[531] Surah al-Hashr, 59:6,8; and in the books of jurisprudence (Fiqh) this matter has been discussed in the chapter on jihad under the heading Fay.
[532] Majma'ul Bayan, vol.III, p. 411; Sharh-i Ibn Abil Hadid, vol. XVI, p.248.
[533] Durr-i Manthur, vol.IV, page 176.
[534] Majma'ul Bayan, vol. II, page 211; Futuhul Buldan, page 45.
[535] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XV, page 217.
[536] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XVI.
[537] Sharh-i Ibn Abil Hadid, vol. XVI, page 274.
[538] Seerah-i Halabi, vol. III, page 400.
[539] Sharh-i Ibn Abil Hadid, vol. XVI, page 236.
[540] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, page 284.
[541] Sharh-i Ibn Abil Hadid, vol. XVI, page 278.
[542] 'Umrah consists of particular ceremonies which can be performed at any time during the year, as distinguished from, to Haj ceremonies, which can be performed during the month of Zil Hajjah only.
[543] Seerah-i Ibn Hisham, vol. II, page 37.
[544] A type of walking which is more brisk than usual but short of running.
[545] Seerah-i Ibn Hisham, vol. Ll, page 372.
[546] Waqidi has given another version of the stimulant for this chief's inclination towards Islam. (Mughazi, vol. II, pp. 743-745)
[547] Tabaqat-i Ibn Sa'd, vol. Vll, page 394.
[548] Tabaqat-i Kubra, vol. II, page 128.
[549] Mughazi Waqidi, vol. II, page 757.
[550] And then he immediately recited another verse: When others see my grave or my corpse, besmeared with blood, they may praise my bravery and self-sacrifice and pray for me. (Biharul Anwar, vol. XXI, page 60 and Tabaqat, vol. II, page 128).
[551] Seerah-i Ibn Hisham, vol. II, page 374.
[552] Usudul Ghabah, vol. I, page 387.
[553] Siffin-i Ibn Muzahim, page 49.
[554] Seerah-i Ibn Hisham, vol. Il. Pp. 384 - 387.
[555] Mughazi Waqidi, vol. Il. P. 760; Seerah-i Ibn Hisham, vol. II, p. 375.
[556] Mughaz-i Waqidi , vol Il. Page 760; Seerah-i Halabi, vol. II, page 77.
[557] Seerah i Ibn Hisham, vol. II, page 378.
[558] Mughazi-i Waqidi, vol. II, page 763.
[559] Seerah-i Ibn Hisham, vol. II, pp. 382 - 383; Seerah-i Halabi, vol. II, p. 79.
[560] Tabaqat, vol. II, page 129.
[561] Bihar, vol. XXI, pp. 54 - 55 and Mughazi-i Waqidi, vol. II, page 766.
[562] Tafsir-i Qummi, page 733.
[563] Possibly the Valley of Raml (the sandy desert) and the Valley of Yabis (the dry desert) are one and the same place.
[564] al-lrshad, page 84.
[565] Name of a town.
[566] Tafsir-i Furat, pp. 222-226 and Majma'ul Bayan, vol. I, page 528.
[567] al-Irshad, pp. 84-86.
[568] Tarikh-i Tabari, vol. III, page 30; Seerah-i Halabi, vol. III, page 215 and Mughazi Waqidi, vol. II, pp. 769 - 774.
[569] Budayl was one of the venerated and aged personalities of the tribe of Khuza'ah who resided in Makkah. He was then 97. (Amali Tusi, page 239)
[570] Mughazi-i Waqidi, vol. II, page 792.
[571] Mughazi-i Waqidi, vol. II, pp. 780-794; Seerah-i Ibn Hisham, vol. II, pp. 389- 397 and Biharul Anwar, vol. XXI, page 102.
[572] Ibn Hisham. vol. II, page 399 and Majma'ul Bayan, vol. IX, pp. 269 - 270
[573] Wasailush Shi 'ah (Book on Fasting);Seerah-i Halabi, vol. III, page 90.
[574] Heroes and Hero Worship by Thomas Carlyle.
[575] AII his requests have been narrated in Surah Isra, 17:90 - 93.
[576] Surah Yusuf, 12:91-92.
[577] Seerah-i Ibn Hisham, vol. II, page 402.
[578] Biharul Anwar, vol. XXI, page 114.
[579] The patronymic of Abu Sufyan.
[580] The patronymic of Abbas.
[581] Seerah-i Ibn Hisham, vol. II, pp. 400-404; Majma'ul Bayan, vol. X, pp. 554 - 556; Mughazi-i Waqidi, vol. II, pp. 816-818 and Ibn Abil Hadid, vol. XVII, page 268, quoting from Mughazi-i Waqidi.
[582] Seerah-i Ibn Hisham, vol. II, page 409.
[583] Mughazi-i Waqidi, vol II. Pp. 825 - 826.
[584] Mughazi-i Waqidi, vol. II, page 833.
[585] Mughazi-i Waqidi, vol.II, page 835 and Bihar, vol. XXI, pp.107 and 133.
[586] Biharul Anwar, vol. I, page III.
[587] For reproducing these extracts our sources are: Rawzah-i Kafi, p. 246; Seerah-i Ibn Hisham, vol. II, p. 412; Mughazi-i Waqidi, vol. II, p. 836; Biharul Anwar, vol. XXI, p. 5; Sharh-i Ibn Abil Hadid, vol. XVII, p. 281.
[588] Seerah-i Ibn Hisham, vol. II, page 417.
[589] In the oath of allegiance taken at 'Aqabah before the Prophet's migration, three women were also included amongst more than seventy persons who took the oath.
[590] Majma'ul Bayan, vol. V, page 276.
[591] Biharul Anwar, vol. XXI, page 140.
[592] Seerah-i Ibn Hisham, vol. II, page 430.
[593] Khisal, vol. II, page 125.
[594] Majalis-i Ibn Shaykh, page 318.
[595] Amali Suduq, page l05.
[596] Tabaqat-i Kubra, vol. Ll, page 137.
[597] Tabaqat-i Kubra, vol. II, page 150.
[598] Mughazi-i Waqidi, vol. III, page 897.
[599] ln Mughazi, vol. III, page 602, Waqidi has mentioned some feats of valour of the Commander of the Faithful at that critical juncture.
[600] It is equal to 213 grams approximately.
[601] Mughazi-i Waqidi, vol. III, pp. 915 - 916.
[602] Biharul Anwar, vol. XXI, page 162.
[603] Seerah-i Halabi, vol III, page 132.
[604] Tabaqat, vol. II, page 158.
[605] Seerah-i Halabi, vol. III, page 134.
[606] Tabaqat, vol. II, page 157.
[607] Mughazi-i Waqidi, vol. III, page 928.
[608] This statement is supported by the fact that the Prophet left Makkah on the 5th of Shawwal and the period of the siege was 20 days and the remaining five days of the month were spent in the Battle of Hunayn as well as in journeying. As regards the period of the siege being 20 days it is in accordance with a narrative quoted by Ibn Hisham. However Ibn Sa'd has mentioned the period of the siege to be 40 days (vide Tabaqat, vol. II, page 158).
[609] Tabaqat-i Ibn Sa'd, vol. II, page 152.
[610] Mughazi-i Waqidi, vol. III, pp. 949 - 953.
[611] Tabaqat, vol. II, pp. 153-154 and Seerah-i Ibn Hisham, vol. II, page 49.
[612] Seerah-i Ibn Hisham, vol. II, page 491.
[613] Seerah-i Ibn Hisham, vol. III, page 493.
[614] Tabaqat, vol. III, page 153.
[615] Mughazi says that the Prophet said about him (i.e. Zul Khuwaysirah): "He will have friends as compared with whose worship your prayers and fasting will be insignificant. They will recite the Qur'an but their recitation will not go beyond their larynx. They will go out of the religion of Islam just as an arrow flings away from the bow". (Seerah-i Ibn Hisham, vol. II, page 496.)
[616] Seerah-i Ibn Hisham. vol. II, page 500.
[617] Tabaqat, vol. II, page 347.
[618] Seerah-i Halabi vol. III, page 242.
[619] Every verse ends with the Arabic letter Lam i.e. L.
[620] Shaving the hair of the head.
[621] Seerah-i Ibn Hisham, vol. II, page 577.
[622] A religion in between Christianity and Sabi'i.
[623] Mughazii Waqidi, vol. III, pp. 988 - 989; Seerah-i Ibn Hisham, vol. II, pp. 578 - 581 and Darajatur Rafi'ah fi Tabaqatish Sh'iah Imamiyah. Pp. 352 - 354.
[624] Tabaqat, vol.II, page 165
[625] Tabaqat, vol. II, page 166.
[626] Mughazi-i Waqidi, page 1003.
[627] Seerah-i Ibn Hisham, vol. II, page 517.
[628] Seerah-i Ibn Hisham, vol. II, page 518; Mughazi-i Waqidi, vol. III, pp.992-993
[629] Seerah-i Ibn Hisham, vol. II, page 520; Bihar, vol. XXI, page 207.
[630] Mughazi-i Waqidi, vol. III, page 990.
[631] Biharul Anwar, vol. XXI, page 244.
[632] Seerah-i Ibn Hisham, vol. II, page 520. But Waqidi has ascribed this incident with a little variation, to Abdullah bin Khaythamah
[633] Seerah-i Ibn Hisham, vol. III, page 152.
[634] (He is) the Knower of the Unseen, and He reveals to none His secret, save to every messenger whom He has chosen. (Surah al-Jinn, 72:26 - 27).
[635] Seerah-i Ibn Hisham, vol. II, page 523.
[636] Seerah-i Ibn Hisham, vol. II, page 525.
[637] Mughazi-i Waqidi, vol. III, page 1000.
[638] Seerah-i Halabi, vol. III, page 161.
[639] Seerah-i Ibn Hisham, vol. II, page 526; Seerah-i Halabi, vol. III, page 160 and Biharul Anwar, vol. XXI, page 160.
[640] Dowmah is situated within ten miles of Madina. (Mughazi-i Waqidi, vol. III, page 1025).
[641] Tabaqat, vol. II, page 146 and Biharul Anwar, vol. II, page 246.
[642] The Prophet stayed in Tabuk for twenty days. One day, after offering morning prayers he delivered a detailed, eloquent and instructive sermon. Thereafter he quotes the text of the sermon. (Mughazi-i Waqidi, vol. III, pp. 1014 - 1015).
[643] The period of stay of the Prophet in Tabuk is stated to be twenty days. (Seerah-i Ibn Hisham vol. III, page 527 and Tabaqat-i Ibn Sa'd vol. II, page 168).
[644] Mughazi-i Waqidi, vol. III, pp. 1042 - 1043; Biharul Anwar, vol. XXI, page 247 and Seerah-i Halabi, vol. III, page 162.
[645] Seerah-i Halabi, vol. III, page 163; Biharul Anwar, vol. XX, page 219.
[646] The contents of this sentence are an extract from the Qur'an wherein it has been said: "As though there was no place in the whole vast earth to hide them or in their souls to console them" (Surah al-Tawbah, 9:118).
[647] (Seerah-i Halabi, vol. III, page 165 and Biharul Anwar, vol. X, page 119). The Prophet's instructive method serves as an example for us, Muslims, in the matter of insignificant minorities. Such opposition can be tackled only by sincerity, determination and unity. Waqidi has given a more detailed account of the three persons. (vide Mughazi, vol. III, pp. 1049 - 1056).
[648] Mughazi-i Waqidi, vol III, page 1046.
[649] Verses 107 -110 of Surah al-Tawbah were revealed in connection with Masjid Zirar.
[650] Seerah-i Ibn Hisham, vol. II, page 530 and Bihar, vol. XX, page 253.
[651] An account of the siege of the Fort of Ta'if has already been given in connection with the events of 8 A.H.
[652] Seerah-i Ibn Hisham, vol. Il, p. 542 and Seerah-i Halabi, vol. III, p. 243.
[653] Seerah-i Halabi, vol. III, page 34 and Bihar, vol. XXII, page 157.
[654] Biharul Anwar, vol. XXIII, page 114.
[655] Muhajjatul Baydhah, vol. III, page 366.
[656] Biharul Anwar, vol. XXII, page 166. However, some Shi'ah scholars have stated that he had only two male children from Khadijah. (Biharul Anwar,vol. XXII, page 151-new edition).
[657] Biharul Anwar, vol. XXII, page 151.
[658] Seerah-i Halabi, vol. III, page 348.
[659] Biharul Anwar, vol. XXII, page 156). According to Halabi the washing and shrouding of the Prophet's son, Ibrahim was performed by Fadl, the son of the Prophet's uncle Abbas.
[660] al-Muhasin, page 313 and Seerah-i Halabi, page 348.
[661] Waqidi has stated their number to be three hundred (Mughazi, vol. III, page 1077.
[662] In some narratives the words "or one from your Ahl al-Bayt" occur. (Seerah-i Ibn Hisham, vol. Vl, page 545 and Bihar, vol XXI, page 267).
[663] Furu' Kafi, vol. I, page 326.
[664] al-lrshad Mufid, page 33.
[665] Seerah-i Ibn Hisham, vol. II, page 546.
[666] Ruhul Ma'ani, commentary of Surah al-Tawbah.
[667] Yaqut Hamawi has related the reason for their embracement of Christianity in Majma'ul Buldan, vol. V, pp. 266 - 267.
[668] al-Bidayah wan Nihayah, page 53 and Biharul Anwar, vol. XXI, page 285.
[669] Tarikh-i Ya'qubi, vol. II, page 66.
[670] Seerah-i Halabi, vol. III, page 239.
[671] The details of this historical event is given in the book entitled "Iqbal" by the late Ibn Tawus, pp. 496 - 513.
[672] Seerah-i Halabi, vol. III, page 239.
[673] This is the purport of the verse: To Allah the case of Jesus is as that of Adam whom He created from the earth and then said, "Be and he came into existence". (Surah Ale Imran, 3:59).
[674] Biharul Anwar, vol. XXI, page 32 as quoted from al-lqbal by Ibn Tawus. It is, however, learnt from Seerah-i Halabi that Mubahilah was suggested by the Prophet himself.
[675] Kashshaf, vol. I, pp. 282 - 283.
[676] Tafsir-i Mafatihul Ghayb, vol. II, pp. 481 - 482.
[677] Tarikh-i Kamil, vol. II, page 112.
[678] In some narrations it has been stated that the Prophet was holding the hands of Hasan and Husayn in his own hands and Ali was walking in front of him and Fatimah was following him. Biharul Anwar, vol. XXI, page 338.
[679] Ibn Tawus quotes this in al-lqbal: "On the day of Mubahilah a large number of Muhajirs and Ansar had gathered near the place where Mubahilah was to take place. However, the Prophet left his house with the said four persons only and none out of the Muslims was present at the appointed place except those five. The Prophet removed his cloak from his shoulder and flung it on two trees which were situated near each other. He then sat under its shade along with the four others and invited the "representatives of Najran to Mubahilah".
[680] Futuhul Buldan, page 76.
[681] Nur-al Thaqalayn, vol. I, pp. 291 - 292.
[682] This subject has been clarified in certain Islamic narratives. In this connection refer Usulul Kafi, Book on Invocations, Chapter of Mubahilah, page 538.
[683] Tabaqat-i Kubra, vol. II, pp. 230 - 291.
[684] Seerah-i Ibn Hisham, vol. II, pp. 568 - 569.
[685] Seerah-i Ibn Hisham, vol. II, page 590.
[686] Sahih Bukhari, vol. V, page 163.
[687] Tarikh-i Kamil, vol. II, page 305; Biharul Anwar, vol. XXI, pp. 360 - 363.
[688] Seerah-i Halabi, vol. III, page 289.
[689] Istilam means rubbing one's hands with the Black Stone before performing tawaf; the point underlying it is that, while constructing the Ka'bah, Ibrahim stood on it. Hence this stone has acquired a peculiar honour. During his ten years' stay in Madina the Prophet performed 'Umrah twice -for the first time in the seventh year and for the second time in the eighth year of migration, it was after the conquest of Makkah. The present 'Umrah was the third one which he performed along with the ceremonies of Haj. (Tabaqat-i Kubra, vol. II, page 174).
[690] Safa and Marwah are the names of two hills which are situated near Masjidul Haram and Sa'i means covering the distance between those hills. Sa'i commences from Safa and ends at Marwah.
[691] It is an allusion to sexual intercourse and the washing necessitated by it, because one of the things prohibited, while one is in the state of ehram, is sexual intercourse with a woman and its prohibition ends with Taqseer.
[692] Biharul Anwar, vol. XXI, page 319.
[693] Biharul Anwar, voI. XXI, page 385.
[694] Khisal by Shaykh Saduq, vol. II, page 84.
[695] Seerah-i Ibn Hisham, vol. II, page 605.
[696] The custodians of the Ka'bah used to change the sacred months after taking money from those people, who were keen to wage war during these months.
[697] In this historical sermon the Prophet recommended the Holy Qur'an and the Sunnah to the people; and in the sermon delivered at Ghadir and at the time of his death he recommended to them the Book of Allah and his own progeny. There is nothing contradictory between these two versions which were delivered on two different occasions, because there can be no objection to the Prophet treating Sunnah as equivalent to the Qur'an and announcing both of them as memorable things on one occasion and recommending his family and successors on another occasion and insisting upon their following them, which is in fact following the Prophet and his Sunnah. Some ulema of Ahl Sunnat have imagined in their exegeses that the Prophet said these words on one occasion only, and have mentioned his progeny in the footnotes as an alternative, whereas we do not stand in need of any such correction, because, as a matter of principle, there is no contradiction between the two narratives.
[698] Seerah-i Ibn Hisham, vol. II, page 605.
[699] Khisal by Shaykh Saduq, page 84.
[700] Biharul Anwar, vol. XXI, page 405.
[701] Tabaqat-i Ibn Sa'd, vol. II, pp. 184-186.
[702] Tarikh-i Tabari, vol. II, page 216 and Tarikh-i Kamil, vol. II, page 410.
[703] Rabigh is a place situated between Makkah and Madina.
[704] It is one of the Miqats (i.e. Places where ehram is put on). From here the paths of the people of Madina, Egypt and Iraq were separated.
[705] In order to make sure that no misunderstanding arose afterwards the Prophet repeated this sentence thrice.
[706] For further details refer al-Ghadir vol. I, by Allamah Amini.
[707] Seerah-i Ibn Hisham, vol.II, pp. 600-601.
[708] Seerah-i Ibn Hisham, vol. I, page 599.
[709] Seerah-i Ibn Hisham, vol. II, page 642 and al-Nass wal Ijtihad (page 12) by Sharafuddin 'Amili.
[710] According to the historical sources of Ahl sunnat the standard was fastened on the 26th of Safar and as, according to them, the death of the Prophet took place on the 12th of Rabiul Awwal; hence all the events which the readers will peruse are likely to have taken place during a period of sixteen days. However, as the Shi'ah scholars, following the descendants of the Prophet consider the date of his death to be 28th Safar, it would be necessary that these events should have taken place some days earlier than 28th Safar.
[711] It is a strip of land in the region of Balqa in Syria and is situated between 'Asqalan and Ramlah near Muta'.
[712] It is an extensive place three miles away from Madina towards the side of Syria.
[713] Nahjul Balaghah, Kalimat-i Qisar, (saying No. 125).
[714] Some of the biographers like Halabi have mentioned his age to be 17 and according to some others he was 18. However, all are agreed that his age at that time did not exceed 20.
[715] Tabaqat-i Ibn Said, vol. II, page 120.
[716] Tabaqat-i Ibn Sa'd, vol. II, page 190.
[717] al-Milal wan Nahl by Shahristani, Fourth Preface page 29 and Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. II, page 20.
[718] Tabaqat, vol. II, page 190.
[719] al-Muraji'at, pages 310 - 311.
[720] al-Nass wal Ijtihad, pp. 15 - 19.
[721] Some say that he was accompanied by Abu Rafe' or by Burayrah, the servant of A'isha (Tabaqat, vol. II, page 204).
[722] Tabaqat, vol. II, page 204 and Bihar, vol. XXII, page 466.
[723] However, as has also been stated in discussions relating to contact with the souls, it is not proper to listen to every claimant.

[724] Seerahi Ibn Hisham, vol. II, p. 654 and Tabaqat-i Ibn Sa'd, vol. 2, p. 216.
[725] Evidently what was meant was that the Prophet might dictate the deed and one of his secretaries might write it out, because the Prophet had never held a pen in his hand or written anything.
[726] Sahih Bukhari, Kitabul 'Ilm, vol. I, page 22 and vol. II, page 14; Sahih Muslim, vol. II, page 14; Musnad Ahmad, vol. I, page 325 and Tabaqat-i Kubra, vol. II, page 244.
[727] Sharh-i Nahjul Balaghah, Ibn Abil Hadid, vol. II, page 20.
[728] Sahih Muslim, vol. I, page 14 and Musnad Ahmad, vol. I, page 355.
[729] Kanz al-Ummal, vol. III, page 138 and Tabaqat, vol. II, page 244.
[730] The late Allamah Mujahid Sharfuddin has collected all these excuses his book entitled al-Muraji'at and refuted them in a decent manner.
[731] Hayat-i Muhammad, page 475.
[732] Musnad Ahmad, vol. I, page 355.
[733] Biharul Anwar, vol. XXll, page 469, quoted from al-lrshad by Shaykh Mufid and A'lamul Wara' by Tabrsi.
[734] Biharul Anwar, vol. XXII, page 476, quoted from Majalis by Mufid.
[735] al-Sawaiq, Chapter 9 of Part 2, page 57 and Kashful Ghummah, p. 43.
[736] The Hadith Thaqalayn is one of those traditions which are unanimously accepted by the Sunni and the Shi'ah traditionalists, and it has been narrated by the companions of the Prophet in sixty different ways. Ibn Hajar Askalani writes: "The Prophet invited the attention of the people to the correlation between the Book and his progeny on different occasions like the day of Arafah, the day of Ghadir, on return from Ta'if, and even while he was confined to bed. (al-Sawaiq al-Muhriqah, page 136). The late Mir Hamid Husayn of India has allocated a part of his book to the narration of authorities for the Hadith Thaqalayn. It has been published recently in Isfahan in six volumes. In the year 1374 A.H. A tract about this hadith was published by the Darut Taqrib Foundation (Egypt). Its importance from the viewpoint of authorities and the esteem shown to it by the traditionalists in different eras of Islamic history have been quoted in it briefly.
[737] Tabaqat-i Kubra, vol. II, page 238.
[738] Tabaqat, vol. II, page 236.
[739] Manaqib-i Al-i Abi Talib. vol. I. Page 164.
[740] Furthermore, as the Prophet did not hit Sawadah's body intentionally he had no right to take revenge, but the act could be compensated by payment of 'diya' money (prescribed compensation). In spite of this the Prophet decided to meet his demand.
[741] Vide al-Irshad, Shaykh Mufid, page 98
[742] Sahih Bukhari, vol. V, page 21.
[743] Tabaqat-i Ibn Sa'd, vol. II, p. 247 and Kamil, vol. II, p. 219.
[744] Tabaqat-i Ibn Sa'd, vol. II, page 234 and Seerah-i Ibn Hisham, vol. II, page 654.
[745] Tabaqat, vol. II, page 254.
[746] Tabaqat, vol. II, page 263.
[747] Tabaqat, vol. II, page 263.
[748] Nahjul Balaghah.
[749] A'lamul Wara' page 83.
[750] All the Shi'iah traditionalists and the biographers of the life of the Prophet are agreed upon this date, and in Seerah Ibn Hisham, vol. II, page 658, it has been quoted in the form of a statement.
[751] According to Sahih Bukhari (page 7) it was Abu Bakr.
[752] Seerah-i Ibn Hisham, vol. II, page 656.
[753] Tabaqat, page 57.
[754] After the Holy Prophet numerous difficulties cropped up in the path of his mission and the pursuance of his mission. The most patent among those was the question of the caliphate and the leadership of the Islamic society. Even before his passing away the signs of differences and dissensions could be clearly found among the Muslims. Notwithstanding the fact that this is one of the most sensitive and important chapters of the history of Islam, it is beyond the scope of our present discourse. Hence we now bring our narrative to an end and are grateful to the Almighty Allah for this great blessing. (For further details refer Islamic Seminary Publications).