بَابٌ فِي الْمُعْجِزَاتِMiracles

¹ His statement: Quraysh consulted: Allah, the Exalted, informed about this in His saying: And [remember] when those who disbelieved plotted against you to restrain you or kill you or expel you (Al-Anfal: 30). When they heard of the Ansar’s acceptance of Islam and their support, they feared and gathered in Dar al-Nadwah to consult about his matter. Iblis entered upon them in the form of an old man and said, “I am from Najd. I heard of your gathering, so I came to advise you.” Abu al-Bakhtari said, “My opinion is to imprison him in a house.” The old man said, “A bad opinion; his people will come and free him.” Hisham ibn Amr said, “Expel him from your land.” He said, “A bad opinion.” Abu Jahl said, “I suggest you take a young man from each tribe to kill him together, so his blood is spread among the tribes, and Banu Hashim cannot wage war against Quraysh.” They agreed to compensate for it, and he said, “This youth has spoken the truth,” so they dispersed on his opinion. (As stated in Al-Mirqat) ² His statement: bind him: With a fatha on the hamza and kasra on the ba’, meaning tie him. His statement: with chains: With a fatha on the first letter, meaning what is used to bind. His statement: referring to the Prophet (ﷺ): Meaning they intended him with the hidden and apparent pronouns; it is most likely that binding him meant imprisoning him. His statement: Allah informed His Prophet of this: Meaning Jibril came and informed him of the news and ordered him to migrate. His statement: left: Meaning with Abu Bakr to the cave. His statement: they rushed: With a tha’ and alif, meaning they leapt. His statement: toward him: Meaning toward the one on the bed, thinking it was the Prophet (ﷺ). His statement: they followed: With tashdid on the sad, meaning they tracked. His statement: his tracks: Meaning the traces of his footsteps. His statement: when they reached the mountain: Meaning Mount Thawr. His statement: became unclear to them: Meaning the tracks became confused. His statement: they passed by the cave: Meaning the cave above that mountain, and they thought he was in it. His statement: If he had entered, etc.: It is said that when he entered the cave, Allah sent two pigeons to lay eggs at its base, and a spider wove over it. It is narrated that the polytheists climbed above the cave such that if they looked at their feet, they would have seen them. Abu Bakr feared for the Messenger of Allah (ﷺ), so he said, “What do you think of two, with Allah as their third?” Allah blinded them to the cave, so they circled around it but did not see them. His statement: he stayed: With damma or fatha on the kaf, meaning he remained. His statement: in it for three nights: Meaning then he proceeded to Madinah. (As stated in Al-Mirqat)

¹ His statement: while we were in the cave: At-Tibi said: The cave is a hollow at the top of Thawr, a mountain in Mina, Makkah, an hour’s journey away. It is said the polytheists climbed above the cave in pursuit of the Master of the Righteous, and Abu Bakr feared for the Messenger of Allah (ﷺ), saying, “If you are harmed today, the religion of Allah will be lost.” (As stated in Al-Mirqat) ² His statement: if one of them looked at his feet, he would see us: It is narrated that the Messenger of Allah (ﷺ) said, “O Allah, blind their sight.” So they circled the cave without noticing, as Allah took their sight from it. This incident, combined with the narration about the pigeons and the spider, where Allah made them appear at the cave’s entrance in their eyes, becomes a miracle. (As stated in Al-Mirqat)

¹ His statement: you traveled: From “sara” in the language, meaning traveled by night, i.e., when you journeyed from Makkah to Madinah for the migration after leaving the cave. (As stated in Al-Mirqat)

² His statement: the sun was at its zenith: Meaning the sun reached the middle of the sky. In Al-Nihayah: When the sun reaches the meridian, its shadow slows until it passes, so it seems to the observer as if it stopped, though it moves slowly with no rapid effect as before or after the zenith. This is called the sun at its zenith. (As stated in Al-Mirqat)

³ His statement: with no one passing: Emphasizing or explaining the previous point. His statement: appeared: Meaning it was shown. His statement: I scout: With damma on the fa’, meaning I investigate news, check for enemies, or see if there is any harm from foes or otherwise. His statement: a quantity of milk: With damma on kaf, then tha’, then ba’, meaning a measure of milk. It may mean filling the bowl or a small amount of water or milk. His statement: to drink: At-Tibi said: It should be “from it,” not “in it.” I say: In Al-Qamus, “in” can mean “from.” His statement: to drink and perform ablution: Explanatory clauses; the phrase “I had a waterskin, etc.” is a circumstantial clause between “he milked” and “I came to the Prophet (ﷺ).” His statement: I waited: With fa’ before qaf in verified copies, meaning I delayed for him. His statement: until I was satisfied: Meaning my heart was content. His statement: caught: In the passive, meaning the enemy reached us. His statement: sank: Meaning its legs sank as in sand. His statement: in solid ground: With two fathas, meaning firm ground. His statement: by Allah, I will: Nominative as the subject, meaning Allah guarantees for you. In some copies, it is accusative, implying an oath or omitting its particle. His statement: you are relieved: In the passive, meaning you are spared pursuit in this direction. (As stated in Al-Mirqat)

⁴ His statement: [Agreed Upon]: Al-Nawawi said: This Hadith contains benefits, including this clear miracle for the Messenger of Allah (ﷺ) and the great virtue of Abu Bakr from several aspects. It shows the follower’s service to the one followed, carrying a waterskin for purification and drinking during travel, the virtue of trusting in Allah, and its good outcome. (As stated in Al-Mirqat)

¹ His statement: Umm Ma’bad: Meaning the Khuzaiyah, Atikah bint Khalid. It is said she embraced Islam when the Prophet (ﷺ) stayed with her during his migration to Madinah, or she came to Madinah and embraced Islam. The well-known Hadith of Umm Ma’bad is famous, as mentioned by the author. (As stated in Al-Mirqat)

² His statement: Abdullah al-Laythi: He was Abu Bakr al-Siddiq’s freedman who migrated with them to Madinah and had embraced Islam before the Prophet (ﷺ) entered Dar al-Arqam. His statement: destitute: Meaning lacking provisions. In Sharh al-Sunnah: The destitute is one whose provisions are exhausted. His statement: famine-stricken: Meaning afflicted by drought. His statement: corner of the tent: With fatha on kaf, sukun on sin, or kasra on the first, meaning its side. His statement: left behind: With tashdid on lam, meaning abandoned. His statement: exhaustion: With damma or fatha on jim, meaning weakness. His statement: from the flock: Meaning separated from it. His statement: too weak for that: Meaning it has no milk at all. His statement: called for it: Meaning requested it. His statement: spread its legs: With tashdid on jim, meaning it opened its legs for milking. His statement: gave milk: With tashdid on ra’, meaning it released milk. His statement: ruminated: With tashdid on ra’. At-Tibi said: Rumination is what a camel brings up from its stomach to chew and swallow. His statement: large enough for the group: With damma on ya’ and kasra on ba’, meaning it satisfies and fills them until they rest on the ground. His statement: frothy: Meaning flowing milk. His statement: frothy: With fatha on ba’, meaning the foam of milk that rises when it boils. His statement: after the first: With fatha then sukun, meaning immediately after starting. His statement: left it: Meaning he left it. His statement: with her: Meaning as a miracle for her to show her husband. (As stated in Al-Mirqat)

¹ His statement: arrival of the Messenger of Allah: Meaning his arrival from Makkah to Madinah. His statement: in a garden: Meaning an orchard. His statement: picking fruit: Meaning gathering fruits. (As stated in Al-Mirqat)

² His statement: only a prophet knows: Meaning or one who takes from him or his book, so it does not raise an issue that he knew them generally or specifically. Thus, the answer became a miracle for him and certain knowledge of his prophethood, which is evident from including the Hadith in this chapter. I say: The Messenger of Allah (ﷺ) did not take from anyone or any book, so his answer undeniably proves his prophethood. His statement: Jibril informed me: Said to dispel the notion that he heard from scholars of the People of the Book. His statement: gather people: Meaning collect them. His statement: caudate lobe of a whale’s liver: Meaning its edge, the tastiest part of the liver. (As stated in Al-Mirqat)

³ His statement: if the woman’s fluid precedes, it resembles her: The commentator said: “Resembles her” means the woman draws the child to resemble her due to her fluid’s dominance, or her fluid causes femininity. His statement: slander: With damma on ba’ and sukun on ha’, in Al-Nihayah: It is the plural of bahut, an intensive form of slander. His statement: they will slander me: With tashdid on nun or lightened, meaning they attribute slander to me or make me confused, as my Islam was not a clear proof against them. His statement: the best of us and the son of the best of us: Meaning in knowledge and righteousness. His statement: our master and the son of our master: Meaning in lineage. (As stated in Al-Mirqat)

¹ His statement: visited Zayd: Meaning himself, either in abstraction, by way of rhetorical shift, or due to the narrator’s wording. (As stated in Al-Mirqat)

² His statement: then Allah restored his sight: Perhaps Allah did not mention restoring his sight to increase the hardship of his patience and the reward tied to it, then he achieved victory with patience. (As stated in Al-Mirqat)

¹ His statement: he said: Meaning Amr. His statement: the most knowledgeable of us: Meaning the one who remembers most of those events, as they contain knowledge and proof. (As stated in Al-Mirqat and Al-Lama’at)

¹ His statement: victorious: Meaning over enemies. His statement: acquire spoils: Meaning gain spoils. His statement: lands will be opened for you: Meaning many lands. (As stated in Al-Mirqat)

¹ His statement: where the qirat is mentioned: Qadi said: Meaning its people frequently mention qirats in their transactions due to their strictness and lack of generosity. The Hadith’s meaning: The people have baseness or vulgarity in their speech. His statement: treat its people well: Meaning with forgiveness and pardon for what you disapprove of, and do not let their bad actions or words lead you to harm them. (As stated in Al-Mirqat)

² His statement: they have a covenant: Meaning its people have a covenant of protection and safety through Ibrahim, the son of the Prophet (ﷺ), and kinship through Hajar, the mother of Isma’il (peace be upon her), as Hajar and Mariyah were Copts. Or he said: a covenant and marriage ties, due to the narrator’s doubt. The commentator said: In this narration, marriage ties refer to Mariyah, and the covenant to Hajar. (As stated in Al-Mirqat)

³ His statement: leave it: Meaning Abu Dharr, leave Egypt. It seems the command was addressed to him out of concern to protect him from falling into fitnah if he stayed among them. (As stated in Al-Mirqat)

⁴ His statement: so I left it: This occurred toward the end of Uthman’s era when they criticized his appointment of Abdullah ibn Sa’d ibn Abi Sarh, his foster brother. This is among what the Prophet (ﷺ) was shown of the unseen, that this event would occur in Egypt, followed by trials and evils, such as the Egyptians’ rebellion against Uthman initially, and their killing of Muhammad ibn Abi Bakr, who was their governor under Ali, hiding in a donkey’s carcass and being burned. This was a sign of those trials, and he ordered Abu Dharr to leave when he saw it. This is the apparent meaning relied upon by commentators. At-Tibi said: Or he knew the people’s nature included baseness and haggling, as the Hadith’s beginning indicates, so when they dispute over something trivial like a brick, one should avoid mixing with or living among them. (As stated in Al-Mirqat)

¹ His statement: among my companions: Shaykh al-Turbishti said: Companionship with the Prophet (ﷺ) that counts is tied to faith, and the term “companion” applies only to those true in faith with evident signs, not those concealed in hypocrisy. Attributing companionship to them is metaphorical, due to their resemblance to companions and hiding under the term, mixing among them. Hence, he said, “among my companions,” not “of my companions.” This is like saying Iblis was among the angels, meaning in their group, not one of them, as Allah says, He was of the jinn (Al-Kahf: 50). He confided this to his closest companions to avoid accepting their faith or being deceived by their plots. Their status was not hidden from the preserved companions due to their notoriety, though they confronted them openly, following the Messenger of Allah (ﷺ). Hudhayfah was the most knowledgeable of their names, as he was with the Prophet (ﷺ) on the night of Al-Aqabah during the return from Tabuk when they plotted to kill him. Only the Prophet (ﷺ), Ammar leading his mount, and Hudhayfah driving it were at Al-Aqabah. The Prophet’s (ﷺ) caller announced to take the valley’s base as it was wider, while the Prophet (ﷺ) took the pass. The hypocrites, hearing this, sought to plot against him and followed, masked, twelve in number. The Prophet (ﷺ) heard their movement, ordered Hudhayfah to turn them back, who struck their mounts’ faces with a stick, and Allah frightened them upon seeing Hudhayfah. They retreated quickly, mixing with the people. Hudhayfah reached the Prophet (ﷺ), who asked, “Did you recognize any of them?” He said, “No, they were masked, but I recognized their mounts.” He said, “Allah informed me of their names and their fathers’ names. I will inform you of them, Allah willing, in the morning.” Thus, people referred to Hudhayfah about the hypocrites. It is narrated from Hudhayfah that they were fourteen, two repented, and twelve remained hypocrites as the Truthful One informed. I found their names in books of Hadith scholars narrated from Hudhayfah, but some differed, so I did not risk my religion in what is not necessary. (As stated in Al-Mirqat)

² His statement: eight of them: Meaning of the twelve hypocrites, their harm will be repelled by a destructive sore. Qadi said: The sore, originally a diminutive of calamity, is a harmful ulcer in a person’s body. It is also called a sore with fatha or damma. His statement: a lamp of fire: Explaining the sore. It seems this is Hudhayfah’s statement. His statement: appearing: Meaning the lamp emerges on their shoulders until it shines, with damma on jim, meaning it appears in their chests, i.e., their stomachs. Qadi’s statement implies “appearing” is feminine, as he said: It is explained in the Hadith as a fire emerging on their shoulders until it shines, from “najama” with damma, meaning appears. He said: Perhaps it means a hot swelling on their shoulders, its heat’s effect appearing in their chests, likened to a lamp of fire, the flame of a lantern. It is narrated from Hudhayfah that he identified them, and they perished as the Messenger (ﷺ) informed. (As stated in Al-Mirqat)

¹ His statement: expedition to Tabuk: Meaning to it or during it, with “expedition” in the accusative due to the omission of the preposition.

² His statement: Wadi al-Qura: It is a well-known place, three days’ journey from Madinah toward Sham.

³ His statement: its rope: With a kasra on the ‘ayn, meaning what is used to tie a camel’s shank to its foreleg.

⁴ His statement: a strong wind blew: This is a miracle.

⁵ His statement: a man stood up, etc.: This is another miracle. His statement: she said, ten awsuq: This is a third miracle, due to her challenge and request for verification, though such an event could occur coincidentally. Perhaps he intended these miracles to demonstrate his prophethood to the hypocrites among them and to strengthen the faith of the knowledgeable. (As stated in Al-Mirqat and Al-Lama’at)

¹ His statement: [Agreed Upon]: As stated in Al-Mirqat.

¹ His statement: announced the death: Meaning he informed of their deaths, permitting such announcements. His statement: before their news reached them: Meaning it was a miracle. His statement: Mu’tah: With damma on mim, sukun on hamza, then ta’ above, a village in Sham. This was in the eighth year, with 3,000 Muslims against 100,000 Romans with Heraclius.

² His statement: he said: Explaining and detailing what came before.

³ His statement: Zayd took the banner: As it was custoMaryam (Mary) for the army’s leader to take it.

⁴ His statement: a sword from the swords of Allah: Meaning a brave warrior among His warriors, as he was worth a thousand, and eight swords broke in his hand that day. The attribution is for honor. (As stated in Al-Mirqat)

¹ His statement: Sa’d stood: Meaning he rose among the companions, the leader of the Ansar. He said what he said because the consultation’s purpose was to test the Ansar, as they had not pledged to fight or pursue enemies but to protect him from attackers. When the opportunity arose to intercept Abu Sufyan’s caravan, he wanted to know if they agreed, and they responded with full agreement here and elsewhere. This encourages consulting companions and those with insight and experience. At-Tibi said: Quraysh came from Sham with great trade, accompanied by forty riders including Abu Sufyan. The Muslims were eager to intercept the caravan due to its wealth and few men. When they set out, Makkah heard of their move, so Abu Jahl called above the Ka’bah, “O people of Makkah, to the rescue!” Abu Jahl set out with all of Makkah’s people. He was told the caravan took the coastal route and escaped, so return to Makkah. He said, “No, by Allah,” and proceeded to Badr. Jibril descended, informing that Allah promised one of the two groups. The Messenger of Allah (ﷺ) said, “The caravan has passed along the coast, and here is Abu Jahl approaching.” Sa’d ibn Ubadah stood and said, “O Messenger of Allah,” etc. (As stated in Al-Mirqat)

² His statement: plunge it: Qadi said: Plunging means entering the water, referring to horses and camels by context. His statement: strike its livers: Qadi said: Striking the livers means urging the mount to travel beyond its capacity. The meaning is: If you ordered us to travel swiftly and far. (As stated in Al-Mirqat)

³ His statement: Bark al-Ghimad: A place in Yemen, or five nights beyond Makkah, or the farthest inhabited land. In Al-Qastalani: Meaning, for example, a distant place. (As stated in Al-Mirqat)

⁴ His statement: called: Meaning he summoned. His statement: they reached Badr: Al-Nawawi said: Badr is a well-known water source about four stages from Madinah, between it and Makkah. Ibn Qutaybah said: It was a well belonging to a man named Badr. The Battle of Badr was on Friday, the seventeenth of Ramadan in the second year of Hijrah. His statement: none deviated: Meaning none moved, strayed, or exceeded. (As stated in Al-Mirqat)

¹ His statement: I will see it while lying: A circumstantial clause for “see it,” meaning I have no need to see it now with effort, and I will see it later without trouble. (As stated in Al-Mirqat)

¹ His statement: while in a tent on the day of Badr: A circumstantial clause between the statement and its content, i.e., “O Allah, etc.” His statement: if You will: Meaning the absence of worship, Islam, or the believers’ destruction, so You will not be worshipped is in the indicative as the response to the condition, meaning no Muslim would remain on earth. If asked: The Prophet (ﷺ) knew Allah best and that Allah would not break His promise, so why this supplication? We say: The principle is that supplication is recommended whether the supplicant knows the outcome or not. Knowledge of Allah entails fear of Him, and prophets are not free from fear despite their assurances of a good outcome. He may have feared an obstacle from himself or his nation preventing the promised victory. Or he was promised victory without a specified time and feared its delay, so he supplicated for it that day. As for his intense supplication, it is best said that his exaggeration in asking, despite his great trust and perfect knowledge, was to encourage the companions and strengthen their hearts, as they knew his supplication was surely answered, especially when intensified. I say: It indicates that one unable or not commanded to fight should supplicate for victory to gain the reward of participation. When he saw his companions turning to creation, he returned to the Absolute Essence, seeking the truth from his Lord. (As stated in Al-Mirqat)

² His statement: leaping: Meaning moving quickly with joy and energy. His statement: in his armor: Meaning while wearing it for protection and intent to fight. (As stated in Al-Mirqat)

¹ His statement: This is Jibril, etc.: Perhaps he showed him to Anas so he could see him, as indicated by “This,” which is typically used for the tangible, explaining why the Hadith is included in the chapter on miracles. (As stated in Al-Mirqat)

¹ His statement: pursuing: Meaning hastening and running. His statement: a whip’s strike: Meaning the sound of a whip’s strike above the polytheist. His statement: Hayzum: The name of the angel’s horse. His statement: Advance: Al-Nawawi said: With a cut hamza and kasra on dal, a command to urge the horse. I say: It seems to order advancing, as it lacks understanding of speech. For an angel’s horse, it may be literal or a breach of norm, supported by addressing it by name, and Allah knows best. His statement: his nose wounded: Meaning his nose was injured. (As stated in Al-Mirqat)

² His statement: You have spoken the truth: This indicates a karamah for the companion, and a follower’s karamah is akin to the miracle of the one followed, especially occurring in his presence due to his blessing. Or, the trustworthy companion narrated a true report of an angel’s descent to aid, and the Truthful One confirmed it, making it a miracle. (As stated in Al-Mirqat)

³ His statement: from the aid of the third heaven: Indicating aid came from all heavens, this specifically from the third. The reference is to the angel, the subject, with what follows as its predicate. (As stated in Al-Mirqat)

¹ His statement: on the right and left of the Messenger of Allah (ﷺ) on the day of Uhud: It seems they were distributed, one on each side, otherwise there would be four. (As stated in Al-Mirqat)

² His statement: fighting with the fiercest combat: At-Tibi said the kaf is for emphasis, but this is unclear. More likely, it means fighting like the fiercest human combat. His statement: I had not seen them before nor after: Meaning they must be angels. His statement: meaning Jibril and Michael: From the narrator’s statement for clarification, likely known from evidence. [Narrated by Bukhari]

¹ His statement: a group: The commentator said: A group is less than ten men, with no women among them. (As stated in Al-Mirqat)

² His statement: to Abu Rafi’: Qadi said: His kunyah was Abu al-Huquq, with ha’ mahmalah and two qafs with a ya’ between, in diminutive form, a great enemy of the Messenger of Allah (ﷺ). He broke his covenant, slandered him, and fortified himself in a fortress, so they were sent to kill him. (As stated in Al-Lama’at and Al-Mirqat)

³ His statement: Abdullah ibn Atik said: Meaning describing the killing. His statement: reached his back: At-Tibi said: Using “in” indicates the sword’s deep penetration, taking every hold, as indicated by “until it reached his back.” His statement: I began opening the doors: Perhaps he closed them after opening to protect what was behind, or he came from another path. His statement: placed my foot: Meaning assuming I reached the ground. (As stated in Al-Mirqat)

⁴ His statement: in a moonlit night: Meaning illuminated by moonlight. It is said: The night is moonlit when it has a moon, and the fall was due to mistaking the staircase for the ground because of the moonlight. (As stated in Al-Lama’at)

⁵ His statement: my companions: Meaning the group waiting below the fortress. His statement: Extend your leg: Meaning stretch it out. (As stated in Al-Mirqat)

¹ His statement: the people said, ‘has been killed’: Meaning died due to its severity. (As stated in Al-Mirqat)

¹ His statement: small skin: With damma and tashdid, a small leather container. In Al-Nihayah: It is a rounded leather vessel for clarified butter or honey, more specific to butter. His statement: clarified butter: The object of “send.” His statement: she would go: With kasra on mim, meaning their mother intended the skin, with masculine reference due to the container. His statement: until she squeezed it: Meaning out of greed, so the condiment ceased, as greed brings misfortune and the greedy are deprived. His statement: came to the Prophet (ﷺ): Meaning she told him the whole story. At-Tibi said: She came complaining of the condiment ceasing from the skin. His statement: Did you squeeze it: Meaning the skin, with ya’ for prolongation and an implied interrogative hamza. (As stated in Al-Mirqat)

¹ His statement: to take the dates: Meaning all our dates in exchange for what was owed by my father, but they refused, as it seemed little in their eyes, and they were Jews. His statement: that the creditors see you: Meaning in my presence, so they might show me consideration. His statement: separate each type of date into its own pile: Meaning gather each type into a separate heap. “Separate” refers to threshing food in a threshing area, the place where food is threshed. Here, it means to make each type of date into a single heap. It is said: Distinguish each type in its place. His statement: they were urged: In the passive form, meaning they persisted in demanding from me, as if their motives drove them to press me, from “urging a dog,” meaning to provoke it. The meaning is that they were harsh with me, assuming he would not order them to be lenient, reduce the debt, or be patient, so they showed they would not accept anything of that. His statement: his trust: Meaning his debt, called a trust because he was entrusted to pay it. His statement: I did not return: Meaning I did not go back. His statement: and even I looked, etc.: The point is that it is connected to an implied phrase, meaning Allah preserved all the piles so that none of the unmeasured piles decreased at all, and even I looked, etc. (As stated in Al-Mirqat)

¹ His statement: some dates: With fatḥa on all letters. Sheikh Abu Nasr said: The dates were twenty-one, as mentioned in Al-Adhkar. His statement: he gathered them: Meaning he took them in his hand or placed his hand on them. His statement: I carried: At-Tibi said: It could mean literally carrying or taking, meaning I took that amount in portions. The literal carrying is more fitting, as it is stronger in the claim, supported by his statement: “we ate from it,” etc. His statement: until the day: With raf‘, meaning “was” is complete. His statement: it ceased: Meaning the bag that day; it fell from me and was lost, so I grieved greatly for it. It hints that when corruption spreads, blessing is lifted. (As stated in Al-Mirqat)

¹ His statement: newlywed: An adjective used for both masculine and feminine, meaning a new husband with Zaynab, due to her. His statement: dried yogurt: With fatḥa then kasra, meaning dried, hard milk, as in An-Nihayah. In Al-Qamus: Something made from churned sheep’s milk. She made hays, which is a combination of the three. This Hadith indicates it. (As stated in Al-Mirqat) In Al-Lama’at: Hays, with fatḥa on the ḥā’, is a mixture, referring to dates mixed with ghee and dried yogurt, kneaded thoroughly.

² His statement: in a vessel: With a yā’ above, then wāw, then rā’, a container like a bowl. His statement: men he named: Meaning three men he specified by name and lineage, expressed as so-and-so, so-and-so, so-and-so. His statement: men he named: From Anas’s words, replacing so-and-so, etc., or implying “meaning.” Allah knows best. His statement: full of people: With tashdīd on the ṣād, meaning filled with them. It appears the house means the dwelling, or possibly the entrance, indicating another miracle as it accommodated many people. (As stated in Al-Mirqat)

³ His statement: until they all ate: It is said: The Hadith suggests Zaynab’s wedding feast was from the hays sent by Umm Sulaym. The well-known narrations state he held a feast for her with bread and meat, and no multiplication of food was mentioned. It was answered that the hays may have coincided with the bread and meat. Denying the multiplication of food in the bread and meat story is surprising, as Anas says he held a feast for her with a sheep, feeding the Muslims, about a thousand, bread and meat. I say: There is no indication that the hays was the feast; it was sent as a gift. Then, either later that day or another day, he held a feast with a sheep, feeding a thousand with bread and meat, so there is no contradiction. (As stated in Al-Lama’at)

¹ His statement: taking turns: It is said: Hands took turns, meaning they alternated, one after another. The commentator mentioned this. (As stated in Al-Mirqat)

² His statement: it was only replenished from here, etc.: The question from the Successors to the Companion may be understood as them assuming food was brought and placed in the bowl repeatedly, as is custoMaryam (Mary). The Companion answered that this occurred miraculously, the replenishment coming from the Lord of the heavens, not from earthly creatures. (As stated in Al-Mirqat)

¹ His statement: expedition to Tabuk: Tabuk is a place between Sham and Madinah, a month’s journey from Madinah. The expedition was in Rajab, year 9 AH, his last expedition. Tabuk is commonly not declined due to femininity and proper noun status, but declining it refers to the place. Both considerations are permissible for place names, interpreted as a region or location. (As stated in Al-Lama’at)

² His statement: afflicted the people: The response to “when,” meaning it happened to them. (As stated in Al-Mirqat)

³ His statement: Umar said, etc.: The Hadith is abbreviated, as it is narrated that they were afflicted with famine and said, “O Messenger of Allah, permit us to slaughter our camels for food and oil.” He said, “Do so.” Umar came and said, “O Messenger of Allah, if you do, we will lack mounts. Instead, call them to bring the surplus of their provisions.” Surplus is what exceeds need, and provisions are food for travel. The meaning: Order them to bring the remainder of their provisions. His statement: a piece: Meaning a piece of bread. His statement: the Messenger of Allah said: I bear witness, etc.: It hints that witnessing miracles strengthens certainty in beliefs. His statement: is barred: At-Tibi said: “Is barred” is raised, conjoined with the previous sentence, and the negation applies to both. (As stated in Al-Mirqat)

¹ His statement: rock: With ḍamma then sukūn, followed by yā’ below, meaning hard ground, something solid between stone and clay. Food: What is tasted of food or drink. Pickaxe: Like minbar, an iron tool to break mountains, called “kuland” in Persian. His statement: I returned: Meaning I turned and leaned, from “turned it” or “tilted.” (As stated in Al-Qamus and Al-Lama’at)

² His statement: we had stayed three days without tasting food: This is parenthetical, explaining why the stone was tied. His statement: it became: Meaning the rock turned into loose sand. His statement: loose: Meaning flowing. The rock they could not break became, with one strike from the Prophet (ﷺ), like poured, flowing sand. His statement: hunger: With two fatḥas or sukūn on the second, meaning hunger, so named as the stomach shrinks. His statement: small animal: With fatḥa on bā’ and sukūn on hā’, Al-Nawawi said: A young sheep, used for both male and female, like sheep. His statement: domestic: Meaning fattened, as said by the author of Al-Mawahib. In Sharh Muslim: Familiar with the house. His statement: pot: Meaning a stone cooking pot. (As stated in Al-Mirqat)

³ His statement: I confided in him: Al-Nawawi said: It permits confiding a need in a group’s presence, but whispering to two excluding a third is forbidden. There is an issue here, but it is clearer to say: The prohibition applies when harm is suspected for the group. His statement: we slaughtered a small animal, etc.: The intent is that this is a small amount, and your companions are many, so come, etc. (As stated in Al-Mirqat)

⁴ His statement: come, you and a few: A few being less than ten men. His statement: prepared a meal: With ḍamma then sukūn and wāw, meaning food. In Al-Qamus: A meal is hospitality, Persian, honored by the Prophet. Come along: With tashdīd on yā’ and fatḥa, “hala” with fatḥa on hā’ and lām, tanwīn or without. The bā’ in “with you” is for causation, meaning hasten to it. His statement: and blessed: Meaning he prayed for blessing in it. His statement: scoop: With fatḥa on dāl, meaning ladle from your pot. (As stated in Al-Mirqat)

⁵ His statement: they were: Meaning the number of his companions was a thousand, hungry for three days and nights. His statement: simmering: With kasra on ghayn and tashdīd on ṭā’, meaning boiling with audible simmering. His statement: as it was: Meaning full as it was initially, the predicate of “it” omitted. (As stated in Al-Mirqat)

⁶ His statement: as it was: Meaning as it was in the dish, as if nothing was taken. Al-Nawawi said: Hadiths like this, multiplying little food, water gushing and multiplying, food glorifying, the tree trunk yearning, and more, are well-known, reaching tawatur, giving certain knowledge. Scholars like Al-Qaffal Al-Shashi, Abu Abdullah Al-Halimi, Abu Bakr Al-Bayhaqi, and others compiled signs of prophethood in their books, the best being Al-Bayhaqi’s. Praise be to Allah for His favor on our Prophet and us by honoring him. (As stated in Al-Mirqat)

¹ His statement: placed it: Meaning she hid and concealed it under Anas’s arm. His statement: covering me: With thā’ muthallathah, meaning she wrapped me with part of the headscarf, the other end. (As stated in Al-Mirqat)

² His statement: in the mosque: Al-Asqalani said: The mosque meant is the place the Prophet (ﷺ) prepared for prayer during the siege of the Confederates in the Trench expedition, with many people, eighty men as will be mentioned. (As stated in Al-Mirqat)

³ His statement: Did Abu Talhah send you? I said: Yes: This does not contradict his mother sending him, as their intent was the same, and perhaps the Prophet (ﷺ) avoided mentioning her out of modesty or because Abu Talhah was the priMaryam (Mary) instigator. (As stated in Al-Mirqat)

⁴ His statement: Get up: It appears he understood Abu Talhah invited him to his home, though he knew the bread was sent with Anas. Why did he go? It can be said: The Messenger of Allah (ﷺ) knew of the bread but went to Abu Talhah’s house to show a miracle and blessing to his companions, especially Abu Talhah and Anas’s mother. (As stated in Al-Lama’at)

⁵ His statement: with people: Meaning with them. His statement: Allah and His Messenger know best: Meaning there must be some wisdom. Al-Nawawi said: It shows Umm Sulaym’s great virtue, strong faith, sound intellect, and firm certainty, meaning he knew the food’s amount and the best course, and would not act without wisdom. His statement: making it a condiment: Meaning she made the ghee from the container a condiment for the crumbled bread. (As stated in Al-Mirqat)

⁶ His statement: the people were seventy or eighty men: Ibn Hajar said: It is mentioned with uncertainty here, but elsewhere with certainty at eighty or over eighty. In Ibn Abi Layla’s narration: He did this for eighty men. In Ahmad’s: I said, “How many were they?” He said, “Over eighty.” There is no contradiction, as he may have ignored the fraction, but Ahmad’s narration of forty eating with it remaining supports variation, suggesting multiple incidents. I say: The incident is one, combining that forty ate, then perhaps another forty ate afterward. (As stated in Al-Mirqat and Al-Lama’at)

⁷ His statement: some: With ḍamma on sīn and sukūn on hamza, meaning remainder. His statement: I looked: Meaning I reflected, hesitated, and observed whether anything had decreased or not, and no decrease appeared. (As stated in Al-Mirqat)

⁸ His statement: he took what remained and gathered it: If asked, how do these narrations from one Companion align, one saying they left some, another that he looked if it decreased, and another that he gathered the remainder? The reconciliation is clear: He said they left some, meaning what remained after they ate, called some, though it seemed nothing was taken, or he meant what was left after they finished. It is said: The first mentions he prayed for blessing, the second describes it after the prayer as returning to its original amount, and the third is clear. (As stated in Al-Mirqat)

¹ His statement: misery for Ibn Sumayyah: Adding misery to Ibn Sumayyah, the diminutive of Ammar’s mother, who embraced Islam in Makkah, was tortured to renounce her faith but did not, and was stabbed by Abu Jahl, dying. Ibn al-Malik mentioned this. Misery means hardship, meaning, “O hardship of Ammar, come, for this is your time.” The omission of the vocative particle is common for generic nouns, though typically for proper names. (As stated in Al-Mirqat)

² His statement: the rebellious group will kill you: Meaning the group opposing the rightful leader and caliph, referring to Muawiyah and his people, as Ammar was killed at Siffin in Ali’s army. Muawiyah interpreted the Hadith as the rebellious group seeking Uthman’s blood. (As stated in Al-Mirqat, abridged)

¹ His statement: repelled: Meaning they dispersed and retreated. His statement: the Confederates: Groups of disbelievers who united to fight the Master of the Righteous on the day of the Trench, including Quraysh with ten thousand from Banu Kinanah and Tihamah, led by Abu Sufyan; Ghatafan with a thousand and their followers from Najd, led by Uyaynah ibn Hisn and Amir ibn Tufayl with Hawazin; and Jews from Qurayzah and Nadir. They stayed nearly a month with no fighting except arrows and stones, until Allah sent victory with the Saba wind and unseen soldiers, angels, casting fear into their hearts. Talhah ibn Khuwaylid al-Asadi said, “Flee, flee,” and they fled without battle. This is the meaning of repelling. His statement: now: Meaning hereafter, expressed as “now” for emphasis. His statement: we will march to them: Meaning they will not march to us. It happened as he said, as he attacked them after the Hudaybiyyah truce and the conquest of Makkah, achieving victory. Praise and thanks be to Allah. (As stated in Al-Mirqat)

¹ His statement: bathed: Meaning he intended to bathe. His statement: Jibril came to him: Meaning Jibril. His statement: he said: Meaning Jibril. His statement: go out to them: Meaning attack the disbelievers. His statement: to Banu Qurayzah: A Jewish tribe around Madinah who broke the covenant and aided the Confederates. His statement: the Prophet went to them: Allah granted him victory over them, and the details are in books of history and some tafsirs. The miracles in each event are recorded. His statement: Banu Ghanm: With fatḥa on ghayn and sukūn on nūn, a tribe of the Ansar. Procession: Accusative due to an omitted preposition, meaning from his procession. Some narrations include “from.” A procession is a group on mounts or on foot. (As stated in Al-Lama’at)

¹ His statement: we considered the signs as blessings, while you consider them warnings: It is clearer to say: We considered extraordinary events not preceded by a challenge, which bring blessings, as signs and miracles, while you limit extraordinary events to challenged signs entailing fear of punishment. (As stated in Al-Mirqat)

¹ His statement: water began gushing from between his fingers: Al-Nawawi said: There are two views on this gushing, as cited by Al-Qadi and others. First: Water came from his fingers themselves, as held by Al-Muzani and most scholars, which is greater as a miracle than gushing from a stone. This is supported by a narration: “I saw water gushing from his fingers.” Second: Allah multiplied the water itself, making it surge between his fingers. (As stated in Al-Mirqat)

¹ His statement: day of Hudaybiyyah: With light pronunciation is more eloquent. His statement: vessel: Meaning a water container like a waterskin or jug. His statement: except what is in your vessel: An implied phrase, meaning it is known by custom that the vessel’s water would not suffice the group. His statement: we drank and performed ablution: Meaning all of us. Blessed are they for purification of body and soul from that water, superior to its kind. (As stated in Al-Mirqat)

² His statement: it was said to Jabir: How many were you then, that it sufficed you? Since this question seems unsuitable in the context of a miracle, he first said, “If we were a hundred thousand, for example, it would have sufficed us,” then added for clarity, “We were fifteen hundred.” (As stated in Al-Mirqat)

³ His statement: we were fifteen hundred: At-Tibi said: He avoided the obvious to allow for exaggeration in number. This suggests he estimated, leaning toward this amount. Al-Bara’s statement in the next Hadith, “We were fourteen hundred,” was precise, as stated in the second chapter of Mishkat on dividing spoils, that Hudaybiyyah’s people were fourteen hundred exactly. Those saying fifteen hundred rounded up, and those saying thirteen hundred followed their knowledge. It is narrated: sixteen hundred and seventeen hundred, possibly including followers and children. Ibn Mardawayh from Ibn Abbas: Fifteen hundred and twenty-five. This is a thorough clarification, and Allah knows best. (As stated in Al-Mirqat)

¹ His statement: they quenched themselves, etc.: It appears Jabir’s incident preceded this one, and the miracle at Hudaybiyyah was repeated. It is surprising that people, especially, did not preserve this well or build over it for abundant good, though it is near Makkah at the edge of Hudaybiyyah on the Jeddah road. (As stated in Al-Mirqat)

¹ His statement: water skins: With a fatha on the mim, meaning she was riding between two containers, originally for provisions. Or “flat leather bags,” as the judge said: a type of water skin made of two pieces of leather, one placed against the other and flattened. Al-Jazari said: It is smaller than a water skin. His statement: of water: Clarifies their contents. His statement: we drank, thirsty: With a kasra on the first letter, the plural of thirsty, a state describing the subject of “we drank.” “Forty men” specifies their number, as noted by At-Tibi. His statement: it was emptied from her: In the passive voice, meaning the group ceased taking from the water skin and withdrew. His statement: fuller: With a kasra on the mim and a fatha or sukoon on the lam, a noun from “filled the vessel.” His statement: when it began: Means it appeared to have more water than when they started drawing from it. (As stated in Al-Mirqat)

¹ His statement: tonight: Meaning the first part of your night, and the rest of your night: Meaning the remainder and end. His statement: none turning to another: Meaning none looking back or veering toward another, but each proceeding alone, not considering companionship, preoccupied with seeking water. His statement: the night deepened: With sukun on the ba’ and tashdid on rā’, meaning it reached the middle. Al-Turbishti mentioned this. It is said: Most of it passed. His statement: when the sun rose: Meaning by the length of a spear or more. His statement: a vessel: Ibn al-Malik said: With kasra on the mim, on the pattern mif’al from ablution. In Al-Fa’iq: It is on mif’al or mif’alah, a large purifier for ablution. At-Tibi mentioned this. His statement: a lesser ablution: Meaning a moderate ablution, due to scarce water, as the commentator and At-Tibi agreed. It is said: He performed istinja’ with stones, not water, but the first is correct, per Ibn al-Malik. More apparent: A lesser ablution than usual, sufficing with one or two washings. His statement: guard for us: Meaning for our sake, your vessel itself and its contents. (As stated in Al-Mirqat)

² His statement: then Bilal called the adhan for prayer: It recommends the adhan for making up prayers, as it is Sunnah for performing them. (As stated in Al-Mirqat)

³ His statement: the Messenger of Allah prayed two rak’ahs for him: Meaning the Sunnah of dawn, missed with the obligatory before noon. If missed alone, it is not made up except per Muhammad, but after sunrise until noon, and after noon, not at all by consensus. (As stated in Al-Mirqat and Radd al-Muhtar)

⁴ His statement: then prayed the dawn: Meaning the obligatory dawn as qada’. His statement: we reached the people: Meaning those of the caravan who had dismounted. His statement: did not exceed: Present tense of “exceeded,” meaning did not pass. “That he saw the people” with “that” as masdar, meaning seeing them. “Water” meaning much in the vessel. They crowded: With tashdid on the ba’, meaning they jostled over it, the vessel, pressing one upon another. At-Tibi said: “That he saw the people” could be subject, meaning he did not pass seeing the people crowding over it, or object, meaning the pouring or pouring did not pass seeing the people in that state. His statement: do well in filling: With two fatḥas, meaning the creation. In Al-Qamus: Filling is the people’s morals, from “improve your morals.” His statement: all of you will be given to drink: With fatḥa on wāw, meaning all of you will drink from this water, so do not crowd or spoil your morals by pushing. (As stated in Al-Mirqat)

⁵ His statement: the one who gives the people to drink is the last of them: Meaning drank, as in some narrations. The giver is truly the Prophet (ﷺ), so it does not contradict Abu Qatadah’s “gave them to drink,” meaning “I and for them.” His statement: fully satisfied: With tashdid on mim, meaning rested. Al-Turbishti mentioned this. His statement: satisfied: With kasra and mad, plural of raw, the one who drank from water. (As stated in Al-Mirqat) ⁶ His statement: narrated by Muslim: Thus in his Sahih, and similarly in the book of Al-Humaydi and Jami’ al-Usul: “The one who gives the people to drink is the last of them” without “drink.” It is so in Bukhari’s Tarikh and Ahmad, Abu Dawud’s narration from Abdullah ibn Abi Awfa, and Al-Tabarani in Al-Awsat and Al-Quda’i from Al-Mughirah added in Al-Masabih after “the last of them”: The word “drink.” I say: It is Tirmidhi and Ibn Majah’s narration from Abu Qatadah, and similarly Al-Tabarani in Al-Awsat and Al-Quda’i from Al-Mughirah. (As stated in Al-Mirqat)

¹ His statement: wide: Meaning spacious. His statement: there were two trees: At-Tibi said: In the accusative, as in Sahih Muslim and most copies of Al-Masabih, but some have “two trees” in the nominative, which is incorrect. The accusative implies “he found two trees planted at the valley’s edge,” meaning its side. The commentator of Al-Masabih said “saw two trees,” and some copies have “with two trees.” The latter is clear. His statement: nosed: The one with a nose ring. The nosering with kasra on khā’ is a stick placed in the camel’s nose to make it more compliant. (As stated in An-Nihayah) His statement: yields to its rider: Al-Turbishti said: Meaning it complied and followed him. (As stated in Al-Mirqat)

² His statement: in the middle: With fatḥa on mim and ṣād, half the path. Here, it means the midpoint between them. His statement: they joined: Meaning until he relieved himself between them. His statement: talking to myself: Meaning considering something. I turned: Meaning I glanced back. His statement: the two trees: Meaning he found or saw them separated, indicating two miracles. (As stated in Al-Mirqat)

¹ His statement: that suffices me: Meaning it is enough for me. Zayd is for emphasis or indicating repeated extraordinary events by coming and returning. The meaning: This karamah from my Lord suffices to console me for the grief I faced. (As stated in Al-Mirqat)

¹ His statement: the acacia tree: With fatḥas, a tree of the desert. In An-Nihayah: The acacia is a type of acacia, singular acacia with fatḥa on lām, and its leaves are qarẓ used for tanning, and a man was named after it. His statement: scraping the ground: With ḍamma on khā’ and tashdid on dāl, meaning splitting it. (As stated in Al-Mirqat)

¹ His statement: who permitted: Meaning who informed the Prophet (ﷺ) of the jinn, i.e., their presence. His statement: the Prophet: Object of “permitted.” His statement: permitted: With mad, meaning informed. (As stated in Al-Mirqat)

² His statement: the cluster: With kasra on ‘ayn, the bunch with its spikes, like a grape cluster. (As stated in Al-Mirqat)

³ His statement: the monk: His name was Buhayra, a Christian ascetic, the most knowledgeable of Christianity. His statement: Allah will send him as a mercy to the worlds: Hinting he was sent to all creation. His statement: the tree’s shade leaned over him: Additional to the cloud’s shade, or the cloud moved and the tree leaned to show the extraordinary. His statement: he kept adjuring him: Meaning the monk adjured Abu Talib, demanding his return, fearing the Romans would kill him in Sham, saying to Abu Talib: “By Allah, return Muhammad to Makkah and protect him from the enemy” until Abu Talib returned him to Makkah, may Allah honor it. (As stated in Al-Mirqat)

¹ His statement: I was, etc.: The Hadith is a miracle for the Prophet (ﷺ) and a karamah for the saint. (As stated in Al-Mirqat)

¹ His statement: he sat on it: Meaning he stood. His statement: it began: Meaning the pillar or palm trunk started. It took the feminine form from what it is added to. His statement: sobs the sob of a child being soothed: With tashdid on kāf, meaning like its sob. (As stated in Al-Mirqat)

¹ His statement: roasted: With fatḥa on mim, kasra on lām, and tashdid on tā’, meaning grilled. It is said: She put much poison in the shoulder and arm, knowing they were the Messenger of Allah’s (ﷺ) favorite parts of the sheep. (As stated in Al-Mirqat)

² His statement: the shoulder: The lām is for clarification or meaning “about,” like “He said to Zayd: He did not do it,” meaning he said about the shoulder that it informed me. It is said: The lām means “to,” meaning he said that, pointing to it. (As stated in Al-Lama’at)

³ His statement: he pardoned her: At-Tibi said: There is a difference, as the narration states he ordered her killed, and she was killed. The reconciliation: He pardoned her initially, but when Bishr ibn al-Bara’ ibn Ma’rur (may Allah be pleased with him) departed from this world from what he swallowed, he ordered her killed in his place. In Al-Mawahib: It is said she embraced Islam and was not killed. Some verifiers said: “He pardoned her” means he left her initially, as he did not seek revenge for himself, but when Bishr ibn al-Bara’ ibn Ma’rur (may Allah be pleased with him) departed from this world, he ordered her killed as qisas. It is possible he left her because she embraced Islam, then ordered her killed as qisas for Bishr. His statement: his companions: Meaning some of them, Bishr. His statement: on his shoulder: With kasra on hā’, meaning between his shoulder blades. His statement: with the horn and lancet: With fatḥa then sukoon, meaning the cupping horn and the broad knife for incision. (As stated in Al-Mirqat)

¹ His statement: who is your father: Meaning your grandfather. Then you will succeed us: With ḍamma on lām and tashdid on nūn or lightened, meaning you will follow us in it. This is on their corrupt claim and false belief that it was true speech and right news. His statement: if we are relieved: Object of “we wanted,” and the conditional response is omitted due to context, meaning: If you are a liar, we are relieved of you, and if you are truthful, it will not harm you, so we benefit from your guidance. The intent is testing, meaning either we learn you are a liar and are relieved of you, or we learn you are a prophet and follow you. It shows they were liars in their claim, establishing the conclusive proof with the manifest miracle. (As stated in Al-Mirqat)

¹ His statement: chewing a morsel in his mouth: Meaning he moved it from one side of his mouth to the other. In An-Nihayah: Chewing is turning something in the mouth. (As stated in Al-Mirqat)

² His statement: he was not found: Meaning the neighbor, so she sent to his wife, and she sent it to her, the sheep. It appears her purchase was invalid, as her neighbor’s permission and consent were invalid, resembling the sale of an agent dependent on the owner’s approval. In any case, the suspicion is strong, and direct consumption is not pleasing. The Messenger of Allah (ﷺ) said: “Feed this food to the captives,” plural of captive, likely poor. At-Tibi said: They were disbelievers, and since the sheep’s owner was not found to make it lawful, the food was about to spoil, and there was no alternative but to feed these, so he ordered them fed. She incurred the sheep’s value for destroying it, and this was charity on her behalf. (As stated in Al-Mirqat)

³ His statement: the Hadith of Asim, etc.: Response to an implied question, that this Hadith apparently contradicts our madhhab’s ruling that preparing food on the first day, third day, or after a week is disliked, as in Al-Bazzaziyyah. In Al-Khulasah: Gathering for condolence is not permitted for three days. Al-Zayla’i said: No harm in sitting for the calamity for three days without prohibited acts like spreading mats and feeding from the deceased’s family. Ibn al-Humam said: Disliked preparing hospitality from the deceased’s family, and all explained it as legislated for joy, not sorrow. He said: It is an ugly innovation. It is necessary to qualify their statements with a specific gathering that embarrasses the deceased’s household, so they feed unwillingly, or some heirs are minors or absent, their consent unknown, or the food is not from a specific person’s wealth but the deceased’s before division, and the like. Qadi Khan’s statement is interpreted: Disliked preparing hospitality during calamity days, as they are days of regret, unsuitable for joy. If food is prepared for the poor, it is good. A will to prepare food after death to feed people for three days is invalid per the majority. It is said: Permissible from the third, which is more apparent. (As stated in Al-Mirqat)

¹ His statement: they traveled, etc.: Meaning at the time of heading to it. (As stated in Al-Mirqat)

² His statement: on the young camels of their fathers: With fatḥa then sukoon, meaning all of them. It is said: The people came with all of them. At-Tibi said: Its origin is that a tribe from the Arabs faced distress, so they packed up entirely, leaving nothing, even the young camel belonging to their fathers they took with them. Whoever saw them said: “They came with their fathers’ young camel,” becoming a proverb for a people coming all together, even without a young camel. (As stated in Al-Lama’at and Al-Mirqat)

³ His statement: with their women: With two ḍammas and sukoon on the second, the men and women who travel, meaning migrate. The commentator said this. Al-Jazari said: Meaning with their women, which is more apparent, as it is the plural of traveler, the woman while in the howdah. It is said: The howdah, whether containing a woman or not, one of the women’s vehicles. (As stated in Al-Mirqat)

⁴ His statement: there is no blame on you if you do no good after it: Meaning no harm in not doing supererogatory acts after this deed, as you have gained sufficient virtue. Ibn al-Malik said: It is a glad-tiding from him that Allah has forgiven his past and future sins. There is some consideration in it. At-Tibi said: No harm in not doing good deeds after this night, as your deed tonight suffices you with Allah in reward and virtue. He meant supererogatory acts, not obligations, as those do not lapse. It can be interpreted as his jihad effort that day, consoling his heart. (As stated in Al-Mirqat)

⁵ His statement: permissible: The author of Radd al-Muhtar said: It does not contradict Ad-Durr al-Mukhtar’s “turning his gaze is disliked tanzihiyy due to no need,” or he meant permissible as not prohibited by Shariah, and differing from the first is not prohibited. Al-Tahṭāwī, Mulla Muskīn, and others said: Disliked turning is looking right or left, and the disliked is twisting his neck until his face leaves the qiblah. If he looks with the back of his eyes right or left without turning, it is not disliked, but better to avoid, and by the chest is corrupt. (As stated in Radd al-Muhtar)

¹ His statement: day of Hunayn: In diminutive form. It is said: The Battle of Hunayn was in Shawwal, year eight, and Hunayn is a valley between Makkah and Ta’if, beyond Arafat. His statement: restrain her: With ḍamma on kāf and tashdid on fā’, meaning prevent her, the reason being to prevent the she-camel from hastening to the enemy’s side. His statement: and Abu Sufyan: It is said: His name was Al-Mughirah ibn al-Harith ibn Abd al-Muttalib, the Prophet’s (ﷺ) paternal cousin. “Holding” in the active form, meaning grasping the Messenger of Allah’s (ﷺ) stirrup out of etiquette and protection. His statement: call the companions of the acacia tree: With fatḥa then ḍamma, the tree under which they pledged allegiance on the day of Hudaybiyyah. His statement: who had a loud voice: Parenthetical from the narrator Abbas after. Loud-voiced: With tashdid on yā’, meaning strong-voiced, originally ṣawt, i‘lāl like sayyid. His statement: they fought: Meaning the Muslims and disbelievers, with accusative, meaning with them. (As stated in Al-Mirqat)

² His statement: the call: Subject. His statement: they say: Its predicate. His statement: among the Ansar: Meaning for the Ansar specifically, instead of the previous for the Muhajirun. His statement: the Messenger of Allah looked while on his she-camel: The wāw for state, meaning he looked while on his she-camel. His statement: like one dominating her: State from the raised pronoun in “on his she-camel,” meaning like the dominant one able to drive her. It is said: Like one stretching his neck to see what is far from him, leaning toward their fighting. At-Tibi said: Attached to “looked.” His statement: this is when the battle rages: More apparent: “This” subject, “when” predicate, built on fatḥa for attachment to the verb, meaning this time is when war intensifies. Then the wāṭīs is the oven’s heat or the oven itself, likened to the battle’s intensity resembling its heat. (As stated in Al-Mirqat)

³ His statement: then he took pebbles, etc.: Two apparent miracles for the Messenger of Allah (ﷺ), one active and one informative; he informed of their defeat and pelted them with pebbles, and they fled. Al-Nawawi said this. His statement: weak: Meaning frail. His statement: their affair fleeing: Meaning their state humiliated. (As stated in Al-Mirqat)

¹ His statement: when they overwhelmed: From “rāḍū,” the pronoun for the disbelievers, meaning when they neared overwhelming. His statement: faced with it: Meaning with the dust. His statement: he said: Meaning supplication or information: “May the faces be ruined.” His statement: Allah created none of them a human: Meaning none remained of them, expressing with “what Allah created” for emphasis and restriction emphatically. At-Tibi said: It explains the miracle in two ways: Reaching that handful’s dust to all their eyes, and filling each one’s eye from that small handful, and they were four thousand with their allies from other Arabs. I say: The third is their defeat by it, as indicated by “they turned back fleeing.” (As stated in Al-Mirqat)

¹ His statement: the Messenger of Allah did not flee: Al-Nawawi said: This is Al-Bara’’s eloquent response, as the implied speech is “You all fled,” implying the Prophet (ﷺ) agreed, but Al-Bara’ said: “No, by Allah, the Messenger of Allah (ﷺ) did not flee, but a group of his companions had such and such happen.” If you say: The previous Hadith says “the Muslims turned back fleeing,” and this “they came back,” how to reconcile? I say: It means a group of Muslims showed flight, then after his turning to them and Abbas’s call, they achieved joy of advancing and state of resolve, transitioning from flight’s appearance to resolve’s path. (As stated in Al-Mirqat)

² His statement: Abu Sufyan ibn al-Harith leading her: Meaning walking before her or leading her she-camel, omitting the added word or interpreting the mount. This apparently contradicts the previous that Abbas held the rein and Abu Sufyan the stirrup, but it can be taken as alternation or that the situation required two due to its intensity. (As stated in Al-Mirqat)

³ His statement: I am the Prophet, no lie: With sukoon on bā’ in both for rhyme and meter’s flow. This emerged from the prophethood’s essence, straight on poetry’s weight due to his balanced nature, without intent, so it is not poetry. Such exists in Allah’s noble Book. There is no doubt it is not poetry. Al-Nawawi said: If asked: How did he attribute himself to his grandfather over his father and boast, though boasting is a Jahiliyyah act? Answer: His fame was more by his grandfather, as his father died young before his fame, and his grandfather was famously known, master of Makkah’s people, and it was famous among them that Abd al-Muttalib foretold the Prophet (ﷺ), that he would appear with great status, and Siif ibn Dhi Yazan and some soothsayers informed him. It is said: Abd al-Muttalib saw a vision indicating the Prophet’s (ﷺ) appearance, famous among them. The Prophet (ﷺ) wanted to remind them, inform them he must appear against enemies, and the end is his to strengthen their souls and inform them he is steadfast in war, not fleeing with fleers, and to know his position for returners to return to him. His statement: “I am the Prophet, no lie”: Meaning I am the true Prophet, so I do not flee or deviate. It proves permissibility of saying in war: “I am so-and-so” or “son of so-and-so,” meaning following custom to show bravery, not ostentation or fame. (As stated in Al-Mirqat)

⁴ His statement: when the battle reddened: Meaning when war intensified. His statement: we sought shelter with him, etc.: Meaning no one could advance on him then; if a coward, he flees from him, if brave, he seeks refuge with him. It shows his bravery and great trust in Allah. His statement: meaning: Meaning Al-Bara’ intends by the pronouns the Prophet (ﷺ). (As stated in Al-Mirqat)

¹ His statement: to a man: Meaning regarding him and his affair. Al-Nawawi said: The man’s name is Qurman. Al-Khatib al-Baghdadi said this, and he was a hypocrite. In Jami’ al-Usul: “This is from the people of the Fire” is the quoted speech. His statement: the wounds: With kasra on jīm, plural of wound. His statement: he killed himself with it: The point: He died a disbeliever due to his evil interior or a sinner by suicide. His statement: no one enters Paradise except a believer: Pure caution against hypocrites or a complete believer; the intent is entering with the successful without preceding punishment. (As stated in Al-Mirqat)

² His statement: Allah supports this religion with the wicked man: Meaning the hypocrite or sinner who acts for show or mixes sin, perhaps with a bad end, we seek refuge in Allah. The sentence could be under the adhan or a new explanation for differing speakers. Like one who compiles, teaches, learns, calls adhan, leads, follows, or builds a mosque, school, or corner for corrupt purpose and bad intent that organizes religion and maintains Muslims, its owner among the deprived, may Allah make us of the sincere. (As stated in Al-Mirqat)

¹ His statement: the Messenger of Allah (ﷺ) was bewitched: The wisdom in the magic affecting his body (ﷺ) is to show magic is a true established thing, following divine custom, and to affirm his prophethood, as magic does not affect the bewitched. It occurred after returning from Hudaybiyyah in Dhul-Hijjah of year six, lasting forty days per some, six months per others, or a year. Reconciliation: Its strength and dominance forty days, effects lasting six months, remnants a year. (As stated in Al-Lama’at)

² His statement: it seemed to him, etc.: Meaning forgetfulness overwhelmed him so he imagined from forgetfulness that he did such and such, but did not, or did not but thought he did, in worldly matters, not religion. Like Allah’s saying about Moses: When their ropes and staffs appeared to him from their magic to be moving (Taha: 66), meaning they were not moving. Al-Nawawi said: Some innovators denied this Hadith, claiming it diminishes prophethood and prevents trust in Shariah. This claim is false, as conclusive proofs affirm his truth and protection in conveyance and miracles, witnessing that. Permitting what proof contradicts is false. Regarding worldly matters he was not sent with, it is what befalls humans, so not far that magic seemed to him. It is said: He imagined what seemed, but did not believe it true, his beliefs sound and correct. I say: He could believe what is not religious, then be reminded and shown correct belief, as Allah said to Moses: We said: Do not fear; you are the higher one (Taha: 68). It is said: “Seemed to him” means he appeared active as if capable of women, but when approaching, magic seized him, preventing it. Al-Nawawi said: All that came of imagining something not done is visual imagination, not intellectual, and does not harm the message. Al-Mazhar said: Their claim of harm to Shariah’s prophets is false; magic affects their bodies as humans susceptible to illnesses like others, no more than killing, poison, or diseases. Zakariyya and his son were killed, our Prophet (ﷺ) poisoned. As for religion, they are protected in what Allah sent and commissioned them with, and He, Glorious, preserves His religion and guards His tablet from corruption or alteration, so it does not last, but vanishes quickly, as if it did not occur. The benefit of occurrence is to show he is human like you, and magic’s effect is true; if it affects the perfect human, how about others. (As stated in Al-Mirqat)

³ His statement: called upon Allah and supplicated Him: Repeated for emphasis or multiplication, meaning he supplicated much. Al-Nawawi said: It proves recommending supplication when disliked things occur, and good resort to Allah. His statement: has informed me: Meaning clarified for me. His statement: of what I asked Him about: Meaning what I sought clarification and removal of. Then he explained: “Two men came to me,” meaning two angels in men’s form. His statement: what ails the man: Meaning what caused his fatigue like pain? He said: Bewitched. It is said: Bewitched the man when bewitched. “Be on guard against bewitching as against the bitten.” (As stated in Al-Mirqat)

⁴ His statement: Labid ibn al-A’sam, the Jew: It is said: Or his daughters, from His saying: And from the evil of the blowers in knots (Al-Falaq: 4), meaning women or bewitching souls tying knots in threads and blowing on them with saliva. The judge said: Specified for seeking refuge due to a narration that a Jew bewitched the Prophet (ﷺ) with eleven knots in a comb hair buried in a well. He fell ill, and the Mu’awwidhatayn descended. Jibril informed of the magic’s location, so he sent Ali, who brought it. He recited them, and each verse untied a knot, feeling some relief. This does not affirm the disbelievers’ claim he was bewitched, as they meant he was mad by magic. The apparent is another incident, different from this Hadith, reconcilable by two types of magic on him for double reward, one from Labid as in this Hadith, the other from his daughters, and Allah knows best. (As stated in Al-Mirqat)

⁵ His statement: and its bristles: With ḍamma on mim, what falls from head or beard hair when combing. His statement: and the husk of a male date cluster: Al-Nawawi said: The husk with ḍamma on jīm and fā’, as in most regions. In some: “Jub” with bā’ muḥaddadah, same meaning, a container for date pollen, used for both male and female, so added in the Hadith to male for clarification. His statement: well of Dhi Arwan: A well in Madinah in Abu Zuraq’s garden. His statement: henna sediment: With ḍamma on nūn, meaning its color. The meaning: Its water changed color like henna-soaked water. His statement: its date palms like devils’ heads: Al-Turbishti said: He meant the pollen by date palms, added to the well as buried in it. Likening it to devils’ heads for the ugliness and repulsion they found, and Arabs considered devils’ images with ugliest views, going in form to the meaning’s implication. (As stated in Al-Mirqat)

¹ His statement: while he was dividing a division: Al-Turbishti said: Division is a masdar naming the divided thing, the spoils. This division was Khaybar’s spoils divided at Ji’ranah. His statement: a man from Banu Tamim: He was a hypocrite, and their origin is the Kharijites, but the commentator’s “he is the Kharijites’ leader” is lenient, as their first appearance was in Ali’s time, may Allah honor his face. His statement: be just: The apparent is he intended equivocation, as hypocrites’ habit, meaning by justice equality or the just division each deserves versus injustice. But Allah knew by prophethood’s light he meant the second, or equality where differentiation is due is injustice, so he was angry. (As stated in Al-Mirqat)

² His statement: leave him: In Sharh al-Sunnah: How did the Prophet (ﷺ) forbid killing him when he said: “If I reach them, I will kill them”? It is said: He permitted killing them when they multiply, resist with weapons, and display to people, which was not present when he forbade killing him, and their first occurrence was in Ali’s time, may Allah honor his face, and he fought them until killing many. The more apparent is what Al-Akmal mentioned: It shows his good character and that he did not seek revenge for himself, as he said: “Be just.” In a narration: “Fear Allah.” In another: “This division was not just.” All warrant killing, as they diminish the Prophet (ﷺ), and if said today, we would judge kufr or apostasy. It does not contradict explaining forbidding his killing with: “He has companions.” (As stated in Al-Mirqat)

³ His statement: does not pass their collarbones: The commentator said: Collarbones plural of collarbone, the bones between the throat’s notch and shoulder. He means it does not reach beyond their tongues and ears to their hearts and minds. His statement: they pass through: With ḍamma on rā’, meaning they exit religion, meaning obedience to the imam or from the people of Islam. His statement: like an arrow through the game: With tashdid on tā’, fi‘īlah meaning maf‘ūlah, the prey. It is said: The arrow passed through the game if it exited the other side, meaning the arrow’s passage through all parts and freedom from clinging what it passes, dung and blood. Then describing the likened in speed of escape and freedom from defilement what it passes, dung and blood, to explain the intent of: It is looked at for its shaft: In passive, for its binding: With ḍamma on rā’ and kasra instead, the sinew twisted above the shaft’s entry to its nock: With fatḥa then kasra then tashdid, its groove: With kasra on qāf, what exceeded the fletching to the shaft from the nock; as it is seen until becoming nock, metaphorical for what was. Parenthetical from the narrator explaining the nock, then his statement: to its feathers from his speech, plural of qudrah with ḍamma on qāf and tashdid on ḍād, the arrow’s fletching. The judge said: He listed the action’s parts not in order, so nothing is found in it: In the arrow or each mentioned, meaning dung and blood, while the arrow or each passed the dung and blood, meaning passed over them. The meaning: As the arrow penetrates the game without anything clinging, dung or blood, so these enter Islam then exit quickly without effect. (As stated in Al-Mirqat)

⁴ His statement: their sign: Meaning their mark, the existing companions’ indicator, from them a black man, outwardly or inwardly, one arm like a woman’s breast or like a piece of meat dangling: With deletion of one tā’, meaning dangling. (As stated in Al-Mirqat)

⁵ His statement: they will emerge: Conjoined with “they pass through.” Against a good group: Meaning in their time, of people, meaning Ali and his companions. His statement: he ordered: Ali ordered that man sought, meaning seeking that man who is their sign and mark. Sought: In passive, meaning sought and taken. (As stated in Al-Mirqat)

⁶ His statement: in a narration: Ibn al-Malik said: Instead of Dhul-Khuwayṣirah coming at this Hadith’s beginning. His statement: sunken-eyed: Active participle from sinking, meaning his eyes sank and entered his head. His statement: bulging-foreheaded: With kasra on fā’ above then hamza, meaning raised. His statement: prominent-cheeked: Meaning high-cheeked. His statement: shaven-headed: For claiming excess cleanliness and severing ties, opposing most companions keeping head hair except after ihram, unlike Ali, may Allah honor his face, who shaved often for the reason and manner mentioned. (As stated in Al-Mirqat)

⁷ His statement: from this one’s loins: With kasra on both ḍāds. It is said: With the plain ones too, and the hamzas original. The intent from the origin this man is from in lineage and creed, not that they are born from him, as no Kharijites from Dhul-Khuwayṣirah’s descendants. (As stated in Al-Lama’at)

⁸ His statement: killing of ‘Ad: He meant exterminating them with destruction, as ‘Ad was not killed but destroyed by wind and exterminated with destruction. It is said: The Hadith proves permissibility of killing when they gather and display, so he forbade killing that man for being alone. It shows forbidding his killing was not for solitude but another reason mentioned earlier, and Allah knows best. (As stated in Al-Mirqat)

¹ His statement: something I disliked: Meaning something he disliked from speech or disliked mentioning among people. His statement: there it was: The door added, meaning shut. His statement: my footsteps: Meaning their sound. His statement: the sound of water: Meaning its sound. His statement: hurried with her headscarf: With kasra on jīm, meaning she left her headscarf in haste. It is said: She hurried, leaving it. The meaning: She hastened to open the door after donning her clothes before wearing her headscarf. (As stated in Al-Mirqat)

¹ His statement: Abu Hurayrah narrated much: Meaning in narration. His statement: Allah is the Appointer: Meaning our appointment, where the truthful’s truth and liar’s lie appear, as secrets are revealed there.

His statement: preoccupied: Meaning prevented.

His statement: bargaining: With fatḥa then kasra, meaning clapping hands in sale. At-Tibi said: Metaphor for contracts in buying and selling.

His statement: my Ansar brothers preoccupied with managing their wealth: Meaning places of their palm trees. The Muhajirun were traders, Ansar farmers.

His statement: I was a poor man: Meaning unable for trade wealth or farming.

His statement: stuck to the Messenger of Allah (ﷺ): His companionship and service. His statement: for filling my stomach: At-Tibi said: State, meaning stuck to him content with filling my stomach, using “on” for exaggeration. His statement: this speech of mine: More apparent the speech he began, then he gathers it in accusative and nominative, meaning “gathers his garment to his chest,” lest he forget anything of my speech. At-Tibi said: Response to negation implying “that.” So not forgetting caused by all mentioned. (As stated in Al-Mirqat)

¹ His statement “Dhi al-Khalsah”: with two fathahs, refers to a house belonging to Khath‘am, called the Ka‘bah of Yamamah, and al-Khalsah was the name of their idol within it. His statement “I could not stay steady on horses” means I would sometimes fall off them. His statement “So, I set out”: At-Tibi said it is the narrator’s words. Others said it is Jarir’s, and there is a difference therein. The meaning is that Jarir went. His statement “from Ahmas”: meaning from the people of Quraysh. Al-Ahmas means the brave, and al-hamasah refers to bravery. They were resolute in religion and fighting, not taking shade during the days of Mina nor entering houses through their doors, and similar practices. (As stated in Al-Mirqat)

¹ His statement “used to write”: meaning the revelation. His statement “The earth will not accept him”: Allah caused him to die, and they buried him, but the earth expelled him. They said, “This is the doing of Muhammad and his companions; they dug up our companion.” So they cast him out, dug deeper into the earth as much as they could, but the earth expelled him again. They realized it was not the work of people and left him cast out. His statement “Abu Talhah”: he was the husband of Anas’s mother. His statement “cast out”: meaning thrown and left on the surface of the earth. (As stated in Al-Mirqat)

¹ His statement “This was because”: meaning the reason for this Hadith’s narration. His statement “who lied about him”: meaning about the Prophet (ﷺ), and it was revealed to him by the light of prophethood or through news that reached him. (As stated in Al-Mirqat)

¹ His statement “when the sun had set”: meaning it had gone down and set. His statement “heard a sound”: it is possible he heard the sound of the angels of punishment, or the sound of the punished Jews, or the sound of the punishment itself. His statement “Jews”: meaning this is the sound of a group of Jews. His statement “punished in their graves”: this affirms the punishment of the grave and is a miracle in revealing their state. (As stated in Al-Mirqat)

¹ His statement “Usfan”: with a dammah on the first letter, as in Al-Qamus: Usfan, like Uthman, is a place two stages from Makkah.

His statement “for any purpose”: meaning for any task or matter of war. His statement “left behind”: meaning women without men, as a tribe is called khaluf when only women remain, and this is a circumstantial clause.

His statement “we are not secure about them”: meaning about our families, a second predicate. The masculine pronoun may be used for predominance or to liken them to men in resilience and bravery.

His statement “path”: a way in the mountain. His statement “passage”: a path between mountains.

His statement “guarding it”: the pronoun refers to Madinah, meaning its paths and passages. I say: it likely refers to all of them.

His statement “we had not set down our loads”: meaning our belongings from the backs of our camels upon entering Madinah, when the Banu Abdullah ibn Ghatafan, with a fathah on the kha and a sukun on the ta, raided us, meaning the people of Madinah. The meaning is that Madinah was protected during their absence, as the Prophet (ﷺ) informed them miraculously, and nothing prevented the raid except the angels’ guarding. This is the meaning of “nothing had provoked them before this.” (As stated in Al-Mirqat)

¹ His statement “our wealth has perished”: meaning livestock, as it was most of their wealth, perishing either by deterioration or death. His statement “trace of clouds”: meaning a piece of cloud. His statement “he had not lowered them”: meaning his hand, with the pronoun singular considering the generic sense. His statement “clouds rose”: meaning the clouds appeared fully. His statement “dripping”: meaning the rain was falling. (As stated in Al-Mirqat)

² His statement “Then that Bedouin, or another”: Al-Hafiz al-Asqalani said: In one narration, “Then a man entered the following Friday,” suggesting it was someone else. In another, “Until that Bedouin came the next Friday,” indicating it was the same person. Perhaps Anas mentioned it after forgetting or forgot after mentioning it. I say: It is possible he was uncertain whether the second person was the first, sometimes assuming it was him and stating it definitively, sometimes assuming it was another and using indefinite terms, and sometimes expressing doubt, as both possibilities were equal to him. The doubt is his, not another’s. Allah knows best. (As stated in Al-Mirqat)

³ His statement “the wealth has drowned”: with a kasrah on the ra, meaning it became submerged. His statement “O Allah, around us”: meaning let it rain around us, lam with fathah, where it benefits us. He reinforced it with “and not upon us,” meaning not where it harms us. Al-Asqalani said: “and not upon us” explains “around us.” An-Nawawi said: It is recommended to pray for rain to stop from homes and facilities when it becomes excessive and harmful, but no prayer or gathering in the desert is prescribed for this. (As stated in Al-Mirqat)

⁴ His statement “like an opening in the sky”: an opening is a gap in the clouds; an implied term is omitted, meaning the sky of Madinah became like a gap in the clouds, free of them. His statement “the valley of Qanat”: some commentaries state Qanat is the name of a land with farms near Uhud, one of Madinah’s famous valleys. In this narration, Qanat has a dammah as a substitute or clarification. (As stated in Al-Lama’at) And in Al-Mirqat: Muhammad ibn al-Hasan al-Makhzumi mentioned in Akhbar al-Madinah that Tubba‘ al-Yamani named it Wadi Qanat when he came to Yathrib before Islam. It is said to be the valley near Hamzah’s grave, coming from Taif.

⁵ His statement “from any direction”: meaning from any side of Madinah, and they reported abundant rain. (As stated in Al-Mirqat)

⁶ His statement “upon the hills”: plural of hill, meaning elevated land. His statement “the mountains”: small mountains, singular being a small mountain. His statement “valley bottoms”: meaning areas free of buildings. His statement “places where trees grow”: meaning fruit-producing places. His statement “the clouds cleared”: meaning they dispersed and stopped raining, with feminine form due to the plural of cloud, as in Allah’s words: O sky, cease [Hud: 44]. (As stated in Al-Lama’at and Al-Mirqat)

¹ His statement “May you not be able”: a supplication against him because he lied in his excuse. His statement “Nothing prevented him but pride”: meaning not inability. At-Tibi said: This is the narrator’s statement, explaining why the Prophet (ﷺ), the mercy to the worlds, invoked against him, saying: He was not prevented from eating with his right hand by inability but by pride. (As stated in Al-Mirqat)

¹ His statement “were alarmed”: meaning they feared an enemy’s attack once. His statement “moved haltingly”: meaning it walked with short steps, as mentioned by the commentator. His statement “your horse to be a sea”: meaning swift, called a sea because its running was inexhaustible, like the sea’s water. At-Tibi said: It is the second object of “we found.” The horse was likened to a sea in the vastness of its stride and speed. His statement “never outrun”: meaning it could not be matched or surpassed in running. (As stated in Al-Mirqat)

² His statement “[Agreed Upon]”: as understood from Al-Mirqat.

¹ His statement “a camel”: meaning a camel used for drawing water, as in An-Nihayah. His statement “rebuked it”: meaning by striking or shouting. His statement “leading them”: a substitute or clarification for “ahead of the camels,” a circumstantial phrase for “it kept” or “moving.” At-Tibi confirmed this. His statement “a wuqiyyah”: meaning forty dirhams, as clarified by the commentator. His statement “I came to him in the morning with the camel”: meaning I brought it to him in the morning. (As stated in Al-Mirqat)

¹ His statement “being used for irrigation”: in the passive form, meaning the camel was used to draw water from the ground. His statement “bellowed”: meaning it made a sound or cried out, or repeated a sound in its throat. His statement “its neck”: the front or inner part of the camel’s neck. (As stated in Al-Lama’at and Al-Mirqat)

² His statement “until it shaded him”: meaning it came and shaded him. His statement “passed by a water source”: meaning a place with water and its people, or a tribe, as per the commentator. His statement “possessed”: meaning insanity. His statement “trouble”: meaning anything objectionable. (As stated in Al-Mirqat)

¹ His statement “vomited”: with a tha and emphasized ‘ayn, meaning he vomited. His statement “a vomit”: meaning a single instance of vomiting, as in An-Nihayah: vomiting is the act, and a vomit is one instance. His statement “puppy”: meaning a dog’s offspring. (As stated in Al-Mirqat)

¹ His statement “hill”: with an emphasized lam, meaning an elevated place. His statement “sat on its haunches”: meaning it sat with its hips down and forelegs raised. His statement “tucked its tail”: meaning it placed its tail between its legs or hindquarters. His statement “You took”: with a fathah on the mim, as a statement of complaint. In a correct narration, it uses the second person as a rhetorical question of disapproval, meaning you intended. His statement “I have never seen”: meaning I saw nothing like. His statement “a wolf speak”: the predicate of an omitted subject, as if saying, “What is this?” and answering, “A wolf speaking.” His statement “in the palm groves”: meaning Madinah’s palm trees between the two lava fields, lands with black stones between two of Madinah’s mountains. His statement “a sign”: meaning signs. His statement “go out”: meaning from his house. (As stated in Al-Mirqat)

¹ His statement “resisted”: meaning Al-Buraq resisted him and prevented riding. It is said a matter resists if it is difficult. The meaning is that riding it was difficult due to its resistance. His statement “sweated profusely”: meaning it poured sweat, as a specification, due to shame, as its movement was from joy, though it was mistaken for resistance. (As stated in Al-Mirqat)

¹ His statement “Jibril pointed with his finger”: meaning he gestured with it, and “pierced the stone with it”: meaning Jibril, or the Prophet (ﷺ), tied Al-Buraq to the stone. At-Tibi said: If you ask how this reconciles with Anas’s Hadith, “I tied it to the ring where the Prophets tied it,” I say: Perhaps the ring refers to the place where the ring was, which had closed, so Jibril pierced it. (As stated in Al-Mirqat)

¹ His statement: Karamat: Plural of karamah, from honoring and ennobling. It is an extraordinary event not accompanied by a challenge. Ahl as-Sunnah affirmed it, while the Mu'tazilah denied it. Ahl as-Sunnah cited the impregnation of Maryam (Mary)am without a male, her provision without an apparent cause, and the story of the People of the Cave sleeping three hundred years or more in the cave, alive without affliction, as clear evidence. Asif ibn Barkhiya bringing Bilqis's throne before the blink of an eye is a clear proof. The Mu'tazilah claimed that permitting extraordinary events for a saint would make the miracle no longer proof of prophethood. It was answered that the miracle is distinguished from karamah by the claim of prophethood in the miracle and its absence in karamah. In truth, every saint's karamah is a miracle for his prophet, as it proves the truth of the one he follows. (As stated in Al-Mirqat)