وَمِنَ النّاسِ مَن يَشتَري لَهوَ الحَديثِ لِيُضِلَّ عَن سَبيلِ اللَّهِ بِغَيرِ عِلمٍ وَيَتَّخِذَها هُزُوًا ۚ أُولٰئِكَ لَهُم عَذابٌ مُهينٌ
Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way without any knowledge, and that he may take it in derision. For those there is a humiliating punishment.
EXEGESIS
The masculine, third person, singular, present tense verb yashtarī means to buy[1] (4:44, 9:111, 2:79, 2:86, 2:102, 2:175, 12:21, 3:77, 3:177, 3:199), to acquire,[2] to exchange or barter (something for something)[3] (16:95, 2:41, 2:175, 9:9), to substitute or replace (something for something)[4] (2:41, 9:9), and to prefer or choose (something over another)[5] (2:41, 2:86, 2:175, 9:9, 3:177). Some of these meanings for this verb can be used interchangeably as is reflected in the manner in which this verb and its conjugated forms are translated by different Quran translators, and as argued by Sharīf al-Raḍī (see the Exposition section). For to buy something is to acquire it, and it is to exchange or substitute something for it as it is to prefer or choose it over something else. Likewise, the verb yashtarī may mean ‘to sell’[6] (3:77, 3:177, 3:199, 16:95, 5:44, 5:106, 2:41, 2:79, 2:90, 2:174, 9:9), and it too has the same relationship with the meanings we have mentioned. This is because to sell something means to acquire something else in exchange for it, and to substitute or choose or prefer something else in exchange for it. This is the reason the cited verses appear to have more than one meaning. This also means the verb yashtarī has contrary meanings: to buy and to sell.
The phrase lahw al-ḥadīth consists of two words in the form of a possessive construct (a literary construct that denotes ‘something of something’). These two words are: lahw and al-ḥadīth. Lahw is defined as something that is a distraction or a diversion from what concerns a person,[7] and every false, invalid (bāṭil) thing that distracts or diverts from goodness.[8] It is also a reference to something that is a pastime or plaything (i.e. a waste of time), or amusement.[9] This is while the word ḥadīth means discourse, conversation, statement, information, speech, talk.[10] Together, these two words form a possessive construct – lahw al-ḥadīth – which means a distraction, a diversion, a falsehood made of speech (lahw al-ḥadīth) or made from (min) speech (lahw min al-ḥadīth),[11] a diversion or distraction pertaining to speech, a diversionary or distractive speech or talk, false or invalid speech.[12] It therefore refers to any talk or speech that firstly aims, in and of itself, to distract or preoccupy a person from what truly concerns him or her,[13] which is the truth,[14] (and truth is expressed in this verse by God as Allah’s way, details of which are contained in the Quran),[15] and hence lahw al-ḥadīth is any speech that diverts from Allah’s way towards what He has prohibited, while Allah’s way is the way He has commanded be followed,[16] or secondly, what compares to such talk.[17] Relevant examples of the former are mythical tales and fables that aim to discredit the truth,[18] speech that mocks the Quran and distracts from it[19] (which is an understanding for this phrase which patently comes across from this verse’s transmitted historical context), false and useless speech,[20] and stories that incite towards corruption and immorality and away from virtuousness and morals.[21] This is what this phrase apparently means in this verse, from its apparent reading, which is corroborated by the historical context associated with it, as will be seen in the next section. Relevant examples of the latter are singing or reciting vulgar and immoral poetry,[22] making vulgar jokes,[23] false and useless speech,[24] and singing immoral songs, with or without instruments.[25] All of these fall within the ambit of lahw al-ḥadīth.[26]
Imam al-Ṣādiq (a) is attributed to have offered the following helpful definition of lahw al-ḥadīth along with a useful example for it. He said: ‘It is discrediting or impugning (ṭaʿn) the truth, and mocking (istihzāʾ) it[27] [thereby diverting attention from it], and what Abū Jahl and his companions would bring forth. He [Abū Jahl] would call out [to his tribesmen], saying: “Members of the Quraysh, shall I feed you zaqqūm[28] with which your companion Muhammad frightens you?” Then he would send forth for butter and dates and say: “This is the zaqqūm with which he frightens you.”’[29] He also said: ‘[Immoral] singing (ghināʾ) is an instance of lahw al-ḥadīth.’[30] The first report, which defines lahw al-ḥadīth, is closest to reality, and contextually most suitable, since this verse serves as a contrast to the successful believers described in the previous verses, and it accords well with the content of the verse and its historical raison d’être.[31] Finally, it is worthwhile noting that the Quran describes itself as aḥsan al-ḥadīth in 39:23, meaning ‘the best discourse’ or ‘the most beautiful discourse’ which clearly contrasts with lahw al-ḥadīth.
The verbal noun huzuwan refers to the act of mocking, scorning, ridiculing, and deriding something.[32] In the Quran, this is used to describe the mocking, scornful attitude of the disbelievers and the People of the Book towards God’s religion (5:57), towards the ritual prayers (5:58), towards the signs, messages, and warnings of God (18:56, 18:106, 45:9, 45:35), towards God’s path (as in this verse), towards God’s prophets and messengers (18:106, 21:36, 25:41), and towards Prophet Muhammad (s) (21:36, 25:41).
EXPOSITION
Verses 6 and 7, in juxtaposition to the previous five verses, are as if they wish to state that humanity may be divided into two groups:[33] a group that is rightly guided by the Quran’s guidance, which is composed of divine speech, and a group that is preoccupied with diversionary talk.[34] Members of the former group maintain the ritual prayer, give alms, and are certain of the hereafter, while members of the latter group have diversionary speech hinder them from what is truly significant for them and from what truly concerns them. Therefore, they lose their way and get lost and lead others astray too.[35]
The verse begins with Among the people is he who buys diversionary talk. It then explains that a person does that for two purposes or outcomes:[36] 1. That he may lead [people][37] astray from Allah’s way by preoccupying them with diversionary talk thereby turning them away from God’s way,[38] and 2. That he may take it in derision, meaning that he may take Allah’s way[39] in derision by mocking and ridiculing it by means of diversionary talk.[40] Consequently, not only does such a person not follow God’s way but also prevents others from following it.[41] Obviously, a person who misleads others is astray himself.[42] The phrase Allah’s way in this verse, contextually necessitates that it be a reference to the Quran since the Quran contains true knowledge about beliefs and practices, and especially since it contains stories of past prophets, their communities, and their fates.[43] Thus Ibn Abbas is attributed to have taught that Allah’s way refers to the recitation of the Quran and God’s remembrance.[44] Thus diversionary talk, which consists of mythical tales and legendary fables, was meant to oppose and ridicule the Quranic stories and to deride it in people’s eyes, as attested in the anecdote of Naḍr ibn Ḥārith (see below) and that of Abū Jahl (see the Exegesis section). It therefore clashes with and contradicts the Quranic stories and also aims to destroy the structure of all the true theological and practical knowledge contained in the Quran. So it is as if this verse aims to state that the person purchasing diversionary talk aims to mislead people by distracting and dissuading them from the Quran, and aims to deride and ridicule it, as if Quranic speech is similar to the legendary tales and fables that makes up diversionary talk.[45] However, it may not be farfetched to consider Allah’s way to include the totality of God’s teachings.
The phrase without any knowledge in this verse could refer to the act of ‘buying’,[46] in which case the verse would mean that the censured person buys diversionary talk while blithely unaware of the significance of his evil deed. Or it could refer to the act of ‘leading astray’.[47] In the latter case, the verse would mean that the censured person leads astray from God’s way while blithely unaware of the significance of his evil deed.
The verse terminates with For those there is a humiliating punishment, meaning that for those who possess such characteristics there awaits a humiliating punishment for insulting the truth and for preferring falsehood over truth.[48] God shall humiliate them with punishment just as they sought to belittle God’s way contained in the Quran, due to their arrogance.[49]
Regarding the occasion of revelation (sabab al-nuzūl) of this verse, a number of early authorities such as ʿAbd-Allāh ibn Abbas,[50] Imam al-Bāqir (a),[51] the second-century hijrī genealogist and Quran commentator Kalbī,[52] as well as the second-century hijrī author of a Quran commentary Muqātil ibn Sulaymān,[53] are all attributed to have said that this verse was revealed about Naḍr ibn Ḥārith.[54] It is said that he was the Prophet’s maternal cousin, a warrior of the Quraysh, and one of its leaders, in addition to being one of the wicked members of the tribe.[55] He was apparently the polytheists’ flag bearer during the Battle of Badr.[56] He stubbornly persisted on his pre-Islamic beliefs and used to torment the Prophet.[57] At the Battle of Badr, the Muslims were able to capture him and he was killed subsequent to that battle by Imam Ali (a) at the behest of the Prophet.[58] He was a merchant and would travel to Persia or to al-Ḥīrah where he would purchase the stories of the non-Arabs, or purchase books containing stories of the non-Arabs or the Persians (or where he learned their stories). He would then relate them to the Quraysh so that he could distract them with that and keep them from listening to and contemplating the Quran. He would do this immediately after the Prophet had left an assembly where he had recited the Quran’s verses, and had recounted the fates of the previous communities. Naḍr ibn Ḥārith would say: ‘If Muhammad relates [tales] to you about [the ancient peoples of] ʿĀd and Thamūd then I will recount to you the stories of Rustam, Esfandiyār, Bahrām, and those of the kings of Persia.’ He did that with the intention that they would prefer to listen to him and would abandon listening to the Quran.[59] He would ask: ‘In what respect is Muhammad a better storyteller than I?’[60] Therefore, the identity of the person buying diversionary talk in this verse is Naḍr ibn Ḥārith, while the diversionary talk pertain to stories and legends that he used to buy from Persia (or al-Ḥīrah), which he would then narrate, aiming thereby to turn people away from the Quran. Hence, this person and those like him shall be penalised for their deeds by a humiliating punishment.[61] Tabatabai writes that it is not farfetched that the entire surah was revealed for this reason.[62] It is said that quite a number of Quranic verses were revealed in reference to Naḍr ibn Ḥārith and his inimical attitude, such as 68:15,[63] 6:25, 25:5, 83:13, 45:7,[64] and similar verses that relate the accusations by the Prophet’s opponents that the Quranic verses were but legends of the ancients (asāṭīr al-awwalīn).[65]
Obviously, in light of the fact that the verb yashtarī has several closely related meanings to it, which may be used interchangeably, the occasion of revelation would not limit the application of this verse to a person who literally purchases distracting and false speech with the intent to mislead from God’s way and to impugn and mock it, as did Naḍr ibn Ḥārith. Rather, as Sharīf al-Raḍī wrote, and as Imam al-Ṣādiq (a) demonstrated by his example of Abū Jahl, the significance of this verse can be extended to include the censure of anyone who prefers or chooses false and distracting speech over truth[66] in order to mislead from God’s way and to mock the latter, or anyone who exchanges or substitutes truth for false and diversionary speech[67] in order to divert people from God’s way and to malign the latter. Thus Sharīf al-Raḍī writes the following in his commentary of this verse: ‘This [verb yashtarī] serves as a figure of speech [in this verse]. The meaning of “buying” (yashtarī) here is to exchange [or substitute] something for another. The same stands true for selling something. It has the meaning of exchanging [or substituting] something for another. So it is as if the thing censured in this verse is the taking [or the preferring or choosing] of diversionary talk in exchange of [or in substitution of] listening to the Quran, adopting its ethics and morals, and adhering to its means.’[68] Likewise, Ṭūsī writes: ‘God, the exalted, informs [in this verse] that from Among the people is he who buys diversionary talk … which means he replaces or substitutes diversionary talk [for the truth].’[69] He also relates that Qatādah, a renowned early Quran commentator, understood the same meaning for this verb where he defined it as ‘substituting false and vain speech (ḥadīth al-bāṭil) for true speech (ḥadīth al-ḥaqq)’[70] while Ṭabrisī attributes Qatādah to have understood this verb to mean ‘desiring or choosing false speech over true speech’.[71]
Thereafter, just as the verb yashtarī affords a broader understanding and application of this verse, so does the possessive construct phrase lahw al-ḥadīth. As discussed in the Exegesis, the phrase refers to any speech that aims to distract one from the truth and God’s way, diverting a person from following it, and discrediting and mocking it.[72] Hence, it may not be limited to tales and fables but can be extended to a whole host of negative speech, numerous examples of which were mentioned in the Exegesis section.
INSIGHTS FROM HADITH
- Ali ibn Ibrāhīm al-Qummī relates in his Quran commentary from Abū al-Jārūd, from Imam al-Bāqir (a), regarding this verse: ‘[The person meant by] he who buys diversionary talk is Naḍr ibn Ḥārith ibn ʿAlqamah ibn Kaladah from the tribe of Banī ʿAbd al-Dār ibn Quṣayy. He used to relate people’s stories and their poetry. God, the glorified, says: And when Our signs are recited to him he turns away disdainfully [verse 7].’[73]
- Yaḥyā ibn ʿUbādah relates from Imam al-Ṣādiq (a), that the latter responded to him as follows when he asked him about this verse: ‘It is [illicit] singing (ghināʾ).’[74] Mihrān ibn Muhammad narrates the same from Imam al-Ṣādiq (a) with respect to this same verse,[75] as did ʿAbd al-Aʿlā.[76] This is while Washshāʾ transmits the same from Imam al-Ṣādiq (a) with respect to this verse via the intermediary of Imam al-Riḍā (a). The latter said that when Imam al-Ṣādiq was asked about (immoral) singing (ghināʾ), he cited this verse.[77]
- Hasan ibn Hārūn relates that he heard Imam al-Ṣādiq (a) say: ‘God does not look at the members of a gathering convened for [illicit] singing, and it is included within the ambit of what God, the glorified, has said: Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way.’[78]
- Muhammad ibn Muslim says that he heard Imam al-Bāqir (a) say: ‘[Illicit] singing is from those things about which God, the glorified, has threatened hellfire,’ and then he recited this verse.[79]
- Abū Baṣīr relates that he asked Imam al-Bāqir (a) about the legality of the earnings of songstresses (mughanniyāt). The Imam replied: ‘As for [the earnings of] those [songstresses] whom men visit, then that is prohibited. As for [the earnings of] those [songstresses] who are called to [sing at] weddings, then that has no problem, and that is the meaning of the speech of God, the glorified: Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way.’[80]
- Abū Hurayrah relates from the Messenger of God, who said: ‘Whoever fills his ear with [immoral, depraved] songs shall be deprived from hearing the voice of the spiritual ones on the Day of Resurrection.’ When he was asked the identity of the ‘spiritual ones’ he replied: ‘[They are] the reciters of paradise.’[81]
- ʿAbd-Allāh ibn ʿUmar relates that he heard the Prophet say the following about this verse: ‘It pertains to a person who spends much on games (laʿb) and falsehood (bāṭil), being liberal in it, but does not perfume his soul by means of a dirham paid in charity.’[82]
- Imam al-Ṣādiq (a) said: ‘A house in which [illicit] songs are sung (bayt al-ghināʾ) is not secure from calamities. Supplications are not answered in it, and angels do not enter it.’[83]
REVIEW OF TAFSĪR LITERATURE
Ṭabrisī writes that many commentators hold that lahw al-ḥadīth refers to immoral songs (ghināʾ),[84] and Sharīf al-Raḍī also writes that listening to immoral songs is included in lahw al-ḥadīth.[85] Ṭabrisī, and before him Ṭūsī (in his commentary al-Tibyān), both write that the Prophet’s companions Ibn Abbas and Ibn Masʿūd held that this verse referred to immoral songs,[86] as did Imam al-Bāqir (a)[87] and Imam al-Ṣādiq (a),[88] while Ṭabrisī adds the name of Imam al-Riḍā (a),[89] and al- Ṭūsī adds the name of the famous Quran commentator Mujāhid[90] to this group, all of whom taught that it includes immoral songs. This means that this verse is understood, by way of extension, to prohibit the preference of illicit singing over truth – God’s way – and over obedience to God. Lexically, ghināʾ is defined as an utterance of the voice with prolongation and a sweet modification thereof, or raising of the voice and continuing that without interruption.[91] It is also defined as poetry or verse that is uttered with a trilling or quavering or prolongation of the voice and sweet modulation of it (that is, it is sung or chanted).[92] This is the general, lexical meaning of the term. The subject of singing, the proofs of its prohibition, and its exceptions are studied in detail in books of law, but it is perhaps useful to point out here that if verse 6 prohibits and censures singing (as defined above), then it should be understood in light of the verse itself and its historical context, to prohibit and censure immoral and depraved singing; a singing that is vulgar and corrupt rather than all types of singing and all types of beautiful melodious recitations and performances such as spell-binding and mesmerising calls to the ritual prayer (adhān), beautiful recitals of the Quran, and suchlike. It refers, in light of the elements clearly mentioned in this verse, to singing (which is a type of speech (ḥadīth)) that distracts from the truth and is vain (lahw), and therefore has the potential to mislead from God’s way (al-iḍlāl ʿan sabīl allāh), and has the potential to impugn and mock (istihzāʾ) it (or the truth). This would be the special, technical or legal meaning of ghināʾ as opposed to its purely lexical meaning, and it is this which should be understood as that which is derided in the verses and narrations. Therefore, technically or legally, ghināʾ may be rendered as ‘illicit singing’. This would mean that technically or legally, not all sweet, delightful, vocal utterances (singing/chanting) are ghināʾ and proscribed[93] (although they would be counted as ghināʾ lexically). Nor is all singing and chanting with fluctuations in voice and with reverberations, with trilling and quavering and prolongation of the voice, and with sweet modulations of it, technically or legally classed as ghināʾ and considered prohibited[94] (although it would be counted as ghināʾ lexically); rather, technically or from the legal point of view, ghināʾ is every melodious utterance of the voice that delights, enraptures, and moves a person, consisting of prolongations and sweet modulations, and which is vain and false; which distracts from the truth and from goodness, and wastes time. Thus its form (the tune/melody) and content are suitable for gatherings of immorality, sin, and corruption, such that they arouse lust, sensuality, and eroticism in the listener and impel him to God’s disobedience and away from God’s remembrance and obedience, such as rendering the consumption of intoxicants and sexual promiscuity (and similar infractions) attractive and pleasing.[95] At times, the form of a song is beyond reproach but the content is lascivious and corrupt, being suitable for immoral and corrupt gatherings, and at other times the form of a song is reproachable but the content is beyond reproach. In both these instances, the song or singing would be classified as ghināʾ in the technical, legal sense.[96] A useful report that helps highlight the distinction between what is ghināʾ and what is not, is the fifth report in the Insights from Hadith section, attributed to Imam al-Bāqir (a) and transmitted by Abū Baṣīr, about the earnings of songstresses. In the context of this verse, it makes a clear distinction between earnings derived from singing girls who entertain men and whom men visit, from earnings derived from singing girls who are invited to sing at weddings. The Imam ruled the former as prohibited, identifying it as lahw, and the latter as acceptable.[97] Finally, it is perhaps obvious that the reason ghināʾ is prohibited is because it encourages moral corruption and obliviousness from God’s remembrance.[98] Additional verses that have been interpreted to refer to ghināʾ, in addition to their apparent meanings, are 22:30 and 25:72.
[1] Tabrisi.J, 3/277; Arabic-English Dictionary of Qur’anic Usage, p. 484.
[2] Arabic-English Dictionary of Qur’anic Usage, p. 484.
[3] Arabic-English Dictionary of Qur’anic Usage, p. 484.
[4] Tibyan, 8/271; Tabrisi.J, 3/277.
[5] Tabrisi.J, 3/277.
[6] Lane, 2/1544; Hans Wehr, p. 549.
[7] Mizan, 16/209; Arabic-English Dictionary of Qur’anic Usage, p. 854.
[8] Tabrisi.J, 3/277.
[9] Arabic-English Dictionary of Qur’anic Usage, p. 854.
[10] Arabic-English Dictionary of Qur’anic Usage, p. 194.
[11] Tabrisi.J, 3/277. Although a possessive construct is primarily to indicate possession, it is also used in two additional ways: partitively, and to denote or clarify the material ‘of’ or ‘from’ which something is made (see A New Arabic Grammar of the Written Language, pp. 65-66). It may be partitive, where it clarifies that the possession indicates something being a part of something, such as the possessive construct qiṭʿatu laḥmin – a piece of meat (see A New Arabic Grammar of the Written Language, p. 65). Ṭabrisī however, identifies the possessive construct lahw al-ḥadīth to be of the second type and gives the following examples in that regard, writing that the possessive construct bāb al-sāj which literally means a door of teak (a teak door) also clarifies that it is a door made of or from (min) teak material (bāb min al-sāj). Or the possessive construct thawb al-khazz, which literally means a cloth of silk (a silk cloth) clarifies that it is a cloth made of or from (min) silk material (thawb min al-khazz). So similarly, the possessive construct lahw al-ḥadīth in this verse, is of the same type – lahw min al-ḥadīth, a distraction composed of or from speech (see Tabrisi.J, 3/277).
[12] Tabrisi, 8/490.
[13] Mizan, 16/209; Safi, 4/139; Kashif, 6/156; Munyah, 21/125.
[14] Mizan, 16/209; Kashif, 6/156.
[15] Kashif, 6/156.
[16] Tibyan, 8/271; Tabrisi, 8/490-491.
[17] Mizan, 16/209.
[18] Mizan, 16/209; Tabrisi.J, 3/277; Safi, 4/139; Munyah, 21/125.
[19] Tabrisi, 8/491.
[20] Tabrisi, 8/491; Munyah, 21/125.
[21] Mizan, 16/209; Safi, 4/139.
[22] Mizan, 16/209.
[23] Tabrisi.J, 3/277; Safi, 4/139.
[24] Tabrisi, 8/491; Safi, 4/139.
[25] Mizan, 16/209; Tabrisi.J, 3/277.
[26] Mizan, 16/209.
[27] Tabrisi, 8/490; Safi, 4/140; Mizan, 16/213; Kashif, 6/157.
[28] This is a reference to the bitter and accursed tree of hell described in 37:62-66, 44:43-46, 56:52-53, and 18:60.
[29] Tabrisi, 8/490; Safi, 4/140; Mizan, 16/213.
[30] Tabrisi, 8/490; Safi, 4/140; Mizan, 16/213.
[31] Kashif, 6/157.
[32] Arabic-English Dictionary of Qur’anic Usage, pp. 984-985.
[33] Munyah, 21/125.
[34] Tabrisi, 8/490; Munyah, 21/125.
[35] Munyah, 21/125.
[36] Tabrisi, 8/489; Tibyan, 8/270-271; Tabrisi.J, 3/277; Munyah, 21/125.
[37] Ṭabrisī helpfully points out that the grammatical object of the verb yuḍilla (to mislead) is elided, the implication being that it is ‘people’ – that he may lead the people astray from Allah’s way – liyuḍilla al-nās ʿan sabīl allāh (see Tabrisi, 8/489).
[38] Tibyan, 8/271; Munyah, 21/125.
[39] Tabrisi.J, 3/277; Razi, 25/116; Munyah, 21/125.
[40] Tibyan, 8/272; Tabrisi, 8/491; Safi, 4/139; Munyah, 21/125.
[41] Tibyan, 8/272.
[42] Tabrisi, 8/491.
[43] Mizan, 16/210; Munyah, 21/125.
[44] Tibyan, 8/271.
[45] Mizan, 16/210.
[46] Tabrisi.J, 3/277; Razi, 25/116; Safi, 4/139; Munyah, 21/125.
[47] Mizan, 16/210-211; Kashif, 6/156; Tabrisi, 8/489.
[48] Safi, 4/139; Munyah, 21/125.
[49] Mizan, 16/210; Munyah, 21/125.
[50] Mizan, 16/212.
[51] Qummi, 2/161; Safi, 4/140; Mizan, 16/212.
[52] Tabrisi, 8/490; Tabrisi.J, 3/277; Mizan, 16/212.
[53] Muqatil, 3/432.
[54] Qummi, 2/161; Tabrisi, 8/490; Tabrisi.J, 3/277; Muqatil, 3/432; Mizan, 16/212; Safi, 4/140; Tibyan, 8/271.
[55] Tabrisi.J, 3/277.
[56] Tabrisi.J, 3/277.
[57] Tabrisi.J, 3/277.
[58] Tabrisi.J, 3/277; The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, p. 308.
[59] Tabrisi, 8/490; Tabrisi.J, 3/277; Mizan, 16/212; Munyah, 21/125; Muqatil, 3/432; Tibyan, 8/271; The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, pp. 136, 162.
[60] The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, pp. 136, 162.
[61] Munyah, 21/125.
[62] Mizan, 16/212.
[63] The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, p. 136.
[64] The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, pp. 162-163.
[65] The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, p. 136.
[66] Tabrisi.J, 3/277.
[67] Tabrisi.J, 3/277.
[68] Talkhīṣ al-Bayān, p. 185, cited in Munyah, 21/125-126.
[69] Tibyan, 8/271.
[70] Tibyan, 8/271.
[71] Tabrisi.J, 3/277.
[72] Tabrisi, 8/490-491; Tibyan, 8/271.
[73] Qummi, 2/161.
[74] Safi, 4/140; Mizan, 16/212.
[75] Nur, 4/194.
[76] Burhan, 4/362.
[77] Nur, 4/194.
[78] Nur, 4/194.
[79] Safi, 4/140; Mizan, 16/212.
[80] Mizan, 16/213; Safi, 4/140.
[81] Tabrisi, 8/491.
[82] Tabrisi, 8/491.
[83] Amthal, 13/20.
[84] Tabrisi, 8/490.
[85] Talkhīṣ al-Bayān, p. 185, cited in Munyah, 21/126.
[86] Tabrisi, 8/490; Tibyan, 8/271.
[87] Tabrisi, 8/490; Tibyan, 8/271.
[88] Tabrisi, 8/490.
[89] Tabrisi, 8/490.
[90] Tibyan, 8/271.
[91] Lane, 2/2358.
[92] Lane, 2/2358.
[93] Amthal, 13/21-22.
[94] Amthal, 13/21-22.
[95] Amthal, 13/21-22.
[96] Amthal, 13/22.
[97] Safi, 4/140.
[98] Amthal, 13/23-24.