Читать книгу The Expeditions - Maʿmar ibn Rāshid - Страница 4

بَابُ مَاجَاءَ فِي حَفْرِ زَمْزَم

The Digging of the Well of Zamzam

1.1

عبد الرزّاق عن معمر عن الزهريّ، قال:

ʿAbd al-Razzāq, on the authority of Maʿmar, on the authority of al-Zuhrī, who said:

1.1.1

إنّ أوّل ما ذكر من عبد المطّلب جدّ رسول الله صلّى الله عليه وسلم أنّ قريشًا خرجت من الحرم فارّةً من أصحاب الفيل وهو غلام شابّ. فقال: والله لا أخرج من حرم الله أبتغي العزّ^١ في غيره. فجلس عند البيت وأجلت عنه قريش. فقال:

اللهُمَّ إِنَّ المَرءَ يَـمْــنـَـــــعُ رَحْلَهُ فَامْنَعْ رِحَالَكْ

لاَ يَغْلُبَنَّ صَلِـيْبـُهُم وَمِحَـالُهُم غَدْوًا مِحَالَكْ

فلم يزل ثابتًا حتّى أهلك الله تبارك وتعالى الفيل وأصحابه فرجعت قريش وقد عظُم فيهم بصبره وتعظيمه محارمَ الله.

١ ز، بد (كلاهما من رواية عبد الله بن معاذ الصنعاني عن معمر عن الزهري)؛ مم: الغير.

The first thing mentioned regarding ʿAbd al-Muṭṭalib, the grandfather of the Messenger of God, is that when the Quraysh left Mecca’s Sacred Precincts¹ fleeing the Elephant Troop² he was still a young man, a youth. He said, “By God, I will not forsake the Sacred Precincts of God to seek glory elsewhere!” He sat down next to the Sacred House,³ even though the Quraysh had abandoned it. Then he declaimed:

O Lord, a man protects his mount, so protect your mounts.

Do not allow their cross⁴ and stratagem to defeat your stratagem tomorrow.

He remained steadfast in his place until God destroyed the war elephant and its troop. The Quraysh then returned, and ʿAbd al-Muṭṭalib became greatly esteemed among them for his perseverance and reverence for the holy things of God.

1.1.2

فبينا هو^١ على ذلك، وُلد له أكبرُ بنيه فأدرك، وهو الحارث بن عبد المطّلب، فأُتي عبدُ المطّلب في المنام، فَقِيلَ^٢ له: احفر زمزم خبيئة الشيخ الأعظم.

قال: فاستيقظ، فقال: اللهمّ بيّنْ لي. فأُري في المنام مرةً أخرى: احفر زمزم تكتم بين الفرث والدم في مبحث الغراب في قرية النمل^٣ مستقبلة الأنصاب الحمر.

قال: فقام عبد المطّلب، فمشى حتّى جلس في المسجد الحرام ينظر ما خُبّئ له من الآيات، فنُحرت بقرة بالحزورة، فأفلتت^٤ من جازرها بحشاشة نفسها حتّى غلبها الموت في المسجد في موضع زمزم. فجزرت تلك البقرة في مكانها حتّى احتُمِلَ لحمها. فأقبل غراب يهوي حتّى وقع في الفرث، فبحث في قرية النمل.^٥

فقام عبد المطّلب يحفر هنالك، فجاءته قريش فقالوا لعبد المطّلب: ما هذا الصنيع؟ لم نكن نُزِنّك بالجهل، لِمَ تحفر في مسجدنا؟ فقال عبد المطّلب: إنّي لحافر هذه البئر ومجاهد من صدّني عنها! فطفق يحفر، هو وابنه الحارث، وليس له يومئذ ولد غيره. فيسعى عليهما ناس من قريش فينازعونهما ويقاتلونهما وينهى عنه الناس من قريش لما يعلمون من عتق نسبه وصدقه واجتهاده في دينه يومئذ حتّى إذا أمكن الحفر واشتدّ عليه الأذى نذر إنْ وُفي له بعشرة من الولدان ينحر أحدهم. ثمّ حفر حتّى أدرك سيوفًا دُفنت في زمزم. فلمّا رأَت قريش أنّه قد أدرك السيوف، فقالوا لعبد المطّلب: أَحْذِنا ممّا وجدت! فقال عبد المطّلب: بل هذه السيوف لبيت الله.

ثمّ حفر حتّى أنبط الماء، فحفرها في القرار، ثمّ بحرها حتّى لا تُنزف، ثمّ بنى عليها حوضًا. وطفق هو وابنه ينزعان، فيملآن ذلك الحوض، فيشرب منه الحاجّ. فيكسره ناس من حسدة قريش بالليل، ويصلحه عبد المطّلب حين يصبح. فلمّا أكثروا إفساده، دعا عبد المطّلب ربّـه، فأُري في المنام. فقيل له: قل: اللهمّ إنّي لا أحلُّها لمغتسل ولكن هي لشارب حلّ وبلّ. ثمّ كفيتَهم. فقام عبد المطّلب حين أجفلت^٦ قريش بالمسجد، فنادى بالّذي أُري، ثمّ انصرف. فلم يكن يفسد عليه حوضه أحد من قريش إلّا رُمي بداء في جسده حتّى تركوا له حوضه ذلك وسقايته.

١ ز، بد؛ مم: هم.

٢ ز، بد؛ مم: قال.

٣ ز، بد ؛ مم: الدم.

٤ مم: فأفتلت؛ ز، بد: انفلتت.

٥ ز، بد؛ مم: الدم.

٦ مم؛ ز: احفلت؛ بد: اختلفت.

In the midst of these events, the eldest of his sons was born to him and came of age. His name was al-Ḥārith ibn ʿAbd al-Muṭṭalib. By and by, ʿAbd al-Muṭṭalib received a visitation in his sleep,⁵ a voice that said to him, “Dig out Zamzam and that which was cached by the most honored shaykh.”⁶ He awoke and prayed, “O Lord, make this clearer to me!” Then he was granted another vision in his sleep: “Dig Zamzam, hidden between the viscera and blood,⁷ where the crow searches, in the anthill, facing the red-stained altars.”⁸

ʿAbd al-Muṭṭalib got up and strode over to the Sacred Mosque, where he sat down inside looking for the sacred signs that were hidden from him. At the Ḥazwarah market a cow had been slaughtered, but it broke free with its last gasps and fled from its butcher until death overtook it inside the Mosque where Zamzam lay. The cow was butchered at that spot and its meat carried away. A crow then approached, swooping down to land in the cow’s inedible remains, and began searching in the anthill.⁹

ʿAbd al-Muṭṭalib stood and began digging at that very spot. The Quraysh came to him and asked, “What are you doing? We have never taken you for an ignorant man. Why are you digging in our mosque?”¹⁰ ʿAbd al-Muṭṭalib replied, “I am digging this well, and I will defy anyone who prevents me from doing so!” Straightaway he began digging, he and his son al-Ḥārith. In those days, he had no other son besides him. People from the Quraysh would watch them both warily, often even intervening and fighting them. Others from the Quraysh forbade them from doing so because of what they knew of the prestige of ʿAbd al-Muṭṭalib’s lineage, his honesty, and his commitment to his religion in those days. Thus it was that, although it was possible for him to dig, he was also subjected to harm and abuse; and so he swore an oath: if ten sons were to be granted to him, he would sacrifice one of them. Continuing to dig, he eventually discovered swords that had been buried in Zamzam.¹¹ When the Quraysh saw that he had unearthed the swords, they said, “Give us a share of what you have found.” “No!” ʿAbd al-Muṭṭalib replied. “These swords belong to God’s House.”

He dug still more until water sprang forth. Then he dug out the bottom and dredged the well so that it would not run dry. Next he built a basin over the well. Straightaway he and his son began to draw out water and to fill that basin so that pilgrims might drink from it, but some of the Quraysh, full of resentment, would break the basin at night. ʿAbd al-Muṭṭalib would repair it when he awoke, but after they had ruined it several times, ʿAbd al-Muṭṭalib called out to his Lord. Again he was granted a vision in his sleep, and a voice instructed him, “Cry out: ‘By God, I will not permit the well to be used by one undertaking ablutions. Rather, it is free to all and a source of refreshment for those seeking to quench their thirst.’ Then you will have fulfilled your obligations toward them.”¹² ʿAbd al-Muṭṭalib went before the Quraysh while they were disconcerted in the mosque and proclaimed the vision shown to him and then departed. Thereafter, not one of the Quraysh would ruin his basin without being afflicted by some bodily illness, and eventually they left him to tend to his basin and provide water for the pilgrims.

1.1.3

ثمّ تزوّج عبد المطّلب النساء، فولد له عشرة رهط. فقال: اللهمّ إنّي كنت نذرت لك نحر أحدهم وإنّي أقرع بينهم. فأَصِبْ بذلك من شئتَ. فأقرع بينهم، فصارت القرعة على عبد الله بن عبد المطّلب، وكان أحبّ ولده إليه. فقال: اللهمّ هو أحبُّ إليك أو مئة من الإبل؟ قال: ثمّ أقرع بينه وبين مئة من الإبل، فصارت القرعة على مئة من الإبل، فنحرها عبد المطّلب مكان عبد الله.

وكان عبد الله أحسن رجل رُئي في قريش قطّ، فخرج يومًا على نساء من قريش مجتمعاتٍ. فقالت امرأة منهنّ: يا نساء قريش! أيّتكنّ يتزوّجها هذا الفتى؟ فتَصْطَبّ^١ النور بين عينيه فإنّ بين عينيه نورًا. فتزوّجته^٢ آمنة ابنة وهب بن عبد مناف بن زهرة. فجمعها، فالتقت، فحملت برسول الله صلّى الله عليه وسلّم.

١ مم: نصطت؛ بد: تصطاد.

٢ مم: فزوجته.

After this, ʿAbd al-Muṭṭalib married several women, and ten sons were born to him, a full troop. “O Lord,” he said, “I gave You my oath that I would sacrifice one of them. I shall cast lots for them,¹³ so choose in this way whomever You will.” He cast lots between them, and the lot fell upon ʿAbd Allāh ibn ʿAbd al-Muṭṭalib, who was the most beloved of all his children, so he said, “O Lord, which is more desirous to You, he or a hundred camels?” He cast lots between his son and a hundred camels, and the lot fell upon the hundred camels. Thus, ʿAbd al-Muṭṭalib sacrificed the camels in ʿAbd Allāh’s stead.¹⁴

Now ʿAbd Allāh was the finest-looking man ever seen among the Quraysh, and one day when he passed by some Qurashī women gathered together, one of the women said, “O ladies of Quraysh! Which of you shall be wedded to this young man?”—and the light between his eyes shimmered, for light shone from between them.¹⁵ Thus it was that Āminah bint Wahb ibn ʿAbd Manāf ibn Zuhrah was wedded to him. He consummated the union and took her maidenhead, whereupon she became pregnant with the Messenger of God.

1.1.4

ثمّ بعث عبد المطّلب عبد الله بن عبد المطّلب يمتار له تمرًا من يثرب، فتوفّي عبد الله بها. وولدت آمنة رسول الله صلّى الله عليه وسلّم. فكان في حجر عبد المطّلب، فاسترضعه امرأة من بني سعد بن بكر.

فنزلت به الّتي ترضعه سوق عكاظ. فرآه كاهن من الكهّان، فقال: يا أهل عكاظ! اقتلوا هذا الغلام! فإنّ له ملكًا! فراعت به أمّه الّتي ترضعه، فنجاه اللهُ.

ثمّ شبّ عندها حتّى إذا سعى وأخته من الرضاعة تحضنه. فجاءت^١ أخته من أمّه الّتي ترضعه، فقالت: أي أمّتاه! إنّي رأيتُ رهطًا أخذوا أخي آنفًا، فشقّوا بطنه! فقامت أمّه الّتي ترضعه فزعةً حتّى أتـته. فإذا هو جالس منتقعًا لونه. لا ترى عنده أحدًا.

فارتحلت به حتّى أقدمته على أمّه. فقالت لها: اقبضي عنّي ابنك، فإنّي قد خشيت عليه. فقالت أمّه: لا، والله ما بابني ممّا^٢ تخافين. لقد رأيت وهو في بطني أنّه خرج نور منّي أضاءت منه قصور الشام. ولقد ولدته حين ولدته، فـخرّ معتمدًا على يديه رافعًا رأسه إلى السماء.

فافتصلته أمّه وجدّه عبد المطّلب. ثمّ توفّيت أمّه. فيتم^٣ في حجر جدّه، فكان، وهو غلام، يأتي وسادة جدّه فيجلس عليها، فيُخرج جدَّه وقد كبِر، فتقول الجارية الّتي تقوده: انزل عن وسادة جدّك! فيقول عبد المطّلب: دعي ابني فإنّه محسن^٤ بخير.

١ بد؛ مم: فجاءته.

٢ بد ؛ ساقطة من مم.

٣ بد ؛ مم: فهم. ولعلّ المقصود في مم: فهو.

٤ مم؛ بد: يحسّ.

Later ʿAbd al-Muṭṭalib sent ʿAbd Allāh ibn ʿAbd al-Muṭṭalib to transport dates for him from Yathrib. ʿAbd Allāh ibn ʿAbd al-Muṭṭalib passed away while in Yathrib, and Āminah gave birth to the Messenger of God. He was placed in the custody of ʿAbd al-Muṭṭalib and nursed by a woman from the Saʿd ibn Bakr clan.

On one occasion, his milch-mother¹⁶ brought him to the market of ʿUkāẓ. One of the diviners¹⁷ saw him and said, “O people of ʿUkāẓ!—kill this boy! For he is destined to rule over us!” His milch-mother became frightened for him, but God delivered him.

The Prophet spent his boyhood in her house,¹⁸ and when he began to walk, his milch-sister was charged with looking after him. Once his milch-sister came and cried, “O mother! I just now saw a band of men take my brother and split open his abdomen!”¹⁹ Terrified, his milch-mother rose up and rushed to him; however, he merely sat there, white with fright, and she saw no one else with him.

She then set out with him so that she could present him to his mother. His milch-mother said to her, “Take your son from me, for I am afraid for his sake.” “No, by God,” said his mother, “there is no reason to be afraid for my son. While he was in my womb, I saw a vision: a light shone forth from me that illuminated the palaces of Syria.²⁰ I gave birth to him, and right after he was born, he prostrated himself by leaning on his hands and lifting his head toward the heavens.”

His mother and grandfather ʿAbd al-Muṭṭalib had him weaned from his milch-mother, and soon thereafter his mother passed away. The Prophet thus became an orphan in the custody of his grandfather. While he was still a boy, he would march up to his grandfather’s cushion and sit on it, pushing his grandfather off. His grandfather had grown quite old with age, and the slave girl who looked after ʿAbd al-Muṭṭalib would say, “Get down from your grandfather’s cushion!” But ʿAbd al-Muṭṭalib would reply, “Leave my boy be, for it suits the lad.”

1.1.5

ثمّ توفّي جدّه ورسول الله صلّى الله عليه وسلّم غلامٌ، فكفله أبو طالب وهو أخو عبد المطّلب لأبيه وأمّه. فلمّا ناهز الحلم، ارتحل به أبو طالب تاجرًا قبل الشام. فلمّا نزلا تيماء، رآه حبر من يهود تيماء.^١ فقال لأبي طالب: ما هذا الغلام منك؟

فقال: هو ابن أخي.

قال له: أشفيق أنت عليه؟

قال: نعم.

قال: فوالله لئن قدمت به إلى الشام لا تصل به إلى أهلك أبدًا ليقتلنّه! إنّ هذا عدوّهم!

فرجع أبو طالب من تيماء إلى مكّة.

١ بد؛ مم: تميم.

While the Messenger of God was still a boy, his grandfather also passed away, and his uncle Abū Ṭālib, the full brother of ʿAbd Allāh, became his guardian. When the Prophet attained puberty, Abū Ṭālib traveled with him to Syria to trade, but when they arrived in the oasis of Taymāʾ a rabbi from the Jews of Taymāʾ saw him. The rabbi said to Abū Ṭālib, “This young man isn’t your son, is he?”

“He’s my brother’s son,” Abū Ṭālib replied.

“Do you care for the boy?” asked the rabbi.

“Yes,” he said.

“By God,” said the rabbi, “if you bring him to Syria, you will never again return him to your people. They will certainly kill him—for this young man is their enemy!”²¹

Abū Ṭālib returned, therefore, from Taymāʾ to Mecca.

1.1.6

فلمّا بلغ رسول الله صلّى الله عليه وسلّم الحلم، أجمرت امرأة الكعبة، فطارت شرارة من مجمرها في ثياب الكعبة، فأحرقتها ووهت. فتشاورت قريش في هدمـها وهابوا هدمـها. فقال لهم الوليد بن المغيرة: ما تريدون بهدمـها، الإصلاح تريدون أم الإساءة؟

فقالوا: بل الإصلاح.

قال: فإنّ الله لا يهلك المصلح.

قالوا: فمن الّذي يعلوها فيهدمـها؟

قال الوليد: أنا أعلوها فأهدمـها!

فارتقى الوليد بن المغيرة على ظهر البيت ومعه الفأس، فقال: اللهمّ إنّا لا نريد إلّا الإصلاح! ثمّ هدم، فلمّا رأته قريش قد هدم منها ولم يأتِهم ما خافوا من العذاب، هدموا معه حتّى إذا بنوها. فبلغوا موضع الركن. اختصمت^١ قريش في الركن، أيّ القبائل ترفعه؟ حتّى كاد يشجر بينهم. فقالوا: تعالوا نحكّم أوّل من يطلع علينا من هذه السكّة.^٢ فاصطلحوا على ذلك، فطلع عليهم رسول الله صلّى الله عليه وسلّم، وهو غلام عليه وِشَاحُ نَمِرَةٍ، فحكّموه فأمر بالركن فوضع في ثوب. ثمّ أمر بسيّد كلّ قبيلة، فأعطاه بناحية الثوب. ثمّ ارتقى ورفعوا إليه الركن، فكان هو يضعه.

١ بالأصل: اجتمعت؛ والصواب من كتاب الحج في مم.

٢ بالأصل: الشوكة؛ والصواب من كتاب الحج في مم.

When God’s Messenger reached puberty, a woman accidentally set fire to the Kaaba when sparks from the fire she had kindled flew up and onto its covering. The fire burned the Kaaba, and its structure became unstable. The Quraysh deliberated among themselves over whether it should be demolished, but they were too terrified to go through with it. Al-Walīd ibn al-Mughīrah said to them, “What do you want to accomplish by demolishing it? To repair it or to ruin it?”

“Only to repair it,” they said.

“God will surely not cause any man to perish who seeks to repair it,” al-Walīd said.

Then they asked, “But who will climb it and tear it down?”

“I will be the one to climb,” answered al-Walīd.

Al-Walīd ibn al-Mughīrah climbed to the top of the Sacred House, taking an ax with him, and declared, “O Lord, we desire nothing but to undertake a repair.” Then he began to tear down the Kaaba. When the Quraysh saw that he had demolished some of it and that the chastisement they feared had not come, they began to work alongside him to demolish it. When they had rebuilt it and reached as far as the cornerstone,²² the Quraysh quarreled over which tribe would put it back in place, and a fight nearly broke out between them. Then someone said, “Come now, let us choose the first one we see coming down this road,” and they agreed upon that. It was the Messenger of God who approached them—he was a boy at the time, wearing a striped sash²³—so they appointed him for the task. They ordered the cornerstone to be placed inside a cloth. After that, he called for the head of each tribe, and gave each an edge of the cloth. Then he ascended, and they raised the cornerstone aloft for him. Thus it was the Messenger of God who put the cornerstone in place.

1.1.7

ثم طفق لا يزداد فيهم على^١ السنين إلا رضىً حتّى سمّوه الأمين قبل أن ينزل عليه الوحي. ثمّ طفقوا لا ينحرون جزورًا إلّا درأوه^٢ فيدعو لهم فيهم.

فلمّا استوى وبلغ أَشُدَّه، وليس له كثير مال، استأجرته خديجة ابنة خويلد إلى سوق حباشة، وهو سوق بتهامة، واستأجرت معه رجلًا آخر من قريش. فقال رسول الله صلّى الله عليه وسلّم وهو يحدّث عنها: ما رأيت من صاحبة أجير خيرًا من خديجة. ما كنّا نرجع، أنا وصاحبي، إلّا وجدنا عندها تحفةً من طعام تخبّئه لنا.

قال: فلمّا رجعنا من سوق حباشة، قال رسول الله صلّى الله عليه وسلّم، قلت لصاحبي: انطلق بنا نتحدّث^٣ عند خديجة. قال: فجئناها، فبينا نحن عندها، إذ دخلت علينا منتشية من مولّدات قريش. والمنتشية: الناهد الّتي تشتهي الرجل. قالت: أمحمّد هذا؟ والّذي يُحلف به إنْ جاء لخاطبًا؟ فقلتُ: كلّا! فلمّا خرجنا، أنا وصاحبي، قال: أمن خطبة خديجة تستحي؟ والله ما من قريشيّة إلّا تراك لها كفوًا.

قال: فرجعنا إليها مرةً أخرى، فدخلتْ علينا تلك المنتشية. فقالت: أمحمّد هذا؟ والّذي يُحلف به إن جاء لخاطبًا. قال: قلت على حياء: أجل.

قال: فلم تعصنا خديجة ولا أختها. فانطلقتْ إلى أبيها خويلد بن أسد، وهو ثمل من الشراب. فقالت: هذا ابن أخيك محمّد بن عبد الله يخطب خديجة وقد رضيت خديجة. فدعاه، فسأله عن ذلك، فخطب إليه، فأنكحه. قال: فخلّقت خديجة وحلّت عليه حلّة، فدخل رسول الله صلّى الله عليه وسلّم بها.

فلمّا أصبح، صحا الشيخ من سكره. فقال: ما هذا الخلوق؟ ما هذه الحلّة؟ قالت أخت خديجة: هذه حلّة كساكــها ابن أخيك محمّد بن عبد الله. أنكحته خديجة وقد بنى بها! فأنكر الشيخ، ثمّ سلّم إلى أن صار ذلك واستحيى. وطفقت رجّاز من رجّاز قريش تقول:

لاَ تَزْهَدِي خَدِيْجُ عن مُحَمَّدْ

جلدٌ يُضِيءُ كَضِيَاءِ الفَرْقَدْ

١ مم: عن.

٢ مم: دروه.

٣ زب؛ مم: نحدث.

As the years passed, he became all the more admired among them, and eventually they named him “the Trustworthy” (al-amīn) before the revelation descended upon him. So it came to be that none would butcher a camel for sale without urging him to invoke God’s blessing over it on their behalf.

Once he had grown to his full height and reached manhood—though without attaining any great wealth—Khadījah bint Khuwaylid hired him, sending him to Ḥubāshah, a market in Tihāmah. She also hired alongside him another man from the Quraysh. Speaking of Khadījah, the Messenger of God remarked, “Of all the women who hired servants, I never saw one kinder than Khadījah. We would always return, my companion and I, and find at her home a gift of food she had stored away for us.”

The Prophet continued, “When we returned from the Ḥubāshah market, I said to my companion, ‘Let’s leave, and we’ll have a chat at Khadījah’s house.’ So we went there, and while we were in her home, a muntashiyah—one of the slave-born women of the Quraysh—came into the room where we were. A muntashiyah is a buxom young woman who desires men. She said, ‘Is this Muḥammad? By Him with Whom pacts are made, has he come as a suitor?’ And I said, ‘Not at all!’ Once my companion and I had left, he said, ‘Are you too shy to accept Khadījah’s proposal? By God, there’s not a single Qurashī woman would not consider you her equal!’”

The Prophet continued, “We returned to her another time, and that buxom girl returned to us and asked, ‘Is this Muḥammad? By Him with Whom pacts are made, has he come as a suitor?’ ‘Yes,’ I replied bashfully.”

The Prophet said, “Khadījah would never act contrary to either our wishes or her sister’s,²⁴ and her sister had gone off to see her father, Khuwaylid ibn Asad, who was drunk. She said, ‘This is your nephew, Muḥammad ibn ʿAbd Allāh, who wishes to become betrothed to Khadījah, and Khadījah has consented.’” Khuwaylid invited the Messenger of God over and asked him about the marriage arrangement. Khuwaylid then betrothed Khadījah to him and gave her to him in marriage. Khadījah was covered in perfume, and the Messenger of God was dressed in a wedding garment. Then the Messenger of God consummated the marriage with Khadījah.

When her father awoke the next morning, the old man had recovered from his drunkenness and said, “What is this perfume? And this wedding garment?” Khadījah’s sister replied, “This is the wedding garment in which your nephew Muḥammad ibn ʿAbd Allāh has clothed you! You married him to Khadījah, and he’s consummated the marriage!” The old man at first denied this but then resigned himself to what had transpired and became ashamed. At that moment some of the rajaz poets²⁵ of Quraysh began to recite:

Do not abstain, O Khadījah, from Muḥammad,

Whose skin glimmers like the light of Pherkad.²⁶

1.1.8

فلبث رسول الله صلّى الله عليه وسلّم مع خديجة حتّى ولدت له بعض بناته، وكان لها وله القاسم. وقد زعم بعض العلماء أنّها ولدت له غلامًا آخر يُسمّى الطاهر. قال: وقال بعضهم: ما نعلمها ولدت له إلّا القاسم. وولدت له بناته الأربع: زينب وفاطمة ورقيّة وأمّ كلثوم. وطفق رسول الله صلّى الله عليه وسلّم بعدما ولدت له بعض بناته يتحنّث وحُبّب إليه الخلاء.

The Messenger of God remained with Khadījah, and eventually she bore him several daughters. The two of them also had al-Qāsim. Some scholars claim that she bore him another young boy named al-Ṭāhir. Another scholar said, “We do not know of her giving birth to any boy except al-Qāsim, and she also bore him his four daughters: Zaynab, Fāṭimah, Ruqayyah, and Umm Kulthūm.” After she had born him a number of daughters, the Messenger of God also began to practice acts of religious devotion,²⁷ and he became fond of seclusion.

1.2

عبد الرزّاق قال: أخبرنا معمر قال: أخبرنا الزهريّ قال: أخبرني عروة عن عائشة، قالت:

ʿAbd al-Razzāq said: Maʿmar related to us and said: al-Zuhrī related to us and said: ʿUrwah related to me that ʿĀʾishah said:

1.2.1

أوّل ما بُدئ به رسول الله صلّى الله عليه وسلّم من الوحي الرؤيا الصادقة^١ فكان لا يرى رؤيا إلّا جاءت مثل فلق الصبح. ثمّ حبّب إليه الخلاء، فكان يأتي حراءً فيتحنّث فيه، وهو التعبّد الليالي ذوات العدد، ويتزوّد لذلك. ثمّ يرجع إلى خديجة، فيتزوّد لذلك، فيرجع إلى خديجة، فيتزوّد^٢ لمثلها.

فحينما جاءه الحقّ، وهو في غار حراء، فجاءه الملك فيه. فقال له: اقرأ! يقول لرسول الله صلّى الله عليه وسلّم: اقرأ! فقال رسول الله صلّى الله عليه وسلّم:

قلتُ: ما أنا بقارئ! فأخذني، فغطّني حتّى بلغ منّي الجهد. ثمّ أرسلني، فقال: اقرأ. فقلت: ما أنا بقارئ. فأخذني فغطّني الثالثة حتّى بلغ منّي الجهد. ثمّ أرسلني، فقال: اِقْرأْ بِاسْمِ رَبِّكَ الّذي خَلَقَ حتّى بلغ مَا لَمْ يَعْلَمْ.

١ مم، ن؛ بد: الصالحة.

٢ ن، بد؛ مم: فيترون.

The first revelation experienced by the Messenger of God came to him in the form of the “true vision.”²⁸ Not a vision came that did not resemble the breaking of dawn. Afterward, he became fond of seclusion and would go to Mount Ḥirāʾ, where he practiced acts of religious devotion—meaning that he worshipped God for nights on end. He would provision himself for that and then return again and again to Khadījah to reprovision himself for further journeys.

When the Truth came to him, he was in a cave on Mount Ḥirāʾ, and the angel came to him there. The angel said to him, “Read!” And again the angel commanded the Messenger of God, “Read!” The Messenger of God said,

“I said, ‘But I cannot read!’ So he took hold of me and crushed me until I could no longer bear it. Then he released me and said, ‘Read!’ ‘I cannot read!’ I said. He took me and crushed me a third time, until I could no longer bear it. He again released me and said:

«Read in the name of your Lord who created: He created man from a clinging form. Read! Your Lord is the Most Bountiful One who taught by means of the pen, who taught man what he did not know.»”²⁹

1.2.2

فرجع بها ترجُف بَوادِرُه حتّى دخل على خديجة. فقال: زمّلوني! فزمّلوه حتّى ذهب عنه الروع. فقال لخديجة: ما لي؟ وأخبرها الخبر، فقال: قد خشيت عليّ! فقالت: كلّا! والله لا يخزيك اللهُ أبدًا. إنّك لتصل الرحم وتصدق الحديث وتقري الضيف وتعين نوائب الحقّ!

Muḥammad returned with these words,³⁰ his shoulders trembling, and eventually he reached Khadījah. He said, “Cover me! Cover me!”³¹ They covered him in a cloth until the terror had left him. He said to Khadījah, “What’s wrong with me?” And he related to her what had transpired. “Are you fearful for my sake?” he said. “Not at all!” Khadījah said. “By God, God will never disgrace you, for you are a man who honors the bonds of kinship and speaks only the truth, who acts hospitably toward guests and aids his kinsmen in their duress.”³²

1.2.3

ثم انطلقت به خديجة حتّى أتت به ورقة ابن نوفل بن راشد بن عبد العزّى بن قصيّ، وهو ابن عمّ خديجة، أخو أبيها. وكان تنصّر في الجاهليّة وكان يكتب الكتاب العربيّ. فكتب بالعربيّة من الإنجيل ما شاء الله^١ أن يكتب. وكان شيخًا كبيرًا قد عمي.

فقالت خديجة: أيْ ابن عمّي! اسمع من ابن أخيك!

فقال ورقة: ابن أخي؟ ما ترى؟ فقال رسول الله صلّى الله عليه وسلّم ما رأى. فقال ورقة: هذا الناموس الّذي أنزل على موسى عليه السلام! يا ليتني فيه جذعًا حين يخرجك قومك!

فقال رسول الله صلّى الله عليه وسلّم: أَوَمخرجيّ هم؟

فقال ورقة: نعم، لم يأتِ أحد بما أتيت به إلّا عودي وأوذي. وإن يدركني يومك، أنصرك نصرًا مؤزّرًا.

ثم لم ينشب ورقة أن توفّي.

١ بد؛ ساقطة من مم.

Khadījah then set off with the Prophet to bring him to Waraqah ibn Nawfal ibn Rāshid ibn ʿAbd al-ʿUzzā ibn Quṣayy, Khadījah’s cousin, the son of her father’s brother. He had converted to Christianity during the Age of Ignorance prior to Islam. He was able to write the Arabic script and had written as much of the Gospels in Arabic as God had willed.³³ At the time, he was quite an old shaykh and had gone blind.

Khadījah said to him, “O cousin! Listen to your nephew!”

Waraqah said, “My nephew? What did you see?” When the Messenger of God explained what he had seen, Waraqah declared, “This is the Nomos³⁴ that God sent down to Moses! If only I could be a strong youth when your people exile you!”

The Messenger of God said, “Will they really exile me?”

Waraqah replied, “Yes, for oppression and persecution await all to whom God has given what He has given you. If I live to see your time come, I will surely aid you to become victorious.”

It was not long before Waraqah died.

1.2.4

وفتر الوحي فترةً حتّى حزن رسول الله صلّى الله عليه وسلّم، فيما بلغنا، حزنًا بدا منه أشدّ حزنًا^١ غدا منه مرارًا كي يتردّى من رؤوس شواهق الجبال. فلمّا ارتقى بذروة جبل، تبدّى له جبريل عليه السلام فقال: يا محمّد! يا رسول الله حقًّا! فيسكن لذلك جأشه وتقرّ نفسه. فرجع، فإذا طالت عليه فترة الوحي، عاد لمثل ذلك. فإذا رقى بذروة جبل تبدّى له جبريل عليه السلام فقال له مثل ذلك.

١ مم؛ عب: حزناً شديداً.

The revelation ceased for a time so that the Messenger of God became—as we have been informed—profoundly saddened. One could see that the deepest sadness had fallen upon him. Because of this, he went out in the morning to the heights of the mountains to cast himself from their peaks several times, but whenever he climbed to the summit of a mountain, Gabriel would appear to him and say, “O Muḥammad! O True Messenger of God!” And so his anxiety would subside, and his soul become steadfast. He returned home, and when the lapse in revelation continued for a long time, he would return to doing as he had done before. Whenever he would climb to a mountain’s summit, Gabriel would appear to him again and speak to him as he had before.³⁵

1.3

قال معمر: قال الزهريّ: فأخبرني أبو سلمة بن عبد الرحمن عن جابر بن عبدالله قال:

سمعت رسول الله صلّى الله عليه وسلّم، وهو يحدّث عن فترة الوحي. فقال في حديثه: بينا أنا أمشي سمعت صوتًا من السماء ورفعت رأسي. فإذا الّذي جاءني بحراء جالسًا على كرسيّ بين السماء والأرض، فجئت منه رعبًا. ثمّ رجعت، فقلت: زمّلوني، زمّلوني! ودثّروني! فأنزل الله تعالى يٰأَيُّها المُدَّثِّر إلى والرُّجْزَ فَاهْجُرْ قبل أن تفرض الصلاة، وهي الأوثان.

Maʿmar said: al-Zuhrī said: Abū Salamah ibn ʿAbd al-Raḥmān related to me on the authority of Jābir ibn ʿAbd Allāh al-Anṣārī, who said:

I heard the Messenger of God speaking about the lapse in revelation. He said, “While I was walking about, I heard a voice from heaven, so I lifted my head. And lo, before me was the one who had come to me at Mount Ḥirāʾ, seated on a throne suspended between heaven and earth. I became absolutely terrified because of him. Later I returned and said, ‘Cover me! Cover me!’ and ‘Wrap me up!’ Then God most high revealed:

«O you wrapped in his cloak, arise and give warning! Proclaim the greatness of your Lord; cleanse yourself; keep away from filth.»”

This was before the prayers had been made obligatory. “Filth” means idols.³⁶

1.4

قال معمر: قال الزهريّ: أخبرني عروة:^١

أنّ خديجة توفّيت. فقال رسول الله صلّى الله عليه وسلّم: أُريت في الجنّة بيتًا لخديجة من قصب، لا صخب فيه ولا نصب. وهو قصب من اللؤلؤ.

قال: سئل رسول الله صلّى الله عليه وسلّم عن ورقة بن نوفل، كما بلغنا، فقال: رأيته في المنام عليه ثياب بياض. وقد أظنّ أن لو كان من اهل النار لم أرَ عليه البياض.

قال: ثمّ دعا رسول الله صلّى الله عليه وسلّم إلى الإسلام سرًّا وجهرًا وإلى هَجْر^٢ الأوثان.

١ [عروة] أنا؛ ساقطة من مم.

٢ [وإلى هجر] من عب (رواية محمد بن كثير الصنعانيّ عن معمر عن الزهريّ)؛ ساقطة في مم.

Maʿmar said: al-Zuhrī said:

ʿUrwa related to me that, when Khadījah passed away, the Messenger of God said, “I received a vision of a house in Paradise for Khadījah made of reeds, in which there is neither clamor nor toil. It is fashioned from reeds of pearl.”³⁷

When the Messenger of God was asked about Waraqah ibn Nawfal—as was reported to us—he said, “I dreamt of Waraqah and he was wearing a white cloak. I am inclined to think that, were he among the denizens of hellfire, I would not have seen him in white.”

Then the Messenger of God began to call the people to Islam secretly and publicly, and for the people to abandon³⁸ their idols.

1.5

قال معمر: وأخبرنا قتادة عن الحسن وغيره، فقال:

كان أوّل من آمن به عليّ بن أبي طالب رضي الله عنه، وهو ابن خمس عشرة أو ستّ عشرة.

Maʿmar said: Qatādah ibn Diʿāmah related to us on the authority of al-Ḥasan al-Baṣrī and others, saying:

The first to believe in Muḥammad was ʿAlī ibn Abī Ṭālib, who was fifteen or sixteen years old at the time.

1.6

قال: أخبرني عثمان الجزري عن مقسم عن ابن عبّاس، قال:

عليّ أوّل من أسلم.

Maʿmar said: ʿUthmān al-Jazarī related to me on the authority of Miqsam, citing Ibn ʿAbbās, who said:

ʿAlī was the first to become Muslim.

1.7

قال: سألت الزهريّ، فقال:

ما علمنا أحدًا أسلم قبل زيد بن حارثة.

Maʿmar said: I asked al-Zuhrī and he said:

We do not know of anyone who became Muslim before Zayd ibn Ḥārithah.

1.8

قال: فاستجاب له من شاء الله من أحداث الرجال وضعفاء الناس حتّى كثر من آمن به. وكفّار قريش منكرين لما يقول، يقولون إذا مرّ عليهم في مجالسهم فيشيرون إليه: إنّ غلام بني عبد المطّلب هذا ليكلَّم، زعموا، من السماء!

Maʿmar continued: Those whom God willed to do so answered the Prophet’s call—namely, the young and the destitute—and eventually the number who believed in him increased greatly, even though the infidel Quraysh rejected what the Prophet preached. They would point to him whenever he passed by them in their assemblies and say, “This boy from the sons of ʿAbd al-Muṭṭalib hears a voice, as they allege, from heaven!”³⁹

1.9

قال معمر: قال الزهريّ:

Maʿmar said: al-Zuhrī said:

1.9.1

ولم يتبعه من أشراف قومه غير رجلين، أَبي بكر وعمر رحمهما الله. وكان عمر شديدًا على رسول الله صلّى الله وسلّم وعلى المؤمنين. فقال النبيّ صلّى الله عليه وسلّم: اللهمّ أيّدْ دينك بابن الخطّاب!

From the notables of the Prophet’s tribe, only two men followed him: Abū Bakr and ʿUmar ibn al-Khaṭṭāb. Now ʿUmar used to be a strident opponent of the Messenger of God and the Believers, so the Prophet prayed, “O Lord, support your religion with Ibn al-Khaṭṭāb!”

1.9.2

فكان أوّل إسلام عمر، بعدما أسلم قبله ناس كثير، أن حُدّث أنّ أخته أمّ جميل ابنة الخطّاب أسلمت وأنّ عندها كتفًا اكتتبتها من القرآن تقرأه سرًّا. وحُدّث أنّها لا تأْكل من الميتة الّتي يأكل منها عمر. فدخل عليها، فقال: ما الكتف الّذي ذُكر لي عندك تقرئين فيها ما يقول ابن أبي كبشة؟ يريد رسول الله صلّى الله عليه وسلّم. فقالت: ما عندي كتف. فصكّها، أو قال: فضربها، عمر. ثمّ قام فالتمس الكتف في البيت حتّى وجدها. فقال حين وجدها: أمّا إنّي قد حُدّثت أنّك لا تأكلين طعامي الّذي آكل منه! ثمّ ضربها بالكتف فشجّها شجّتين.

The beginning of ʿUmar’s conversion to Islam—after many had already become Muslims before him—was as follows: ʿUmar was informed that his sister, Umm Jamīl bint al-Khaṭṭāb, had become a Muslim and that she possessed a shoulder blade on which she had written verses from the Qurʾan and from which she read aloud in secret. ʿUmar was also told that she no longer ate of the carrion from which he ate.⁴⁰ Thus, he went to her and asked, “What is this shoulder blade that I hear you have in your possession? Are you reading from it the things about which Ibn Abī Kabshah speaks?”—by whom he meant the Messenger of God.⁴¹ “I don’t have a shoulder blade,” she replied. So ʿUmar beat her—or, al-Zuhrī said, he hit her—and then he began searching for the shoulder blade. When he found the shoulder blade, he struck her with it, splitting her skull open in two places, and said, “And that's for what I have been hearing about you refusing to eat the same food as me!”

1.9.3

ثمّ خرج بالكتف حتّى دعا قارئًا، فقرأ عليه. وكان عمر لا يكتب. فلمّا قُرئت عليه، تحرّك قلبه حين سمع القرآن ووقع في نفسه الإسلام. فلمّا أمسى، انطلق حتّى دنا من رسول الله صلّى الله عليه وسلّم، وهو يصلّي ويجهر بالقراءة. فسمع رسولَ الله صلّى الله عليه وسلّم يقرأ وَمَا كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتـٰبٍ وَلاَ تَخُطُّهُ بِيَمِينِكَ حتّى بلغ الظَّالِمِيْنَ وسمعه يقرأها وَيَقُوْلُ ٱلّذين كَفَرُوا لَسْتَ مُرْسَلاً حتّى بلغ عِلْمُ ٱلْكِتـٰبِ.

قال: فانتظر عمر رسول الله صلّى الله عليه وسلّم حتّى سلّم من صلاته. ثمّ انطلق رسول الله صلّى الله عليه وسلّم إلى أهله، فأسرع عمر المشي في أثره حين رآه. فقال: انظرْني يا محمّد! فقال النبيّ صلّى الله عليه وسلّم: أَعوذ بالله منك! فقال عمر: انظرْني يا محمّد! يا رسول الله! قال: فانتظره رسول الله صلّى الله عليه وسلّم، فآمن به عمر وصدّقه.

After this ʿUmar left, carrying the shoulder blade with him, so that he might summon a reader to read it to him, for ʿUmar was illiterate. When the words were read to him, his heart quickened, and hearing the Qurʾan, Islam settled in his heart. When evening came, he went to see the Messenger of God, who was praying and reciting the Qurʾan in public. ʿUmar heard the Messenger of God recite aloud:

«You never recited any Scripture before We revealed this one to you; you never wrote one down with your hand. If you had done so, those who follow falsehood might have cause to doubt. But no, this Qurʾan is a revelation that is clear to the hearts of those endowed with knowledge. No one refuses to acknowledge Our revelations but the evildoers.»⁴²

He also heard him recite:

«Those who disbelieve say, “You have not been called as a Messenger.” Say, “God is a sufficient witness between me and you: all knowledge of Scripture comes from Him.”»⁴³

ʿUmar waited for the Messenger of God until he had finished the saying of “Peace!” at the end of the ritual prayer.⁴⁴ The Messenger of God set off to see his followers, and ʿUmar walked after him hurriedly when he saw him go. Then ʿUmar said, “Wait for me, Muḥammad!” The Prophet said, “I seek refuge in God from you!” ʿUmar said, “Wait for me, Muḥammad! O Messenger of God!” The Messenger of God waited for him, and ʿUmar believed in him and acknowledged the truth of his message.

1.9.4

فلمّا أسلم عمر رضي الله عنه، انطلق حتّى دخل على الوليد بن المغيرة.^١ فقال: أي خالي! أشهد أنّي أؤمن بالله ورسوله وأشهد أن لا إله إلّا الله وأنّ محمّدًا عبده ورسوله صلّى الله عليه وسلّم. فأخبرْ بذلك قومك!

فقال الوليد: ابن أختي! تثبّت في أمرك! فأنت على حال تُعْرَف بالناس. يصبح المرء فيها على حال ويمسي على حال.

فقال عمر: والله قد تبيّن لي الأمر، فأخبرْ قومك بـإسلامي!

فقال الوليد: لا أكون أوّل من ذكر ذلك عنك.^٢

فدخل عمر مجالسهم.^٣ فلمّا علم عمر أنّ الوليد لم يذكر شيئًا من شأْنه، دخل على جميل بن معمر الجمحيّ. فقال: أخبر أنّي أشهد أن لا إله إلّا الله وأنّ محمّدًا عبده ورسوله.

١ في الأصل: خالد بن الوليد بن المغيرة.

٢ مم: عندك.

٣ مم: فاستالناليا؛ القراءة علاه لزكار.

Once ʿUmar had become a Muslim, he left to visit al-Walīd ibn al-Mughīrah. He said: “O Uncle! I bear witness that I believe in God and His Messenger, and I testify that there is no god but God and that Muḥammad is His servant and Messenger! So go inform your people of this!”

But al-Walīd said, “My nephew! Remain firm in your stance toward Muḥammad. Your stature among the people is well known. Will a man rise amid his people in the morning in one state and begin the evening in another?”

“By God,” retorted ʿUmar, “the matter has become clear to me, so inform your people that I have become Muslim.”

“I will not be the first to tell them this about you,” said al-Walīd.

ʿUmar then entered the elders’ assemblies, and once he ascertained that al-Walīd had not mentioned anything about him, he went to Jamīl ibn Maʿmar al-Jumaḥī and said, “Spread the news: I testify that there is no god but God and that Muḥammad is his servant and Messenger.”

1.9.5

قال: فقام جميل بن معمر يجرّ رداءه من العجلة جرًّا حتّى تتبّع مجالس قريش. فقال: صبأ عمر بن الخطّاب! فلم ترجع إليه قريش شيئًا. وكان عمر سيّد قومه، فهابوا الإنكار عليه. فلمّا رآهم لا ينكرون ذلك عليه، مشى حتّى أتى مجالسهم، أكمل ما كانت، فدخل الحِجْر، فأسند ظهره إلى الكعبة. فقال: يامعشر قريش! أتعلمون أنّي أشهد أن لا إله إلّا الله وأنّ محمّدًا عبده ورسوله! فثاروا، فقاتله رجال منهم قتالاً شديدًا وضربهم عامّة يومه حتّى تركوه. واستعلن بـإسلامه وجعل يغدو عليهم ويروح، يشهد أن لا إله إلّا الله وأنّ محمّدًا عبده ورسوله. فتركوه، فلم يؤذوه بعد ثورتهم الأولى. فاشتدّ ذلك على كفّار قريش فعدوا^١ على كلّ رجل أسلم، فعذّبوا من المسلمين نفرًا.

١ [فعدوا] أنا؛ ساقطة من مم.

Jamīl ibn Maʿmar stood up, hurriedly picking up his cloak, and the assemblies of the Quraysh followed him. “ʿUmar ibn al-Khaṭṭāb has abandoned his religion!” declared Jamīl,⁴⁵ but the Quraysh said nothing in reply, for ʿUmar was an esteemed leader of his tribe, and they were afraid to denounce him. When ʿUmar saw that they did not denounce him because of what he had done, he headed straightaway to their assemblies,⁴⁶ which were as well attended as they had ever been. He then entered the walled enclosure of the Kaaba, pressed his back up against the Kaaba, and cried out, “O company of Quraysh! Do you not know that I testify that there is no god but God and that Muḥammad is his servant and Messenger?” Then they rose up in a fury, and some of their men attacked him fiercely. He spent most of that day fighting them off, and eventually they left him alone. Thus did he seek to announce his acceptance of Islam, walking to and fro in their midst and testifying that there is no god but God and that Muḥammad is His servant and Messenger. Eventually they left him alone, for they had failed to harm him after being incited against him the first time. This greatly distressed the infidels of the Quraysh, so they began persecuting⁴⁷ every man who embraced Islam, and even tortured a number of the Muslims.

1.10

قال معمر: قال الزهريّ:

وذكر ضلال آبائهم الّذين ماتوا كفّارًا، فشقَوْا رسولَ الله صلّى الله عليه وسلّم وعادَوه. فلمّا أُسْرِيَ به إلى المسجد الأقصى، أصبح الناس يخبر أنّه قد أسري به. فارتدّ أناس ممّن كان قد صدّقه وآمن به، وفتنوا وكذّبوا به. وسعى رجل من المشركين إلى أبي بكر، فقال: هذا صاحبك يزعم أنّه قد أسري به الليلة إلى بيت المقدس، ثمّ رجع من ليلته!

فقال أبو بكر: أَوَقال ذلك؟

قالوا: نعم!

فقال أبو بكر: فإنّي أشهد إنْ كان قال ذلك لقد صدق.

فقالوا: أتصدّقه بأنّه جاء الشام في ليلة واحدة، ورجع قبل أن يصبح؟

قال أبو بكر: نعم، إنّي أصدّقه بأبعد من ذلك! أصدّقه بخبر السماء بكرةً وعشيًا!

فلذلك سمّى أبا بكر بالصدّيق.

Maʿmar said: al-Zuhrī said:

The Messenger of God spoke of the damnation of the ancestors of the Quraysh who had died as infidels, so they caused trouble for the Messenger of God and showed him enmity. When God carried him away by night to al-Aqṣā Mosque, the people began to report that this had transpired. As a result, many of those who had believed and had faith in him apostatized. They lost faith and declared him to be a liar. One of the Pagans strolled over to Abū Bakr and said, “This companion of yours claims to have been carried away this very night to the Jerusalem Temple, and then to have returned in the same night!”

Abū Bakr replied, “He said that, did he?”

“Yes!” they said.

Abū Bakr responded, “I testify that if he said such a thing then he has spoken the truth!”

They said, “Do you believe that he went to Syria in a single night and returned before the morning came!”

Abū Bakr replied, “Yes, and I’ll believe something even more improbable than that! I believe in his report of having been to heaven morning and night!”

For this reason, the Prophet named Abū Bakr al-Ṣiddīq “the one who bears witness to truth.”⁴⁸

1.11

قال معمر: قال الزهريّ: وأخبرني أنس بن مالك:

أنّ النبيّ صلّى الله عليه وسلّم فُرضت عليه الصلوات ليلة أسري به خمسين، ثمّ نُقِّصت إلى خمس، ثمّ نُودي: يا محمّد! مَا يُبَدَّلُ ٱلْقَوْلُ لَدَيَّ وإنّ لك بالخمس خمسين.

Maʿmar said: al-Zuhrī said: Anas ibn Mālik informed me:

The night the Prophet was carried away God made fifty prayers incumbent upon him, but they were decreased to five. Then a voice called out, “O Muḥammad! «My decree cannot be altered»⁴⁹ and you have been given five instead of fifty.”

1.12

قال معمر: قال الزهريّ: أخبرني أبو سلمة عن جابر بن عبد الله، قال:

قال النبيّ صلّى الله عليه وسلّم: قمتُ في الحجر حين كذّبني قومي، فرُفع لي بيت المقدس حتّى جعلت أنعت لهم.

Maʿmar said: al-Zuhrī said: Abū Salamah related to me on the authority of Jābir ibn ʿAbd Allāh, who said:

The Prophet said, “I stood in the walled enclosure of the Kaaba when my tribe called me a liar. Then the Temple in Jerusalem came to me in a vision so vividly that I was able to describe it to them.”

1.13

قال معمر: قال الزهريّ: فأخبرني سعيد بن المسيّب عن أبِي هريرة، قال:

قال النبيّ صلّى الله عليه وسلّم حين أسري به: لقيتُ موسى. قال: فنعته: فإذا رجل، حسبتُه قال، مضطرب رَجِل الرأس كأنّه من رجال شنوءة. قال: ولقيتُ عيسى عليه السلام. فنعته، فقال: ربعة أحمر فكأنمّا خرج من ديماس. قال: ورأيت إبراهيم وأنا أشبه ولده به.

قال: وأتيتُ بإنائين، في أحدهما لبن وفي الآخر خمر. فقيل لي: خذْ أيّهما شئت. فأخذت اللبن، فشربته. فقيل لي: هديت للفطرة، أو أصبت الفطرة، أما إنّك لو أخذت الخمر، غوت أمّتك.

Maʿmar said: al-Zuhrī said: Saʿīd ibn al-Musayyab related to me on the authority of Abū Hurayrah, who said:

The Prophet said—after he had been carried away at night—“I met Moses.” Then the Prophet described him: “There he was”—I reckon he said—“quite a tall man with curly hair, like the men of the Shanūʾah tribe.” Muḥammad also said, “I met Jesus,” and he described him saying, “stocky, of ruddy complexion, as though he had just exited from a public bathhouse.⁵⁰ I saw Abraham, too; I, of all his descendants, resemble him the most.”

The Prophet also said, “Two containers were brought to me; in one was milk and in the other wine. I was given the choice: ⁵¹ ‘Take whichever you desire.’ I took the milk and drank it, and then it was said me, ‘You have been guided according to humankind’s original faith.’⁵² Or, ‘You have chosen correctly according to humankind’s original faith. If you had chosen the wine, your community would have been led astray.’”