[1] Tamaddun-i Islam wa Arab, pp. 93 - 94
[2] Tamaddun-i Islam wa Arab, page 96
[3] Tamaddun-i Islam wa Arab, pp. 78 - 102
[4] Murujuz Zahab, vol. 111, page 373
[5] This book is published in English by the Islamic Seminary under the caption: Peak of Eloquence.
[6] A'lamul Wara', pp. 35 - 40 and Biharul Anwar, vol.XIX, pp. 8 -11
[7] Nahjul Balaghah, Sermon 1
[8] In 'Usudul Ghaba' Ibn Athir quotes Qays as saying that the Holy Prophet asked him as to how many daughters he had buried alive and he replied that they were twelve in number.
[9] Biharul Anwar, vol. XXII, page 155.
[10] Biharul Anwar, vol. Vl, page 92
[11] Biharul Anwar, vol. II, pp 286 - 369
[12] Vide 'Futuhul Buldan' Balazari' page 458
[13] Tuhaful 'Uqul, page 29
[14] Seerah-i Ibn Hisham, vol. III, page 421
[15] Man la Yahzaruhul Faqih, page 228
[16] at-Taj, vol. III, page 178. The Holy Prophet meant to say that the appendages were not an effective treatment.
[17] at-Taj, vol. III, page 179
[18] at-Taj, vol. Ill, page 184
[19] Safinatul Bihar, root word raqa
[20] Tarikh-i 'Ulum wa Adabiyat dar Iran, Dr Safa, pp. 3 - 4, Iran dar Zaman-i Sasaniyan, Christensen, page 267.
[21] Payambar-i Rehnuma, vol. I, pp. 42 - 43
[22] Payambar-i Rehnuma, vol. I, pp. 42 - 43
[23] Payambar-i Rehnuma, page 43. "In the book 'Ganj-i Danish', Muhammad Taqi Khan Hakim, 'Mu'tamadus Sultan', has described the carpet 'Nigaristan' very minutely, while making research about the court of Khosroes".
[24] Sanii Mulukul Arz wal Ambiya, page 420
[25] Tarikh-i Tabari, as quoted by Christonson, page 327
[26] Tarikh-i Ijtimai'i-i Iran, vol. II, pp. 24 - 26
[27] Limadha Khasir al 'Alam bi inhitatil Muslimin, pp. 70 - 71
[28] Iran fi 'ahdis Sasani'in, page 424
[29] Firdausi has narrated this story in Shahnamah as an event of the reign of Anushirwan with reference to the war between Iran arid Rome (Shahnamah, vol. Vl, pp. 257 - 260). Dr Sahib al-Zamani has analysed this story in a very fascinating manner in his book "Dibacha-i bar Rehbari" (pp. 258 - 262) See also, "Guzarish Nama-i Iran", Mehdi Quli Khan Hidayat (page 232).
[30] Tarikh-i Ijtima'i-i Iran, vol. II, page 26
[31] Iran dar Zaman-i Sasaniyan, page 318
[32] Murujuz Zahab, vol. I, page 281
[33] Tarikh-i Ijtima'i-i Iran, vol. II, pp. 15 - 19 by Sa'id Nafisi
[34] Tarikh-i Tamaddun-i Sasani, vol. I, page 1
[35] Tarikh-i Ijtima'i-i Iran, vol. II, page 20
[36] Mani's religion was a combination of Zoroastrianism and Christianity. He had thus invented a new religion by the admixture of a local and a foreign faith.
[37] But what was their conception about the idols? Did they consider them fit for worship and to be only intermediaries or they thought that they too possessed power like Allah? This point is beyond our discussion for the present, although the first view is firm and proved.
[38] Qamus-i Kitab-i Muqaddas, root 'Babal'.
[39] Tafsir-i Burhan, vol. 1, page 535
[40] Awa'il al-Maqalat, page 12
[41] Majma'ul Bayan, vol. III, page 319 and al-Mizan, vol. Vll, page 170
[42] As regards the particulars of this chapter and matters relating to the birth of Prophet Ibrahim and his breaking the idols, refer to Tarikh-i Kamil, pp. 53 - 62 and Biharul Anwar, vol. Xll, pp. 41 - 55. For the sake of brevity we have refrained from mentioning the source of all its contents.
[43] Biharul Anwar, vol. V, page 130, Company Print.
[44] al-'Uyun, page 136; Amali Saduq, page 274 and Bihirul Anwar, page 35.
[45] Tafsir-i Burhan, vol. Ill, page 64
[46] Sa'dus Su'ud, pp. 41 - 42 and Biharul Anwar, vol. XII, page 118
[47] Tafsir-i Qummi, page 52 and Biharul Anwar, vol. Xll, page 100
[48] Biharul Anwar, vol. II, page 112 as quoted from Qassas-i Anbiya.
[49] Tarikh-i Kamil, vol. II, pp. 1 and 21
[50] Their lives have been discussed by Ibn Athir in Tarikh-i Kamil, vol. II, pp. 15 - 21.
[51] lt is an admitted fact that the offices related to the Ka'bah did not exist when the sanctuary was constructed, and they came into existence gradually, according to the exigencies of time. Till the advent of Islam these offices were divided into four parts: (1) Custodianship of the Ka'bah and holding charge of its keys (2) Providing water to the pilgrims during Haj season (3) Providing food to the pilgrims. (4) Chiefship of the people of Makkah, standard bearership and command of the army.
[52] Tarikh-i Tabari, vol. II, page 13
[53] Seerah-i Halabi, vol. I, page 5
[54] Seerah-i Halabi, vol. I, page 6 - 7
[55] Tarikh-i Kamil, by Ibn Athir vol. II, page 10
[56] Tarikh-i Kamil, vol. II, page 6; Tarikh-i Tabari, vol. II, pp. 8 - 9 and Seerah-i Halabi, vol. I, page 8
[57] Seerah-i Halabi, vol. 5, page 4
[58] One of the causes for a society being subjected to adversity is the prevalence of sin and debauchery amongst its people and it is not improbable that shameful deeds should bring famines and other calamities in their wake. This proposition, besides being in conformity with philosophical principles, has also been mentioned expressly in the Holy Qur'an and in the Islamic traditions.
[59] The question arises as to why others did not come up with this suggestion? Possibly they had lost all hope of finding water.
[60] Tarikh-i Yaqubi, vol. I, page 206 and Seerah-i Ibn Hisham, vol. I, page 45.
[61] The above-mentioned incident has been narrated by many historians and writers of Seerah. This story is worthy of appreciation for this reason only that it manifests the nobility of character and steadfastness of Abdul Muttalib and clearly indicates how ardent he was in the matter of his faith and in keeping his promises.
[62] Seerah-i Ibn Hisham, vol. I, page 153 and Bihar, vol. XVl, pp. 74 - 79.
[63] Tarikh-i Kamil, vol. I, page 253 onwards.
[64] Seerah-i Ibn Hisham, vol. I, pp. 43 - 62; Faza-il Shazan, pp. 52 - 64, Biharul Anwar, vol. XV, pp. 146 - 155, and Tarikh-i Kamil, vol. I, pp. 260 - 263.
[65] Tarikh-i Kamil, vol. I, page 263.
[66] Tarikh-i Kimil by Ibn Athir, vol. I, page 266.
[67] Tarikh-i Tabari, vol. II, page 4 and Seerah-i Halabi, vol. I, page 54.
[68] Tarikh-i Ibn Athir, vol. II, page 4 - a part of the footnote.
[69] Tarikh-i Ya'qubi, vol. II page 5; Biharul Anwar, vol. XV, chapter 3, pp. 231 - 248 and Seerah-i Halabi, vol. I, page 64.
[70] Miqrizi has collected all the statements with regard to the day, month and year of the birth of the Prophet in al-Amta' (page 3).
[71] Seerah-i Halabi, vol. I, page 93.
[72] Mudrak Pesh, vol. I, page 97.
[73] As regards the words 'Taha' and 'Yasin' some scholars believe that they are the 'moqatta' Ietters of the Holy Qur'an and not the names of the Prophet.
[74] Seerah-i Halabi, vol. I, page 93.
[75] Biharul Anwar, vol. XV, page 442.
[76] Seerah-i Halabi, vol. I, page 106.
[77] Biharul Anwar, vol. XV, page 345 quoted from Fazatil-i Waqidi.
[78] Manaqib-i Ibn Shehr Ashob, vol. I, page 24.
[79] Seerah-i Ibn Hisham, vol. I, page 167.
[80] Vide Surah al-A'raf, 7:157.
[81] Seerah-i Ibn Hisham, vol. I, page 167.
[82] Seerah-i Halabi, vol. I, page 125.
[83] Seerah-i Ibn Hisham, vol. I, page 168.
[84] Seerah-i Ibn Hisham, vol. I, page 179.
[85] Tabari, vol. I, pp. 33 - 34; Seerah-i Ibn Hisham, vol. I, pp. 180 - 183.
[86] Taurat has narrated in detail the story of Adam and Eve in the book on Genesis, chapters 2 and 3.
[87] Nahjul Balaghah, vol. III, page 92.
[88] Volume I, page 186. He interprets it in the same manner as explained by us.
[89] Nahjul Balaghah, vol. III, page 314.
[90] It may be gathered front verse 36 of Surah al-Tawbah that prohibition of war-fare during these four months had a religious origin and the Arabs did not repudiate this prohibition.
[91] Tarikh-i Kamil, vol. I, 358 - 359 and Seerah-i Ibn Hisham, vol. I, page 184.
[92] Seerah-i Ibn Hisham, vol. I, pp. 134 - 187.
[93] Al-Bidayah wal Nihiyah, vol. II, page 292.
[94] Seerah-i Halabi, vol. I, pp. 155 - 157.
[95] Safinatul Bihar, root word nabi.
[96] Biharul Anwar, vol. XVI, page 22
[97] Seerah Ibn Hisham, vol. II, page 24
[98] al-Khara'ij, page 186 and Biharul Anwar, vol. XVI, page 4.
[99] Tabaqat-i Kubra, page 140
[100] Biharul Anwar, vol. XV, page 18.
[101] Seerah-i ibn Hisham, vol. I, page 26.
[102] Biharul Anwar, vol. XVI, page 19.
[103] Biharul Anwar, vol. Vl, page 124.
[104] Seerah-i Ibn Hisham, vol. I, page 204.
[105] It is well-known that Khuwaylid, the father of Khadijah was killed in a Fujjar Battle and for this reason her uncle authorized marriage on her behalf. Thus the view, recorded by some historians that in the first instance Khuwaylid was not agreeable, but later he agreed, owing to the severe inclination of Khadijah, is baseless.
[106] Manaqib, vol. I, page 30 and Biharul Anwar, vol. XV, page 6.
[107] Seerah-i Halabi, vol. I, page 123.
[108] Manaqib Ibn Shehr Ashob, vol. I, page 140; Qurbul Asnad, pp. 6 and 7; al-Khisa'il, vol. II, page 37; Biharul Anwar, vol. XXII, pp. 151 - 152. Some historians say that the Prophet's male children were more than two. (Tarikh-i Tabari, vol. II, page 35 and Biharul Anwar, vol. XXII, page 166).
[109] Amali, Shaykh, page 247.
[110] Hayat-i Muhammad, page 186.
[111] al-lsaba, vol. I, page 545; Usudul Ghabah, vol. II, page 224.
[112] Seerah-i Ibn Hisham, vol. I, page 231.
[113] Seerah-i Ibn Hisham, vol. I, pp. 222 - 223.
[114] Habirah bin Wahab Makhzumi has versified this incident in a panegyric written by him. Seerah-i Ibn Hisham, vol. I, 213, Tarikh-i Tabari, vol. II, Furu'-i Kafi, vol. I, page 225, and Bihar, vol. XV, pp. 39 - 41. It is worth noting that at the time of the reconstruction of the Ka'bah it was notified to all concerned as under: "In the reconstruction of the Ka'bah spend only lawfully acquired property. Money which you have earned by improper means or by usury or oppression should not be spent for this purpose". Undoubtedly this thinking was the very sediment of the teachings of the Prophets which had still survived among Quraysh.
[126] See: Allamah Muhammad Husayn Tabatabai, Tafsirul Mizan.
[127] Ibid.
[128] Manahilul 'Irfan fi 'Ulumil Qur'an, vol. I, page 37.
[129] al-Mizan, vol. II, pp. 14-16
[130] Biharul Anwar, vol. XVIll, pp. 184,190 and 193.
[131] Biharul Anwar, vol. XVIII, pp. 271 - 281.
[132] Nahjul Balaghah, vol. II, page 182.
[133] Biharul Anwar, vol. XVI, page 8.
[134] Seerah Ibn Hisham, vol. I, page 246.
[135] Nahjul Balaghah, vol. II, page 182.
[136] Tarikh-i Tabari, vol. II. P. 211; Tarikh-i Kamil, vol. II, pp. 31 - 38, and A'lamul Wara, page 25.
[137] In some of the narratives the period has been mentioned to be five years and on the basis of numerous indications it may be said that a part of this period preceded to the prophetic mission.
[138] 2Tarikh-i Tabari, vol. II, page 215. . [139] 1Biharul Anwar, vol. XVIll, page 197.
[140] Tarikh-i Tabari, vol. I, pp. 48-52.
[141] One of the Qajar Monarchs when he visited London.
[142] Tarikh-i Tabari, vol. II, pp. 62-63; Tarikh-i Kamil, vol. II, pp. 40-41; Musnad Ahmad, vol. I, page 111 and Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XIII, pp. 210-221.
[143] Tafsir-i Tabari, vol. XIX, page 74.
[144] al-Bidayah wan Nihayah, vol. III, page 40.
[145] Ibn Abil Hadid (Egyptian edition, vol. XIII, pp.215 onward).
[146] Instead of ringing a bell of danger the Arabs use these words and generally begin alarming reports with them.
[147] Ibn Hisham has mentioned the names and particulars of these person in his 'Seerah'.
[148] Seerah-i Ibn Hisham, vol. X, page 265.
[149] Seerah-i Ibn Hisham, vol. I, pp. 265-266.
[150] Tarikh-i Tabari, vol. II, pp. 66,67; Seerah-i Ibn Hisham, vol. I. Pp. 295,296
[151] Seerah-i Ibn Hisham, vol. I, p. 313 and Tarikh-i Tabari, vol. II, p. 72.
[152] Tarikh-i Kamil, vol. II, page 59.
[153] al-Bidayah wan Nihayah, vol. III, page 26.
[154] Seerah, page 311. Tabari has quoted the entire incident in his history vol. II page 72, except that the head of the Caliph was injured.
[155] Tarikh-i Kamil, vol. II, page 47.
[156] Biharul Anwar, vol. XVIII, page 204.
[157] Seerah-i Ibn Hisham, vol. I, page 318.
[158] Tabaqat-i Ibn S'ad, vol. III, page 233.
[159] Tarikh-i Kamil, vol. II, page 45.
[160] Seerah-i Ibn Hisham, vol. I, page 320.
[161] Seerah Ibn Hisham, vol. I, page 314.
[162] Tarikh-i Kamil, vol. II, pp. 47-51; Usudul Ghabah; al-Asabah al-lst'iab etc.
[163] Seerah Ibn Hisham, vol. I, page 365.
[164] Ibn Hisham has given another version of the embracement of Islam by Umar. (vol. I, page 368) [165] A'lamul Wara', pp. 27-28 and Biharul Anwar, vol. XVII, pp. 211-222.
[166] Majma'ul Bayan, vol. X, page 387.
[167] Kitabul Mu'jizatil Khalidah by Allamah Shahristani, page 66.
[168] Seerah-i Ibn Hisham, vol. I, pp. 293 - 294.
[169] Some of the Christian missionaries have argued on the basis of this and other verses that the Holy Prophet of Islam did not possess any miracle other than the Qur'an. The falsity of this argument has, however, been clearly proved and the object of such verses made manifest in the Persian book entitled 'Risalati Jahani Pyambaran'.
[170] Seerah-i Ibn Hisham, vol. I, page 361.
[171] Seerah-i Ibn Hisham, vol. I, page 316. [172] Seerah-i Ibn Hisham, vol. I, page 321 and Tarikh-i Tabari, vol. II, page 70.
[173] Seerah-i Ibn Hisham, vol. I, page 245.
[174] Seerah-i Ibn Hisham,vol. I, page 353.
[175] Tarikh-i Kamil, vol. II, pp. 54-55
[176] Seerah-i Ibn Hisham, vol. I, page 338.
[177] Seerah-i Ibn Hisham, vol. I, page 369.
[178] Seerah-i Ibn Hisham, vol. I, page 371.
[179] Seerah-i Ibn Hisham, vol. I, page 392.
[180] Seerah-i Ibn Hisham, vol. I, pp. 300 - 301.
[181] Seerah-i Ibn Hisham, vol. I, page 270.
[182] Majma'ul Bayan, vol. X, page 387.
[183] Seerah-i Ibn Hisham, vol. I, page 393.
[184] Majma'ul Bayan, vol. I, page 437
[185] Seerah-i Ibn Hisham, vol. I, page 337.
[186] Diwan-i A'asha, pp. 101-103.
[187] Seerah-i Ibn Hisham, vol. I, pp. 386 - 388.
[188] Seerah-i Ibn Hisham, vol. I, page 410.
[189] Dr Haykal says: "He joined the Prophet after the conquest of Makkah and we have not yet found any evidence for this statement.
[190] 'Gharaniq' is the plural of Gharnuq or Gharniq which means a sort of aquaic bird or a handsome youth.
[191] Tarikh-i Tabari, vol. II, pp. 75-76.
[192] lf you fill in the blank by inserting the translation of the two sentences in question ('These are gharaniq, who are high in position and their intercession is acceptable') you will certainly observe they will be contradictory to the verses preceding and succeeding them.
[193] Seerah-i Ibn Hisham, vol. I, page 350 and Tarikh-i Tabari, vol. II, page 78.
[194] Seerah-i Ibn Hisham, vol. I, page 375 and Tarikh-i Tabari, vol. II, page 79.
[195] Sometimes it is said that the real name of Abu Talib was Imran. Some scholars are of the view that 'Abu Talib' was his real name and not his 'kunniyah' (patronymic).
[196] Seerah-i Halabi, vol. I, page 125.
[197] Diwan-i Abu Talib, page 33.
[198] Majma'ul Bayan, vol. VII, page 37 and al-Hujjah, pp. 56 - 57.
[199] Majma'ul Bayan, vol. VII, page 36. Ibn Hisham has quoted fifteen verses of the poem in his Seerah vol. I, pp. 352 - 353.
[200] Tara'if, page 85 and al-Hujjah, page 61.
[201] Seerah-i Halabi, vol. I, page 390.
[202] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XIV, page 76.
[203] Sharh-i Nahjul Balaghah, vol. XIV, page 68.
[204] Usulul Kafi, page 244.
[205] Majma'ul Bayan Surah Bani Isra'il, 17:1, vol. III, page 395.
[206] For understanding fully the meaning of 'Sidratul Muntaha' refer to books of exegeses.
[207] Some narrators have quoted thus: "I dropped the remainder". Possibly the difference between the two versions is due to the action having been repeated.
[208] For further details the readers are advised to refer to the chapters on 'Ascension' of Biharul Anwar, vol. XVIII, pp 282 - 410 and of Tafsir-i Burhan, vol. II, pp. 390 - 404.
[209] Majma'ul Bayan, vol. III, page 395.
[210] Seerah-i Ibn Hisham, vol. II, page 27.
[211] For further information regarding the time when wuzu, prayers and call to prayers were made obligatory please refer to Furu'-i Kafi, vol. I, p. 135.
[212] The great Shi'ah jurist, the late Shaykh Tabrasi, has stated in Tafsir-i Majma'ul Bayan that all Shi'ah scholars are unanimous that the 'Me'raj' was physical, vol. III, page 395.
[213] Wasa'il, Book of Fasting, chapter-prohibition of fasting.
[214] Barzakhi body is like the body with which man performs all deeds in a dream.
[215] The pamphlet entitled 'Qatifiyah' is one of his 92 pamphlets which were published collectively in 1273 with the name of "Jawame'ul Kalim". The text of his remarks is as under: "In the event of ascension as the body goes above it abandons the elements connected with every one of the spheres at that very place and moves on. For example, it leaves the element of air in the sphere of air and that of fire in the sphere of fire. And at the time of its return it regains all that it had abandoned". Hence, at the time of 'Me'raj', the Prophet abandoned everyone of the four elements of his body (in the past the basic elements were considered to be four) in their respective spheres and went for me'raj with a body which was devoid of these elements. Such a body cannot be an elemental body and can be nothing else than 'barzakhi' (according to his terminology a 'Herculian' body). In the book entitled 'Sharh-i Ziarat (pages 28 - 29) the Shaykh states that the nine skies are not capable of rending and conciliation.
[216] After artificial moons had been sent in the space, a twenty seven year-old Russian named Major Gagarin first commenced his journey into space in a space ship on Wednesday, 12th April 1961. He was the first human being to undertake such a journey. His spaceship went 302 kilometers above the earth and he travelled round the earth for one hour and thirty minutes. Thereafter spaceships were sent into space by America as well as by the Soviet Union. Eventually Apollo-12 with all its occupants landed on the moon and it was for the first time that man set his foot on it. This schedule has been put to test a number of times thereafter and has been usually successful. All these activities go to show that landing of man on the surface of the spheres is possible. And the thing which man does by scientific methods is done by his Creator by means of His Great Will.
[217] Ibn Said says that the death of Khadijah took place one month and five days after that of Abu Talib. (Tabaqat, vol. I, page 106). Others like Ibn Athir, however, believe that she died earlier than him. (Tarikh-i Kamil, vol. II, page 63).
[218] Seerah-i Ibn Hisham, vol. I, page 25.
[219] Tabaqat Ibn Sa'd, vol. I, pp. 210-212 and al-Bidayah wan Nihayah vol. III, page 137.
[220] Tabaqat Ibn Sa'd, vol. I, page 216 and Seerah-i Ibn Hisham, vol. I, pp. 422 -442.
[221] Seerah-i Ibn Hisham, vol. I, page 425.
[222] Seerah-i Ibn Hisham, vol. I, page 426.
[223] Seerah-i Ibn Hisham, vol. I, page 427.
[224] Tarikh-i Tabari, vol. II, page 86.
[225] Seerah-i Ibn Hisham, vol. I, page 131.
[226] Seerah-i Ibn Hisham, vol. I, pp. 438-444 and Tabaqat Ibn Sa'd, vol. L, pp. 221-223.
[227] Seerah-i Ibn Hisham, vol. I, pp. 448-450.
[228] A'lamul Wara', page 37 and Biharul Anwar, vol. XIX, pp. 10-11.
[229] Tabaqat-i Ibn Sa'd, vol. VII, page 210.
[230] Tabaqatul Kubra, vol. I, pp. 227-228 and Seerah-i Ibn Hisham, vol. I, pp. 480-482.
[231] Tabaqat-i Kubra, page 228 and Tarikh-i Tabari, vol. II, page 100.
[232] Seerah-i Halabi, vol. II, page 32.
[233] A'lamul Wara', page 39 and Biharul Anwar, vol. XIX, page 50.
[234] Tarikh-i Tabari, vol. II, page 100.
[235] Tabaqat-i Kubra, vol. I, page 229 etc. Most of the biographers have quoted this miracle. In view of what we have said regarding miracles in connection with the narrative about Abraha it does not appear appropriate that we should unnecessarily explain away or amend this series of miracles.
[236] In Sharh-i Nahjul Balaghah of Ibn Abil Hadid this distinction of Ali has been mentioned in suitable words (vide vol. XIII, page 262).
[237] Samrah bin Jundab was one of the criminal elements of the Umayyad period. He did not only tamper with facts to the extent mentioned above, but as quoted by Ibn Abil Hadid he also added something to it and said that what was actually revealed about Ali was this verse: And among men is he whose speech about the life of this world causes you to wonder, and be calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. (Surah al-Baqarah, 2:204) During the period of the governor-generalship of Ziyad bin Abih in Iraq, Samrah was the Governor of Basrah. One of the crimes of this man was that he killed eight thousand Muslims and devotees of the family of the Prophet. When Ziyad called for his explanation and said: "How did you pick up courage to kill all these people? Did it not cross your mind that possibly there might be some innocent persons amongst them?" He replied: "I won't mind killing even more than these". His shameful acts are too many to be inserted in these pages. This obstinate man was the very person who rejected the recommendation of the Prophet about respecting rights of a neighbour, and the Prophet said to him: "You are a harmful person and Islam does not allow that one should do harm to others or tolerate harm from them".
[238] Before him Jahiz partly mentioned this objection in his book entitled 'al-Usmaniyah'. Please refer in this connection to Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XIII, page 262.
[239] For example this sentence has not been mentioned in Tabaqat-i Kubra, pp. 227 - 228. Its author was born in 168 A.H. And passed away in 238.A.H. Maqrizi too has not mentioned it in al-Imta'a.
[240] Tarikh-i Kamil, vol. II, page 72
[241] Tarikh-i Tabari, vol. II, page 99.
[242] Seerah-i Ibn Hisham, vol. I, page 483.
[243] Tarikh-i Kamil, lbn Athir, vol. II, page 73.
[244] Seerah-i Halabi, vol. II, page 37.
[245] Seerah-i Ibn Hisham, vol. I, page 491; Tarikh-i Kamil, vol. II, page 75 and in the footnote of the Tarikh-i Ibn Athir.
[246] Tarikh-i Tabari, vol. II, page 104.
[247] lbn Wazeh Akhbari writes in his history entiitled 'Tarikh-i Ya'qubi' that in the 16th year of 'migration' the second caliph determined to fix a starting point of the history of the Muslims. He wished that it should be the date of the birth of the Prophet or the date of his appointment to the prophetic mission, but Ali did not endorse his views and said that 'migration' should be the origin of Islamic history. (Tarikh-i Ya'qubi, vol. II, page 135).
[248] Tarikh-i Kamil, vol. II, page 74.
[249] Most of the biographers of the Prophet, like Ibn Athir (Tarikh-i Kamil, vol. II, page 74) and Majlisi (Bihar, vol. IX, page 88) have quoted this incident, as narrated above, from the sixth Imam with reliable sources. However, the author of 'Hayat-i Muhammad' says: "Saraqah considered these occurrences to be a bad omen and thought that the gods wished to prevent him from this task".
[250] Biharul Anwar, vol. XIX, page 75.
[251] 'Amali, page 300.
[252] Tarikh-i Kamil, vol. II, page 75.
[253] Imta'ul Asma, page 48.
[254] Tarikh-i Tabari, vol. I, page 106.
[255] Usudul Ghabah, vol. IV, page 99.
[256] Biharul Anwar, vol. XIX, page 108; but according to some books including Tarikh-i Kamil they were under the guardianship of Mu'az bin 'Afra'.
[257] Biharul Anwar, vol. XIX, page 108.,
[258] Seerah, vol. I, pp. 500 - 501.
[259] Biharul Anwar, vol. XIX, page 126.