasim.

وَ رَوَى أَنَسٌ أَنَّهُ لَمَّا وُلِدَ لَهُ إِبْرَاهِيمُ مِنْ مَارِيَةَ الْقِبْطِيَّةِ أَتَاهُ‏ جَبْرَئِيلُ ع فَقَالَ السَّلَامُ عَلَيْكَ أَبَا إِبْرَاهِيمَ أَوْ يَا أَبَا إِبْرَاهِيمَ ع‏

Anas narrated that when Ibrahim^-as was born unto him^-saww through Mariyah^-as Al-Qibtiyyah, Jibraeel^-as came to him^-saww and said: ‘Greeting be upon you^-saww, O Abu Ibrahim^-saww!’, or (said): ‘O father of Ibrahim^-as!’’[64]

45- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَلْبَسُ مِنَ الْقَلَانِسِ الْيَمَنِيَّةَ وَ الْبَيْضَاءَ وَ الْمُضَرَّبَةَ وَ ذَاتَ الْأُذُنَيْنِ فِي الْحَرْبِ وَ كَانَتْ عِمَامَتُهُ السَّحَابَ وَ كَانَتْ‏ لَهُ بُرْنُسٌ يَتَبَرْنَسُ بِهِ‏

‘Al-Kafi’ – Ali, from his father, from Al-Nowfaly, from Al-Sakuny,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww would wear the Yemeni cloak, and the white, and the quilted one, and the one with the two ear covers during the battle, and his^-saww turban was the fastening one, and for him^-saww was a hood to cover with’’.[65]

46- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ‏ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَلْبَسُ قَلَنْسُوَةً بَيْضَاءَ مُضَرَّبَةً وَ كَانَ يَلْبَسُ فِي الْحَرْبِ قَلَنْسُوَةً لَهَا أُذُنَانِ‏

‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from one of our companions,

‘From Abu Abdullah^-asws having said:’ Rasool-Allah^-saww would wear the white quilted cap, and he^-saww would wear during the battle, a cap having to ear-covers for it’’.[66]

47- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ خَاتَمُ رَسُولِ اللَّهِ ص مِنْ وَرِقٍ‏

‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘A ring of Rasool-Allah^-saww was from silver’’.[67]

48- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ خَاتَمُ رَسُولِ اللَّهِ ص مِنْ وَرِقٍ قَالَ قُلْتُ لَهُ كَانَ فِيهِ فَصٌّ قَالَ لَا

‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad from Ibn Mahboub, from Abdullah Bin Sinan, and Muawiya Bin Wahab,

‘From Abu Abdullah^-asws having said: ‘A ring of Rasool-Allah^-saww was from silver’. He (the narrator) said, ‘I said to him^-asws, ‘What there a stone in it?’ He^-asws said: ‘No’’.[68]

49- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ هَاشِمٍ‏ عَنْ أَبِي خَدِيجَةَ قَالَ: الْفَصُّ مُدَوَّرٌ وَ قَالَ هَكَذَا كَانَ خَاتَمُ رَسُولِ اللَّهِ ص‏

‘Al-Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Abdul Rahman Bin Hashim, from Abu Khadeeja who said,

‘The stone was round’; and he said, ‘Like this was the ring of Rasool-Allah^-saww’.[69]

50- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّ النَّبِيَّ ص كَانَ يَتَخَتَّمُ بِيَمِينِهِ‏

‘Al-Kafi’ – The number (of reporters), from Sahl, from Ja’far Bin Muhammad Al-Ashary, from Ibn Qadah,

‘From Abu Abdullah^-asws that the Prophet^-saww would wear a ring in his^-saww right hand’’.[70]

51- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ يُوسُفَ بْنِ السُّخْتِ عَنِ الْحَسَنِ بْنِ سَهْلٍ عَنِ ابْنِ مَهْزِيَارَ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع فَرَأَيْتُ فِي يَدِهِ خَاتَماً فَصُّهُ‏ فَيْرُوزَجٌ نَقْشُهُ اللَّهُ الْمَلِكُ

‘Sawab Al-Amaal’ – My father, from Ahmad Bin Idrees, from Al-Ashary, from Yusuf Bin Al-Sakht, from Al-Hassan Bin Sahl, from Ibn Mahziyar who said,

‘I went to Abu Al-Hassan^-asws and I saw a ring in his^-asws hand with a turquoise stone, its engraving was, ” الله الملك ” ‘Allah the King’.

قَالَ فَأَدَمْتُ النَّظَرَ إِلَيْهِ فَقَالَ مَا لَكَ تَنْظُرُ فِيهِ هَذَا حَجَرٌ أَهْدَاهُ جَبْرَئِيلُ ع لِرَسُولِ اللَّهِ ص مِنَ الْجَنَّةِ فَوَهَبَهُ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع‏

He (the narrator) said, ‘I deliberated looking at it, so he^-asws said: ‘What is the matter with you looking at it? This is a stone Jibraeel^-as gifted to Rasool-Allah^-saww from the Paradise, and Rasool-Allah^-saww gifted to Ali^-asws’’.[71]

52- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ‏ بْنِ سِنَانٍ قَالَ: ذَكَرْنَا خَاتَمَ رَسُولِ اللَّهِ ص فَقَالَ تُحِبُّ أَنْ أُرِيَكَهُ فَقُلْتُ نَعَمْ فَدَعَا بِحُقٍّ مَخْتُومٍ فَفَتَحَهُ وَ أَخْرَجَهُ فِي قُطْنَةٍ فَإِذَا حَلْقَةُ فِضَّةٍ وَ فِيهِ فَصٌّ أَسْوَدُ عَلَيْهِ مَكْتُوبٌ سَطْرَانِ مُحَمَّدٌ رَسُولُ اللَّهِ قَالَ ثُمَّ قَالَ إِنَّ فَصَّ النَّبِيِّ ص أَسْوَدُ

‘Al-Kafi’ – The number (of reporters), from Sahl, from one of his companions, from Wasil Bin Suleyman, from Abdullah Ibn Sinan who said,

‘We mentioned the ring of Rasool-Allah^-saww, so he^-asws said: ‘Would you like me^-asws to show it to you?’ He said, ‘Yes’. He^-asws called for a sealed covering, so he^-asws opened it and brought out a cotton sheet, so there was a silver ring and in it was embedded a black stone, and upon it was inscribed in two lines – “Muhammad^-saww, Rasool^-saww, Allah^-azwj”’. Then he^-asws said: ‘The stone of the Prophet^-saww was black’’.[72]

53- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ نَعْلُ سَيْفِ رَسُولِ اللَّهِ ص وَ قَائِمَتُهُ فِضَّةً وَ بَيْنَ ذَلِكَ حَلَقٌ مِنْ فِضَّةٍ وَ لَبِسْتُ دِرْعَ رَسُولِ اللَّهِ ص فَكُنْتُ أَسْحَبُهَا وَ فِيهَا ثَلَاثُ حَلَقَاتِ فِضَّةٍ مِنْ بَيْنِ يَدَيْهَا وَ ثِنْتَانِ مِنْ خَلْفِهَا

‘Al-Kafi’ – Ali, from his father, from Al-Nowfaly, from Al-Sakuny,

‘From Abu Abdullah^-asws having said: ‘The end of the sword of Rasool-Allah^-saww and its handle was of silver, and between that was a circular ring of silver, and I^-asws wore the armour of Rasool-Allah^-saww, and it dragged, and therein were three circular rings of silver in front of it and at the back of it’’.[73]

54- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ حَاتِمِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّ حِلْيَةَ سَيْفِ رَسُولِ اللَّهِ ص كَانَ فِضَّةً كُلُّهَا قَائِمُهُ وَ قِبَاعُهُ‏

‘Al-Kafi’ – Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Al-Washa, from Masny, from Hatim Ibn Ismail,

‘From Abu Abdullah^-asws: ‘The make of the sword of Rasool-Allah^-saww was silver, all of it, its handle and its hilt’’.[74]

55- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا تَخَتَّمَ رَسُولُ اللَّهِ ص إِلَّا يَسِيراً حَتَّى تَرَكَهُ‏

‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Atiya,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww did not wear a ring except for a little while, until he^-saww would leave it’’.[75]

56- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ: كَانَ نَقْشُ خَاتَمِ النَّبِيِّ ص‏ مُحَمَّدٌ رَسُولُ اللَّهِ‏ ص

The number (of reporters), from Ahmad, from Ibn Mahboub, from Ibn Sinan,

‘From Abu Abdullah^-asws having said: ‘The engraving on the ring of the Prophet^-saww was ‘Muhammad Rasool-Allah’’.[76]

57 الْعِدَّةُ، عدة الداعي عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الرِّضَا ع‏ مِثْلَهُ

(Al-Kafi) – The number (of reporters), from Sahl, from Muhammad Bin Isa, from Al-Hassan Bin Khalid,

‘From Al-Reza^-asws – similar to it’’.[77]

58- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتْ بُرَةُ نَاقَةِ رَسُولِ اللَّهِ ص مِنْ فِضَّةٍ

‘Al-Kafi’ – The number (of reporters), from Sahl, from Ibn Shamoun, from Al Asam, from Masma Bin Abdul Malik,

‘From Abu Abdullah^-asws having said: ‘A ring in the nostril of the she-camel of Rasool-Allah^-saww was of silver’’.[78]

59- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي مَنْزِلِ رَسُولِ اللَّهِ ص زَوْجُ حَمَامٍ أَحْمَرُ

‘Al-Kafi’ – Ali, from his father, from one of his companions, from Aban, from a man,

‘From Abu Abdullah^-asws having said: ‘There used to be in the house of Rasool-Allah^-saww a pair of red doves’.[79]

60- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَشْيَمَ عَنْ صَفْوَانَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ ذِي الْفَقَارِ سَيْفِ رَسُولِ اللَّهِ ص فَقَالَ نَزَلَ بِهِ جَبْرَئِيلُ ع مِنَ السَّمَاءِ وَ كَانَتْ‏ حَلْقَتُهُ فِضَّةً

‘Al-Kafi’ – Muhammad Bin Yahya, from Ibn Isa, from Ibn Asheym, from Safwan who said,

‘I asked Al-Reza^-asws about ‘Zulfiqar’, sword of Rasool-Allah^-saww, so he^-asws said: ‘Jibraeel^-as descended with it from the sky, and its make was of silver’’.[80]

61- كا، الكافي حُمَيْدٌ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنِ الطَّاطَرِيِّ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبَانٍ عَنْ يَحْيَى عَنْ‏ أَبِي الْعَلَا قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ دِرْعُ رَسُولِ اللَّهِ ص ذَاتُ الْفُضُولِ لَهَا حَلْقَتَانِ مِنْ وَرِقٍ فِي مُقَدَّمِهَا وَ حَلْقَتَانِ مِنْ وَرِقٍ فِي مُؤَخَّرِهَا وَ قَالَ لَبِسَهَا عَلِيٌّ ع يَوْمَ الْجَمَلِ‏

‘Al-Kafi’ – Hameed, from Ubeydullah Al Dahqan, from Al Tatary, from Muhammad Bin Ziyad, from Aban, from Yahya, from Abu Al A’ala who said,

‘I heard Abu Abdullah^-asws saying: ‘Shield of Rasool-Allah^-saww, ‘Zat al Fazool’ had two silver rings for it in its front, and two silver rings in its back’. And said: ‘Ali^-asws had worn it on the day (battle) of the Camel (Basra)’’.[81]

62- وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ: كَانَتْ نَاقَةُ رَسُولِ اللَّهِ ص‏ الْقَصْوَاءَ إِذَا نَزَلَ عَنْهَا عَلَّقَ عَلَيْهَا زِمَامَهَا

And by this chain, from Aban, from Abu Baseer,

‘He^-asws said: ‘The she-camel of Rasool-Allah^-saww was (called) ‘Al Qaswa’. Whenever he^-saww descended from it, he^-saww would hand its reins upon it’.

قَالَ فَتَخْرُجُ فَتَأْتِي الْمُسْلِمِينَ فَيُنَاوِلُهَا الرَّجُلُ الشَّيْ‏ءَ وَ يُنَاوِلُهَا هَذَا الشَّيْ‏ءَ فَلَا تَلْبَثُ أَنْ تَشْبَعَ

He^-asws said: ‘It would go out and come to the Muslims. A man gave it something, and this one gave it something. It would not be long before it was satiated’.

قَالَ فَأَدْخَلَتْ رَأْسَهَا فِي خِبَاءِ سَمُرَةَ بْنِ جُنْدَبٍ فَتَنَاوَلَ عَنَزَةً فَضَرَبَ بِهَا عَلَى رَأْسِهَا فَشَجَّهَا فَخَرَجَتْ إِلَى النَّبِيِّ ص فَشَكَتْهُ‏

He^-asws said: ‘It inserted its head in a tent of Sumra Bin Jundab and took a small spear. He struck upon its head, so it was injured. It came out to the Prophet^-saww and complained to him^-saww.[82]

63– أَقُولُ، رَوَى الْكَازِرُونِيُّ فِي الْمُنْتَقَى بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَلْبَسُ الْقَلَانِسَ تَحْتَ الْعَمَائِمِ وَ بِغَيْرِ الْعَمَائِمِ وَ يَلْبَسُ الْعَمَائِمَ بِغَيْرِ الْقَلَانِسِ وَ كَانَ رَسُولُ اللَّهِ ص يَلْبَسُ الْقَلَانِسَ الْيَمَانِيَّةَ وَ مِنَ الْبَضِّ الْمُضَرَّبَةَ وَ يَلْبَسُ ذَوَاتِ الْآذَانِ فِي الْحَرْبِ مَا كَانَ مِنَ السِّيجَانِ الْخُضْرِ وَ كَانَ رُبَّمَا نَزَعَ قَلَنْسُوَتَهُ فَجَعَلَهَا سُتْرَةً بَيْنَ يَدَيْهِ وَ هُوَ يُصَلِّي

I (Majlisi) am saying, ‘It is reported by Al Kazirouny (non-Shia source) in ‘Al Mantaqa’, by his chain from Ibn Abbas who said,

‘Rasool-Allah^-saww would wear caps beneath his^-saww turbans and also without turbans, and he^-saww would wear turbans without caps. Rasool-Allah^-saww would wear Yemeni caps, as well as white caps with stripes. During warfare, he^-saww would wear caps with ear-flaps, including those made of green felt. Sometimes he^-saww would remove his^-saww cap and place it in front of himself as a barrier while he^-saww was praying Salat).

وَ كَانَ مِنْ خُلُقِ رَسُولِ اللَّهِ ص أَنْ يُسَمِّيَ سِلَاحَهُ وَ مَتَاعَهُ وَ دَوَابَّهُ وَ كَانَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَرْبَعَةُ أَسْيَافٍ الْمِجْذَمُ وَ الرَّسُوبُ أَهْدَاهُمَا لَهُ زَيْدٌ الْخَيْرُ وَ كَانَ لَهُ أَيْضاً الْقَضِيبُ وَ ذُو الْفَقَارِ صَارَ إِلَيْهِ يَوْمَ بَدْرٍ وَ كَانَ لِلْعَاصِ بْنِ مُنَبِّهِ بْنِ الْحَجَّاجِ وَ كَانَ لَا يُفَارِقُهُ فِي الْحَرْبِ

It was among the characteristics of the Rasool-Allah^-saww that he^-saww would give names to his^-saww weapons, belongings, and riding animals. The Prophet^-saww, had four swords (named as) – Al-Mikhzam and Al-Rasoub, which Zayd Al-Khayr had given to him^-saww; and he^-saww also had Al-Qazib and Zul-Fiqar came into his^-saww possession on the day of Badr. It had belonged to Al Aaṣ Ibn Munabbih Ibn Al Ḥajjaj, and the Prophet^-saww would never part with it during warfare. (P.s. contradicts all Shia Ahadeeth of Zul Fiqar)

وَ كَانَ قِبَاعُ سَيْفِهِ وَ قَائِمَتُهُ وَ حَلْقَتُهُ وَ ذُؤَابَتُهُ وَ بَكَرَاتُهُ وَ نَعْلُهُ مِنْ فِضَّةٍ وَ كَانَتْ لَهُ حَلْقَتَانِ فِي الْحَمَائِلِ فِي مَوْضِعِهَا مِنَ الظَّهْرِ

The pommel of his^-saww sword, its hilt, its suspension ring, its decorative tassel, its rings, and its shoe-shaped fitting were made of silver. It had two rings attached to the sword straps at their position on the back.

وَ كَانَتْ لَهُ أَرْبَعُ أَدْرَاعٍ ذَاتُ الْوِشَاحِ وَ الْبَتْرَاءُ وَ ذَاتُ الْمَوَاشِي وَ الْخِرْنِقُ وَ قِيلَ كَانَتْ عِنْدَهُ دِرْعُ دَاوُدَ النَّبِيِّ ع الَّتِي كَانَ لَبِسَهَا يَوْمَ قَتَلَ جَالُوتَ

He^-saww had four coats of armour (named as) – Zat Al Wisha, Al Batra, Zat Al Mawashi and Al Khirniq. It is also said that he^-saww possessed the armour of the Prophet Dawood^-asws which Dawood^-as had worn on the day he^-as killed Jalout.

وَ كَانَتْ لَهُ أَرْبَعَةُ أَفْرَاسٍ الْمُرْتَجِزُ وَ ذُو الْعِقَالِ وَ السَّكْبُ وَ الشَّحَاءُ وَ يُقَالُ الْبَحْرُ وَ كَانَ يَرْكَبُ الْبَحْرَ وَ كَانَ كُمَيْتاً

He^-saww had four horses – Al Murtajiz, Zu Al Iqal, Al Sakb, and Al Shaha; and it is also said that the latter was called Al Baḥr. He^-saww would ride Al Baḥr, and it was a kumayt (“Kumayt” refers to a horse whose colour was between black and red).

وَ كَانَتْ مِنْطَقَتُهُ مِنْ أَدِيمٍ مَبْشُورٍ فِيهَا ثَلَاثُ حَلَقٍ مِنْ فِضَّةٍ وَ الْإِبْزِيمِ‏ وَ الْحَلَقُ عَلَى صَنْعَةِ الْفُلْكِ الْمَضْرُوبَةُ مِنْ فِضَّةٍ وَ كَانَ اسْمُ رُمْحِهِ الْمَثْوَى وَ كَانَتْ لَهُ حَرْبَةٌ يُقَالُ لَهَا الْعَنَزَةُ وَ كَانَ يَمْشِي بِهَا وَ يَدْعُمُ‏ عَلَيْهَا وَ كَانَتْ تُحْمَلُ بَيْنَ يَدَيْهِ فِي الْأَعْيَادِ فَيَرْكُزُهَا أَمَامَهُ وَ يَسْتَتِرُ بِهَا وَ يُصَلِّي

His^-saww belt was made of finely cut leather, and it had three silver rings. The buckle and the rings were crafted in the shape of a ship, hammered out of silver. The name of his^-saww spear was Al-Maswa. He^-saww also had a short spear called Al Anazah. He^-saww would walk with it and lean upon it. During the festivals, it would be carried in front of him^-saww; he^-saww would plant it in the ground before him, use it as a screen, and pray Salat.

وَ كَانَ لَهُ مِحْجَنٌ قَدْرَ ذِرَاعٍ يَمْشِي بِهِ وَ يَرْكَبُ بِهِ وَ يُعَلِّقُهُ بَيْنَ يَدَيْهِ عَلَى بَعِيرِهِ

He^-saww also had a hooked staff, about a cubit in length. He^-saww would walk with it and use it when riding, and he^-saww would hang it in front of him on his^-saww camel’.

وَ فِي رِوَايَةٍ وَ يَأْخُذُ الشَّيْ‏ءَ وَ كَانَتْ لَهُ مِخْصَرَةٌ تُسَمَّى الْعُرْجُونَ وَ كَانَ اسْمُ قَوْسِهِ الْكَتُومَ وَ اسْمُ كِنَانَتِهِ الْكَافُورَ وَ نَبْلُهُ الْمُوتَصِلَةُ وَ تُرْسُهُ الزَّلُوقُ وَ مِغْفَرُهُ ذُو السُّبُوغِ وَ اسْمُ عِمَامَتِهِ السَّحَابُ وَ اسْمُ رِدَائِهِ الْفَتْحُ

In another report: ‘And he^-saww would take the object. He^-saww had a short staff called Al Urjoun. The name of his bow was Al Katoum, the name of his quiver was Al Kafour, and his^-saww arrows were called Al Muttaṣilah. His^-saww shield was called Al Zalouq, and his^-saww helmet was called Zul Al Subough. The name of his^-saww turban was Al Saḥaab, and the name of his^-saww cloak was Al Fatḥ.

وَ اسْمُ رَايَتِهِ الْعُقَابُ وَ كَانَتْ سَوْدَاءَ مِنْ صُوفٍ وَ كَانَتْ أَلْوِيَتُهُ بَيْضَاءَ وَ رُبَّمَا جُعِلَ فِيهَا السَّوَادُ وَ رُبَّمَا كَانَ مِنْ خُمُرِ نِسَائِهِ وَ كَانَتْ لَهُ بَغْلَةٌ شَهْبَاءُ يُقَالُ لَهَا الدُّلْدُلُ أَهْدَاهَا لَهُ الْمُقَوْقِسُ مَلِكُ الْإِسْكَنْدَرِيَّةِ وَ هِيَ الَّتِي قَالَ لَهَا فِي بَعْضِ الْأَمَاكِنِ ارْبِضِي دُلْدُلُ فَرَبَضَتْ وَ كَانَ عَلِيٌّ ع يَرْكَبُهَا بَعْدَ رَسُولِ اللَّهِ ص

The name of his^-saww standard was Al Uqab. It was black and made of wool. His other^-saww banners were white, although sometimes black was incorporated into them, and sometimes they were made from the veils of his wives. He^-saww also had a greyish-white mule called Duldul, which was given to him^-saww by Al Muqawqis, the ruler of Alexandria. This was the mule to which, at one place, he^-saww had said, ‘Kneel down, Duldul,’ and it knelt down. After Rasool-Allah, Imam Ali^-asws, used to ride it’.

وَ قَالَ غَيْرُ ابْنِ عَبَّاسٍ‏ وَ كَانَ يَرْكَبُهَا الْحَسَنُ بَعْدَ عَلِيٍّ ثُمَّ رَكِبَهَا الْحُسَيْنُ وَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ حَتَّى كَبِرَتْ وَ عَمِيَتْ فَدَخَلَتْ مَطْبَخَةً لِبَنِي مَذْحِجٍ فَرَمَاهَا رَجُلٌ بِسَهْمٍ فَقَتَلَهَا

Someone other than Ibn Abbas said: Al Ḥassan^-asws used to ride it after ʿAli^-asws, then Al Ḥusayn^-asws and Muḥammad Ibn Al Ḥanafiyyah rode it, until it grew old and became blind. It then entered a cooking area belonging to the clan of Mazḥij, where a man shot it with an arrow and killed it.

وَ كَانَتْ لَهُ بَغْلَةٌ يُقَالُ لَهَا الْأَيْلِيَّةُ وَ كَانَتْ محذوفة طَوِيلَةً كَأَنَّهَا تَقُومُ عَلَى رِمَاحٍ حَسَنَةَ السَّيْرِ فَأَعْجَبَتْهُ وَ كَانَ لَهُ حِمَارٌ يُدْعَى عَفِيراً قَالَ ص لَهُ الْيَعْفُورَ وَ كَانَ أَخْضَرَ وَ كَانَتْ لَهُ نَاقَةٌ تُسَمَّى الْعَضْبَاءَ وَ يُقَالُ الْقَصْوَاءُ وَ كَانَتْ صَهْبَاءَ

He^-saww also had a mule called Al Ayliyyah. It was lean and tall, as though it stood upon spears, and it had a good gait. He^-saww admired it. He^-saww also had a donkey called Afir. He^-saww called it Al Yafour, and it was green. He^-saww had a she-camel called Al Azbaa, also said to have been called Al Qaṣwa, and it was reddish-white.

وَ كَانَتْ لَهُ شَاةٌ يَشْرَبُ لَبَنَهَا يُقَالُ لَهَا غينةُ وَ يُقَالُ غوثةُ وَ كَانَ لَهُ قَدَحَانِ اسْمُ أَحَدِهِمَا الرَّيَّانُ وَ الْآخَرُ الْمُضَبَّبُ وَ كَانَ يَسَعُ كُلُّ وَاحِدٍ مِنْهُمَا قَدْرَ مُدٍّ فِيهِ ثَلَاثُ ضَبَّاتِ حَدِيدٍ وَ حَلْقَةٌ تَعَلَّقُ بِهَا

He^-saww had a sheep whose milk he would drink, called Ghaynah, and it is also said that it was called Ghawsah. He^-saww had two drinking vessels. One was called Al Rayyan and the other Al Muḍabbab. Each of them held approximately one mudd (unit of measurement), and each had three iron bands and a ring by which it could be hung.

وَ كَانَ لَهُ تَوْرٌ مِنْ حِجَارَةٍ يُقَالُ لَهُ الْمِخْضَبُ وَ المخضد يَتَوَضَّأُ فِيهِ وَ كَانَ لَهُ مِخْضَبٌ مِنْ شَبَهٍ‏ يَكُونُ فِيهِ الْحِنَّاءُ وَ الْكَتَمُ‏ مِنْ حَرٍّ كَانَ يَجِدُهُ فِي رَأْسِهِ ص وَ كَانَتْ لَهُ أَرْبَعَةُ إِسْكَنْدَرَانِيَةَ أَهْدَاهَا الْمُقَوْقِسُ مَلِكُ مِصْرَ وَ كَانَ لَهُ نَعْلَانِ مِنَ السِّبْتِ‏ وَ كَانَ لَهُ مِخْصَرَةٌ ذَاتُ قِبَالَيْنِ وَ كَانَتْ صَفْرَاءَ وَ كَانَ لَهُ خُفَّانِ سَاذَجَانِ أَهْدَاهُمَا النَّجَاشِيُّ مَلِكُ الْحَبَشَةِ وَ كَانَ لَهُ سَرِيرٌ وَ قَطِيفَةٌ وَ قَصْعَةٌ وَ جَارِيَةٌ اسْمُهَا رَوْضَةُ

He^-saww also had a stone vessel called Al Mikhḍab, also called Al Mikhḍad, in which he^-saww performed ablution. He^-saww had a brass vessel in which henna and katam were placed because of the heat that he^-saww, experienced in his^-saww head. He^-saww had four Iskandariyah garments, which Al Muqawqis, the king of Egypt, had given him^-saww. He^-saww had two pairs of sandals made from tanned leather. He^-saww had a short staff with two straps, and it was yellow. He^-saww had two plain leather socks, which Al Najjashi, the king of Abyssinia, had given him^-saww. He^-saww also had a couch, a velvet covering, a large wooden bowl, and a female servant named Rawzah’.  (This is not a Hadith and is a statement from a non-Shia source)

وَ فِي رِوَايَةٍ أُخْرَى عَنِ ابْنِ عَبَّاسٍ أَيْضاً أَنَّهُ قَالَ: كَانَ لِرَسُولِ اللَّهِ ص سَيْفٌ مُحَلَّى قَائِمُهُ مِنْ فِضَّةٍ وَ نَعْلُهُ مِنْ فِضَّةٍ وَ فِيهِ حَلَقٌ مِنْ فِضَّةٍ وَ كَانَ يُسَمَّى ذَا الْفَقَارِ وَ كَانَتْ لَهُ قَوْسُ نَبْعٍ‏ تُسَمَّى السَّدَادَ وَ كَانَتْ لَهُ كِنَانَةٌ تُسَمَّى الْجَمْعَ وَ كَانَتْ لَهُ دِرْعٌ وَشَّجَهُ بِالنُّحَاسِ تُسَمَّى ذَاتَ الْفُضُولِ وَ كَانَتْ لَهُ حَرْبَةٌ تُسَمَّى الْبَيْضَاءَ وَ كَانَ لَهُ مِجَنٌ‏ يُسَمَّى الْوَفْرَ

In another narration, also from Ibn Abbas, he said: ‘Rasool-Allah^-saww, had a sword whose hilt was adorned with silver, its fitting at the base of the blade was made of silver, and it had silver rings. It was called Zu Al-Fiqar. He^-saww had a bow made from naab wood, called Al-Sadad. He^-saww had a quiver called Al Jam. He^-saww had a coat of armour reinforced with copper, called Zat Al-Fuzoul. He^-saww had a short spear called Al-Bayḍa. He^-saww had a shield called Al-Wafr.

وَ كَانَ لَهُ فَرَسٌ أَدْهَمُ يُسَمَّى السَّكْبَ وَ كَانَتْ لَهُ بَغْلَةٌ شَهْبَاءُ تُسَمَّى دُلْدُلَ وَ كَانَتْ لَهُ نَاقَةٌ تُسَمَّى الْعَضْبَاءَ وَ كَانَ لَهُ حِمَارٌ يُسَمَّى يَعْفُوراً وَ كَانَ لَهُ فُسْطَاطٌ يُسَمَّى التُّرْكِيَّ وَ كَانَ لَهُ عَنْزٌ يُسَمَّى اليمن وَ كَانَتْ لَهُ رَكْوَةٌ تُسَمَّى الصَّادِرَ وَ كَانَتْ لَهُ مِرْآةٌ تُسَمَّى المدلة وَ كَانَتْ لَهُ مِقْرَاضٌ تُسَمَّى الْجَامِعَ وَ كَانَتْ لَهُ قَضِيبٌ شَوْحَطٌ يُسَمَّى الْمَمْشُوقَ

He^-saww had a dark-coloured horse called Al-Sakb. He^-saww had a greyish-white mule called Duldul. He^-saww had a she-camel called Al-Aḍba. He^-saww had a donkey called Yafour. He^-saww had a tent called Al-Turki. He^-saww had a she-goat called Al-Yaman. He^-saww had a water container called Al-Ṣadir. He^-saww had a mirror called Al-Muzillah. He^-saww had a pair of scissors called Al-Jamiah. And he^-saww had a staff made from shawkhaṭ wood called Al-Mamshouq’.

وَ رُوِيَ عَنْ مُوسَى بْنِ عُبَيْدٍ أَنَّهُ سَأَلَ ابْنَ عُمَرَ يَا أَبَا عَبْدِ الرَّحْمَنِ أَ كُنْتُمْ تُرَاهِنُونَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص قَالَ نَعَمْ لَقَدْ رَاهَنَ عَلَى فَرَسٍ يُقَالُ لَهُ سَبْحَةُ فَجَاءَتْ سَابِقَةً فَلَهَشَ ذَلِكَ وَ أَعْجَبَهُ

It is narrated from Musa Ibn Ubayd that he asked Ibn Umar: ‘O Abu Abd Al-Raḥman, did you used to place bets during the time of Rasool-Allah^-saww? He replied, ‘Yes. Indeed, he^-saww had placed a bet on a horse called Sabḥah. It came in first, and this pleased him^-saww greatly and delighted him^-saww’. (derogatory non-Shia source from the  son of Umar Bin Al-Khattab)

وَ فِي رِوَايَةٍ عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: كَانَ لِلنَّبِيِّ ص عِنْدَ أَبِي سَعْدٍ ثَلَاثَةُ أَفْرَاسٍ يَعْلِفُهُنَّ وَ سَمِعْتُ أَبِي يُسَمِّيهِنَّ اللِّزَازَ وَ اللَّحِيفَ وَ الظَّرِبَ وَ قِيلَ اللَّجِيفُ وَ قِيلَ إِنَّ تميم [تَمِيماً] الدَّارِيَّ أَهْدَى لَهُ ص فَرَساً يُقَالُ لَهُ الْوَرْدُ فَأَعْطَاهُ عُمَرَ

In another narration from Sahl ibn Sa’d, he said: ‘The Prophet^-saww had three horses kept at the home of Abu Sa’d, and he^-saww would provide them with fodder. I heard my father call them Al-Lizaz, Al-Laḥeef, and Al-Ẓarib. It is also said that one was called Al-Lajeef. It is also reported that Tamim Al-Dari gave him^-saww a horse called Al-Ward, and he^-saww gave it to Umar (Bin Al-Khattab).

وَ قِيلَ أَوَّلُ فَرَسٍ مَلَكَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَانَ فَرَساً ابْتَاعَهُ بِالْمَدِينَةِ مِنْ رَجُلٍ مِنْ بَنِي فَزَارَةَ بِعَشَرَةِ أَوَاقٍ وَ كَانَ‏ اسْمُهُ الظَّرِبَ فَسَمَّاهُ السَّكْبَ وَ كَانَ أَوَّلَ مَا غَزَا عَلَيْهِ فِي أُحُدٍ وَ يُقَالُ إِنَّ الْمُرْتَجِزَ هُوَ الَّذِي اشْتَرَاهُ ص مِنْ أَعْرَابِيٍّ مِنْ بَنِي مُرَّةَ فَجَحَدَهُ فَشَهِدَ لَهُ خُزَيْمَةُ بْنُ ثَابِتٍ وَ كَانَ فَرَساً أَبْيَضَ

It is also said that the first horse owned by Rasool-Allah^-saww was a horse that he^-saww purchased in Medina from a man of the clan of Fazarah for ten Uqiyyahs (ounces of gold). Its name was Al-Ẓarib, and he renamed it Al-Sakb. The first battle in which he^-saww rode it was the Battle of Ohad. It is also said that Al-Murtajiz was the horse that he^-saww purchased from a Bedouin of the clan of Murrah, who subsequently denied having sold it to him^-saww. Khuzaymah Ibn Sabit then testified on his behalf. It was a white horse’. [83]

64- وَ قَالَ الْقَاضِي عِيَاضٌ فِي الشِّفَاءِ، رُوِيَ عَنْ مُحَمَّدِ بْنِ جُبَيْرٍ قَالَ رَسُولُ اللَّهِ ص‏ لِي خَمْسَةُ أَسْمَاءٍ أَنَا مُحَمَّدٌ وَ أَنَا أَحْمَدُ وَ أَنَا الْمَاحِي الَّذِي يَمْحُو اللَّهُ بِيَ الْكُفْرَ وَ أَنَا الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمَيَّ وَ أَنَا الْعَاقِبُ

And the judge Ayaaz said in (the book) ‘Al-Sha’a’, ‘It is reported from Muhammad Bin Jubeyr,

‘Rasool-Allah^-saww said: ‘There are five names for me^-saww. I^-saww am ‘Muhammad’, and I^-saww am ‘Ahmad’, and I^-saww am ‘Al-Mahy’ who Allah^-azwj will Obliterate the Kufr by me^-saww, and I^-saww am ‘Al-Hashir’ who the people would be gathered to my^-saww feet, and I^-saww am ‘Al-Aaqab’.[84]

قَدْ سَمَّاهُ اللَّهُ فِي كِتَابِهِ مُحَمَّداً وَ أَحْمَدَ فَمِنْ خَصَائِصِهِ تَعَالَى لَهُ أَنْ ضَمَّنَ أَسْمَاءَهُ ثَنَاءَهُ وَ طَوَى أَثْنَاءَ ذِكْرٍ عَظِيمَ شُكْرِهِ

He^-azwj has Named him^-saww in His^-azwj Book as ‘Muhammad’ and ‘Ahmad’. Among the special distinctions that Allah^-azwj the Exalted Bestowed upon him^-saww is that He^-azwj Incorporated praise into his^-saww names and concealed, within the mention of those names, an expression of His^-azwj great Appreciation and Gratitude.

فَأَمَّا اسْمُهُ أَحْمَدُ فَأَفْعَلُ مُبَالَغَةٌ مِنْ صِفَةِ الْحَمْدِ وَ مُحَمَّدٌ مُفَعَّلٌ مُبَالَغَةٌ مِنْ كَثْرَةِ الْحَمْدِ فَهُوَ ص أَجَلُّ مَنْ حُمِدَ وَ أَفْضَلُ مَنْ حُمِدَ وَ أَكْثَرُ النَّاسِ حَمْداً فَهُوَ أَحْمَدُ الْمَحْمُودِينَ وَ أَحْمَدُ الْحَامِدِينَ

As for the name ‘Ahmad’, it is in the form Af’al, expressing the greatest degree of the quality of praise. ‘Muhammad’ is in the form Mufa’al, expressing an abundance of praise. Thus, he^-saww is the most exalted of those who have been praised, the most excellent of those who have been praised, and the one who praises Allah^-azwj more than all other people. Therefore, he^-saww is ‘Ahmad’ of those who are praised and ‘Ahmad’ of those who praise.

وَ مَعَهُ لِوَاءُ الْحَمْدِ يَوْمَ الْقِيَامَةِ لِيَتِمَّ لَهُ كَمَالُ الْحَمْدِ وَ يَتَشَهَّرَ فِي تِلْكَ الْعَرَصَاتِ بِصِفَةِ الْحَمْدِ وَ يَبْعَثَهُ رَبُّهُ هُنَاكَ مَقَاماً مَحْمُوداً كَمَا وَعَدَهُ يَحْمَدُهُ فِيهِ الْأَوَّلُونَ وَ الْآخِرُونَ بِشَفَاعَتِهِ لَهُمْ

He^-saww will possess the Banner of Praise on the Day of Qiyamah, so that the perfection of his^-saww praise may be completed, and so that in those great gathering places he^-saww will become renowned by the quality of praise. His^-saww Lord^-azwj will Raise him^-saww there to the Praiseworthy Station, as He^-azwj had Promised him^-saww, where the former and the latter generations will praise him^-saww because of his^-saww intercession for them.

وَ يُفْتَحُ عَلَيْهِ مِنَ الْمَحَامِدِ كَمَا قَالَ ص مَا لَمْ يُعْطَ غَيْرَهُ وَ سُمِّيَ أُمَّتُهُ فِي كُتُبِ أَنْبِيَائِهِ بِالْحَامِدِينَ فَحَقِيقٌ أَنْ يُسَمَّى مُحَمَّداً وَ أَحْمَدَ

He^-saww will be granted such an abundance of expressions of praise as no other person has been given, as he^-saww said. His^-saww community was also called “those who praise” in the books of His^-azwj Prophets^-as. Therefore, it is fitting that he^-saww should be called ‘Muhammad’ and ‘Ahmad’.

ثُمَّ فِي هَذَيْنِ الِاسْمَيْنِ مِنْ عَجَائِبِ خَصَائِصِهِ وَ بَدَائِعِ آيَاتِهِ فَنٌّ آخَرُ وَ هُوَ أَنَّ اللَّهَ جَلَّ اسْمُهُ حَمَى أَنْ يُسَمَّى بِهِمَا أَحَدٌ قَبْلَ زَمَانِهِ

There is another remarkable aspect among the extraordinary distinctions and wondrous signs contained in these two names. Allah^-azwj, Majestic is His^-azwj Name, Protected them from being given to anyone before his^-saww time.

أَمَّا أَحْمَدُ الَّذِي أُتِيَ فِي الْكُتُبِ وَ بَشَّرَتْ بِهِ الْأَنْبِيَاءُ فَمَنَعَ اللَّهُ تَعَالَى بِحِكْمَتِهِ أَنْ يُسَمَّى بِهِ أَحَدٌ غَيْرُهُ وَ لَا يُدْعَى بِهِ مَدْعُوٌّ قَبْلَهُ حَتَّى لَا يَدْخُلَ‏ لَبْسٌ عَلَى ضَعِيفِ الْقَلْبِ أَوْ شَكٌّ

As for ‘Ahmad’, the name mentioned in the earlier scriptures and by which the Prophets^-as gave glad tidings, Allah^-azwj, in His^-azwj Wisdom, prevented anyone other than him^-saww from being called by it or addressed by it before him^-saww, so that no confusion or doubt would enter the heart of one whose faith was weak.

وَ كَذَلِكَ مُحَمَّدٌ أَيْضاً لَمْ يُسَمَّ بِهِ أَحَدٌ مِنَ الْعَرَبِ وَ لَا غَيْرِهِمْ إِلَى أَنْ شَاعَ قُبَيْلَ وُجُودِهِ وَ مِيلَادِهِ أَنَّ نَبِيّاً يُبْعَثُ اسْمُهُ مُحَمَّدٌ فَسَمَّى قَوْمٌ قَلِيلٌ أَبْنَاءَهُمْ بِذَلِكَ لِرَجَاءِ أَنْ يَكُونَ أَحَدُهُمْ هُوَ وَ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ‏

Likewise, ‘Muhammad’ also was not given as a name to anyone among the Arabs or others until shortly before his^-saww existence and birth, when it became widely known that a Prophet would be Sent whose name would be ‘Muhammad’. A small number of people therefore named their sons ‘Muhammad’, hoping that one of them might be that Prophet^-azwj. Allah is more Knowing of where to Place His Message [6:124].

وَ هُمْ مُحَمَّدُ بْنُ أُحَيْحَةَ بْنِ الْجَلَّاحِ الْأَوْسِيُّ وَ مُحَمَّدُ بْنُ مَسْلَمَةَ الْأَنْصَارِيُّ وَ مُحَمَّدُ بْنُ بَرَاءٍ الْبَكْرِيُّ وَ مُحَمَّدُ بْنُ سُفْيَانَ بْنِ مُجَاشِعٍ وَ مُحَمَّدُ بْنُ حُمْرَانَ‏ الْجُعْفِيُّ وَ مُحَمَّدُ بْنُ خُزَاعِيِ‏ السُّلَمِيُ‏ لَا سَابِعَ لَهُمْ حَتَّى تَحَقَّقَتِ السِّمَتَانِ لَهُ ص وَ لَمْ يُنَازَعْ فِيهِمَا

They were – Muhammad Ibn Uḥayḥah Ibn Al-Jallaḥ Al-Awsi; Muhammad Ibn Maslamah Al-Anṣari; Muhammad Ibn Bara Al-Bakri; Muhammad Ibn Sufyan Ibn MujāshI; Muhammad Ibn Ḥumran Al-Jufi; and Muhammad Ibn Khuzaie Al-Sulami. There were no others, making six in total, until the two distinguishing names became firmly established for him^-saww and no one disputed his^-saww exclusive association with them.

وَ أَمَّا قَوْلُهُ وَ أَنَا الْمَاحِي فَقَدْ وَرَدَ فِي الْحَدِيثِ فِي تَفْسِيرِهِ أَنَّهُ الَّذِي مُحِيَتْ بِهِ سَيِّئَاتُ مَنِ اتَّبَعَهُ وَ قِيلَ مَعْنَى عَلَى قَدَمَيَّ أَيْ يُحْشَرُ النَّاسُ بِمُشَاهَدَتِي كَمَا قَالَ‏ لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ وَ يَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً

As for his^-saww statement, “And I^-saww am Al-Maḥi” a narration explains its meaning as: ‘He^-saww is the one through whom the sins of those who follow him^-saww are erased. It is also said that the meaning of “before my^-saww feet” is that people will be gathered in my^-saww presence, as Allah^-azwj Says: “And like that, We Made you (Imams) as an intermediary community in order for you (Imams) to become witnesses upon the people, and the Rasool to become a witness upon you [2:143]”.

وَ رُوِيَ عَنْهُ ص لِي عَشَرَةُ أَسْمَاءٍ وَ ذَكَرَ مِنْهُ‏ طه‏ وَ يس‏ حَكَاهُ مَكِّيٌّ وَ قَدْ قِيلَ فِي بَعْضِ التَّفَاسِيرِ طه‏ أَنَّهُ يَا طَاهِرُ يَا هَادِي وَ فِي‏ يس‏ يَا سَيِّدُ حَكَاهُ السُّلَمِيُّ عَنِ الْوَاسِطِيِّ وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ

It is narrated from him^-saww: “I^-saww have ten names,” and among them he^-saww mentioned Ta Ha [20:1] and Ya Seen [36:1]. This was reported by Makki. It has also been said in some commentaries that Ta Ha [20:1] means “O Pure One, O Guide,” while Ya Seen [36:1] means “O Master.” Al-Sulami related this from Al-Wasiṭi and from Ja’far Ibn Muhammad^-asws.

وَ مِنْ أَسْمَائِهِ ص رَسُولُ الرَّحْمَةِ وَ رَسُولُ الرَّاحَةِ وَ رَسُولُ الْمَلَاحِمِ وَ فِي حَدِيثِهِ ص قَالَ أَتَانِي مَلَكٌ فَقَالَ لِي أَنْتَ قُثَمٌ أَيْ مُجْتَمِعٌ وَ الْقَثُومُ الْجَامِعُ لِلْخَيْرِ

Among his^-saww names are ‘the Messenger of Mercy’, ‘the Messenger of Comfort’, and ‘the Messenger of Battles’. In one of his^-saww sayings he^-saww said: “An angel came to me^-saww and said: ‘You^-saww are Qusam,’ meaning “one who is gathered together,” while Al-Qusum means one who gathers goodness.

وَ مِنْ أَسْمَائِهِ ص النُّورُ وَ السِّرَاجُ الْمُنِيرُ وَ الْمُنْذِرُ وَ النَّذِيرُ وَ الْمُبَشِّرُ وَ الْبَشِيرُ وَ الشَّاهِدُ وَ الشَّهِيدُ وَ الْحَقُّ الْمُبِينُ وَ خَاتَمُ النَّبِيِّينَ وَ الرَّءُوفُ الرَّحِيمُ وَ الْأَمِينُ وَ قَدَمُ صِدْقٍ وَ رَحْمَةٌ لِلْعَالَمِينَ وَ نِعْمَةُ اللَّهِ وَ الْعُرْوَةُ الْوُثْقَى وَ الصِّرَاطُ الْمُسْتَقِيمُ وَ النَّجْمُ الثَّاقِبُ وَ الْكَرِيمُ وَ النَّبِيُّ الْأُمِّيُّ

Among his^-saww names are: – the Light, the Illuminating Lamp, the Warner, the Bringer of Warning, the Bringer of Glad Tidings, the Bearer of Glad Tidings, the Witness, the Testifier, the Manifest Truth, the Seal of the Prophets^-as, the Compassionate, the Merciful, the Trustworthy, the Foremost in Truth, a Mercy to the worlds, the Blessing of Allah^-azwj, the Firmest Handhold, the Straight Path, the Piercing Star, the Noble One, the Unlettered Prophet.

وَ دَاعِي اللَّهِ وَ الْمُصْطَفَى وَ الْمُجْتَبَى وَ أَبُو الْقَاسِمِ وَ الْحَبِيبُ وَ رَسُولُ رَبِّ الْعَالَمِينَ وَ الشَّفِيعُ الْمُشَفَّعُ وَ الْمُتَّقِي وَ الْمُصْلِحُ وَ الطَّاهِرُ وَ الْمُهَيْمِنُ وَ الصَّادِقُ وَ الْمُصَدِّقُ وَ الْهَادِي وَ سَيِّدُ وُلْدِ آدَمَ‏ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ حَبِيبُ اللَّهِ

The Caller to Allah^-azwj, the Chosen One, the Elect One, Abu Al-Qasim, the Beloved, the Messenger^-saww of the Lord^-azwj of the worlds, the Intercessor whose intercession is accepted, the God-fearing one, the Reformer, the Pure One, the Guardian, the Truthful, the Verifier, the Guide, the Master of the Children of Adam^-as, the Imam of the God-fearing, the Leader of those with radiant foreheads and hands and feet, the Beloved of Allah^-azwj.

وَ خَلِيلُ الرَّحْمَنِ وَ صَاحِبُ الْحَوْضِ الْمَوْرُودِ وَ الشَّفَاعَةِ وَ الْمَقَامِ الْمَحْمُودِ وَ صَاحِبُ الْوَسِيلَةِ وَ صَاحِبُ التَّاجِ وَ الْمِعْرَاجِ وَ اللِّوَاءِ وَ الْقَضِيبِ وَ رَاكِبُ الْبُرَاقِ وَ النَّاقَةِ وَ النَّجِيبِ وَ صَاحِبُ الْحُجَّةِ وَ السُّلْطَانِ وَ الْخَاتَمِ وَ الْعَلَامَةِ وَ الْبُرْهَانِ وَ صَاحِبُ الْهِرَاوَةِ وَ النَّعْلَيْنِ

The Intimate Friend of the Most Merciful, the possessor of the frequented Pool, the Intercession, and the Praiseworthy Station, the possessor of the Means of Approach, the possessor of the Crown, the Ascension, the Banner, and the Staff, the rider of the Buraq, the she-camel, and the noble riding beast, the possessor of the Proof, Authority, Seal, Sign, and Clear Evidence, and the possessor of the staff and the two sandals.

وَ مِنْ أَسْمَائِهِ ص فِي الْكُتُبِ الْمُتَوَكِّلُ وَ الْمُخْتَارُ وَ مُقِيمُ السُّنَّةِ وَ الْمُقَدَّسُ وَ رُوحُ الْقُدُسِ‏ وَ هُوَ مَعْنَى الْبَارَقَلِيطِ فِي الْإِنْجِيلِ وَ قَالَ تَغْلِبُ الْبَارَقَلِيطُ الَّذِي يُفَرِّقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ

Among his^-saww names in the earlier scriptures are Al-Mutawakkil, Al-Mukhtar, the Upholder of the Sunnah, Al-Muqaddas, and the Spirit of Holiness. This is said to be the meaning of Baraqlaṭ (Paraclete) in the Evangel. Taghlib said: “Baraqlaṭ is the one who distinguishes between truth and falsehood’.

وَ مِنْ أَسْمَائِهِ ص فِي الْكُتُبِ السَّالِفَةِ ماذ ماذ وَ مَعْنَاهُ طَيِّبٌ طَيِّبٌ وَ حمطايا [حِمْيَاطَا] وَ الْخَاتِمُ وَ الْخَاتَمُ حَكَاهُ كَعْبُ الْأَحْبَارِ وَ قَالَ تَغْلِبُ فَالْخَاتِمُ الَّذِي خَتَمَ الْأَنْبِيَاءَ وَ الْخَاتَمُ أَحْسَنُ الْأَنْبِيَاءِ خَلْقاً وَ خُلُقاً

Among his^-saww names in the earlier scriptures are ‘Madh Madh’, meaning “good, good,” and ‘Himiyata’, as well as Al-Khatim and Al-Khatam. Ka’b Al-Aḥbaar (the Rabbi) reported this. Taghlib said: “Al-Khatam means the one who brought the Prophets^-as to an end, while Al-Khatam means the best of the prophets in physical form and character’.

وَ يُسَمَّى بِالسُّرْيَانِيَّةِ مشفح وَ المتخمنا وَ اسْمُهُ أَيْضاً فِي التَّوْرَاةِ أحيد رُوِيَ ذَلِكَ عَنِ ابْنِ سِيرِينَ وَ مَعْنَى صَاحِبِ الْقَضِيبِ أَيِ السَّيْفِ وَقَعَ ذَلِكَ مُفَسَّراً فِي الْإِنْجِيلِ قَالَ مَعَهُ قَضِيبٌ مِنْ حَدِيدٍ يُقَاتِلُ بِهِ وَ أُمَّتُهُ كَذَلِكَ وَ قَدْ يُحْمَلُ عَلَى أَنَّهُ الْقَضِيبُ الْمَمْشُوقُ الَّذِي كَانَ يُمْسِكُهُ وَ أَمَّا الْهِرَاوَةُ فَهِيَ الْعَصَا وَ أَرَاهَا الْعَصَا الْمَذْكُورَةَ فِي حَدِيثِ الْحَوْضِ ‏

In Assyrian he^-saww is called Mishfaḥ and Al-Mutakhmana. His^-saww name in the Torah is also said to be ‘Aḥyad’. This has been narrated from Ibn Sireen. The meaning of “possessor of the staff” is the sword. This is explicitly explained in the Evangel, where it says that with him^-saww is an iron staff with which he^-saww fights, and likewise his^-saww community. It may also be understood as referring to the slender staff, Al-Qazib Al-Mamshouq, which he^-saww used to carry. As for Al-Hirawah, it means the staff, and I consider it to be the staff mentioned in the narration concerning the Pool (Fountain).

وَ أَمَّا التَّاجُ فَالْمُرَادُ بِهِ الْعِمَامَةُ وَ لَمْ يَكُنْ حِينَئِذٍ إِلَّا لِلْعَرَبِ وَ الْعَمَائِمُ تِيجَانُ الْعَرَبِ وَ كَانَتْ كُنْيَتُهُ الْمَشْهُورَةُ أَبَا الْقَاسِمِ وَ عَنْ أَنَسٍ أَنَّهُ لَمَّا وُلِدَ لَهُ إِبْرَاهِيمُ جَاءَ جَبْرَئِيلُ ع فَقَالَ لَهُ السَّلَامُ عَلَيْكَ يَا أَبَا إِبْرَاهِيمَ

As for the Crown, what is meant by it is the turban, since at that time it was something particularly associated with the Arabs. Turbans were the crowns of the Arabs. His^-saww well-known teknonym was Abu Al-Qasim. It is narrated from Anas that when Ibrahim was born to him, Jibraeel^-as came to him^-saww and said: “Greeting be upon you, O Abu Ibrahim^-as!’

65- ع، علل الشرائع الْعَطَّارُ عَنْ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ‏ قَالَ بِكُلِّ لِسَانٍ‏

‘Ilal Al-Sharaie’ – Al-Atar, from Sa’ad, from Abdullah Bin Aamir, from Ibn Abu Najran, from Yahya Al-Halby, from his father,

‘From Abu Abdullah^-asws having said when asked about the Words of Allah^-azwj Mighty and Majestic: ‘and He Revealed unto me this Quran to warn you all with it and the one whom it reaches [6:19], he^-asws said: ‘In all languages’’.[85]

66- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدٍ الْبَرْقِيِ‏ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ النَّبِيُّ ص يَقْرَأُ الْكِتَابَ وَ لَا يَكْتُبُ

‘Ilal Al-Sharaie’ – Ibn Al-Waleed, from Sa’ad, from Ibn Isa, from Al-Husayn Bin Saeed, and Muhammad Al-Barqy, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘The Prophet^-saww would read the writings and not write’’.[86]

67- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ كَانَ مِمَّا مَنَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ عَلَى نَبِيِّهِ ص أَنَّهُ كَانَ أُمِّيّاً لَا يَكْتُبُ وَ يَقْرَأُ الْكِتَابَ‏

‘Ilal Al-Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Al-Bazanty, from Aban, from Al-Hassan Al-Sayqal who said,

‘I heard Abu Abdullah^-asws saying: ‘It was from the Conferment of Allah^-azwj Mighty and Majestic upon His^-azwj Prophet^-saww was illiterate, not writing and could read the writings’’.[87]

68- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ‏ قَالَ كَانُوا يَكْتُبُونَ وَ لَكِنْ لَمْ يَكُنْ مَعَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ وَ لَا بَعَثَ إِلَيْهِمْ رَسُولًا فَنَسَبَهُمْ إِلَى الْأُمِّيِّينَ‏

‘Tafseer Al-Qummi’ – My father, from Ibn Abu Umeyr, from Muawiya Bin Amar,

‘From Abu Abdullah^-asws regarding His^-azwj Words: He it is Who Sent among the illiterates a Rasool from among themselves [62:2], said: ‘They used to be able to write, but they never had a Book from Allah^-azwj, nor was a Rasool Sent to them before. Thus, He^-saww Linked them to the illiteracy’’.[88]

69- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ‏ وَ ما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتابٍ وَ لا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ‏ وَ هُوَ مَعْطُوفٌ عَلَى قَوْلِهِ فِي سُورَةِ الْفُرْقَانِ‏ اكْتَتَبَها فَهِيَ تُمْلى‏ عَلَيْهِ بُكْرَةً وَ أَصِيلًا

‘Tafseer Al-Qummi’ – Ali Bin Ibrahim said regarding His^-azwj Words: And you did not recite any (other) Book from before it nor did you transcribe it with your right hand, for then the falsifiers would have doubted [29:48] – and it is connected to what is said in Surah Al Furqan: He had these written out, and these are being dictated to him (in the) morning and evening’ [25:5].

فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ كَيْفَ يَدَّعُونَ أَنَّ الَّذِي تَقْرَؤُهُ أَوْ تُخْبِرُ بِهِ تَكْتُبُهُ عَنْ غَيْرِكَ وَ أَنْتَ‏ ما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتابٍ وَ لا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ‏ أَيْ شَكُّوا

Allah^-azwj Refuted their claim, saying: “How can they claim that what you^-saww recite or inform them about was written by you^-saww from someone else, when you^-saww did not recite any Scripture before it, nor did you^-saww write it with your^-saww right hand? Otherwise, the falsifiers would have doubted. That is, they would have become doubtful’. (P.s. – This is not a Hadeeth)[89]

70- مع، معاني الأخبار ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصُّوفِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ لِمَ سُمِّيَ النَّبِيُّ ص الْأُمِّيَّ فَقَالَ مَا تَقُولُ النَّاسُ قُلْتُ يَزْعُمُونَ أَنَّهُ إِنَّمَا سُمِّيَ الْأُمِّيَّ لِأَنَّهُ لَمْ يُحْسِنْ أَنْ يَكْتُبَ

My father, from Sa’ad, from Ibn Isa, from Muhammad al Barqy, from Ja’far Bin Muhammad Al Soufy who said,

‘I asked Abu Ja’far Muhammad^-asws Bin Ali Al-Reza^-asws. I said, ‘O son^-asws of Rasool-Allah^-saww! Why is the Prophet^-saww named as ‘Al Ummy’?’ He^-asws said: ‘What are the people saying?’ I said, ‘They are alleging that he^-saww has been called ‘Al-Ummy’ because he^-saww was illiterate and could not write well.’

فَقَالَ ع كَذَبُوا عَلَيْهِمْ لَعْنَةُ اللَّهِ أَنَّى ذَلِكَ وَ اللَّهُ يَقُولُ فِي مُحْكَمِ كِتَابِهِ‏ هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُوا عَلَيْهِمْ آياتِهِ وَ يُزَكِّيهِمْ وَ يُعَلِّمُهُمُ الْكِتابَ وَ الْحِكْمَةَ

He^-asws said: ‘They lie! Upon them be the Curse of Allah^-azwj, I^-asws for that, say that Allah^-azwj has Said in the Decisive (Verse) of His^-azwj Book: He is the One Who Sent among the inhabitants of Makkah, a Rasool from them, reciting His Verses to them and purifying them, and teaching them the Book and the Wisdom [62:2].

فَكَيْفَ كَانَ يُعَلِّمُهُمْ مَا لَا يُحْسِنُ وَ اللَّهِ لَقَدْ كَانَ رَسُولُ اللَّهِ ص يَقْرَأُ وَ يَكْتُبُ بِاثْنَيْنِ وَ سَبْعِينَ أَوْ قَالَ بِثَلَاثَةٍ وَ سَبْعِينَ لِسَاناً وَ إِنَّمَا سُمِّيَ الْأُمِّيَّ لِأَنَّهُ كَانَ مِنْ أَهْلِ مَكَّةَ وَ مَكَّةُ مِنْ أُمَّهَاتِ الْقُرَى وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ لِتُنْذِرَ أُمَّ الْقُرى‏ وَ مَنْ حَوْلَها

How did he^-saww teach them what he^-saww was not good at? By Allah^-azwj, Rasool-Allah^-saww was able to read and write in seventy-two’ – (or said) – ‘seventy three’ ‘languages, and he^-asws has been called ‘Al-Ummy’ because he^-saww was from the inhabitants of Makka, and Makka is the mother of all towns, and that is in the Words of Allah^-azwj Mighty and Majestic: and for you to warn the mother town and the ones around it [6:92]’.[90]

71- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ وَ عَلِيِّ بْنِ أَسْبَاطٍ وَ غَيْرِهِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ إِنَّ النَّاسَ يَزْعُمُونَ أَنَّ رَسُولَ اللَّهِ ص لَمْ يَكْتُبْ وَ لَا يَقْرَأُ

‘Ilal Al-Sharaie’ – Ibn Al Waleed, from Sa’ad, from Al Khashab, from Ali Bin Hazan and Ali Bin Asbat and others, raising it,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I said, ‘The people are claiming that Rasool-Allah^-saww could neither write nor read’.

فَقَالَ كَذَبُوا لَعَنَهُمُ اللَّهُ أَنَّى يَكُونُ ذَلِكَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ هُوَ الَّذِي‏ بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُوا عَلَيْهِمْ آياتِهِ وَ يُزَكِّيهِمْ وَ يُعَلِّمُهُمُ الْكِتابَ وَ الْحِكْمَةَ وَ إِنْ كانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ‏

He^-asws said: ‘They are lying! May Allah^-azwj Curse them! How can that happen to be, and Allah^-azwj Mighty and Majestic has Said: He is the One Who Sent among the inhabitants of Makkah, a Rasool from them, reciting His Verses to them and purifying them, and teaching them the Book and the Wisdom, and surely, before they were in clear straying [62:2].

فَيَكُونُ يُعَلِّمُهُمُ الْكِتَابَ وَ الْحِكْمَةَ وَ لَيْسَ يُحْسِنُ أَنْ يَقْرَأَ أَوْ يَكْتُبَ قَالَ قُلْتُ فَلِمَ سُمِّيَ النَّبِيُّ الْأُمِّيَّ

He^-saww could teach them the Book and the Wisdom, and he^-saww wasn’t able to read or write?’ I said, ‘Then why is the Prophet^-saww named as ‘Al-Ummy’?’

قَالَ نُسِبَ إِلَى مَكَّةَ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ لِتُنْذِرَ أُمَّ الْقُرى‏ وَ مَنْ حَوْلَها فَأُمُّ الْقُرَى مَكَّةُ فَقِيلَ أُمِّيٌّ لِذَلِكَ

He^-asws said: ‘Attributed to Makkah, and that is the Word of Allah^-azwj Mighty and Majestic: and for you to warn the mother town and the ones around it [6:92], so he^-saww is said to be ‘Ummy’ due to that’’.[91]

72- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ الْبَزَنْطِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ مِمَّا مَنَّ اللَّهُ عَزَّ وَ جَلَّ عَلَى رَسُولِ اللَّهِ ص‏ أَنَّهُ كَانَ يَقْرَأُ وَ لَا يَكْتُبُ فَلَمَّا تَوَجَّهَ أَبُو سُفْيَانَ إِلَى أُحُدٍ كَتَبَ الْعَبَّاسُ إِلَى النَّبِيِّ ص فَجَاءَهُ الْكِتَابُ وَ هُوَ فِي بَعْضِ حِيطَانِ الْمَدِينَةِ فَقَرَأَهُ وَ لَمْ يُخْبِرْ أَصْحَابَهُ وَ أَمَرَهُمْ أَنْ يَدْخُلُوا الْمَدِينَةَ فَلَمَّا دَخَلُوا الْمَدِينَةَ أَخْبَرَهُمْ

‘Ilal Al-Sharaie’ – My father, from Sa’ad, from Muawiya Bin Hakeem, from Al Bazanty, from one of his companions,

‘From Abu Abdullah^-asws having said: ‘From what Allah^-azwj Mighty and Majestic Conferred upon Rasool-Allah^-saww that he^-saww would read and not write. When Abu Sufyan sent one of the letters of Al-Abbas to the Prophet^-saww, the letter came while he^-saww was in one of the gardens of Al-Medina, he^-saww read it, and did not inform his^-saww companions and ordered them to enter Al-Medina. When they entered Al-Medina, he^-saww informed them’’.[92]

73- ع، علل الشرائع الطَّالَقَانِيُّ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الْمَادَرَائِيِ‏ عَنْ أَبِي قِلَابَةَ عَبْدِ الْمَلِكِ بْنِ مُحَمَّدٍ عَنْ غَانِمِ بْنِ الْحَسَنِ السَّعْدِيِّ عَنْ مُسْلِمِ بْنِ خَالِدٍ الْمَكِّيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: مَا أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى كِتَاباً وَ لَا وَحْياً إِلَّا بِالْعَرَبِيَّةِ فَكَانَ يَقَعُ فِي مَسَامِعِ الْأَنْبِيَاءِ بِأَلْسِنَةِ قَوْمِهِمْ وَ كَانَ يَقَعُ فِي مَسَامِعِ نَبِيِّنَا ص بِالْعَرَبِيَّةِ

‘Ilal Al-Sharaie’ – Al Talaqany, from Ahmad Bin Is’haq Al Madarie, from Abu Qalabah Abdul Malik Ibn Muhammad, from Ghanim Bin Al-Hassan Al Sa’dy, from Muslim Bin Khalid Al Makky,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Allah^-azwj Blessed and Exalted neither Revealed a Book nor Revelation except in Arabic, and it used to fall in the hearing of the Prophets^-as in the language of their^-as people, and it feel in the hearing of our Prophet^-saww in Arabic.

فَإِذَا كَلَّمَ بِهِ قَوْمَهُمْ‏ كَلَّمَهُمْ بِالْعَرَبِيَّةِ فَيَقَعُ فِي مَسَامِعِهِمْ بِلِسَانِهِمْ وَ كَانَ أَحَدٌ لَا يُخَاطِبُ رَسُولَ اللَّهِ ص بِأَيِّ لِسَانٍ خَاطَبَهُ إِلَّا وَقَعَ فِي مَسَامِعِهِ بِالْعَرَبِيَّةِ كُلَّ ذَلِكَ يُتَرْجِمُ جَبْرَئِيلُ ع لَهُ وَ عَنْهُ تَشْرِيفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ لَهُ ص‏

When they^-as spoke with it to their^-as people, it fell into their hearing in their languages, and no one had addressed Rasool-Allah^-saww in whichever language he addressed him^-saww with except it fell into his^-saww hearing in Arabic. All that was translated by Jibraeel^-as to him^-saww and from him^-saww, as an Honour from Allah^-azwj Mighty and Majestic to him^-saww’’.[93]

74- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ النَّبِيَّ ص كَانَ يَقْرَأُ وَ يَكْتُبُ وَ يَقْرَأُ مَا لَمْ يُكْتَبْ‏

‘Basaair Al Darajaat’ – Al-Hassan Bin Ali, from Ahmad Bin Hilal, from Khalaf Bin Hamad, from Al Rahman Ibn Al Hajjaj who said,

‘Abu Abdullah^-asws said: ‘The Prophet^-saww was reading and writing, and (also) reading what he^-saww had not written’.[94]

75- قب، المناقب لابن شهرآشوب‏ قَوْلُهُ‏ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ‏ وَ قَالَ ع نَحْنُ أُمَّةٌ أُمِّيَّةٌ لَا نَكْتُبُ وَ لَا نَحْسُبُ‏

‘Al-Manaqib’ of Ibn Shehr Ashoub – ‘His^-azwj Words: the Prophet, the Ummy (Makkan) whom they are finding [7:157], and he^-asws said: ‘We (Muslims) are the Ummy community, neither write nor calculate’.[95]

باب 7 آخر نادر في معنى كونه صلى الله عليه و آله يتيما و ضالا و عائلا و معنى انشراح صدره و علة يتمه و العلة التي من أجلها لم يبق له صلى الله عليه و آله ولد ذكر

CHAPTER 7 – ANOTHER MISCELLANEOUS REGARDING THE MEANING OF HIS^-saww BEING AN ORPHAN, AND ‘LOST’, AND ‘NEEDY’, AND MEANING OF ‘EXPANSION OF HIS^-saww CHEST’, AND REASON OF HIS^-saww BEING AN ORPHAN, AND THE REASON DUE TO WHICH HE^-saww THERE DID NOT REMAIN ANY MALE CHILD FOR HIM^-saww

الآيات الضحى‏ وَ الضُّحى‏ وَ اللَّيْلِ إِذا سَجى‏ ما وَدَّعَكَ رَبُّكَ وَ ما قَلى‏ ‏

The Verses – (Surah) Al Zoha: (I Swear) by the clarity [93:1] And the night when it covers with darkness [93:2] Your Lord has not forsaken you, and He is not displeased [93:3]

وَ لَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولى‏ وَ لَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى

And the Hereafter is better for you than the first (life) [93:4] And soon your Lord will Give you, so you will be pleased [93:5]

أَ لَمْ يَجِدْكَ يَتِيماً فَآوى‏ وَ وَجَدَكَ ضَالًّا فَهَدى‏ وَ وَجَدَكَ عائِلًا فَأَغْنى‏

Did He not Find you an orphan so He Sheltered? [93:6] And Found you lost so He Guided? [93:7] And Found you in need, so He Enriched? [93:8]

فَأَمَّا الْيَتِيمَ فَلا تَقْهَرْ وَ أَمَّا السَّائِلَ فَلا تَنْهَرْ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ‏

Then, as for the orphan, so do not subdue [93:9] And as for the beggar, so do not repel [93:10] And as for the Favour of your Lord, so do announce (it) [93:11]

الإنشراح‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ وَ وَضَعْنا عَنْكَ وِزْرَكَ الَّذِي أَنْقَضَ ظَهْرَكَ

(Surah Al Inshirah): Did We not Expand your chest for you? [94:1] And Placed down your burden from you, [94:2] Which was breaking your back? [94:3]

وَ رَفَعْنا لَكَ ذِكْرَكَ فَإِنَّ مَعَ الْعُسْرِ يُسْراً إِنَّ مَعَ الْعُسْرِ يُسْراً

And We Raised your Zikr for you? [94:4] Then, surely with the difficulty, there is ease [94:5] Surely, with the difficulty there is ease [94:6] 

فَإِذا فَرَغْتَ فَانْصَبْ وَ إِلى‏ رَبِّكَ فَارْغَبْ‏

So when you are free, then nominate [94:7] And to your Lord be hopeful [94:8].

1- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ عَلَيْهِ السَّلَامُ لِمَ أُوتِمَ النَّبِيُّ ص مِنْ أَبَوَيْهِ قَالَ لِئَلَّا يَجِبَ عَلَيْهِ حَقٌّ لِمَخْلُوقٍ‏

‘Uyoun Akhbar Al-Reza^-asws’ – By the three chains,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws, ‘Why was the Prophet^-saww orphaned from his^-saww parents^-as?’ He^-asws said: ‘Lest it would Obligate upon him^-saww the rights of the creatures’.[96]

2- مع، معاني الأخبار ع، علل الشرائع حَمْزَةُ الْعَلَوِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ فَضَّالٍ عَنْ أَخِيهِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مَرْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَيْتَمَ نَبِيَّهُ ص لِئَلَّا يَكُونَ لِأَحَدٍ عَلَيْهِ طَاعَةٌ

Ma’any Al-Akhbaar’ – Hamza Al Alawy, from Ahmad al Hamdany, from Ali Bin Al-Husayn Bin Fazal, from his brother Ahmad, from Muhammad Bin Abdullah Bin Marwan, from Ibn Abu Umeyr, from one of his companions,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Orphaned His^-azwj Prophet^-saww lest there would happen to be obedience of anyone upon him^-saww’.[97]

3- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ الْقَزْوِينِيُّ فِيمَا كَتَبَ إِلَيَّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ‏ قُلْتُ لَهُ لِأَيِّ عِلَّةٍ لَمْ يَبْقَ لِرَسُولِ اللَّهِ ص وَلَدٌ

‘Ilal Al-Sharaie’ – Ali Bin Hatim Al Qazwiny, among what he wrote to me from Al Qasim Bin Muhammad, from Hamdan Bin Al-Husayn Bin Al Waleed, from Abdullah Bin Hamad, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘For which reason there did not remain a son for Rasool-Allah^-saww?’

قَالَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ نَبِيّاً وَ عَلِيّاً ع وَصِيّاً فَلَوْ كَانَ لِرَسُولِ اللَّهِ ص وَلَدٌ مِنْ بَعْدِهِ كَانَ‏ أَوْلَى بِرَسُولِ اللَّهِ ص مِنْ أَمِيرِ الْمُؤْمِنِينَ ع فَكَانَتْ لَا تَثْبُتُ‏ وَصِيَّةُ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏

He^-asws said:’ Because Allah^-azwj Mighty and Majestic Created Muhammad^-saww as a Prophet^-saww, and Ali^-asws as a successor^-asws. If there had been any son for Rasool-Allah^-saww from after him^-saww, he would have been foremost with Rasool-Allah^-saww than Amir-Al-Momineen^-asws, and the successorship of Amir Al-Momineen^-asws would not be proven’’.[98]

4- مع، معاني الأخبار ع، علل الشرائع الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ عَبَايَةَ بْنِ رِبْعِيٍّ عَنِ ابْنِ عَبَّاسٍ قَالَ: سُئِلَ عَنْ قَوْلِ اللَّهِ‏ أَ لَمْ يَجِدْكَ يَتِيماً فَآوى‏ قَالَ إِنَّمَا سُمِّيَ يَتِيماً لِأَنَّهُ لَمْ يَكُنْ لَهُ نَظِيرٌ عَلَى وَجْهِ الْأَرْضِ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ

‘Ma’any Al-Akhbaar’, ‘Ilal Al-Sharaie’ – Al Qattan, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abu Al-Hassan Al Abdy, from Suleyman Bin Mihran, from Abaya Bin Rabie, from Ibn Abbas, he (the narrator) said,

‘He (Ibn Abbas) was asked about Words of Allah^-azwj: ‘Did He not Find you an orphan so He Sheltered? [93:6]. He said, ‘But rather he^-saww has been Named as an orphan because there did not happen to be any peer for him^-saww upon the surface of the earth, from the former ones and the latter ones.

فَقَالَ عَزَّ وَ جَلَ‏ مُمْتَنّاً عَلَيْهِ‏ نِعَمَهُ‏ أَ لَمْ يَجِدْكَ يَتِيماً أَيْ وَحِيداً لَا نَظِيرَ لَكَ‏ فَآوى‏ إِلَيْكَ النَّاسَ وَ عَرَّفَهُمْ فَضْلَكَ حَتَّى عَرَفُوكَ‏

The Mighty and Majestic Conferred His^-azwj Favour upon him^-saww: Did He not Find you an orphan – i.e. alone, there is no peer for you^-saww, so He Sheltered? [93:6] the people to you^-saww and Introduced them to your^-saww merits until they recognise you^-saww.

وَ وَجَدَكَ ضَالًّا يَقُولُ مَنْسُوباً عِنْدَ قَوْمِكَ إِلَى الضَّلَالَةِ فَهَدَاهُمْ بِمَعْرِفَتِكَ‏ وَ وَجَدَكَ عائِلًا يَقُولُ فَقِيراً عِنْدَ قَوْمِكَ يَقُولُونَ لَا مَالَ لَكَ فَأَغْنَاكَ اللَّهُ بِمَالِ خَدِيجَةَ

And Found you lost so He Guided? [93:7] – He^-azwj is Saying Attributing your^-saww people to the straying, so He^-azwj Guided them with your^-saww recognition; And Found you in need [93:8] – He^-azwj is Saying there is no wealth for you^-saww so Allah^-azwj Enriched you^-saww through the wealth of Khadeeja^-as.

ثُمَّ زَادَكَ مِنْ فَضْلِهِ فَجَعَلَ دُعَاءَكَ مُسْتَجَاباً حَتَّى لَوْ دَعَوْتَ عَلَى حَجَرٍ أَنْ يَجْعَلَهُ اللَّهُ لَكَ ذَهَباً لَنَقَلَ عَيْنَهُ إِلَى مُرَادِكَ

Then He^-azwj Increased you^-saww from His^-azwj Grace, so He^-azwj Made your^-saww supplication Answered until had you^-saww supplication upon a roch that Allah^-azwj should Turn it into gold, He^-azwj would have Transformed its essence to your^-saww wish.

وَ أَتَاكَ بِالطَّعَامِ حَيْثُ لَا طَعَامَ وَ أَتَاكَ بِالْمَاءِ حَيْثُ لَا مَاءَ وَ أَعَانَكَ‏ بِالْمَلَائِكَةِ حَيْثُ لَا مُغِيثَ فَأَظْفَرَكَ بِهِمْ عَلَى أَعْدَائِكَ‏

And He^-azwj Brought you^-saww the food when there was no food, and Brought you^-saww the water where there was no water, and Aided you^-saww with the Angels when there was not helpers. Thus, He^-azwj Granted you^-saww victory throught them against your^-saww enemies’. (P.s. – This is not a Hadeeth)[99]

5- ن، عيون أخبار الرضا عليه السلام فِي خَبَرِ ابْنِ الْجَهْمِ‏ عَنِ الرِّضَا ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ مُحَمَّدٍ ص‏ أَ لَمْ يَجِدْكَ يَتِيماً فَآوى‏ يَقُولُ أَ لَمْ يَجِدْكَ وَحِيداً فَآوَى إِلَيْكَ النَّاسَ‏

‘Uyoun Akhbar Al-Reza^-asws’ – In a Hadeeth by Ibn al Jahm,

‘From Al-Reza^-asws: ‘Allah^-azwj the Exalted Said to His^-azwj Prophet^-saww: Did He not Find you an orphan so He Sheltered? [93:6], He^-azwj is Saying: “Did He^-azwj not Find you^-saww alone, so He^-azwj Sheltered the people to you^-saww?”

وَ وَجَدَكَ ضَالًّا يَعْنِي عِنْدَ قَوْمِكَ‏ فَهَدى‏ أَيْ هَدَاهُمُ إِلَى مَعْرِفَتِكَ‏

And Found you lost so He Guided? [93:7] – meaning (lost) in the presence of your^-saww people, so He^-azwj Guided, i.e., Guided them to recognising you^-saww.

وَ وَجَدَكَ عائِلًا فَأَغْنى‏ يَقُولُ أَغْنَاكَ بِأَنْ جَعَلَ دُعَاءَكَ مُسْتَجَاباً

And Found you in need, so He Enriched? [93:8] – so He^-azwj is Saying: “Enriched you^-saww by Making your supplications to be Answered”.[100]

6- فس، تفسير القمي عَلِيُّ بْنُ الْحُسَيْنِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ خَالِدِ بْنِ يَزِيدَ عَنْ أَبِي الْهَيْثَمِ عَنْ زُرَارَةَ عَنْ الْإِمَامَيْنِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ أَ لَمْ يَجِدْكَ يَتِيماً فَآوى‏ أَيْ فَآوَى إِلَيْكَ النَّاسَ‏ وَ وَجَدَكَ ضَالًّا فَهَدى‏ أَيْ هَدَى إِلَيْكَ قَوْماً لَا يَعْرِفُونَكَ حَتَّى عَرَفُوكَ‏ وَ وَجَدَكَ عائِلًا فَأَغْنى‏ أَيْ وَجَدَكَ تَعُولُ أَقْوَاماً فَأَغْنَاهُمْ بِعِلْمِكَ

‘Tafseer Al-Qummi’ – Ali Bin Al-Husayn, from al Barqy, from his father, from Khalid Bin Yazeed, from Abu Al Haysam, from Zurara,

‘From the two Imams (5^th & 6^th Imam^-asws) regarding the Words of Allah^-azwj the Exalted: Did He not Find you an orphan so He Sheltered? [93:6], i.e., Sheltered the people to you^-saww. And Found you lost so He Guided? [93:7], i.e., Guided a people who did not recognise you^-saww, until they did recognise you^-saww. And Found you in need, so He Enriched? [93:8], i.e. Found you^-as having a needy people, so He^-azwj Enriched them with your^-saww knowledge’’.[101]

قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ ثُمَّ قَالَ‏ أَ لَمْ يَجِدْكَ يَتِيماً فَآوى‏ قَالَ الْيَتِيمُ الَّذِي لَا مِثْلَ لَهُ وَ لِذَلِكَ سُمِّيَتِ الدُّرَّةُ الْيَتِيمَةَ لِأَنَّهُ لَا مِثْلَ لَهَا وَ وَجَدَكَ عائِلًا فَأَغْنى‏ بِالْوَحْيِ فَلَا تَسْأَلُ عَنْ شَيْ‏ءٍ أَحَداً وَ وَجَدَكَ ضَالًّا فَهَدى‏ قَالَ وَجَدَكَ ضَالًّا فِي قَوْمٍ لَا يَعْرِفُونَ فَضْلَ نُبُوَّتِكَ فَهَدَاهُمُ اللَّهُ بِكَ‏

7- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سُئِلَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ ع لِمَ أُوتِمَ النَّبِيُّ ص مِنْ أَبَوَيْهِ قَالَ لِئَلَّا يُوجَدَ عَلَيْهِ حَقٌّ لِمَخْلُوقٍ

‘Saheefa Al-Reza^-asws’ – From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws was asked, ‘Why was the Prophet orphaned from his^-saww parents^-as?’ He^-asws said: ‘Lest it Obligates upon him^-azwj the rights of the creatures’’.[102]

8- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ أَبِي دَاوُدَ عَنْ بَكَّارٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ‏ عَنْ عَلِيِّ بْنِ عُبَيْدِ اللَّهِ‏ بْنِ الْعَبَّاسِ قَالَ: عُرِضَ عَلَى رَسُولِ اللَّهِ ص مَا هُوَ مَفْتُوحٌ عَلَى أُمَّتِهِ مِنْ بَعْدِهِ كَفْراً كَفْراً فَسُرَّ بِذَلِكَ فَأَنْزَلَ اللَّهُ تَعَالَى‏ وَ لَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولى‏ وَ لَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى‏ ‏

‘Kanz Jamie Al Fawaid’, ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al-Abbas, from Abu Dawood, from Bakar, from Abdul Rahman, from Ismail Ibn Abdullah, from Ali Bin Ubeydullah Bin Al-Abbas who said,

‘It was presented unto Rasool-Allah^-saww what would be conquered from after him^-saww, town (after) town. So, he^-saww was cheerful with that. Allah^-azwj the Exalted Revealed: And the Hereafter is better for you than the first (life) [93:4] And soon your Lord will Give you, so you will be pleased [93:5]’.

قَالَ فَأَعْطَاهُ اللَّهُ أَلْفَ قَصْرٍ فِي الْجَنَّةِ تُرَابُهُ الْمِسْكُ فِي كُلِّ قَصْرٍ مَا يَنْبَغِي لَهُ مِنَ الْأَزْوَاجِ وَ الْخَدَمِ

He said, ‘Allah^-saww Gave him^-saww a thousand castles in the Paradise, its mortar being of musk. In every castle is what is appropriate for him^-saww from the wives and the servants’’.[103] (P.s. – this is not a Hadeeth)

9- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ يُونُسَ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الصَّادِقِ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: دَخَلَ رَسُولُ اللَّهِ ص عَلَى فَاطِمَةَ ع وَ هِيَ تَطْحَنُ بِالرَّحَى وَ عَلَيْهَا كِسَاءٌ مِنْ أَجِلَّةِ الْإِبِلِ فَلَمَّا نَظَرَ إِلَيْهَا بَكَى وَ قَالَ لَهَا يَا فَاطِمَةُ تَعَجَّلِي مَرَارَةَ الدُّنْيَا لِنَعِيمِ الْآخِرَةِ غَداً فَأَنْزَلَ اللَّهُ عَلَيْهِ‏ وَ لَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولى‏ وَ لَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى

‘Kanz Jamie Al Fawaid’, ‘Taweel Al Ayaat Al Zaahira’ – Muhamad Bin Al-Abbas, from Muhammad Bin Ahmad Bin Al Hakam, from Muhammad Bin Yunus, from Hamad Bin Isa,

‘From Al-Sadiq^-asws from his^-asws father^-asws, from Jabir Bin Abdullah who said, ‘Rasool-Allah^‑saww went to see (Syeda) Fatima^-asws and she^-asws was grinding (flour) with the hand mill, and upon her^-asws was a cloak from skin of the camel. When he^-saww looked at her^-asws he^-saww cried and said to her^-asws: ‘O Fatima^-asws! May the bitterness of the world hasten to the Bliss of the Hereafter tomorrow. Allah^-azwj Revealed unto him^-saww: And the Hereafter is better for you than the first (life) [93:4], And soon your Lord will Give you, so you will be pleased [93:5]’’.[104]

10- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكَاتِبِ عَنْ عِيسَى بْنِ مِهْرَانَ بِإِسْنَادِهِ إِلَى زَيْدِ بْنِ عَلِيٍّ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ وَ لَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى‏ قَالَ إِنَّ رِضَا رَسُولِ اللَّهِ ص إِدْخَالُ اللَّهِ أَهْلَ بَيْتِهِ وَ شِيعَتَهُمُ الْجَنَّةَ

‘Kanz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Al Nowfaly, from Ahmad Bin Muhammad Al Katib, from Isa Bin Mihran by his chain to,

Zayd son of Ali (Bin Al-Husayn^-asws) regarding Words of Allah^-azwj the Exalted: And soon your Lord will Give you, so you will be pleased [93:5]. He said, ‘The pleasure of Rasool-Allah^-saww is Allah^-azwj Admitting People^-asws of his^-saww Househol and their^-asws Shias into the Paradise’.[105]

[1] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 1

[2] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 2

[3] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 3

[4] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 4

[5] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 5

[6] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 6

[7] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 7

[8] Bihar Al-Anwaar  – V 16, The book of our Prophet^-saww, Ch 5 H 8

[9] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 9

[10] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 10

[11] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 11

[12] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 12

[13] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 13

[14] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 14

[15] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 15

[16] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 16

[17] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 17

[18] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 18

[19] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 19

[20] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 5 H 20

[21] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 1

[22] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 2

[23] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 3

[24] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 4

[25] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 5

[26] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 6

[27] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 7

[28] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 8

[29] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 9

[30] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 10

[31] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 11

[32] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 12

[33] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 13

[34] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 14

[35] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 15

[36] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 16

[37] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 17

[38] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 18

[39] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 19

[40] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 20

[41] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 21

[42] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 22

[43] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 23

[44] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 24

[45] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 25

[46] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 26

[47] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 27

[48] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 28

[49] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 29

[50] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 30

[51] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 31

[52] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 32

[53] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 33

[54] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 34

[55] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 35

[56] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 36

[57] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 37

[58] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 38

[59] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 39

[60] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 40

[61] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 41

[62] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 42

[63] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 43

[64] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 44

[65] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 45

[66] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 46

[67] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 47

[68] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 48

[69] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 49

[70] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 50

[71] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 51

[72] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 52

[73] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 53

[74] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 54

[75] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 55

[76] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 56

[77] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 57

[78] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 58

[79] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 59

[80] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 60

[81] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 61

[82] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 62

[83] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 63

[84] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 64

[85] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 65

[86] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 66

[87] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 67

[88] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 68

[89] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 69

[90] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 70

[91] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 71

[92] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 72

[93] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 73

[94] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 74

[95] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 6 H 75

[96] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 1

[97] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 2

[98] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 3

[99] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 4

[100] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 5

[101] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 6

[102] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 7

[103] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 8

[104] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 9

[105] Bihar Al-Anwaar – V 16, The book of our Prophet^-saww, Ch 7 H 10