NOTES
2. The phrase 'middle cushion' (an-numriqatu 'l-wusta) is here used metaphorically to signify that the imams are the 'cushion', or source of justice, to whom all creatures must turn in all their affairs. (Editor's Note.) 3. See Qur. 2:58 and 7:161. See also Ayoub, M., The Qur'an and its Interpreters, pp. 106-107. This is related on the authority of the fifth Imam al-Baqir, who said: "We are the gate of your hittah." See al-'Ayyashi, Abu 'n-Nadr Muhammad ibn Mas'ud as-Sulami as-Samarqandi, Tafsiru 'l-'Ayyash'i 2 vols. (Tehran: al-Maktabatu 'l-Islamiyyah, n.d.), vol. 1, p. 45. 4. See Qur. 20: 1 and 36: 1. These are letters which appear at the head of 29 surahs of the Qur'an. Muslim tradition has generally used Taha and Yasin as names of the Prophet. 5. al-Bukhari, Muhammad ibn Isma'il, as-Sahih, 8 vols. (Beirut: Daru 'l-Fikr, n.d.), vol. 4, p.262. 6. me'od me'od is a Hebrew phrase meaning 'exceedingly'. See Gen. 17:2, 6 and 20. 7. al-Bayhaqi, Abu Bakr Ahmad ibn al-Husayn, Dala'ilu 'n-Nubuwwah, ed. 'Abdu 'r-Rahman Muhammad 'Uthman, 3 vols. (Cairo: Daru 'n-Nasr li 't-Tiba'ah, 1389/1969),vol. 1, p.133. 8. The words Mahmud and Muhammad are both derived from the root h-m-d meaning to praise; hence Muhammad is derived from God's name Mahmud, the All-Praised. 9. See al-Hakim, Abu 'Abdillah Muhammad ibn 'Abdillah an-Naysaburi, al-Mustadrak 'ala 's-Sahihayn, 4 vols. (Beirut: Daru 'l-Fikr, 1398/1978), vol. 3, pp. 219-120. 10. It is held in Shi'i tradition that neither the Prophet nor his descendants can accept charity (sadaqah), but rather only the fifth (khums) of a Muslim's savings, in money or in property. They can also accept a gift (hadiyyah). See below, pp. 102. 11. Muslim, Abu 'l-Husayn, Muslim ibn al-Hajjaj al-Qushayri an-Naysaburi, as-Sahih, with Nawawi's Commentary, 18 vols. (Beirut: Daru 'l-Fikr, 1389/l978), vol. 7, p. 46. 12. That is, al-Kharkushi, Abu Sa'id (or Sa'd) 'Abdu 'l-Malik Muhammad ibn Ibrahim an-Naysaburi, a well-known mystic who died in Nishapur in 406/1015-16, or in 407/1016. The reference is certainly taken from his book, Sharafu 'n-Nabiyy (alternate titles of the work are: Sharafu 'l-Mustafa, Dala'ilu 'n-Nubuwwah and Sharafu 'n-Nubuwwah). The work was apparently quite popular, and was also translated into Persian, probably in the late twelfth century. Both the Arabic and the Persian, however, remain unpublished. See C. A. Storey, Persian Literature, A Biobibliographical Survey (London: Luzac and Co., 1927), vol. 1, pp. 175-6; and Sezgin, Fuat, Geschichte des Arabischen Scrifttums, Band I (Brill: Leiden, 1976), pp. 670-1. 13. The author quotes quite accurately in Hebrew Gen. 17:20. The Arabic rendering of this verse is, however, purposely modified to support Shi'ite prophetology. 14. See Qur. 3:37. 15. See Qur. 59:23. See also as-Saduq, Abu Ja'far, Muhammad ibn 'Ali ibn al-Husayn Ibn Babawayh al-Qummi, Ikmalu 'd-Din wa Itmamu 'n-Ni'mah fi Ithbati 'r-Raj'ah, ed. Muhammad Mahdi Hasan al-Musawi al-Khirsan (Najaf: al-Matba'ah al-Haydariyyah, 1389/1970), pp. 157-8. 16. See Qur. 3:55. 17. The descent of Jesus to earth is alluded to in the Qur'an (43:61 and 4:157-9), and figures prominently in the hadith. See Muslim, vol. 18, pp. 68 ff. This tradition is quoted in Ibn Shu'bah, Abu Muhammad ibn Hasan ibn 'Ali ibn Shu'bah al-Harrani, Tuhafu 'l-'Uqul 'an Ali 'r-Rasul, ed. Muhammad al-Husayn al-A'lami (Beirut: Mu'asassatu 'l-A'lami, 1394/1974), pp. 368-72. 18. See Qur. 33:22. See also al-Bukhari, vol. 5, pp. 44-49. 19. See al-Kulayni, Abu Ja'far Muhammad ibn Ya'qub ibn Ishaq, al-Kafi ed. 'Ali Akbar al-Ghifari, 3rd ed., 8 vols. (Tehran: Daru 'l-Kutub al-Islamiyyah, 1388), vol. 8: ar-Rawdah mina 'l-Kafi, p.263. 20. See Ibn Hisham, Abu Muhammad 'Abdu 'l-Malik, as-Sirah an-Nabawiyyah, ed. Muhammad Muhyi'd-Din 'Abdi 'l-Hamid, 4 vols. (Beirut: Daru 'l-Fikr, n.d.), vol. 2, pp. 102-4. Ibn Hisham reports that Suraqah's horse tripped three times, and not that its legs sank into the ground. In English see Guillaume, A., The Life of Muhammad (Karachi: Oxford University Press, 1970), pp. 225-6. 21. See Qur. 3:123-4. 22. See Qur. 54:1. See also al-Qummi, vol. 2, pp. 340-1. 23. See for the account of Dhu 'l-Qarnayn, Qur. 18: 83-98. 24. See al-Bukhari, vol. 8, pp. 86-87. 25. al-Haw'ab is a place between Mecca and Basrah in Iraq. Shi'i tradition has made much of this incident. See ash-Shaykh al-Mufid, Abu 'Abdillah Muhammad ibn Muhammad ibn an-Nu'man al-'Ukbari al-Baghdadi. Kitabu 'l-Ikhtisas (Qumm: Maktabat Basirati, n. d.), pp. 113-5. 26. The Saqifah of Banu Sa'idah was a roofed area where the Immigrants and Ansar met immediately after the Prophet's death to elect a successor. 'Ali was absent, as were most of the men of the Banu Hashim. Thus Abu Bakr was elected, in spite of the sharp disagreement between the two groups. See below in this book. 27. See Muslim, vol. 18, p.41. 28. 'Adhra' is a town near Damascus. See al-Mas'udi, Muruju 'dh-Dhahab wa Ma'adini 'l-Jawhar, ed. Charles Pellat, 7 vols. (Beirut: Librarie Orientale, 1970), vol. 3, pp. 188-9. 29. See Qur. 85:4-9. See also at-Tabrisi, Abu 'Ali al-Fadl ibn al-Hasan ibn al-Fadl, Majma'u 'l-Bayan fi Tafsiri 'l-Qur'an, 6 vols. (Beirut: Dar Maktabatu 'l-Hayat, 1380/1961), vol. 6, part 30, pp. 88-91. 30. See Naysaburi, vol. 3, pp. 176-7. Shi'i sources have related this tradition in a number of versions. See for example: Ibn Qulawayh, Abu 'l-Qasim Ja'far ibn Muhammad ibn Ja'far ibn Musa al-Qummi, Kamilu 'z-Ziyarat, ed. Mirza 'Abdu 'l-Husayn al-Amini at-Tabrizi (Najaf: Murtaawiyyah, 1356/1937), pp. 255 ff. 31. See al-Bayhaqi, vol. 1, p. 409. 32. ibid., vol. 1, pp. 418-9. 33. See for a detailed account of the migration to Abyssinia, Ibn Hisham, vol. 1, pp. 343 -63, and Guillaume, pp. 146-55. 34. See al-Bayhaqi, vol. 2, pp. 53-54. 35. See the previous footnote. See also al-Bukhari, vol. 5, pp. 8-9. 36. See al-Bukhari, vol. 4, pp. 238-9. 37. See Ibn Babawayh, p. 172. 38. al-Kulayni, vol. 1, p. 448. For further information see al-Amini, 'Abdu 'l-Husayn Ahmad at-Tabrizi an-Najafi, al-Ghadir fi 'l-Kitab wa s-Sunnah wa 'l-Adab, ed. al-Hajj Hasan Irani, 11 vols. (incomplete) (Beirut: Daru 'l-Kitab al-'Arabi, 139711977), vol. 7, pp. 330-42. 39. See al-Bayhaqi, vol. 2,
p.101. 41. See Ibn Hisham, vol. 1, p. 25, and Guillaume, p.191. 42. That is, the Kitab Ma'rifatu 's-Sahabah of the traditionist Ibn Mandah, Abu 'Abdillah Muhammad ibn Ishaq ibn Muhammad ibn Yahya al-'Abdi al-Isfahani (d.395/1005). The work remains in manuscript. See Sezgin, Band 1, pp. 214- 5. 43. See al-Bayhaqi, vol. 2, p. 158. 44. Bu'ath was a fortress belonging to the Aws tribe. The Battle of Bu'ath took place between the warring tribes of al-Aws and al-Khazraj some years before the Migration. 45. See Qur. 6:151-2. 46. See Qur. 5:12. 47. This apparently refers to the two well-known poets: an-Nabighah adh-Dhubyani and Zuhayr as-Sulami. Kitabu 'l-Aghani of al-Isfahani, and other sources consulted, do not corroborate the incident alluded to in this account. 48. This poem has become a
favorite chant in Muslim piety. Two more lines have been added, which read: 49. See al-Bayhaqi, vol. 2, p. 234. 50. See Qur. 7:157. 51. See Qur. 7:73-78, 54:23-31 and 91:11-15. 52. al-Waqidi, Muhammad ibn 'Umar ibn Waqid, Kitabu 'l-Maghazi, ed. B. Marsten Jones, 3 vols. (London: Oxford University Press, 1966), vol. 1, pp. 197-8. 53. Aban ibn 'Uthman (commonly known as "al-Ahmar"), was a traditionist contemporary with the sixth and seventh Imams and resident in Kufah and Basrah. See as-Sayyid Abu 'l-Qasim al-Musawi al-Khu'i, Mu'jam Rijali 'l-Hadith, 23 vols., 3rd ed. (Beirut, 1403/1983), vol. 1, pp. 157-64; al-A'lam, 10 vols. 3rd ed. (Beirut, 1389/1969), vol. 1, p. 21. 54. al-Majlisi, Muhammad Baqir, Biharu 'l-Anwar, 110 vols. 2nd ed. (Beirut: Mu'assasatu 'l-Wafa', 1403/l983), vol. 20, pp. 164-6. 55. see the Arabic text of this book, p. 195. 56. This refers to the narrative in the Qur'an concerning the Jews unlawfully fishing on the Sabbath, upon which they were transformed into apes. See Qur. 2:65 and 7:166. For a variety of views of the commentators on this narrative, see Ayoub, M., The Qur'an and its Interpreters, pp. 109-16. 57. This refers to the controversy of hadithu 'l-ifk, during the raid of Banu 'l-Mustaliq, where 'A'ishah was suspected of adultery. See Ibn Hisham, vol. 3, pp. 341- 55, and Guillaume, pp. 493-9. 58. The reference here is to 'Umar ibn al-Khattab and his protest against the truce of Hudaybiyyah between the Muslims and the Quraysh, represented by Suhayl ibn 'Amr. See Ibn Hisham, vol. 3, pp. 365-6, and Guillaume, p. 504. 59. See al-Waqidi, vol. 2, p.364. 60. See al-Bukhari, vol. 5, p. 87. 61. See Qur. 9:60. This is a group of the Quraysh who did not enter into Islam, but who were sympathetic. The Prophet accorded them special treatment in order to win them over. 62. See Qur. 3:103 and 7:86. 63. This is a reference to the Khawarij (seceders) who rebelled against 'Ali after the Battle of Siffin. The Hadithu 'l-Khawarij is a well-known tradition reported in many versions in all the major books of hadith. See for example, Muslim, vol. 7, pp. 169-75. For the version here quoted, see al-Bukhari, vol. 8, pp. 52-53. 64. See al-Bukhari, vol. 8, p. 53. 65. See Qur. 9:38-57. 66. See al-Bayhaqi, vol. [?], (not printed). 67. See note 53 above. 68. The question of who led the prayers during the Prophet's illness became crucial in choosing his successor. Shi'i sources have insisted that Abu Bakr was not allowed to lead the prayers as long as the Prophet lived. Thus the Prophet compared 'A'ishah, daughter of Abu Bakr, and Hafsah, daughter of 'Umar, to the foolish women who jealously taunted the wife of the Egyptian ruler for her infatuation with Joseph's beauty. See Qur. 12:30-31. 69. See Qur. 2: 126. 70. See Qur. 33:37. 71. Most of the historians say that her former husband was Abu Ruhm ibn 'Abdi 'l-'Uzza al-'Amiri. But it is also said that he was Sakhbarah, the son of Abu Ruhm. (ed.) 72. This fact is emphasized because the Prophet's wives could not remarry after him, being considered the mothers of all Muslims. See Qur. 33:6. 73. See Qur. 33:28 and 29. 74. See al-Bukhari, vol. 7, pp. 121-2. 75. That is, Abu Sa'd or Sa'id al-Kharkushi. see note 12 above. at-Tabrisi (or his editor) here calls him "al-Hafiz", but he seems rather to be known as al-Wa'iz. Despite al-Kharkushi's statement as here reported by at-Tabrisi, traditionists have generally agreed that Fatimah (a.s.) was born early in the Prophet's career.
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