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Footnotes

1. What are meant here are such books as al-Bukhari, Muslim, History of at-Tabari and Ibn al-Athir.

2. You can see the full text of Abu Rayh in the preface of“ ‘A’ishah in the time of Imam ‘Ali” .

3. The school of Shi‘ism, fourth Year, 1341, page 307 (1962).

4. A history writer who has been quoted by such famous historians as at-Tabari, Ibn al-Athir and Ibn Khaldun.

5. Professor James Robson is chief of the research group of Arabic at Glasgow University and secretary of the Orientalists Society of that university, and professor of the Arabic chair of Manchester University. His books are“A comparison of the Islamic culture with other religions” ,“An Introduction to the field of Tradition” “Translation and commentary on Mishkat al-masabih” four volume etc. etc.

6. ‘Amwas was a village in Palestine within six miles of Jerusalem from where plague spread in ‘Umar’s time to all parts of Palestine and destroyed many Muslims. (Mu‘jam al-buldan 4/257 printed Beirut).

7. You can read an account of al-Fakah in the hook of Nasab Quraysh (lineage of the Quraysh) p.300, printed Cairo.

8. al-Ghamisa’ e is a district near Mecca where the tribe of Banu Judhaymah a used to live. This tribe had killed al-Fakah and several other members of the Quraysh in pagan times. In Islamic times when Khalid ibn al-Walid was commissioned after capture of Mecca to invite Arab tribes to Islam, he claimed blood from this tribe. The Prophet was greatly enraged at his action and paid the ransom of the victims out of the public fund.

9. al-Muhbar 437 and Tabaqat of Ibn Sa‘d 8/235.

10. al-‘Iqd al-farid 6/86-87, al-Aghani 9/53.

11. Description of Nahj al-balaghah of Ibn Abi al-Hadid 1/336, Research of Muhammad Abu al-Fadl.

12. Refer to al-Aghani 9/50-53.

13. According to the narration of Sibt ibn al-Jawzi in Tadhkirat al-khawas 116.

14. Refer to al-Aghani 9/55-58 in which the story of ‘Amarah has been fully given.

15. Here ends the narration of Ibn al-Jawzi quoted from al-Asma‘i and Ibn al-Kalbi p. 116.

16. al-Aghani 9/53.

17. Rabi‘ al-abrar vol. 3 Chapter of al-Ghirabat wa al-ansab manuscript copy, Endowment Library of Baghdad No. 388, and Description of Nahj 1/336, The life of Musafir and ‘Amarah can be read in al-Aghani vol. 9 p.49 onward.

18. An Arab poet says in a verse:

“We won victory and pardoned; for,

For giveness was in our character

But when you became victorious

Our blood flowed in the desert like a torrent.”

19. What has been described about Mu’awiyah’s lineage is not confined to him alone. Similar descriptions are given about ‘Amr ibn al-‘As and his mother Nabighah, Ziyad and his mother Sumayyah, Sa‘d ibn Abi Waqqas, Marwan ibn al-Hakam and many other great men of pagan times by various genealogists. In fact at that time the city of Mecca was from the viewpoint of sexual carelessness like the Paris of the 19th and 20th centuries. It has been God’s wisdom to send the Prophet first for that corrupt society.

20. Tadhkirat al-khawas 203 printed an-Najaf 1064. Compare with Ansab al-ashraf 1/360 printed Egypt 1959.

21. Ansab al-ashraf 1/297 and Sirah of Ibn Hisham 1/709 printed Egypt 1955.

22. Ansab al-ashraf 1/296-297 and Sirah of Ibn Hisham 1/708.

23. al-Muhbar 161 printed India.

24. Sirah of Ibn Hisham 1/315-317 and al-Aghani 6/343-344.

25. Sirah of Ibn Hisham 1/276-279 and 2/26-27.

26. Sirah of Ibn Hisham 2/92-95 and at-Tabari 21370 published by Dar al-ma‘arif, Egypt.

27. Sirah of Ibn Hisham 2/355-364 and Ansab al-ashraf 1/301 and Nasab Quraysh 126.

28. Sirah of Ibn Hisham 2/295.

29. The same source 2/422-423.

30. The same source 2/414-416.

31. al-Waqidi in al-Maghazi 1/27, printed Oxford printing society 1966 and Tabaqat al-kubra 2/37 printed Beirut.

32. The Holy Qur’an, Chapter al-Anfal, Verse 36.

33. Sirah of Ibn Hisham 3/587-588 research of Muhammad Muhyi ad-Din ‘Abd al-Hamid, Egypt, 1963.

34. al-Maghazi 1/225-227, and Sirah of Ibn Hisham 3/588, and Ansab al-ashraf 1/317, and at-Tabari 2/513 published by Dar al-ma‘arif and Ibn al-Athir 2/106 published by Dar al-kitab al-‘Arabi and Tabaqat al-kubra 2/40 printed Beirut.

35. Sirah of Ibn Hisham 3/607 published by ‘Abd al-Hamid and al-Maghazi 1/274 and 286, and Ansab 1/322, and at-Tabari 2/524, and al-Ya‘qubi 2/35.

36. Hulays was the son of ‘Alqamah ibn ‘Amr ibn al-Arqam al-Kinani. al-Ahabish are the members of the two tribes of Banu al-Mustalaq and Banu al-Hawn that at the Habashi mountain made a pact of assistance with the Quraysh and because of the name of that mountain they were called al-Ahabish. Refer to Jamharat ansab al-‘Arab 177 onward, and ‘Uyun al-athar 1/25 for information bout al-Ahabish and their connection with the Quraysh.

37. Sirah of Ibn Hisham 3/608-609, and at-Tabari 2/527 published by Dar al-ma‘arif and Ibn al-Athir 2/111.

38. at-Tabari 2/526, and Ansab al-ashraf 1/327, and al-Maghazi 1/296-297, and Tabaqat al-kubra 2/48.

39. Hassan is the son of Thabit ibn al-Mundhir ibn Haram. His parents were of the Ansar of the al-Khazraj tribe. The Prophet had allotted him a pulpit in the mosque to stand on and defend the Prophet. The Prophet said:“So long as Hassan defends the position of the Prophet, the Holy Spirit supports him.” The Prophet had ordered him to go Abu Bakr and learn the Quraysh’s lineage from him. He usually went to Abu Bakr to receive instructions. Abu Bakr said to him:“Abstain from satirizing such and such a fellow, but make such a statement about so and so.” When the Quraysh heard his satirical composition, they said:“These poems have been composed under the supervision of Abu Bakr.” Hassan lived to be 120, and died in the year 40 of the Hijrah. Refer to al-Isti‘ab 125-129 No. 522, Usd al-ghabah 2/4-7.

40. Sirah of Ibn Hisham 3/608 published by ‘Abd al-Hamid and al-Aghani 14/16-21.

41. When well-known biographers and writers of history and tradition of the Sunnis did not find their own thoughts and interests or those of the public and the influential people of the time in harmony with a tradition or an event, they resorted to one of the following methods: Either they abstained wholly from quoting it, or quoted only the necessary part, or they altered it completely. Among such writers are Ibn Hisham at-Tabari and al-Bukhari. This painful story is a long one in the history of Islam, and we will make some references to it in future.

42. Hassan’s poetical works 87 printed Europe, and at-Tabari 2/525-526 printed Dar al-ma‘arif, and Description of Hassan’s poetical works 229-230 printed Egypt, and al-Aghani 14/16-21 published by Sasi.

43. Hassan’s poetical works 91 printed Europe, and Sharh Diwan Hassan of al-Barquqi 157-158.

44. Hassan’s poetical works 91, and Description of Hassan’s poetical works 158-159, and Description of Nahj al-balaghah 3/387 with slight changes.

45. Sirah of Ibn Hisham 3/581-667 published by Muhammad Muhyi ad-Din ‘Abd al-Hamid, Egypt.

46. Sirah of Ibn Hisham 3/697.

47. al-Ya‘qubi 2/37, and Tabaqat al-kubra 2/66 printed Beirut, and al-Maghazi 2/455.

48. al-Maghazi 2/490, and Sirah Ibn Hisham 3/714-715 published by ‘Abd al-Hamid.

49. Refer to Jamharat ansab al-‘Arab 89-179 printed Egypt concerning the lineage of Banu Kananah.

50. Sirah of Ibn Hisham 4/756.

51. In the succeeding pages we will show that Abu Sufyan only pretended to be a Muslim, whereas in reality he was an infidel at heart.

52. Sirah of Ibn Hisham 4/470, and at-Tabari 3/61, and Ibn al-Athir 2/170, and al-Maghazi 2/835 (with the omission of the last sentence), and al-Ya‘qubi 2/45 printed an-Najaf, and Futuh al-buldan 55 printed Egypt, and al-Bad’ wa at-tarikh 5/3.

53. Refer to an account of Abu Sufyan in Tahdhib of Ibn ‘Asakir 6/404, and al-Isabah 2/172 printed Egypt 1358.

54. al-Imta‘ al-asma’ 405 printed Egypt.

55. Mu‘jam al-buldan 2/313 printed Beirut.

56. Jamharat ansab al-‘Arab 252-254 printed Egypt.

57. al-Maghazi 3/900, and al-Ya‘qubi 2/47 and Ansab al-ashraf 1/365.

58. The Holy Qur’an, Chapter al-Ma’idah, Verses 3 and 90, and Chapter at-Tawbah, Verse 60.

59. The Holy Qur’an, Chapter al-Ma’idah, Verses 3 and 90, and Chapter at-Tawbah, Verse 60.

60. Sirah of Ibn Hisham 4/934-935, and at-Tabari 3/93-94, and al-Maghazi 2/955-956.

61. Sahih of Muslim 7/171 printed Egypt 1334 of Hijrah.

62. Salman al-Farisi was a Zoroastrian who had become a Christian before the Prophet’s ordainment. Then he traveled to Medina to meet the Prophet. On the way he came across a group of Arabs who unchivalrously took him prisoner and sold him to a Jew of Medina. Salman spent some time in slavery until he met the Prophet, and on observing signs of prophethood in him, he embraced Islam. The Prophet bought him from the Jew and set him free. Salman is the man who suggested and drew the plan of the ditches of al-Khandaq round Medina before the battle of al-Khandaq. It was then that the Prophet said about him:“Salman is of our house.” He died in the time of ‘Uthman in the year 53 of the Hijrah in Madain, a city which he governed, and was buried in. (al-Isti‘ab on al-Isabah 2/56-61, Usd al-ghabah 2/228-232: al-Isabah 2/62-63.) Bilal was the son of Ribah of Abyssinia, and his mother was Hamamah. He was one of the early Muslims who were tortured by the Quraysh. They forced him to lie on the ground with his back exposed to the sun and placed a large stone on him to be heated by the sun and then said to him:“Show infidelity to Muhammad’s God” but they could hear no word from him but“One, one” . Abu Bakr bought Bilal and set him free. Some time later he was granted the honour of acting as muezzin and treasurer of the Prophet and accompanied the Prophet in all the Islamic wars. After the Prophet’s death, he went to ash-Sham to fight the infidels and died there in the second decade of the Emigration, at the age of over sixty. (al-Isti‘ab 1/141-145, Usd al-ghabah 1/209, al-Isabah 1/165 printed Beirut.) Suhayb ibn Sanan’s father was governor of al-Ubulah on behalf of the king of Iran. The Romans attacked them and seized Suhayb as captive. He grew up amidst them until they sold him to the Kalb tribe who brought him to Mecca and sold him to ‘Abd Allah ibn Jad‘an, who set him free. Suhayb was one of the early Muslims who suffered torture in Mecca. The Prophet nicknamed him Abu Yahya. Suhayb had a slight stammer. He died in Medina in the year 38 or 39 of the Hijrah, and was buried there, at the age of 70 or 73. (al-Isti‘ab 2/174-182, Usd al-ghabah 3/31-33, al-Isabah 3/195-196.)

63. Sahih of Muslim 7/173, and account of Salman, Bilal and Suhayb in Siyar al-a‘lam an-nubala’ 2/15.

64. Tahdhib of Ibn ‘Asakir 6/406-407 on Abu Sufyan.

65. at-Tabari 4/137, Ibn al-Athir 2/159, al-Isabah 2/172.

66. at-Tabari 4/137 printed Egypt First, and Ibn al-Athir 2/284, and al-Isabah 2/172, account No. 4046, and Tahdhib of Ibn ‘Asakir 5/356 and 6/406.

67. al-Aghani 6/354-355, and al-Isti‘ab 689 account No. 321, and Usd al-ghabah 5/216.

68. al-Aghani 6/355-356, and al-Isti‘ab 690.

69. And an-Niza‘ wa at-takhasum 20.

70. Muruj adh-dhahab on Ibn al-Athir 5/465-166.

71. al-Aghani 6/355, and Tahdhib of Ibn ‘Asakir 6/407.

72. In our perusal of the caliphate of ‘Uthman and the Umayyads we see that the evil suggestions and Islam-destroying ideas of Abu Sufyan have been carried out word for word by the Umayyads, and governing was made hereditary for the first time by Mu‘awiyah, and in Uthman’s time the whole realm of Islam was given to the Umayyad house to govern.

73. Description of Nahj al-balaghah 4/51 printed first Egypt.

74. Refer to his account in Usd al-ghabah 5/563.

75. Quoted by az-Zubayr ibn Bakkar in the book of al-Mufakhirat. Refer to the description of Nahj al-balaghah 2/102, and Tadhkirat al-khawas 115 and Jamharat of al-Khatib 2/12.

76. This type of share was given to the shallow-minded who only appeared to be Muslims, but had not really shown a true belief and conviction. This share was intended to soften their hearts to God’s religion.

77. al-Mas‘udi in at-Tanbih wa al-ishraf 282-283 printed Beirut 1965, published by Maktabat Khayyat.

78. Abu Sufyan had requested the Prophet to give him and his son some suitable positions in order to win the affection of the Muslims gradually, and thereby improve their social status. The Prophet who never refused a legitimate means of reform, and also because he had no wish to refuse a request on the basis of Islamic ethical standards the acceptance of which would be proper, agreed, and granted Mu‘awiyah the honour of acting as his scribe occasionally. Abu Sufyan too was sometimes commissioned to collect alms.

79. Ansab al-ashraf 1/532: and Sahih Muslim 8/27 Chapter on the Prophet’s curse: and description of Nahj al-balaghah 1/365, and Musnad at-Tayalasi, Tradition 2746, and Ibn Kathir 8/119.

80. Ansab al-ashraf 1/532.

81. Sahih Muslim 4/195 Chapter on Divorce and Alimony in the book of Talaq (Divorce), and Musnad at-Tayalasi 228, Tradition 1645, and Sunan of Abu Dawud 307-308 Book of Marriage, and Sunan of Ibn Majah, Book of Marriage, Tradition 1869.

82. We shall see how this indigent man gained much wealth from Muslims’ property, and built a green palace.

83. Musnad Ahmad 4/421: and Siffin of Nasr ibn Muzahim 246: In this source the names of Mu’awiyah and ‘Amr ibn al-‘As have been explicitly mentioned, and an-Nasayih al-kafiyah 9, al-La’ali’ al-masnu‘ah chapter of Manaqib sayir as-Sahabah 1/427.

84. al-‘Iqd al-farid 3/345. Mu‘awiyah summoned ‘Ubadah and asked for his aid in the war with Imam ‘Ali. When ‘Ubadah came to Mu‘awiyah’s presence, he sat between him and ‘Amr and quoted this tradition for them.

85. Siffin 245-246.

86. Siffin 248, and at-Tabari 11/357, az-Zubayr ibn Bakkar too, has used the same phrases in Mufakhirat, and description of Nahj al-balaghah 2/103, and Tadhkirat al-khawas of Ibn al-Jawzi 115.

87. For example we may refer to reliable sources for an account of al-Hakam ibn Abi al-‘As ‘Uqbah ibn Abi Mu‘ayt and other members of this house, to realize their religious weaknesses.

88. at-Tabari 2/449.

89. al-‘Iqd al-farid 3/62, and at-Tabari 2/449.

90. at-Tabari 4/202 printed Egypt, and Siyar al-a‘lam an-nubala’ 1/237-238.

91. al-Isti‘ab 1/253 and al-Isabah 3/143, and Ibn Kathir 8/120.

92. Was ‘Umar so lenient to other agents of his? Did he not confiscate all their properties at the conclusion of their rule? Why, then, did he show so much kindness and indulgence to Mu’awiyah? There must have been a secret in all this policy!

93. The region given by ‘Uthman to Mu‘awiyah, today includes Syria, Palestine, Jordan and Lebanon.

94. ‘Ubadah accompanied the Prophet in all the wars and was alive until the year 34 of the Hijrah. He died eventually in ar-Ramalah or Jerusalem (Bayt al-muqaddas), and was buried there. al-Isti‘ab 412 and Usd al-ghabah 3/106, and Tahdhib of Ibn ‘Asakir 7/206-214, and al-Isabah 2/240: and Siyar al-a‘lam 2/1-5.

95. Sahih of Muslim 5/46, and Tahdhib of Ibn ‘Asakir 7/212.

96. Musnad of Ahmad 5/319, and Sunan an-Nisa’i 2/222.

97. Usd al-ghabah 3/106, and Siyar al-a‘lam 2/2.

98. ‘Aqabah is a land near the great Jamarah in Mina where the first pact of the Prophet with the people of Medina was concluded.

99. Religious scholars have said that praise is blamable which is false, otherwise the Qur’an says that Joseph praised his sincere friend for being trustworthy.

100. Siyar al-a‘lam 2/2, and Tahdhib of Ibn ‘Asakir.

101. What he meant by Imam was his own person.

102. Tahdhib of Ibn ‘Asakir 7/210-211.

103. Tahdhib of Ibn ‘Asakir 8/211-212, and an-Nubala’ 2/3-4, and Musnad of Ahmad 5/325.

104. al-Isabah 2/394, In al-Isti‘ab too and Usd al-ghabah some parts are omitted, and in Tahdhib at-tahdhib 6/192 some references are made to this story.

105. Musnad of Ahmad 5/347.

106. There is also another story which has happened in Antersouss between Mu‘awiyah and ‘Ubadah. There is also a third incident between Mu‘awiyah and ‘Abd Allah ibn al-Harith ibn Umayyah. Refer to Tahdhib of Ibn ‘Asakir 7/213 and 348, and al-Isabah 2/282.

107. Tabaqat al-kubra 4/222-223, and Siyar al-a‘lam 2/38, and Usd al-ghabah 1/301. It is stipulated in Sahih of Muslim 7/153-155, and Tabaqat 4/222 onwards, and Tahdhib of Ibn ‘Asakir 7/218, and Hilyat al-awliya’ 1/157, and Sifat as-safwah 1/238, and Siyar al-a‘lam 2/38 that he performed his prayer two or three or four years before embracing Islam.

108. Refer to former books on the life of Abu Dharr.

109. All the former sources as well as at-Tirmidhi in the Chapter of Manaqib Abu Dharr and Musnad of Ahmad 2/163,175 and 223 and 5/197, and 6/442. In some of these sources we read the following:“Whoever wishes to see the examples of the morality and asceticism of Jesus son of Mary, should look at Abu Dharr.”

110. Sirah of Ibn Hisham 4/179, and at-Tabari 3/45, also refer to Tabaqat al-kubra and al-Isti‘ab and Usd al-ghabah, and al-Isabah for an account of Abu Dharr.

111. Ansab al-ashraf 5/25.

112. The Holy Qur’an, Chapter at-Tawbah, Verse 34.

113. Ansab al-ashraf of al-Baladhuri 5/53.

114. Tabaqat al-Kubra 4/229.

115. Siyar al-a‘lam an-nubala’ 2/50.

116. Ansab al-ashraf 5/53.

117. al-Ya‘qubi 2/120-122.

118. These were the inhabitants of a land near Khazar. (Mu‘jam al-buldan 3/416 printed Beirut).

119. Muruj adh-dhahab on Ibn al-Athir 5/161-163.

120. at-Tabari 5/66.

121. Ibn al-Athir in al-Kamil fi at-tarikh 3/43.

122. The Narrations of Sayf by Yazid al-Faq‘asi can be seen in at-Tabari, printed in Europe, following pages 1/2849, 2858, 2895, 2922 and 2952. Also in The History of Islam 2/122.

123. His lineage in Ansab of Sam‘ani 466, and al-Lubab al-ansab of Ibn al-Athir 2/199-220, and Jamharat of Ibn Hazm 195-196.

124. The word“Qari” (which now means a reciter of the Qur’an) had a wider meaning in the culture of those days. It meant a person who had memorized the Qur’an and was familiar with its interpretation and acted as a religious guide for the people. Consequently ho ad a great influence on their thoughts and beliefs.

125. as-Sawad was the villages and farms situated in Iraq which were conquered in ‘Umar’s time, and because of its numerous trees and cultivated fields it was called Sawad (meaning“black” with greenness). It stretches from Mosul to Abadan in length and from al-‘Adhib in al-Qadisiyah to Halwan in breadth. But Jabal was the region between Isfahan and Zanjan, Qazvin, Hamadan (Achmethan), Dinawar, Qarmasin and Rayy. (Mu‘jam al-buldan)

126. Ansab al-ashraf 5/40.

127. Former source 5/43.

128. at-Tabari 5/88-90, and Ibn al-Athir 3/57-60, and Description of Nahj 1/58-160.

129. Refer to volume two of the translation of this book.

130. at-Tabari 5/115-116.

131. Dhu Khushub is a land within one night’s journey of Medina. (Mu‘jam al-buldan 2/372).

132. Description of Nahj 57-58.

133. Muruj adh-dhahab 2/332-333 published by Dar al-Andulus, and Usd al-ghabah 2/198 and 3/61.

134. Refer to the second volume of the translation of this book pp. 109-115.

135. Description of Nahj 580-581.

136. Nasr ibn Muzahim in Siffin 58, and Description of Nahj 1/250.

137. al-Bidayah wa an-nihayah 8/129.

138. Siffin 127-128 research by ‘Abd as-Salam Harun.

139. Siffin 209, and Description of Nahj 1/250.

140. Siffin 193.

141. al-Mas‘udi in Muruj adh-dhahab 2/390 published by Dar al-Andulus.

142. History of al-Ya‘qubi 2/165, printed an-Najaf.

143. Nabighah, mother of ‘Amr ibn al-‘As was a notorious prostitute of pagan times. Consequently his opponent’s sarcastically called him Nabighah’s son.

144. The Event of Siffin 2/491.

145. The Event of Siffin 490-492.

146. adh-Dhahabi in Siyar al-a‘lam an-nubala’ 2/282 printed Egypt, Dar al-ma‘arif.

147. What is worthy of notice is that ‘Abd Allah ibn ‘Umar was the son-in-law of Abu Musa al-Ash‘ari. Therefore alt his endeavors were in the interest of his son-in-law.

148. The Event of Siffin 546-549, and al-Akhbar at-tiwal 119-201.

149. Siffin 643 research by ‘Abd as-Salam.

150. Refer to his biography in Usd al-ghabah 5/22-23, and al-Isabah 3/529, No. 8730.

151. A town west of Kufah and near the town of Anbar. (Mu‘jam al-buldan 4/176-177)

152. at-Tabari 6/77, events of the year 39, and Ibn al-Athir 3/150, a greater detail of the event in Description of Nahj 1/212-213, and Ibn Kathir 7/319 and 324.

153. According to the narration of Ibrahim ibn Muhammad ath-Thaqafi in the book of al-Gharat, quoted from Description of Nahj 2/58-90, research by Muhammad Abu al-Fadl.

154. Hit is a district on the bank of the Euphrates and near Baghdad and Anbar. (Mu‘jam al-buldan 5/420-421)

155. at-Tabari 6/78-80, and Ibn al-Athir 2/150-153.

156. Nahj al-balaghah 1/63 description by Muhammad ‘Abduh, and al-Bayan wa at-tabyin 1/70, and al-Kamil of al-Mubarrad 1/13, and ‘Uyun al-akhbar 2/236, and al-‘Iqd al-farid 2/163, and al-Aghani 15/43 published by Sasi.

157. Refer to Usd al-ghabah 3/255, and al-Isabah 2/359 No. 4953. His lineage in Jamharat ansab al-‘Arab 245, Battle of Banu Fazarah in at-Tabari 4/83, and al-Ya‘qubi 2/44, and al-Muhbar 490, and al-Imta‘ al-asma’ 269-270.

158. at-Tabari 6/78, and Ibn al-Athir 3/150.

159. Usd al-ghabah 3/36-37, and Tahdhib of Ibn ‘Asakir 7/4-9.

160. at-Tabari 6/78, and Ibn al-Athir 3/150.

161. Description of Nahj 2/111-117, and Nahj al-balaghah description of Muhammad ‘Abduh, Vol. One quotes the Imam’s sermon in this connection.

162. al-Isti‘ab 64-67 and Siffin 527.

163. Description of Nahj 2/301. In this source can be seen two couplets and former lines.

164. al-Aghani 15/45, and Tahdhib of Ibn ‘Asakir 3/220-222.

165. at-Tabari 6/78.

166. Book of al-Gharat quoted by Ibn Abi al-Hadid 2/3-14 research by Muhammad Abu al-Fadl and al-Ya‘qubi 2/141.

167. Tahdhib at-tahdhib 1/436.

168. Ibn ‘Asakir 3/222, and Biography of Banu Ka‘b in Nihayat al-arb by al-Qalqashandi 371.

169. Jarf was a place north of Medina and within three miles of it. (Mu‘jam al-buldan, 2/128)

170. Muruj adh-dhahab on Ibn al-Athir 6/93, and Nihayat al-arb 230 an account of Khuza‘ah and Jamharat ansab al-‘Arab 228-231.

171. al-Aghani 15/45 published by Sasi. For an account of ‘Ubayd Allah ibn al-‘Abbas refer to Usd al-ghabah 3/340.

172. Ibn al-Athir 3/153-154, and Tahdhib of Ibn ‘Asakir 3/224-225, for the poems refer to al-Aghani 15/45 and Description of Nahj quoted from the book of al-Gharat.

173. al-Aghani 15/45 published by Sasi.

174. al-Isti‘ab 1/65-66, and Usd al-ghabah 1/180.

175. Description of Nahj 2/15 research by Muhammad Abu al-Fadl.

176. al-Ya‘qubi 2/143 printed Beirut.

177. al-Aghani 17/51-72 an account of Yazid ibn al-Mifragh, for his lineage refer to Jamharat ansab al-‘Arab 409.

178. These plunderers preceded Busr, Ibn al-Athir 3/153.

179. It is a large and flourishing town on the trade route of Mosul to ash-Sham, within six days’ journey to Mosul. (Mu‘jam al-buldan 5/288-289).

180. Ibn al-Athir in al-Kamil fi at-tarikh 3/152-153.

181. al-Ya‘qubi 2/143.

182. Description of Nahj 213-14, and al-Ya‘qubi 2/141.

183. al-Ya‘qubi 2/142.

184. Abu al-Faraj al-Isfahani in Maqatil at-Talibiyin 50-65, a brief accounts.

185. Bihar al-anwar 10/107 quoted from ‘Ilal ash-Sharayi‘ of as-Saduq.

186. al-Ya‘qubi 2/156.

187. at-Tabari 6/69.

188. Bihar al-anwar 10/116 quoted from Ibn Abi al-Hadid.

189. Maqatil at-Talibiyin 70, and Ibn Kathir 8/131, and Ibn Abi al-Hadid 4/16.

190. Maqatil 69, and Ibn Abi al-Hadid 4/16.

191. Refer to Maqatil at-Talibiyin 51-117 printed an-Najaf, and Maqalat al-Islamiyin 2/150-166 printed Egypt.

192. The repeated uprisings, which occurred under the Alawites, were a proof to this fact.

193. Refer to the reasons given by Imam al-Hasan al-Mujtaba himself the truce with Mu‘awiyah, Bihar al-anwar 44/25-29, compare with al-Akhbar at-tiwal 220-221.

194. al-Ya‘qubi 2/164, and History of Ibn Khayyat 1/180.

195. Of the Ansar tribe only two men were with him.

196. History of al-Ya‘qubi 2/217, and“Wellhausen” “Arab government” 86, Commentary from al-Buldan, at-Tabari, ad-Dinawari and al-Mas‘udi.

197. Ibn Kathir in al-Bidayah 7/131.

198. al-‘Iqd al-farid 3/126, printed Egypt 1331, and Ibn Kathir 8/132 with a slight change of description, al-Bayan wa at-tabyin 2/182.

199. Meaning:“I do not act according to a belief, either. I desire money, and so you can treat me like the others.”

200. at-Tabari 6/135 briefly, and Ibn al-Athir 3/201.

201. Blood, race or color value is of no account at all in a true Islamic society. The only criterion for superiority is the possession of knowledge, chastity and good deeds, and even this superiority is in relation to God’s attitude. But as after the decease of the Prophet, the people continued to be removed from the ways of Islam, gradually such pagan ideas flourished again in seemingly Islamic communities. Ziyad’s thought proceeded in the same direction, and eventually this anti-Islamic attitude dragged him towards a hell of rebellion and sin, and to the abyss of inhuman oppression.

202. Their friendship started on the day when Ziyad, following the wish of ‘Umar ibn al-Khattab, did not explicitly testify to the adultery of al-Mughayrah, and the caliph exempted al-Mughayrah from the punishment of adultery, and punished the other three witnesses except Ziyad. Refer to the chapter concerned about this subject in ‘Abd Allah ibn Saba’ Vol. One.

203. This is an Arabic proverb, meaning:“I will smash you if you do not keep quiet.”

204. Meaning:“With Sumayyah. mother of Ziyad.”

205. This story about Ziyad is given in al-Isti‘ab, Ibn ‘Asakir 5/409, and Usd al-ghabah and al-Isabah on the life of Ziyad, and Muruj adh-dhahab 2/54, and al-Ya‘qubi 2/195, and Ibn Kathir 8/28, and Abu al-Fida’ 194, and Ibn al-Athir 3/l92 events of the year 44 AH, and at-Tabari 3/259 briefly, and al-Aghani 17/51-73 briefly.

206. We have briefly quoted this event in Volume One from Muruj adh-dhahab on Mu‘awiyah, and from Ibn al-Athir on the events of the year 44 of the Hijrah, and from Ansab al-ashraf. For a more detailed account refer to Volume One of ‘Abd Allah ibn Saba’ written by Murtada ‘Askari.

207. In the account on al-Hakam ibn ‘Amr al-Ghifari in Tabaqat al-kubra 7/28, and al-Isti‘ab 1/117, and at-Tabari 6/141, and Ibn al-Athir 3/202, and Siyar al-a‘lam an-nubala’ 2/340.

208. al-Ya‘qubi 2/218, published by Dar Bayrut.

209. Imagine the worth of millions of drachmas in those days!

210. al-Ya‘qubi 2/234, published by Dar Bayrut.

211. Fadak was a large flourishing settlement, which was transferred to the Prophet by the Jews. Then he transferred its ownership to his daughter Fatimah. But this property was seized from her during the caliphate of Abu Bakr and remained in the possession of the caliphs until the rule of Mu‘awiyah.

212. al-Ya‘qubi 2/305, published by Dar Bayrut.

213. He said this because the Ansar possessed palm groves and used their camels for drawing water from the wells for their groves instead of using them, like other Arab tribes, for riding in war with others. The response of the Ansar to Mu‘awiyah was, therefore, a proper and smashing answer.

214. This remark was meant to be a sarcasm to them and to their belief in the words of the Prophet.

215. al-Ya‘qubi 2/223, published by Dar Bayrut.

216. Ibn al-Athir 3/199, and Muruj adh-dhahab 3/35 published by Sa‘adat.

217. It means“a man of the Rabi‘ah tribe” .

218. at-Tabari 6/155-160 briefly on the events of the year 51 of the Hijrah, and Ibn al-Athir 3/202-209, and al-Aghani 16/10: and Ibn ‘Asakir 2/379.

219. al-Isti‘ab biography 547, and Usd al-ghabah 11385-386. This man was a great companion. He went to the Prophet to embrace Islam in the last years of the Prophet’s life. He took part in the battle of al-Qadisiyah, and was nicknamed Hujr al-Khayr.

220. The story of Hujr and his friends has been told in detail in Volume Two of ‘Abd Allah ibn Saba’.

221. al-‘Iqd al-farid 3/129 on the life of the caliphs, published by Jamaliyah.

222. Ibn al-Athir 3/214-215 on the events of the year 56 of the Hijrah, and at-Tabari 6/169-170.

223. al-Ya‘qubi 2/161-162, printed Europe.

224. at-Tabari 6/169-170, and Ibn al-Athir 3/214-215, and Ibn Kathir 9/5 quoting ‘Abd Allah’s acceptance, and Hilyat al-awliya’ 1/296. The writer does not mention the time of sending the money.

225. Of course he was too ready to sell his religion than to show resistance against one hundred thousand drachmas. But in this case as he was a candidate for the caliphate, he could hardly meet the wish of Mu’awiyah. The money, which was offered, was in fact the price of his retirement from his candidacy and his probable election.

226. al-Isti‘ab 2/396 biography No. 1697, and Usd al-ghabah 3/289. Ibn ‘Abd al-Barr gives an account of ‘Abd ar-Rahman.

227. at-Tabari 6/128, and Ibn al-Athir 3/195, and al- Mughtalun min al-ashraf 47: and Ibn Kathir 8/31, and al-Aghani 14/13 and Ibn Shahnah 11/133 on Ibn al-Athir.

228. al-Imamah wa as-siyasah 1/144-146, and al-Mas‘udi 3/37 briefly and with a slight change, published by Muhammad Muhyi ad-Din ‘Abd al-Hamid.

229. Ibn al-Athir 3/212-213, and at-Tabari 6/164-165.

230. Maqatil at-Talibiyin 43, and Ansab al-ashraf 1/404, and Ibn Abi al-Hadid 4/11 and 17.

231. Refer to ‘Abd Allah ibn Saba’ 1/118-126 on the story of the council.

232. Ibn Kathir 8/41: as-Suyuti in the History of the Caliphs 138, and al-Isabah on the life of Imam al-Hasan al-Mujtaba, and Ibn Qutaybah 150, and Ibn Abi al-Hadid 4/13.

233. Ibn Abi al-Hadid 4/8 quoted from al-Mada’ini and as-Sawa‘iq al-muhriqah 81.

234. Muruj adh-dhahab 6/55 on Ibn al-Athir, and Maqatil at-Talibiyin 73, and al-Ya‘qubi 2/225, and Ibn ‘Asakir 4/226, and Asma’ al-mughtalin 44, and al-Isti‘ab on the life of Imam al-Hasan al-Mujtaba and Tadhkirat al-khawas on the same subject, and Ibn al-Athir 2/197, and Ibn Shahnah 11/132 on Ibn al-Athir, and Ibn Kathir 8/43: and Ibn Abi al-Hadid 4/4, al-Ya‘qubi and Ibn al-Athir do not mention the principal agent of poisoning.

235. Refer to al-‘Iqd al-farid 3/129-130, and Ibn al-Athir 3/216.

236. Like Sa‘id ibn ‘Uthman who was sent to Khurasan. Refer to Tahdhib of Ibn ‘Asakir 6/155 and at-Tabari 6/171, and Ibn al-Athir 3/218, and Ibn Kathir 8/79-80.

237. From Abu Bakr’s time it had become customary to propagate this view that (God forbid) the Prophet had acted unwisely in not appointing a successor for himself. This is quoted from ‘Abd Allah ibn az-Zubayr who was Abu Bakr’s grandson and was known to be very hostile to the Prophet’s household (Vol. Two, Arabic source, pages 285-292) on the same basis as the above custom. For further information on this subject refer to the book of ‘Abd Allah ibn Saba’, Volume One, by the author of this book.

238. Ibn al-Athir 3/216-218, and al-‘Iqd al-farid 3/130-131.

239. at-Tabari 6/155-160 the events of the year 51, and Ibn al-Athir 3/202-209, and al-Aghani 16/10, and Ibn ‘Asakir 2/379.

240. Tabaqat al-kubra 8/73.

241. al-Ya‘qubi 2/200, and Maqatil at-Talibiyin 75, and Tadhkirat al-khawas al-ummah 122, and Rawdat al-awa’il 11/133 on Ibn al-Athir.

242. al-Ya‘qubi 2/200 onward.

243. Hilyat al-awliya’ 2/48.

244. Hilyat al-awliya’ 2/47: and Siyar al-a‘lam an-nubala’ 2/131, and Ibn Kathir 7/136-137: and al-Mustadrak 4/13.

245. Ibn Kathir 7/137, and Siyar al-a‘lam an-nubala’ 2/131: It adds at the end of the tradition that he divided this money among the Prophet’s wives.

246. Tabaqat al-kubra 5/18 on the life of Munkadir.

247. Ibn Kathir 81136, and Siyar al-a‘lam 2/131 estimating the amount of debt at twelve thousand drachmas.

248. Musnad of Ahmad 6/77 and 259. This ‘Abd Allah is a cousin of ‘Uthman. You can refer to Volume One of the translation of this book about him.

249. Tabaqat 7/99.

250. Futuh al-buldan 360-361, and al-Ma‘arif and Tahdhib of Ibn ‘Asakir 5/411, and Mu‘jam al-buldan 5/323.

251. al-‘Iqd al-farid 4/217.

252. al-Aghani 16/10 and at-Tabari 4/192, and Ibn al-Athir 3/209.

253. It is estimated that the number of people killed in the battle of al-Jamal was more than thirty thousand. (al-Ya‘qubi 2/159 printed an-Najaf). Also refer to Volume Two of the translation of this book pages 251-254 published by Mihr Ustuwar, Qom.

254. This refers to the tragic crime of Hind in the battle of Uhud when she pulled out the liver of martyred Hamzah and bit it. (part one, p. 29)

255. Lubayd is one of the Mukhdarm poets, namely those who have lived in both the pagan and Islamic periods. He was over one hundred of age, and died in the time of ‘Uthman or Mu’awiyah, al-Aghani 14/211 and Usd al-ghabah 4/261. In this book, too, mention is made of his poem quoted by ‘A’ishah.

256. Usd al-ghabah and al-Isti‘ab on the life of Hujr.

257. Refer to al-Isti‘ab on Hujr, and Ibn Kathir.

258. Musnad of Ahmad 4/92.

259. Refer to Volume One of the translation of the present book entitled“The Role of ‘A’ishah in the History of Islam” .

260. The Holy Qur’an, Chapter al-Ahqaf, Verse 17.

261. Sahih of al-Bukhari 3/126 in the commentary on the Quranic Chapter of al-Ahqaf.

262. Ibn al-Athir 3/199 on the events of the year 56. An account of this story is found in the following books: al-Aghani 16/90-91: and al-Mustadrak 4/481 and Ibn Kathir 8/89 and al-Ijabah 141, and Tahdhib of Ibn ‘Asakir 4/226 in the translation of ‘Abd ar-Rahman and on the life of al-Hakam ibn Abi al-‘As in al-Isti‘ab, Usd al-ghabah and al-Isabah.

263. al-Isti‘ab 2/373, and Usd al-ghabah 3/306, and al-Isabah 2/400, and Shadharat adh-dhahab on the events of the year 53.

264. al-Isti‘ab 2/373.

265. This elegy had been composed originally by Mutammam in lamentation for his brother Malik ibn Nuwayrah when Khalid ibn al-Walid took him prisoner after prayer in the land of al-Batah and beheaded him, and slept with his wife in the same night. Here Mutammam has compared the intimacy between himself and his brother Malik to the close friendship of two companions of Judhaymah ibn al-Abrash who was a king of Hira, whose attachment had become proverbial. ‘A’ishah recites the poem of Mutammam in mourning for the sudden death of her brother.

266. Malik al-Ashtar ibn al-Harath an-Nakha‘i was the chief of his own people and had had the advantage of living in the Prophet’s time. His eye was damaged in the battle of al-Yarmuk and he was thus nicknamed al-Ashtar (meaning:“With torn-eyelid” ). He exhibited much valor and self-sacrifice in the battles of al-Jamal and Siffin. He was appointed governor of Egypt in the year 38 of the Hijrah, but owing to a plot of Mu‘awiyah, he was killed by a peasant on his way, at ‘Uraysh, a city in ash-Sham. (Muruj adh-dhahab 2/139, al-Ya‘qubi 2/170: Description of Nahj 2/29: at-Tabari, events of the year 38 and 39, Mu‘jam al-buldan 1/454).

267. at-Tabari 5/11 on the events of the battles of al-Jamal.

268. Usd al-ghabah 3/284, and Tabaqat of Ibn Sa‘d 5/1.

269. The Holy Qur’an, Chapter al-Ahzab, Verse 33.

270. Tabaqat 8156 printed Europe, and ad-Durr al-manthur in the commentary on this verse. (Chapter al-Ahzab, Verse 33)

271. Tabaqat 8/51’ and Sahih of al-Bukhari 3/11 in the commentary on the Quranic Chapter an-Nur and Hilyat al-awliya’ 2/45 on the life of ‘A’ishah, and Musnad of Ahmad 276 and 349.

272. Balaghat an-nisa’ 8, and Tadhkirat al-khawas at a greater length.

273. Siyar al-a‘lam an-nubala’ 2/134-135, and al-Mustadrak 416.

274. Siyar al-a‘lam 2/136.

275. This subject is described in the first two volumes of this book and this is the translation of it.

276. The Holy Qur’an, Chapter al-Ma’idah, Verse 3, Chapter al-An‘am, Verse 145, and Chapter an-Nahl, Verse 115.

277. Refer to the biography of Sahim in al-Isabah 2/109, and al-Aghani. 19/5-6 published by Sasi, and al-Kuna wa al-alqab 3/17-18.

278. Refer to the translation of Volume One of this book.

279. Siyar al-a‘lam an-nubala’ 2/131. According to this narration the money had been sent by ‘Abd Allah ibn az-Zubayr, but we have not observed this quality in ‘Abd Allah.

280. Hilyat al-awliya’ 2/47-49, and Siyar al-a‘lam an-nubala’ 2/120. See the traditions related to ‘A’ishah’s generosity in these two books.

281. According to the common and jurisprudentially laws of Islam, it is not right to make such a vow at all, since making a vow permitted only in the case of good and legitimate matters. Moreover, breaking a vow on the insistence of others is not permissible, and the maker of the vow is religiously obliged to act upon it.

282. at-Tabari 5/204, and al-‘Iqd al-farid 4/328, and al-Ya‘qubi Volume Two.

283. Tadhkirat al-khawas al-ummah 114 Battle of Khawarij, at-Tamhid wa al-bayan 209.

284. al-Aghani 21/9-10 on the life of Hujiyah ibn al-Mudrrab, for his lineage refer to al-Ishtiqaq 371.

285. al-‘Iqd al-farid 3/102 on the history of the battle of al-Jamal, published by Jamaliyah.

286. Refer to the translation of Volume Two this book.

287. Hitler who possessed a great powers of oratory a perfect example of such a personality.

288. Siyar al-a‘lam an-nubala’ 2/229.

289. It is probable that his praise of ‘A’ishah at her door has not been a sincere one, since he may have wished it to be reported to her and make her pleased with him.

290. Siyar al-a‘lam an-nubala’ 2/134.

291. Tahdhib of Ibn ‘Asakir 5/417.

292. Refer to the translation of the second volume of this book.

293. The last one of the famous poets of pagan times who composed“The Seven Suspended Poems” .

294. Siyar al-a‘lam an-nubala’ 2/138.

295. Siyar al-a‘lam an-nubala’ 2/136.

296. Siyar al-a‘lam an-nubala’ 2/128.

297. Futuh al-buldan 472.

298. The word“fur” is mentioned in history, but it is changed into“silk” . But some think it was a mixture of silk and wool.

299. All the traditions quoted so far can be found in Tabaqat al-kubra 8/69-73 in the biography of ‘A’ishah.

300. Siyar al-a‘lam an-nubala’ 2/132.

301. Biography of ‘A’ishah in Tabaqat and Siyar al-a‘lam an-nubala’.

302. The same books.

303. The same books.

304. Tabaqat al-kubra, biography of ‘A’ishah.

305. Biography of ‘A’ishah in Siyar al-a‘lam an-nubala’ al-Bukhari too has some narrations on this subject in the chapter on pilgrimage garments in his book of Hajj 1/480.

306. al-Bukhari in al-Jami‘ as-sahih in the Chapter on the circumambulation of men and women 1/195.

307. The Holy Qur’an, Chapter al-Ahzab, Verse 5.

308. Musnad of Ahmad 6/270-271 and al-Muwatta’: Book of Sucking 2/115.

309. Sahih of Muslim, chapter on Great Sucking 4/168-170, and Sunan of an-Nisa’i chapter on Major Sucking in the book of Marriage, and Tabaqat al-kubra 8/270-271, and in the biography of Salim 3/87 almost the same subject has been quoted, and Musnad of Ahmad 6/312 from Umm Salamah, and Sunan of Ibn Majah, tradition 1947, and Sunan of Abu Dawud 1/278-279 from ‘A’ishah and Umm Salamah.

310. Tabaqat of Ibn Sa‘d 8/462 in the biography of Umm Kulthum daughter of Abu Bakr and 8/271 in the biography of Sahlah, and al-Muwatta’ Book of Sucking 3/114, and al-Bukhari 3/162, and Sunan of an-Nisa’i 2/83, and Sunan of ad-Darami, chapter on Major Sucking 1/158.

311. Sahih of Muslim 4/170, and Musnad of Ahmad 6/174, and Ibn Majah, tradition 1945.

312. We have quoted this part from an-Nawawi’s Description, which is printed as commentary of Muslim’s Sahih 4/170.

313. One of the reasons of differences of view in the Sunni jurisprudence about sucking is the existence of these different traditions which are quoted from ‘A’ishah on this subject, so that a group consider five times’ sucking adequate for legitimacy intimacy, while another group think that ten sucking are necessary.

314. Sunan of at-Tirmidhi 5/96-97 printed (first) Egypt.

315. Refer to Sahih of Muslim with an-Nawawi’s Description 10/29-30 for these narrations and their explanation.

316. It seems that in making the above remarks ‘A’ishah had forgotten that God Almighty, according to the verse 9 of the al-Hijr which says:“Surely We have revealed the Reminder and We will most surely be its guardian” , has undertaken the preservation of His own Book. Moreover, the Qur’an as the most fundamental evidence and text of God’s religion, cannot be so unimportant as to be allowed to be destroyed by an animal. Had the Prophet communicated this verse with ‘A’ishah alone? Would he in the performance of his universal mission confine himself to such a small effort and propagation? Would the Muslims, in view of their attachment to the Qur’an and their efforts to preserve it, be likely to forget a verse of it? This is not possible especially as in those times many people had the ability to write, and they would make every effort to write it down and keep it for himself. We can definitely declare that after the Prophet’s decease there existed hundreds of handwritten copies of the Qur’an in the possession of his companions, irrespective of thousands of people who knew the Qur’an by heart. In answer to the above claim, we must declare that ‘A’ishah’s narration is wholly untrue, and the narrator’s intention has been to offer a strong evidence to prove her own view and convince the people by that means!

317. With this remark ‘Abd Allah implied that ‘Ali would not be blessed by God!

318. al-‘Iqd al-farid 4/14-15, and Description of Nahj 3/7.

319. Even if the narration is true, it means that Muslim men cannot marry ‘A’ishah!

320. Musnad of Ahmad 6/205.

321. al-‘Iqd al-farid on the termination of the battle of al-Jamal, and ‘Uyun al-akhbar 1/202.

322. al-‘Iqd al-farid 2/455.

323. al-‘Iqd al-farid 1/299 and 2/68 second edition, Egypt.

324. al-Kamil of al-Mubarrad 151, printed Leaden.

325. al-Mustadrak 4/13, and Siyar al-a‘lam an-nubala’ 2/141, and Ibn Kathir 8/303.

326. The reader who has patiently read the whole of this book may ask: How can we account so easily for all the hostility of ‘A’ishah towards the Prophet’s household and Imam ‘Ali? Is it reasonable to consider the death of twenty thousand Muslims due to family differences? Is such an explanation adequate for such acts as her prostration before God thanking Him for ‘Ali’s tragic martyrdom, her avoidance of his sons, her co-operation with the enemies of God and the Prophet and the Qur’an, (meaning with the Umayyads) and her fabrication of traditions in their favour? Never!

327. adh-Dhahabi’s History of Islam 2/149.

328. Related to the sixth year of the Hijrah before al-Hudaybiyah. The number of the participation in this allegiance is said to have been fourteen hundred. (al-Ya‘qubi 2/40-41, and Ibn Hisham 2/315-316, and at-Tabari 2/620-644.)

329. Khalifah ibn Khayyat in his history 1/180, published by al-Adab of an-Najaf 1386.

330. Nasr ibn Muzahim on the Event of Siffin 449.

331. ‘Aqabah is a land in Mina on the way to Mecca between Waqisah and Qa‘. (Mu‘jam al-buldan 4/134)

332. History of Ibn Jarir at-Tabari 5/89 on the events of the year 33, and Ibn al-Athir in al-Kamil 3/59.

333. Muruj adh-dhahab of al-Mas‘udi 3/50, published by as-Sa‘adah 1377.

334. Refer to his biography in al-Isti‘ab 2/417, and Usd al-ghabah 3/318.

335. Ibn al-Athir in Usd al-ghabah 4/387, and Tabaqat 3/248, printed Leaden.

336. The Event of Siffin 227 and at-Tabari 6/4, and Ibn al-Athir 3/125.

337. Ibn ‘Abd Rabbih in al-‘Iqd al-farid 2/284, and Nahj al-balaghah 2/5, and Description of Nahj 1/248 and 3/300.

338. In these declarations the Imam is speaking about matters which are basically acceptable for the enemy, in the sense that on the basis of what the enemy has accepted, his claim for the caliphate is wrong and in doing so he is fighting rightful people. From the time of Abu Bakr and ‘Umar onward this idea was inculcated in the Islamic society that only the first Emigrants could be chosen as caliphs and could be members of the council which chose the caliph. Consequently they had either forgotten that this was a divine matter, or that it was not to their interest.

339. Siffin 263, and at-Tabari 6/9, and Ibn al-Athir 3/128, and al-Isti‘ab 1/340: and Description of Nahj 1/483.

340. Siffin 240, and at-Tabari 6/7, and Ibn al-Athir 3/126.

341. as-Suyuti in ad-Durr al-manthur 6/19, and Ibn Kathir in al-Bidayah wa an-nihayah 8/131.

342. Abu al-Faraj al-Isfahani in Maqatil at-Talibiyin 22, and Description of Nahj 4/12.

343. al-Aghani 3/25, published by Dar al-fikr in the account of Shu‘bah ibn Ghurayd, and al-Isabah 2/41 No. 3245.

344. ad-Durr al-manthur 6/19, and Ibn Kathir 8/131.

345. What Mu‘awiyah meant was that during the Friday prayer sermons and official gatherings, ‘Uthman should be praised from the pulpit, and Imam ‘Ali should be blamed and spoken ill of.

346. at-Tabari 6/108, events of year 51 of the Hijrah, and Ibn al-Athir 3/202.

347. Description of Nahj 3/15-16.

348. Description of Nahj 3/15 onward, and Fajr al-Islam 213.

349. at-Tabari 5/229-230, and Description of Nahj 2/24, and an-Nujum az-zahirah fi muluk Misr wa al-Qahirah 1/101, and Ibn al-Athir 3/116.

350. Description of Nahj al-balaghah 1/258.

351. This narration and its later addition is found in al-Bukhari’s al-Jami‘ as-sahih 3/34, book of al-Adab.

352. In addendum at the end of this book the learned author discusses this tradition under the title of“The ‘Ayr and Thawr tradition” . It would be fitting if tradition scholars read it carefully.

353. The Holy Qur’an, Chapter al-Baqarah, Verses 204 and 205.

354. The Holy Qur’an, Chapter al-Baqarah, Verse 207.

355. Description of Nahj al-balaghah 1/358-361.

356. at-Tabari 6/132 in the events of the year 50, and Ibn al-Athir 3/189.

357. at-Tabari 6/164 in the events of the year 52, and Ibn al-Athir 3/212. The subjects of both sources have been quoted briefly here.

358. at-Tabari 6/108 in the events of the year 43 Hijrah.

359. at-Tabari 6/149, and Ibn al-Athir 3/204, and al-Aghani 16/7, and Ibn ‘Asakir 6/459.

360. Hadhramaut is in Yemen, a wide land east of Aden, near the Sea. (Mu‘jam al-buldan 2/270)

361. al-Muhbar by Muhammad ibn Habib 479.

362. at-Tabari 6/155-160 in the events of the year 51, and Ibn al-Athir 3/202-209, and al-Aghani 16/10, and Ibn ‘Asakir 2/379.

363. Ibn ‘Asakir 5/421.

364. Muruj adh-dhahab 3/30 in the events during the rule of Mu‘awiyah.

365. al-Ma‘arif by Ibn Qutaybah 127, and al-Isti‘ab 2/517 and al-Isabah 2/526, and History of Ibn Kathir 8/48, and al-Muhbar 490.

366. Such as Busr in Basra and Ibn Shihab in Rayy (at-Tabari 6/96, and Ibn al-Athir 3/165 on the events of the year 41 of the Hijrah, especially Ibn Shihab in the history of Ibn al-Athir 3/179 on the rule of al-Mughayrah in Kufah in the year 41 of the Hijrah).

367. A summary of Mu‘jam al-buldan by Yaqut 5/38, printed Egypt about the word Sijistan.

368. The horseman was Abu Sufyan, and his postillions were his two sons. Mu‘awiyah and Yazid, all the three of whom were cursed by the Prophet.

369. In pagan times ‘Amr ibn al-‘As had composed an ode in reproach of the Prophet. The Prophet raised his arms in prayer and begged God to damn ‘Amr ibn al-‘As for every line of his poem.

370. Tathir al-lisan 55 says all the men mentioned are correct except one and adh-Dhahabi supports him.

371. Ibn Hazm’s al-Muhalla 5/85-86 research by Ahmad Muhammad Shakir: and ash-Shafi‘i’s al-Umm 1/208.

372. al-Bukhari in al-Jami‘ as-sahih 2/111, and Muslim 3/20, and Sunan of Abu Dawud 1/178, and Ibn Majah 1/386, and al-Bayhaqi 3/297: and Musnad of Ahmad 3/10, 20, 52, 54 and 92. The person protesting to Marwan in Musnad of Ahmad is not Abu Sa‘id.

373. Meaning Marwan ibn al-Hakam.

374. In accordance with our method, we have quoted this tradition on the basis of reliable Sunni evidences, which considers the exit of Imam ‘Ali from his house due to a slight estrangement between him and chaste Fatimah az-Zahra’. This view is not, of course, acceptable and correct Shi‘ah narration interprets the incident differently. (A‘lam-al-wara 160, and Safinat al-bihar 1/l21).

375. Muslim in al-Jami‘ as-sahih 7/124, and al-Bukhari with a slight alteration in the book of as-Salat 2/199, and Irshad as-sari 6/112, and Sunan of al-Bayhaqi 2/446.

376. The Qur’an, Chapter Al ‘Imran, Verse 61.

377. Muslim 7/120, and at-Tirmidhi 13/171, and al-Mustadrak 3/108-109: and al-Isabah 2/509, and al-Khasa’is of an-Nisa’i 15.

378. Muruj adh-dhahab 3/24 the time of Mu‘awiyah.

379. As we have already seen, Sa‘d’s death was caused by Mu‘awiyah.

380. al-‘Iqd al-farid 3/127.

381. The story of al-Mughayrah’s adultery during his governorship of Kufah and ‘Umar’s favour to him in this matter, prove the above claim. Refer to ‘Abd Allah ibn Saba’ 1/127 to 133, Second edition, Egypt. by the author of this book.

382. Muruj adh-dhahab on Ibn al-Athir 9/49 in the events of they ear 212: and Description of Nahj 1/463 and al-Akhbar al-Muwaffaqiyat by az-Zubayr ibn Bakkar, printed Iraq.

383. It is said that the above remark and some other profane words were uttered by Mu‘awiyah.

384. Muruj adh-dhahab 3/28 on the time of Mu‘awiyah, research by Muhammad Muhyi ad-Din.

385. This tradition and similar ones, which are found in reliable Sunni books of tradition, will be investigated in the second volume of the present book.

386. The Holy Qur’an, Chapter al-Qalam, Verse 4.

387. The Holy Qur’an, Chapter Al ‘Imran, Verse 159.

388. The Holy Qur’an, Chapter an-Najm, Verses 3 and 4.

389. Musnad of Ahmad 6/53-54, and Tahdhib at-tahdhib 2/444.

390. At that time ‘A’ishah had compared ‘Uthman with a Jew named Na‘thal, and said:“Kill that Na’thal! He is an infidel!”

391. Musnad of Ahmad 6/149.

392. ‘A’ishah had narrated a similar tradition for Abu Sahlah saying: One day the Prophet asked us to summon one of his companions. I mentioned Abu Bakr, and he said no. I mentioned his cousin ‘Ali, but he said no. I mentioned ‘Uthman and he agreed. When ‘Uthman arrived the Prophet told me to go away. Then they talked privately each other for some time, and I noticed that ‘Uthman’s face kept on changing color every moment. When ‘Uthman was besieged in his house, we said:“O Commander of the faithful! Why do you not fight them?” He answered:“The exalted Prophet has made a pact with me, and I must keep my promise with all my heart and soul.” (Refer to Tahdhib of Ibn ‘Asakir on the life of ‘Uthman, and Ansab al-ashraf 5/11.)

393. Refer to“‘A’ishah in ‘Ali’s time” Page 55.

394. Shoulder blade and other bones were probably used at that time to write on, but in most cases skin was used. In the Prophet’s biography no mention is made of the use of bones by him to write a letter or a pact on.

395. Refer to“The Role of ‘A’ishah in the History of Islam” Vol. 1, Chapter on ‘A’ishah’s traditions concerning the matter of caliphate. In narrating these two traditions ‘A’ishah intended to nullify the story that ‘Umar wanted to prevent the writing of the Prophet’s will in which the Prophet wished to speak of ‘Ali, and she wished to show there that the will was to be written about her father, and not about ‘Ali. The reason why the Prophet did not write the will, was not ‘Umar’s prevention of it, but because the Prophet thought it unnecessary to write it, since Abu Bakr’s caliphate was so certain that no opposition was expected to it on the side of God and believers so as to require a written will and testimony. Refer to ‘Abd Allah ibn Saba’, chapter on written evidence, volume one.

396. These three narrations are quoted from ‘A’ishah by Muslim in his Sahih, and are discussed in the book of“The Role of ‘A’ishah in the History of Islam” Vol. 1.

397. The Role of ‘A’ishah in the History of Islam Vol. 1, chapter on ‘A’ishah’s instigations against ‘Uthman, 122.

398. This point was discussed in previous pages.

399. The Shi‘ah jurisprudence, which is based on the narrations of the Prophet’s household, considers fifteen times’ sucking valid for legitimate intimacy.

400. Musnad of Ahmad 269, Sunan of Ibn Majah, book of marriage, tradition 1944.

401. Sahih by Muslim, book of sucking, chapter on legitimacy through five times’ suckings 1075, and al-Muwatta’ of Malik book of sucking, Volume Two, 608.

402. It is strange that ‘A’ishah, mother of the faithful, states that the verse related to ten times’ sucking has been eaten by a domestic animal, hut she fails to say why the verse about five times’ sucking has diappeared! Has it been eaten by a domestic animal, took, or has other calamity befallen it?

403. Sahih of Muslim 995, Tradition 467, Research by Muhammad Fu’ad ‘Abd al-Baqi.

404. at-Tabari 20/378, published by Dar al-ma‘arif, and Ibn Hisham 1/485 second edition Mustafa as-Saqqa’ and others, and Ansab al-ashraf 1/260, published by Muhammad Hamid Allah and Ibn al-Athir 2/73, published by Dar al-kitab.

405. Fath al-bari 4/453 on the sanctity of Medina from al-Bukhari’s book of Sahih.

406. Fath al-bari 4/453.

407. Refer to Description of an-Nawawi on Muslim’s Sahih 9/143, Chapter of“Fadl al-Madinah” . Refer to an account of Hazimi in al-A‘lam 7/339.

408. Nihayat al-lughah 1/229, Research by Tahir Ahmad az-Zawi and Mahmud at-Tabahi.

409. Mu‘jam al-buldan 2/86, printed Beirut.

410. Sahih of al-Bukhari book of Hajj, chapter sanctity of Medina.

411. Refer to Fath al-bari for this traditions and Description of an-Nawawi on Muslim, and Wafa’ al-wafa’ 1/92 and Mu‘jam al-buldan and Nihayat al-lughah on the word Thawr.

412. The efforts made in this period for explaining this tradition are based on Description of Muslim’s Sahih by Muhammad Fu’ad ‘Abd al-Baqi, printed Lebanon 995-998.