History of Islam
(Up to the Demise of the Prophet)
Mahdi Pishva'i
Translated by: Dr. Mahmoud Farrokhpey
Footnotes
[1] Husayn
Qarachanlu, Haramayn Sharifayn, pp. 9.
[2] This equals
one third of Europe, six times the area of France, nine times the total
areas of west Germany and East Germany put together, ten tines the area
of Italy, eighty times the area of Switzer land, and twice the area of
Iran.
[3]
Cosmological Institution, the cosmology of countries, pp. 205.
[4] Phillip
Khalil Hitti, History of the Arabs.
[5] `Ali Akbar
Fayyaz, Tarikh Islam, pp. 2; Alber Male and Joel Isaac,
History of the Middle Ages up to the One-Hundred Year War, pp. 95.
[6] Phillip
Hitti, Op cit, pp. 24.
[7] Al-Maqdisi,
a Muslim scientist of the fourth century, considers the Arabian
Peninsula to contain four large section: Hijaz, Yemen, Oman and Hajr;
see Ahsan al-Taqasim fi Ma`rifat al-Aqalim, pp. 102. However,
others state that it includes five sections: Tihamah, Hijaz, Najd, Yemen
and `Aruz; see Abu’l-Fida, Taqwim al-Buldan, pp. 104; Yaqut
al-Hamawi, Mu`jam al-Buldan, pp. 101 & 214; Shukri al-alusi
al-Baghdadi, Bulugh al-Irab fi Ma`rifat Ahwal al-`Arab, 1:187;
Jawad `Ali, al-Mufassal fi Tarikh al-`Arab Qabl
al-Islam, 1:167.
There are other subdivisions, the
descriptions of which are not useful now; see Gustav Le Bon: The
Civilization of Islam and Arabs, pp. 31.
[8] Yahya Nuri,
Islam wa `Aqa'id wa ara' Bashari (Islam, Doctrines and Human
Beliefs), pp. 231-234.
[9] Sayyid
Ja`far Shahidi, Tarikh Tahlili Islam, pp. 3.
[10] Ahmad
Husayn Sharaf al-Din, al-Yaman `Ibr al-Tarikh (The Yemen in
History), pp. 53.
[11] Gustav Le
Bon: The Civilization Of Islam And Arabs, pp. 92.
[12] Mahmud
Shukri Al-alusi al-Baghdadi, Bulugh al-Irab fi Ma`rifat Ahwal
al-`Arab, 1:204.
[13] Georgi
Zaydan, the History of the Islamic Civilization, pp. 3.
[14] Al-Mas`udi,
Muruj al-Dhahab wa Ma`adin al-Jawhar, 2:89, pp.
132.
[15] The Ma'rib
Dam is located 192 Kilometers on the eastern section of Sana’a, the
present capital of Yemen.
[16] For further
knowledge concerning the features of the scientific plan for this dam,
see Dictionary of the Qur’anic Tales by sadr Balaghi, pp. 82-88;
Ahmad Husayn Sharaf al-Din, al-Yaman `Ibr al-Tarikh, pp. 122-132.
[17] Georgie
Zaydan, the History of the Islamic Civilization, 1:11.
[18] Will
Durant, the History of Civilization, 1: 341.
[19] Phillip
Hitti, History of the Arabs, pp. 64; Gustav Le Bon, The
Civilization of Islam and the Arabs, pp. 94; Ahmad Husayn Sharaf
al-Din, al-Yaman `Ibr al-Tarikh, pp. 105; al-alusi, Bulugh
al-Irab, 1:203.
[20] Hasan
Ibrahim Hasan, The Political History of Islam 1:32.
[21] Hamzah
Isfahani, Tarikh Muluk al-Arz wa’l-Anbiya' (the History of the
Prophets and the Kings), pp. 120 & 132.
[22] Abu-Rayhan
al-Bayruni: Al-athar al-Baqiyah, pp. 181.
[23] Mu`jam
al-Buldan 7:355.
[24] Tubba`
(plural of which is Tababi`ah) was the title of the Himyarite
Kings in Yemen. These were two classes: the first class included the
kings of Saba and Ridan who rules from 115 BC to 275 AD. The second
class included the kings of Saba, Ridan, Hazramawt and Shahr who ruled
from 275 to 533 AD: Ahmad Husayn Sharaf al-Din, Al-Yaman `Ibr
al-Tarikh, pp. 90-97.
[25] Hamzah
Isfahani, The History of the Prophets and Kings, pp. 99, 119;
Hasan Ibrahim Hasan, the Political History of Islam, pp. 44;
Abu-Rayhan al-Bayruni, al-athar al-Baqiyah, pp. 181,183.
[26] Carl
Brockleman, the History of Nations and Islamic States, pp. 5.
[27] Georgie
Zaydan, History Of The Islamic Civilization 1:15.
[28] Gustav Le
Bon, History Of The Islamic Civilization 1:88.
[29] Phillip
Hitti, History of the Arabs, pp. 14.
[30] Phillip
Hitti, History of the Arabs, pp. 33-35.
[31] Gustav Le
Bon, History Of The Islamic Civilization 1:65; Will Durant,
The Story Of Civilization; The Age of Faith 4:201.
[32] Ahmad Amin,
Fajr al-Islam, pp. 46.
[33] Ibid, pp.
33-34. al-Nu`man ibn al-Mundhir, king of al-Hirah, in reply to Khosrow
the Persian king who asked him why the Arab nation does not live under a
unified governmental system, answered, “Other nations who feel weak and
fear the enemy's attacks submit their control under one family,
submitting to them their affairs. But all the Arabs want to be kings and
hate paying taxes or tributes.” See al-alusi, Bulugh al-Irab…
1:150.
[34] Ahmad Amin,
Fajr al-Islam, pp. 225; `Abd al-Mun`im Majid: al-Tarikh
al-Siyasi li’l-Dawlah al-`Arabiyyah (Political History of the Arab
State), pp. 48.
[35] Karl
Brockelman, History Of The Islamic States And Peoples.
[36] He was also
called ra'is (chief), amir (prince), and sayyid
(master). See `Abd al-Mun`im Majid, al-Tarikh al-Siyasi li’l-Dawlah
al-`Arabiyyah, pp. 49.
[37] `Abd
al-Mun`im Majid, al-Tarikh al-Siyasi li’l-Dawlah al-`Arabiyyah,
pp. 49.
[38] Al-alusi,
Bulugh al-Irab…1:187.
[39] Phillip
Hitti, The Arab History, pp. 39.
[40] Phillip
Hitti, The Arab History, pp. 38.
[41] Will
Durant, Op cit, 4:200.
[42] Ahmad Amin,
Op cit, pp. 10.
[43] Hasan
Ibrahim Hasan, The Political History of Islam 1:37-8.
[44] Shaykh
al-saduq, Thawab al-A`mal wa `Iqab al-A`mal, pp. 263; Shaykh
al-Kulayni, al-Usul min al-Kafi, 2:308.
[45] Sunan
Abi-Dawud, Ch. Al-Adab, S. fi al-`Asabiyyah, pp. 332,
H. 512.
[46] sahih
al-Bukhari, Ch. Al-Mazalim, 2:66; Musnad Ahmad, 3:201.
[47] Hasan
Ibrahim Hasan, the Political History of Islam, pp. 39.
[48] Brockleman,
op cit, pp. 6-7.
[49] Al-Nuwayri,
Nihayat al-Irab fi Funun al-Adab 6:67.
[50] Al-alusi,
op cit, 1:281.
[51] Sayyid
Muhammad Husayn tabataba'i, al-Mizan fi Tafsir al-Qur'an 30:353;
al-alusi, op cit, 1:279.
[52] For
instance, if one's father was Arab, but his mother was non-Arab, he was
insultingly referred to as hajin, which indicated the concept of
inferiority; in the reverse situation, he used to be called mudharra`.
Hajin was deprived of inheritance. See Ibn `Abd Rabbih
al-Andalusi, al-`Iqd al-Farid 6:129. A hajin male had to
marry a woman of his own standing. See Muhammad ibn Habib,
al-Muhabbar, pp. 310; al-Shahristani, al-Milal wa’l-Nihal,
pp. 254.
In Islam, when he was asked about the
blood-money of a hajin, the Holy Prophet replied, “The blood
money of all followers of Islam is the same.” See Ibn Shahrashub,
al-Manaqib 1:113.
[53] Jawad `Ali,
al-Mufassal fi Tarikh al-`Arab Qabl al-Islam
1:493; Shawqi ®ayf, Tarikh al-Adab al-`Arabi, al-`Asr al-Jahili,
pp. 55.
[54] Al-alusi,
op cit, 1:149. At the beginning of Islam, `Umar Ibn al-Khattab, who was
strongly influenced by this kind of thinking, and who showed his
dissatisfaction towards the Iraqi Nabataean who used to refer to their
locations in their names, told them: Always remember your familial bonds
and parentage and stop being like the Iraqi Nabataean who, when asked
about their families, would refer to their place of birth or to the
location of their residence. See Muqaddimat Ibn Khaldun, pp. 162;
Al-Andalusi, op cit, 3:312.
[55] Bulugh
al-Irab… 3:182; also refer to al-Mufassal fi Tarikh al-`Arab Qabl
al-Islam 1:466-4667.
[56] On the word
of a narration reported from Imam al-sadiq (a.s) and some books of
exegesis of the Holy Qur'an, the Arabic word qaba'il mentioned in
the aforementioned holy verse refers to the Arab tribes, while the word
shu`ub refers to the non-Arabs. (See al-tabrisi, Majma`
al-Bayan fi Tafsir al-Qur'an, Exegesis of Surah al-Hujurat, verse
13)
[57] Shaykh
al-Kulayni, al-Rawzah min al-Kafi, pp. 246; al-Majlisi, Bihar
al-Anwar 21:137-8; Sirat Ibn Husham 4:54.
[58] Ibn Shu`bah
al-Harrani: Tuhaf al-`Uqul, pp. 34.
[59] Shaykh
al-Kulayni, op cit, p. 181.
[60] Muhammad
Ahmad Jad al-Mawla Bek, `Ali Muhammad al-Bajjawi, Muhammad Abu’l-Fazl
Ibrahim: Ayyam al-`Arab fi al-Jahiliyyah, pp. 142-168; Ibn
al-Athir: al-Kamil fi’l-Tarikh 1:523-539.
[61] Ibn Husham:
Sirat al-Nabi 1:307; Yaqut al-Hamawi: Mu`jam al-Buldan
1:268.
Ibn al-Athir (in al-Kamil
fi’l-Tarikh 1:566-582) and Jad al-Mawla Beck (in Ayyam al-`Arab
pp. 246-277) consider the owner of the two horses to be one person
namely, Qays.
[62] Brockleman,
op cit, pp. 8.
[63] sahih
al-Bukhari 8:327-8, H. 893. Similar to this is mentioned in Sunan
Abi-Dawud 4:271.
[64] Gustav Le
Bon, op cit, pp. 63,
[65] Hasan
Ibrahim Hasan, op cit, 1:38.
[66]
Muqaddimat Ibn Khaldun 1:285-286.
[67] Ahmad Amin,
op cit, pp. 9; Phillip Hitti, op cit, pp. 35; Hamasat Abi-Tammam,
pp. 32, Calcutta: Leisi Publishing House, 1895 AD.
[68] tabataba'i:
al-Mizan fi Tafsir al-Qur'an 9:272.
[69] By
exchanging the names of the months and through postponing and
procrastinating the forbidden months, the Arabs were engaged in wars
during these months. For this very reason, God said:
“Postponing of the sacred month is
only an addition in unbelief, where with those who disbelieve are led
astray, violating it one year and keeping it sacred another, that they
may agree in numb of months that Allah has made sacred, and thus violate
what Allah has made sacred; the evil of their doings is made
fair-seeming to them; and Allah does not guide the unbelieving people.”
[70] Sayyid
Muhammad Husayn tabataba’i, Al-Mizan fi Tafsir al-Qur’an, 2:267.
[71]
Abu’l-`Abbas al-Mubarrad: al-Kamil fi al-Lughah wa’l-Adab 1:393.
Muhammad ibn Habib, al-Muhabbar, pp. 324.
[72] Shaykh
al-Kulayni, al-Furu` min al-Kafi 6:406.
[73] tabataba’i,
op cit 4:254-258; al-Suyuti, al-Durr al-Manthur 2:131-132;
al-Shahristani, al-Milal wa’l-Nihal 2:254; Hasan, Women's
Rights in Islam and Europe, pp. 34. The one who married his
stepmother after his father’s death was named ®ayzan. (Muhammad ibn
Habib, al-Muhabbar, pp. 325) Ibn Qutaybah al-Daynawari has named
some these women who married their stepsons upon their husbands’ death (al-Ma`arif,
p112.)
[74] tabataba’i,
op cit, 4:258; Tafsir al-tabari 4:207.
[75] tabataba’i,
op cit, 2: 267.
[76] Shaykh
`Abbas al-Qummi, Safinat al-Bihar 1:197; Ibn Abi’l-Hadid,
Sharh Nahj al-Balaghah 13:174; Shaykh al-Kulayni, al-Usul min
al-Kafi 18:163; al-Qurtubi, Tafsir Jami` al-Ahkam 19:232.
[77] Al-Qurtubi,
op cit pp. 232.
[78]
Al-Mubarrad, op cit, 1:392; Ibn Abi’l-Hadid op cit, 13:179.
[79] Ibn
Abi’l-Hadid, op cit, 13:174.
[80] Al-alusi,
op cit, 1:324; Tarikh al-Ya`qubi, 2:10.
[81] Al-alusi,
op cit, 3:45; Ibn Husham, al-Sirah al-Nabawiyyah, 1:240.
[82] Muhammad
Abu’l-Fazl Ibrahim, et al, Qisas al-`Arab 2:31,
Abu’l-`Abbas al-Mubarrad, op cit, pp. 394.
Al-Farazdaq, a Muslim poet, took pride
in his grandfather, sa`sa`ah, for he had objected to burying newborn
girls alive. See al-Qurtubi, Tafsir Jami` al-Ahkam, 19:232.
[83]
Abu’l-`Abbas al-Mubarrad, op cit, 1:394.
[84] Ibn
al-Athir, Usd al-Ghabah, 4:220.
It is narrated that Qays ibn `asim
converted to Islam and came to the Prophet, saying, “Before Islam, I
buried eight of my daughters alive. How could I make up for it now?” The
Prophet replied, “Free eight slaves for what you have done.” He said, “I
have many camels.” The Prophet replied, “If you wish, you may slaughter
eight camels.” See al-Qurtubi, Tafsir Jami` al-Ahkam 19:233.
[85] Ibn Husham,
op cit, 2:75.
[86] Gustav le
Bon, the civilization of Islam and the Arabs, pp. 64-65. Will
Durant writes concerning this topic, “The nomad was kind, generous and
savage; he was Jealous, miser and traitor; he was and dissolute and
conservative. Despite his poverty, he was generous; he faced the world
with elegance.” See The Story of Civilization 4:201.
[87] Ahmad Amin,
Fajr al-Islam, pp. 76.
[88] Phillip
Hitti, the Arab History, pp. 33-35.
[89] Murtaza
al-`amili, al-sahih mi Sirat al-Rasul al-A`zam, 1:50-54.
[90] Mahmud
Shukri al-alusi, Bulugh al-Irab 2:303.
[91] For further
information for the superstitions of the Arabs before Islam, see
Bulugh al-Irab 2:303-367; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah
19:382-429.
[92] al-alusi,
op cit, 3:182, 223, 261, and 327.
[93]
Muqaddimat Ibn Khaldun 2:1034.
[94] Futuh
al-Buldan, pp. 457-454.
[95] Will
Durant, the Story of Civilization 4:202.
[96]
Al-Mu`allaqat al-Sab`ah.
[97] Concerning
these marts, see Bulugh al-Irab 2:264-270.
[98] Hasan
Ibrahim Hasan, the political History of Islam 1:24.
[99] Fajr
al-Islam, pp. 29.
[100] The Jews
mostly lived in Yathrib, Fadak and Tayma. A few of them lived in ta’if.
However, there is no indication of any Jew population in Mecca.
[101] Georgi
Zaydan, the History of the Islamic civilization, 1:16.
[102] sahih
al-Bukhari 9:136.
[103] Tafsir
al-tabari 4:25; Zahiyah Qaddurah, Al-Shu`ubiyyah, pp. 24;
Ahmad Amin, ²uhr al-Islam 1:18.
[104] Qisas
al-`Arab 2:358; Ibn Kathir, al-Bidayah wa’l-Nihayah 3:144.
[105] al-alusi,
Bulugh al-Irab 1:311-313; Muhammad Ibn `Abd-Rabbih, al-`Iqd
al-Farid 2:20; Ibn Qutaybah, al-Ma`arif, 608.
[106] Ahmad
Amin, ²uhr al-Islam 1:19.
[107] The direct
reason for this war was the following: Khosrow willed to marry the
daughter of al-Nu`man ibn al-Mundhir, the king of al-Hirah. Upon his
refusal, he was called to the Iranian court and was put in prison where
he died. Khosrow ordered Hani ibn Mas`ud al-Shaybani to submit
al-Nu`man’s wealth to him. He, however, refused to do so. Later, Khosrow
dispatched an army to fight Banu-Shayban. Khosrow lost that war. See Ibn
al-Athir, al-Kamil fi’l-Tarikh 1:485-484; al-Maqdisi: al-Bad’
wa’l-Tarikh 3:26.
[108] Ahmad
Amin, ²uhr al-Islam 1:19; Mas`udi, al-Tanbih wa’l-Ishraf,
pp. 209; Jalal al-Din Homayi, Shu`ubiyyah, pp. 11-12.
[109] Jawad
`Ali, al-Mufassal 1:41-42.
[110] `Umar
Farrukh, sadr al-Islam wa’l-Dawlah al-Umawiyyah, pp. 39.
[111]
tabataba’i, Al-Mizan fi Tafsir al-Qur’an 4:151-155; Ahmad Amin,
Fajr al-Islam, pp. 74-78; al-alusi, Bulugh al-Irab
1:15-18; Shawqi ®ayf, Tarikh al-Adab al-`Arabi 1:39.
Confirming this piece of information,
jahl is the opposite of hikmah (wisdom) according to some
narrations reported in reliable reference books like al-Kafi.
[112] Jawad `Ali
says: “In my view, jahiliyyah is stemmed from stupidity, pride,
anger, arrogance and stubbornness towards God's commands. These features
are strongly condemned by Islam. In our days, we rebuke a stupid person
who utters taboo or nasty words by the following expression: Go away,
you ignorant and silly one. This does not mean that he is illiterate.”
See al-Mufassal, 1:40.
[113] Nahj
al-Balaghah, Sermon 95.
[114] Hanif (pl.
Hunafa') is one following the religion of Prophet Abraham. See tabarsi,
Majma` al-Bayan 1:216.
[115] Muhammad
Ibn Habib, al-Muhabbar, pp. 171.
[116] Mas`udi,
Muruj al-Dhahab 1:60-68; Ibn Husham, al-Sirah al-Nabawiyyah
1:237; Ibn Kathir, al-Sirah al-Nabawiyyah 1:122-165; Muhammad Ibn
Ishaq, al-Maghazi, pp. 115-116; Muhammad Ibn Habib,
al-Munammaq fi Akhbar Quraysh, pp. 152-153; Muhammad Ibrahim ayati,
the History of the Prophet of Islam, pp. 13-19.
[117] Ibn
Kathir, op cit, pp. 156; Qisas al-`Arab 1:72.
[118] Jawad
`Ali, al-Mufassal 6:449. Husayn tabataba’i, Committing
Treasons In Preparing Historical Accounts 1:120; Ibn Husham,
al-Sirah al-Nabawiyyah 1:237.
[119] Hasan
Ibrahim Hasan, The Political History Of Islam 1:64.
2
Ibid, pp. 64; Shihab al-Din al-Abshahi, al-Mustatraf fi kulli fannin
Mustazraf 2:88; Ibn Qutaybah, al-Ma`arif, pp. 621;
al-Himyari, al-Hur al-`«n, pp. 136.
3
`Uthman ibn Huwayrith and Waraqah ibn Nawfal, belonging to the tribe of
Banu-Asad, were following Hanifiyyah. See Tarikh al-Ya`qubi
1:225.
[121] Ahmad
Amin, Fajr Al-Islam, pp. 27.
[122] Tarikh
al-`Arab, pp. 78. Some historians ascribe the indoctrination and
introduction of Christianity into Yemen to a Syrian saint called
Faymiyin. See Ibn Husham, op cit, 1:32-35; Yaqut al-Hamawi, Mu`jam
al-Buldan 5:266. However, this seems to be a myth since it is not in
agreement with what is narrated by Hetti.
[123] Tarikh
al-Ya`qubi 1:224.
[124] Ahmad
Amin, op cit, pp. 26.
[125] Some
exegetes of the Holy Qur'an say that the verses 4-9 of Surah al-Buruj
were revealed in connection with the slaughter of the Christians. This
might be a referent of those verses. See al-Mizan fi Tafsir al-Qur’an
20:251-257:
Cursed be the makers of the pit, of
the fire kept burning with fuel, when they sat by it. And they were
witnesses of what they did with the believers. And they did not take
vengeance on them for aught except that they believed in Allah, the
Mighty, the praised. Whose is the Kingdom of the heavens and the earth,
and Allah is a Witness of all things (Qur’an 85: 8-9).
[126] Ahmad
Amin, op cit, pp. 18,25, 26, 28.
[127] Qisas
al-`Arab 1:73; Ahmad Amin, op cit, pp. 27.
[128] Qur’an
5:18, 72, 73; 4:171; 9:30; 5:82.
[129]
Al-Mizan fi Tafsir al-Qur’an 3:228, 233.
[130] In the
words of Yaqut al-Hamawi, Tayma' was a small city between Syria and Wadi
al-Qura. See Mu`jam al-Buldan 2:67. Wadi al-Qura is situated
between Medina and Syria; it was one of the provinces of Medina. Thus,
Tayma' was located between Medina and Syria. Al-Maqdisi, a scholar of
the fourth century, writes: “Tayma' is an ancient city located in a
wide-spread land, full of palm trees, with a lot of orchards and
numerous rivers, with a spring of limpid water, which runs from an
iron-grid into the pond and then runs into the orchards. There are some
fresh water wells therein. However, most of them are ruined.” See
Ahsan al-Taqasim.
[131] Fadak is a
village of two or three day distance away from Medina. Mu`jam
al-Buldan 4:238.
[132] Khaybar is
a region 96 miles north of Medina; it included seven strongholds with
numerous farmlands and palm-groves. (Mu`jam al-Buldan 2:404). The
distance between Khaybar and Medina is recorded with different numbers.
(Taqwim al-Buldan, pp. 123).
[133] Hasan
Ibrahim Hasan, op cit, pp. 64.
[134]
al-Buladhari, Futuh al-Buldan, pp. 67.
[135] Ahmad
Amin, Fajr al-Islam, pp. 24.
[136] Ibn
Qutaybah, al-Ma`arif, pp. 621; al-Hur al-`«n, pp. 136.
[137] Tarikh
al-Ya`qubi 1:257.
[138] Ahmad
Amin, op cot, pp. 23, 24, 37; Ibn Husham, al-Sirah al-Nabawiyyah
1:37. Yaqut al-Hamawi, Mu`jam al-Buldan 5:266.
[139]
Al-athar al-Baqiyah, pp. 294-295.
[140] Harran was
a big city between the Tigris and Euphrates; today, it is a ruined
village. At the Advent of Islam, it was a prosperous city in which
famous scientists used to live. See Mu`jam al-Buldan 3:235-236;
Taqwim al-Buldan, pp. 303, 307, 309; Muhammad Mu`in, Farhang
Farsi 5:457.
[141]
tabataba’i, Al-Mizan fi Tafsir al-Qur’an 10:279.
[142] Qur’an
2:62; 5:69; 22:17.
[143] They live
at the shores of the Karun River, Ahwaz, Khorramshahr, Abadan, Shadigan,
and Dasht Mishan.
[144] They live
at the shores of the Tigris and Euphrates in Baghdad, Hillah,
Nasiriyyah, `Imarah, Kut, Diyala, Kirkuk, Mosul, Ramadi, Sulaymaniyyah
and Karbala'. For the derivation of the word sabi'i, whether it
is Arabic or Hebrew, and for its meaning, see al-alusi, Bulugh
al-Irab 2:223-228; Yahya Nuri, Islam And Human Ideas, pp.
431-432; Shahristani, al-Milal wa’l-Nihal 1:230, 2:5.
[145] Tarikh
al-Ya`qubi 1:226.
[146] Ahmad
Amin, Fajr al-Islam, pp. 108; Dawud Ilhami, Iran and Islam,
pp. 392. Having referred to the fact that Manicheans came to be called
zanadiqah due to their following of zand, al-Bayruni
writes: “The Manicheans and the Batiniyyah (Esotericists) are
figuratively termed zanadiqah in Islam. This is because these two
groups are similar to Mazdakids in ascribing certain traits and features
to God.” See al-athar al-Baqiyah, pp. 312. About this topic, `Abd
al-Husayn Zarrinkub writes, “The word zandiq is derived from the
Pahlavi word zandic. At this era, this word was used for the Manicheans
and for those who believed in atheism of some sort.
[147]
Shahristani, op cit, pp. 244. An Orientalist says, “If we consider
Manichaeism as Zoroastrianism mixed with Christianity, we are closer to
the truth than considering Christianity mixed with Zoroastrianism.” See
Ahmad Amin, Fajr al-Islam, pp. 104. Concerning Mani and his sect,
Manichaeism, see `Abd al-Husayn Zarrinkub, Neither Eastern nor
Western but Human, pp. 72-76.
[148] Ibn
Qutaybah, al-Ma`arif, pp. 621; Al-Abshahi, al-Mustatrah
2:88; Ibn Rustah, al-A`laq al-Al-Nafisah, pp. 264; Ahmad Amin,
Fajr al-Islam, pp. 108.
Muhammad ibn Habib al-Baghdadi states
that the following individuals from Quraysh belonged to this group:
Abu-Sufyan, `Aqabah ibn Abi-Mu`it, Ubay ibn Abi-Khalaf, Abu-`Azzah,
al-Nazr ibn Harith, Nubayh and Munabbih, sons of al-Hajjaj ibn Amir
al-Sahmi, al-`as ibn Wa’il, and al-Walid ibn al-Mughirah al-Makhzumi.
See al-Muhabbar, pp. 161.
However, the speeches and sessions
held by these individuals carry no single indication of this point.
Rather, documents prove that they were idol-worshippers. In his
discussions on heresy, `Abd al-Husayn Zarrinkub remarks that the word
zandaqah included Materialists as well. This latter group refrained
from attributing the events of this world to a Creator. The zanadiqah
of Quraysh, among whom were Abu-Sufyan, Ibn Abi-Mu`it, al-Nazr ibn
Harith, and al-Walid ibn Mughirah, were Materialists. It is understood
from the news and poems related to the chiefs of Quraysh that their
heresy stood for rejection of the Creator and disbelief in Resurrection”
[149] al-alusi,
Bulugh al-Irab 2:240.
[150]
tabataba’i, Al-Mizan fi Tafsir al-Qur’an 19:49.
[151] Ibid, pp.
215, 220, 230, 237, 239 and 240; Islam And Man's Ideologies, pp.
295-247.
[152] tabataba’i
op cit 17:393.
[153] Ibn
Husham, al-Sirah al-Nabawiyyah 1:385.
[154] Husham Ibn
Muhammad Kalbi, Kitab al-Asnam, pp. 42.
[155]
tabataba’i, op cit, 2:42.
[156] tabarsi,
Majma` al-Bayan 8:46.
[157] al-alusi,
op cit, 2:232.
[158] Ibn
Husham, al-Sirah al-Nabawiyyah 1:55, 116; al-Azraqi, The
History of Mecca 1:55; Tarikh al-Ya`qubi 1:18; Ibn Rustah,
al-A`laq al-Nafisah, pp. 51.
[159] Azraqi, op
cit. pp. 57; Mas`udi, Muruj al-Dhahab 2:20.
[160] Tarikh
al-Ya`qubi 1:19, 193; al-Azraqi, op cit, pp. 57.
[161] An
exegesis of the Holy Qur'an states that the holy verse, (…and the faith
of your father Abraham,) refers to this meaning. See tabarsi, Majma`
al-Bayan 7:97.
[162] Tarikh
al-Ya`qubi 1:224.
[163]
al-Majlisi, Bihar al-Anwar 15:170; Husham Kalbi, al-Asnam,
pp. 6.
[164] Al-Hurr
al-`amili, Wasa'il al-Shi`ah: 1465; tabarsi, al-Ihtijaj,
pp. 189.
[165]
Shahristani, al-Milal wa’l-Nihal 2:257.
[166]
tabataba’i, al-Mizan 9:272.
[167]
Shahristani, op cit, pp. 255; Tarikh al-Ya`qubi 2:12
[168] al-Azraqi,
op cit, 1:88, 100, 101; Mahmud al-alusi, Bulugh al-Irab 2:200;
al-Sirah al-Halabiyyah 1:16.
[169]
Al-`amaliqah were the children of Prophet Noah. Their grandfather
was named `imlaq or `imliq. See Ibn Husham, al-Sirah
al-Nabawiyyah 2:188; al-Sirah al-Halabiyyah 1:17.
[170] al-alusi,
op cit, 2:201; al-Shahristani, op cit, pp. 243; al-Halabi, op cit, pp.
17; Tarikh al-Ya`qubi 2:224; al-Abshahi, al-Mustatraf
2:29; Kalbi, al-Asnam, pp. 6; Muhammad Ibn Habib, al-Munammaq,
pp. 328.
In some records, it is said that he
brought Hubal from Iraq. See al-Azraqi, Akhbar Makkah 1:79; Ibn
Kathir, al-Bidayah wa’l-Nihayah 2:188.
A report says that the stone of the
idol is one of the stones of Ma'zamayn. For this reason, when the
Prophet crossed that place, he showed hatred. See Wasa'il al-Shi`ah
by al-Hurr al-`amili 10:36.
[171] al-Azraqi,
op cit, 1:88; Shahristani, op cit, 2:242, 347.
[172] Ibn
Husham, op cit, pp. 79; al-Halabi, op cit, pp. 17; Ibn `Abd al-Barr,
al-Isti`ab 1:120; Ibn al-Athir, Usd al-Ghabah 4:390;
al-Tustari, al-Awa’il, pp. 217; Ibn Kathir, al-Sirah
al-Nabawiyyah 1:65; al-Azraqi, op cit, pp. 116.
[173] al-alusi,
op cit, 2:200.
[174]
tabataba’i, op cit, 1:272.
[175] Kalbi, op
cit, pp. 32.
[176] Shaykh
al-tusi, al-Amali, pp. 336; al-alusi, Bulugh al-Irab
2:211; al-Azraqi, op cit, 1:21; al-Sirah al-Halabiyyah 3:30;
al-Mizan 26: 271, based on a narration by Imam al-Riza.
[177] Qur’an
31:25; 39:38; 43:9; 43:87; 10:3.
[178] Al-Suyuti,
al-Durr al-Manthur 4:23: tabarsi, Majma` al-Bayan 8:460.
[179] Ibn
Kathir, al-Sirah al-Nabawiyyah 1:7. Ibn Husham, al-Sirah
al-Nabawiyyah 1:85.
[180] Ibn
Husham, op cit, pp. 80; Ibn Kathir, op cit, pp. 63; al-Shahristani,
al-Milal wa’l-Nihal 2:247. Ibn Kathir, al-Bidayah wa’l-Nihayah
2:88.
[181] Kalbi,
al-Asnam, pp. 13; Ibn Husham, al-Sirah al-Nabawiyyah 1:8;
al-alusi, Bulugh al-Irab 2:202.
[182] Kalbi, op
cit, pp. 14.
[183] al-Azraqi,
Akhbar Makkah 1:178, 182; al-alusi, op cit, 1:244; sahih
Muslim 18:162.
[184]
tabataba’i, Al-Mizan fi Tafsir al-Qur’an 14:414.
[185] Azraqi,
Akhbar Makkah 1:183; Ibn Husham, al-Sirah al-Nabawiyyah 1:45.
[186] The
Civilization Of Islam And Arab, pp. 138-130.
[187] Muhammad
al-Siba`i, al-Abtal, pp. 9.
[188] Will
Durant, the Story of Civilization 4:197.
[189] Ibn Wazih,
Tarikh al-Ya`qubi 1:215.
[190] Muhammad
Ibn Habib al-Baghdadi, al-Munammaq, pp. 42.
[191] Ibn Wazih,
Ibid, 1:214.
[193] Ibn Sa`d,
al-tabaqat al-Kubra 1:78.
[194] Ibn Wazih,
Ibid 1:215.
[195] tabari,
Tarikh al-Umam wa’l-Muluk 2:180; Ibn al-Athir, al-Kamil
fi’l-Tarikh 2:16.
[196] tabari, op
cit, pp. 180; Ibn Husham, al-Sirah al-Nabawiyyah, 1:143.
[197] Ahmad
Amin, Fajr Al-Islam, pp. 13-14; Shawqi ®ayf, Tarikh al-Adab
al-`Arabi 1:49.
[198] tabari, op
cit, 2:180; Ibn al-Athir, op cit, pp. 16.
[199] Ahmad
Amin, op cit, pp. 12; `Abd al-Mun`im Majid, al-Tarikh al-Siyasi
li’l-Dawlah al-`Arabiyyah, pp. 79.
[200] Hasan
Ibrahim Hasan, The Political History Of Islam, pp. 56.
[201] `Abbas
Ziryab, Sirat Rasulillah, pp. 66-67.
[202] Jawad
`Ali, al-Mufassal 1:114.
Probably, reference is made to Sa`id
ibn al-`as (Abu-Uhayhah) who had the largest share of the caravan of
Quraysh that had to encounter the Muslim troops at Well Badr during
their return from Damascus. However, al-Waqidi (in al-Maghazi
1:27) does not say it explicitly.
[203] Phillip
Hitti, op cit, pp. 130.
[204] tabari, op
cit 2:221; al-Buladhari, Futuh al-Buldan, pp. 68.
[205]
al-Buladhari, op cit, pp. 68.
[206] Ibn
Husham, al-Sirah al-Nabawiyyah, pp. 25.
[207] Ibn Wazih,
op cit, 1:10.
[208] Shawqi
®ayf, op cit, pp. 51, al-Jahiz, al-Mahasin wa’l-Azdad, pp. 62.
[209] An exegete
of the Holy Qur'an states that the two great personalities mentioned in
the holy verse (43:31) are al-Walid ibn al-Mughirah in Mecca and `Urwah
ibn Mas`ud al-Thaqafi in ta’if. Because of their great wealth, the had
been expected to be the promised prophet.
[210]
tabataba’i, Al-Mizan fi Tafsir al-Qur’an 2:43; Ibn Kathir,
Tafsir 4:442.
[211] Ibn
Kathir, al-Bidayah wa’l-Nihayah 2:229; al-alusi, op cit, 1:89;
Muhammad Ahmad Jad al-Mawla Beck et al, Ayyam al-`Arab
fi’l-Jahiliyyah, pp. 248.
[212] al-alusi,
op cit, pp. 87; Ibn Kathir, op cit, pp. 220.
[213] Bakri,
Mu`jam mastu`jim 2:444.
[214] Jad
al-Mawla, op cit, pp. 334.
[216] Ibn
Qutaybah, al-Ma`arif, pp. 576: Mas`udi, Muruj al-Dhahab
2:284; Jawad `Ali, op cit, pp. 96.
[217] al-alusi,
op cit, pp. 87.
[218] Ibn
Husham, op cit, 4:83; al-Waqidi, al-Maghazi 3:890; Ibn Sa`d,
al-tabaqat al-Kubra 2:150; Halabi, al-Sirah al-Halabiyyah
3:63.
The Holy Prophet borrowed three
thousand spears from his cousin, Nawfal ibn al-Harith ibn `Abd
al-Muttalib. (Halabi, op cit)
[219] al-Azraqi,
Akhbar Makkah 1:107; Ibn Husham, al-Sirah al-Nabawiyyah
1:130.
[220] Ibn
`Abd-Rabbih, al-`Iqd al-Farid 3:314; Ahmad Amin, op cit, pp. 237;
al-alusi, op cit, 1:145-150.
These institutes and organizations
were not in the form of modern times as some historians, such as Georgie
Zaydan and Lamens, had assumed; rather, they were very primitive and
tribal.
[221] Phillip
Hatti, op cit, pp. 17.
[222] Ibn
Husham, al-Sirah al-Nabawiyyah 1:59; al-Azraqi, op cit, pp. 176.
[223] Ibn `Abd-Rabbih,
op cit, 3:313; al-Azraqi, op cit, pp. 176.
[224] al-Azraqi,
op cit, 1:70.
[225] Op cit,
pp. 174; al-alusi, op cit, 1:242.
[226] Ibn Sa`d,
op cit, 1:70.
[227] Jawad
`Ali, op cit, 4:21.
[228] Ibn Sa`d,
op cit, pp. 69; Ibn Husham, op cit, pp. 125, 130; Ibn Athir, al-Kamil
fi’l-Tarikh 2:20; al-Azraqi, op cit, pp. 189.
[229] Ibn Sa`d,
op cit, pp. 72; al-Azraqi, op cit, pp. 178, 182. It was because of
Quraysh’s power and control over these ceremonies, people used to
circumambulate the Kaaba naked. In this respect, there is a story about
a naked woman who performed the Hajj ceremony composing a shameful verse
of poetry. See al-Azraqi, op cit, 1:178, 182; Ibn Husham, op cit, 4:190;
al-alusi, op cit, 1:244; sahih Muslim 18:162.
[230] Al-Azraqi,
op cit, pp. 177.
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