The usefulness of the Lunar year and the harm of the Solar year
The Appendix: The solar year expresses a complete movement of the earth round the sun, that is, from the beginning of the earth reaching the month of Aries, and again its second round of reaching that point, which include three hundred, sixty five days, five hours, forty-eight minutes and forty-five seconds; and when the division of this amount into twelve months is not perceptible, and there remains a bit suspending, therefore, a astrologist is needed to calculate it, to divide them into twelve months also needs an astrologist to calculate it properly. And as on dividing it into twelve, the astrologists have not been on the same opinions, therefore, the solar months are different according to the different Romans’ dates , the Caesar Christian known as the date of JOLIN, and the GORGAWARI Christianity, the solar Hijri, the YAZDGIRDY solar system, the Malik-Shahi Jalali and the ancient Solar years[95] – in either of these months, one day is different.
However, the lunar years, which are included of twelve lunar months, and the lunar months are quite clear and perceptible, and each month is formed by the contradictive distance between the movements of the sun and the moon, and even their appearances must be seen as the crescent, there is no need for the astrologists to calculate them – and they need no adjustment nor are in the need of Leaps. Although the astrologists have made their own leaps, they are for the astronomical lunar months, but not for the religious lunar months which must be observed in the state of crescents.
And as the Religion of Islam is based on temperament, as it is stated:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَة اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَ لَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُون [96]
‘…so keep your face faithfully toward this [true] religion, Allah has created the nature of man’s soul with full tendency and love for the Divine Unity. There is no alteration in Allah's creation. This is the correct religion, though most men do not know, (Qur’an: 30/30).’
Thus, all its rules and commands are based on temperament, nature, observing, seeing and so on. It is said: when you see the moon in the state of the wane in the sky, take it as the first day of the month; then, carry it on until you witness another new one for the second month! This is a very simple way for the public and everyone can follow it without keeping its account.
This kind of calculating the months and its observation in the beginning, and the movements of the moon in the sky is the main common case, both for the learned and the common people, it needs no astrologists and no one mistakes it.
If one is on the waters for many years, say that for fifty years, or takes his residence on top of the mountains far away from the people, or lives in a lonely village away from the people, or falls behind the caravan and loses his way and for years wanders in a barren desert, he can still know what the date and the month is; he even knows what day it is.
And the Islam, which is the main public and natural religion, has laid it down this way that the dates, months and years must be known to all the people by observing the moon in the beginning of the month and then keeping the accounts for the rest days of the months. And this is so easy and perfect that if two strugglers in the way of Allah, who have neither a calendar nor an astrologer with them, are separated: one of them in the eastern side of the planet earth and the other in the north, and then after a long period of time they meet, both will say what the exact date is. It is because they always calculate the numbers of the days and months by means of the crescent moon – they have both the account of the days and the months.
This is a rule that there is no loss or excess in it, it does not need an astrologist to keep the account, the followers of this method do not disagree with one another; it needs no forging, guessing or doubting about.
This is a law which can help the mankind, it is for all men wherever they live, it can bring all the people under one canopy, to guide them and show them the exact time and term. So, the true law and rule of the Messenger of Allah is only this:
بعثت على شريعه سمحه سهله [97]
‘Allah assigned me to publicize this easy religion.’
Now, think of it! What would happen if the solar calendar was instead of this lunar calendar!
First of all it needed an observatory, the astrologists, and fixing a mild vernal or fall season; because the Islam never bases its laws on fake.
And secondly, which solar month was important to choose? Because we got to know that according to the different calendars, the solar months differ one from another.
The third is that if the choice of the months were in the disposal of the astrologists, then every astrologist would make his own time and date and would cause chaos in the system of the laws and rules of the country and also among the people using such calendars. And we know that even if the astrologists do not make mistakes in their accounts and fixing the leap year, the authority of fixing the date is their hands and for this reason every one of them would go in his way and make a different calendar than the others.
And the fourth point is that the lack of an authentic calendar would cause differences among the Muslims all over the world. In that case, the peasants, the caravans, the sailors and those taking long journey would forget the exact time and date and they could not keep account of the exact time to fulfill their religious rites and duties, as he has stated:
حلَالُ مُحَمَّدٍ حَلَالُ إلَىَ يَوْمِ الْقِيَامَه، وَ حَرَامُ مُحَمَّدٍ حَرَامُ إلَى يوْمِ الْقِيَامَه [98]
‘The lawful things of Muhammad remain lawful until the Day of Resurrection, and his unlawful things are unlawful up to that Day.’ And we see how it goes with this verse:
إنّ عِدَّهَ الشُّهُوِر عِنْدَ اللهِ اثْنَا عَشَرَ شَهْراً فِى كِتَابِ اللهِ يَوْم خَلَقَ الْسَمَواتِ وَ الْأرْضَ مِنْها أرْبَعَهٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّم.
‘…surely the number of [lunar] months, with Allah, is twelve in Allah’s Book since the day He created the heavens and the earth. Out of them, four months are sacred; such is the established religion, (Qur’an: 9/36).’
First of all, the verse points out that the order of the months in this way depends on the creation and their being twelve is related to the genesis, nature and the arising of the sky and the earth; and apart from these, they are formed due to the fix and stable religion. That is, the lunar years and the months are not variable, they are fixed by Allah, the Loftiest until the sky and the earth are stable.[99]
Well done! This is the only religion that all its date is regulated! For example, everyone knows that today is the fourth of RABI ATH-THANI, one thousand, four hundred and five of the Lunar Hijri; this date, the days, months and the years are the same all over the world among the Muslims.
Now, we understand how the imperialism has tried to change this fixed and stable date. They have done it by replacing the months with the solar months or by changing it with the Christian’s time and date, and also by the history of the SHAHANSHAHI. They have done their best to do away with this strong cord among the Muslims.
قَطَعَ اللهُ أيْدِيَهُمْ وَ تَبَّتْ كَلِمَتُهُمْ وَ لُعِنُوا بِما قالوا و بِما عَمِلوا، وَ ثَبَّتَ اللهُ الْمؤمِنَين بِدينِهِمُ القَويمِ وَ صِراطِهِمُ الْمُسْتَقيمِ وَ أعْلَى كَلِمهَ الْمُسْلِمينَ، وَ هِىَ الْكَلمْهُ الْعُلْيَا.
‘May Allah sever their hands, take their speaking power away, and curse them for what they say and do; and May Allah confirm the Muslims on their rigid religion and on the right path, and then rise the voice of Muslims which is the lofty voice.’
The second benefit of the lunar months and years is the growth of the rites of the Muslims during the different occasions of the seasons and the years. For example, the season of Ramadan fast is always running by and a Muslim fasts in the different seasons of the year. He fasts in the winter, spring, summer and the fall without mistakes or loss. Therefore, according to his nature he needs to fast in the different seasons of the year. According to the rules and laws of the nature, he benefits the whole privileges of the fast. The fast prepares his nature and taste to tolerate hunger and thirst during the hot and longer days. Therefore, struggling in the way of Allah which is incumbent to all the older and the young is not only for one special or milder season, it happens to be in the hottest days of the summer; so it is necessary for the Muslims to tolerate it both in the coldest and the hottest days – they must struggle and their struggle is easy for them. And so is the Hajj pilgrimage that takes place in Dhul-Hijja, and it turns round in four seasons, and to benefit enough satisfaction, it prepares the Muslims to go on the Hajj pilgrimage in the different seasons of the year.
In short, as the nature of man varies in the different seasons of the year, Islam too which is established according to the nature of the people, has assigned the rules and laws in a way that to go with the desire and the satisfaction of the people.
However, that which about the New Year is known to some people, such as, Islam has proved it and accepted the recitation of some supplications, and ablution and prayer at the time of beginning of the New Year, is totally nonsense!
Islam has never encouraged or imposed it, on the other hand, Islam considers it to be innovation and it must be wiped out. The narrative of MOALLI BIN KHONAIS on this occasion is very weak narrative, and so are the other documents. And according to the narrative, such as:
مَنْ بَلَغَهُ ثَوَابٌ عَلَى شَىْءٍ فَأتَىِ بِه الْتِمَاسَ ذَلِكَ الثَّوَابِ اوتيَهُ وَ إنْ لَمْ يَكُنْ كَمَا بَلَغ [100]
‘Whoever is announced receiving the reward of his good deeds and then he does a good deed for that reward, the reward is given to him, though the affair is not so he was announced for.’
It is not a sound command, and it is not necessary to rely on them. And we have in mind to write a booklet about the New Year and its being a custom: by the Power and the Strength of Allah, for there is no power or strength except for Allah, the Great and Lofty.
And so is the festival of MERJAN which is the very MERGAN, it is prohibited. Islam has considered “taking hold to MERJAN” something of the Ignorant time. We hope that, by the will of Allah, we are to write something on this occasion.
Now, it is time we brought to an end the subject of the solar and lunar months and years; so we are going to stop the case of ‘casting to oblivion’ that was in the narrative of the Farewell Pilgrimage. Thus, we are going to discuss the other rites that the Messenger of Allah, Bless be to Him and his Descendants, had fulfilled at Mina.
The Messenger of Allah, Bless be to Him and his Descendants, other rites’ fulfilling at the land of Mina
After delivering his sermon at Mina, the Messenger of Allah, Bless be to Him and his Descendants, set out to the slaughtering place at “MANHAR”, and he himself sacrificed the camels he had brought with him.
We already said that the Messenger of Allah, Bless be to Him and his Descendants, had taken 63, 64, 66 or 67 camels with him to sacrifice;
On the other hand, the Holiness Commander of the believers, Upon Him be Peace, too had taken from Yemen 37, 36, 34 or 33 camels with him to give to the Messenger of Allah, Bless be to Him and his Descendants. Therefore, the Messenger of Allah shared them all with the Commander of the believers to sacrifice; so at the rites of the Hajj he was partner of the Holiness.
At the time of slaughtering the camels, which were altogether a hundred, both of them took part. First, the Messenger of Allah started sacrificing, it is said that he slaughtered sixty-three – the numbers representing his age – he sacrificed one for each year of his life. Then, the Commander of the believers, Upon Him be Peace, slaughtered the remaining camels. Najeia bin Jondab Khozaee was in the charge of all those camels.[101]
The Holiness Messenger of Allah ordered him to take a tiny piece out of each camel, put them in a big stone-pot and cook it. Then, the Holiness together with his Successor, the Commander of the believers, Upon Him be Peace, sat eating the food.
Then, the Messenger of Allah gave away the whole meat as the charity, he even gave away the skins of the animals and all their belongings, as: the saddles and the reins. He did not keep anything of them for the men were busy cutting and sharing the meet of the animals. He paid their wages separately of his own. [102]
When the Messenger of Allah, Bless be to Him and his Descendants, got free from the sacrificing, he had his hair shaved by Moam‘mar bin Abdullah. First the Holiness pointed to the right side of his head and the barber shaved that part. In the mean time, the Holiness let Abu Talha Ansari take the hair and share it among the pilgrims. He carried his order and gave each pilgrim one or two single hair. Next, the Holiness pointed to the left side of his head and the barber started shaving that part.
This time the Holiness gave the hair to Umm Salim, the wife of Abu Talha Ansari, or Koraib or again to Abu Talha to share it among the rest of the pilgrims. [103]
When the Holiness got through with shaving the hair, he wore his usual garment and set out for Mecca to circumambulate and say the circumambulation prayer.
And let it be known that before moving towards Mecca, as the pilgrims kept asking about the hair shaving, or shortening it, the Holiness answered: رَحِمَ اللهُ الْمُحَلِّقِين ‘May Allah bestow His mercy upon the hair-shavings.’ And it is related that as some of the followers had shave hair and some others had it shortened, the Holiness stated: اللَّهُمَّ اغْفِرْ للْمُحَلِّقين ‘O Allah, bless those who have shaven hair.’
They asked so: و المقصّرين؟ ‘Shall He send His mercy upon those who have shortened the hair?’
The Messenger of Allah repeated: .اغْفِرْ للْمُحَلِّقين.
Once again they asked: و المقصّرين؟,
For the third time, the Messenger of Allah repeated: ‘اللَّهُمَّ اغْفِرْ للْمُحَلِّقين!
And then when they asked for the fourth time: و المقصّرين؟‘Shall He send His mercy upon those who have shortened the hair?’ The Messenger of Allah stated: و المقصّرين ‘Allah may send His mercy upon those who have shortened the hair.’ [104]
Some people have said: this repetition was that of the Holiness Minor Hajj at Hodai‘bei‘iah, but not on the Farewell Pilgrimage. However, as apart from Hodai‘bei‘iah Minor Hajj this question has been narrated, it is not surprising that the Messenger of Allah, Bless be to Him and his Descendants, has prayed and asked forgiveness for those who have shaved hair twice or three times.
In brief, when the Messenger of Allah, Bless be to Him and his Descendants, left Mina for Mecca, in the Holy Mosque he asked for some water to perform ablution, then when some people, especially his uncle Abbas, wanted to fetch water from their homes, the Holiness stated: ‘No, but bring of the same water that people are drinking here.’[105] Therefore, they went closer to ZAMZAM WELL and asked the especial water-carriers from Bani Abd-ul-Mottalib’s Tribe for some water – they got it and took to the Holiness.
First, the Holiness drank a little of that water and then poured back the remaining water in his mouth into the water-pot. He returned it to the same people to pour it into the WELL, and stated: ‘If I were not worried that the people would follow my action and take it as an innovation, I myself would go to ZAMZAM WELL and carry up the water with my hands; I would do it in such a way that I would suffer the pressure of the rope of the heavy water-pail on my shoulders.’[106]
The Holiness Messenger of Allah, Bless be to Him and his Descendants, circumambulated the House and said prayer, and returned Mina on the same day. Some people have said he had performed the midday prayer at Mecca; however some have said that he prayed at Mina, but it is rare, because no matter how long the day was, fulfilling the Hajj Rites: stoning the pillar, having the hair shaved and slaughtering sixty-three camels and eating a bit of them, and reciting a long sermon, answering the people’s questions, and going to Mecca which is about two kilometers, fulfilling the rites of Ka‘ba: all of these seem very strange to be carried out in half a day so that the Holiness to have enough time to say his noon-prayer at Mina.[107] It is written in “Al-beda’ia and an-Neha’ia”, volume 5, page 191 that the Messenger’s Hajj was in the long summer days.
So, it is reasonable to say that the Holiness Messenger of Allah had said his noon-prayer at Mecca and then left for Mina.
It must be known that any kinds of Hajj: the Greater Hajj, Qiran or the Personal Hajj has two turns of circumambulations. One of the circumambulation is called ‘The visiting circumambulation, or EFAZA, which is the first one the pilgrim fulfills, whether the pilgrim stays at Arafat, like the circumambulation of Qarin or Mofrad as he wants to, he can fulfill it after wearing the pilgrimage garb and entering Mecca. As the pilgrimages of the Messenger of Allah, Bless be to Him and his Descendants, and the Commander of the believers, Upon Him be Peace, were Qiran, and they had taken the animals to sacrifice with them, when they entered Mecca, before doing anything or going to Arafat, they circumambulated the House and trotted between the Safa and Marwa Mounts. Of course, after this circumambulation they trotted between the Safa and Marwa Mounts. Whether it is after staying at Arafat, like the Great Hajj, or Qarin, and Mofrada: that is before staying at Arafat and fulfilling the circumambulation and trotting between the Safa and Marwa Mounts.
The another circumambulation is that which is fulfilled after finishing the rites, it is called ‘TAWAF-e-NISA’, circumambulation for the women; and there is no differences in its necessity between the Sunnite and the Shiite.
This circumambulation is not within the Hajj rites, it is an incumbent and personal action, it is separated from the other parts of Hajj, and if someone does not fulfill it, there is no problem or loss in his Hajj; but only he has left an incumbent act and the women lawfulness is not properly put in order.
And the reason that they call it ‘circumambulation for the women’ is that it refers to the marital terms of the women, on the other hand, the ‘Efaza circumambulation’ which is the part of the Hajj, is for the pure lawfulness, and applying sweet smelling perfumes. The Sunnites also consider this circumambulation to be incumbent, but they call it the farewell circumambulation. It also leads to the lawfulness of the women for the men, but without that circumambulation, the women remain unlawful to their spouses.
The main reason that they do not call it ‘The circumambulation for the women’ is that most of them do not believe that the visiting and EFAZA circumambulations, as well as applying perfume bring the lawfulness, and many of them believe that immediately after having shaven the hair and sacrificing the animals and applying perfume make the women lawful for them. So, there is not oppositeness between the two circumambulations for them, it is why they call the latter circumambulation as the women circumambulation. However, the effect of this circumambulation for them is the lawfulness of the women. Thus, in fact, their incumbent farewell pilgrimage is this circumambulation and its effect is the same, and the difference in the names does not damage the fact of the action.
But the Shiite, apart from this incumbent circumambulation, has another voluntary circumambulation that they fulfill it when leaving Mecca.
And the women’s circumambulation or the farewell one has no trotting for the Sunnite, though it is compulsory, and it has two turns of incumbent prayers. However, the circumambulation of EFAZA includes the trotting, and act is defected without that. [108]
Therefore, we see that the Messenger of Allah, Bless be to Him and his Descendants, and the Commander of the believers, Upon Him be Peace, trotted after the EFAZA circumambulation; but after the women’s circumambulation or the farewell, which after getting to Arafat and fulfilling the rites of the Sacrificing they carried out, had no trotting.
But those who, by the command of the Messenger of Allah, wore the pilgrimage garments in Mecca, and their Hajj was the separation (personal) Hajj, after saying at Mina and fulfilling the rites of Mina, must have an EFAZA circumambulation as well a set of trotting, and then, immediately after that apply for the women’s circumambulation or the farewell circumambulation n – then praise be to Allah Who is Alone!
After carrying out the rites of The Sacred House, the Messenger of Allah returned to the land of Mina on the day for scarification. And there, whatever the pilgrims asked him bout the different opinions concerning the rites of Mina the Holiness answered: ‘لا حرج’ ‘It is no problem.’ They kept asking different things: shaving the hair before sacrificing the animals, shaving the hair before the stoning, even fulfilling the visiting circumambulation before stoning. To all these questions the Holiness answered: ‘لا حرج’ ‘It is no problem.’ [109]
In this subject, the narratives of the Sunnite and Shiite are in the same opinions; so we are going to relate two narratives of the Sunnite and then two narratives of the Shiite.
But among the Shiite, Ali bin Ibrahim relates it from his father ibn Abi Amir quoting Jamil bin Durraj that:
سَأُلْتُ أبَا عَبْدِ اللهِ (عليه السلام) عَنِ الرَّجُلِ يَزُورُ الْبَيْتَ قَبْلَ أنْ يَحْلِقَ قالَ: لَا يَنْبَغِى إلَّا أنْ يَكُونَ نَاسِياً.
ثُمَّ قالَ: إنَّ رَسُولَ اللهِ (صلی الله عليه و آله و سلّم) أتَاهُ انَاسٌ يَوْمَ النَّحْرِ، فَقَالَ بَعْضُهُمْ: يا رسُول اللهِ! إنِّى حَلَقْتُ قَبْلَ أنْ أذْبَحَ، وَ قَالَ بَعْضُهُمْ: حَلَقْتُ قَبْلَ أنْ أرْمَى، فَلَمْ يَتْرُكُوا شَيْئاً كَانَ يَنْبَغِى لَهُمْ أنْ يُؤخِّرُوهُ إلَّا قَدَّمُوهُ، فَقَالَ: لَا حَرَج. [110]
Jamil says: ‘I asked the Holiness Imam Sādiq, Upon Him be Peace, about a man who had visited and also circumambulated the House before having his hair shaven,’ he stated: “He shouldn’t, unless it was through the forgetfulness.”
Then, he stated: “On the day of scarification, a few people went to the Messenger of Allah and some of them asked: ‘O Messenger of Allah, we have our hair shaven before sacrificing our animals;’ and some of them said: ‘We have shaven our hair before stoning the pillar.’ They had left nothing to do after shaving their hair but had them before shaving it; so the Holiness answered: “No problem!”
The second one is the narrative that some of the companions have related it from Muhammad bin Abi Nasr, who had said: ‘I asked the Holiness Imam Bāqir, Upon Him be Peace, concerning a man from us who, after stoning the pillars on the day of scarification, had his hair shaven before sacrificing the animal.’
The Holiness stated: “On the day of scarification, some different tribes went to the Messenger of Allah, Bless be to Him and his Descendants, and said: ‘O the Messenger of Allah, we sacrificed the animals before stoning the pillars, and had our hair shaven before slaughtering.’ That is, they had not left anything but had done it before having their hair shaven.
The Holiness Messenger of Allah, Bless be to Him and his Descendants, told them all: “No matter, no problem!”[111]
And by Sunnite, it is related from Amru bin al-Aasi in “Sahih” saying that: ‘At the Farewell Pilgrimage, in the land of Mina, the Messenger of Allah, Bless be to Him and his Descendants, sat on a camel and waited the people asking him their questions.’
A man got closer to the Holiness and asked: ‘O the Messenger of Allah! I did not know that ’Making Permissible by shaving the hair’ should not be done before the scarification, so I have my hair shaven before having slaughtered the animal,’ The Holiness stated that: “اذْبَحْ وَ لَا حَرَج, now, sacrifice it, there is no problem.”
Next another man came asking: O Messenger of Allah! ‘I did not know that stoning the pillars had to be before scarification, so I have not sacrificed the animal yet.’ The Holiness stated: “إرْمِ وَ لَا حَرَج, now go on stoning, there is no problem.”
Then, another man got closer to the Holiness and said: ‘Before stoning the pillars, I have excessively circumambulated the Holy Ka‘ba!’ The Holiness answered him: “إرْمِ وَ لَا حَرَج, now go on stoning, there is no problem.”
The Messenger of was not questioned about the first and the last of fulfilling the rites unless he sated: “إفْعَلْ لَا حَرَج, do fulfill it, there is no problem.”[112]
The second is a narrative that Ahmad bin Omar bin Anas Ozri has related by his own documents from Osama bin Sharik, he has said: ‘I was with the Messenger of Allah on the Farewell Pilgrimage, and the Holiness made a speech saying that: “امَّكَ وَ أبَاكَ وَ اخْتَكَ وَ أخَاكَ ثُمَّ أدْنَاكَ أدْنَاك, It is your duty taking care of your mother, father, sister and brother, and then of your relatives and those close to you.”
In the mean time some people came asking: ‘O Messenger of Allah, بَنو يَرْبُوع, they seized and held us.’
The Holiness stated: “No one should commit crimes against another one! After him, a man from Nejran asked about ‘the stoning the pillar’, the Holiness answered there is no problem to it. Then another man got closer to the Holiness and asked: ‘O Messenger of Allah! I forgot to circumambulate,’ the Holiness stated: “No matter, forget about it.”
And after him another man asked: ‘I had my hair shaven befor slaughtering,’ the Holiness stated: “اذْبَحْ وَ لَا حَرَج, now, sacrifice it, there is no problem.” No matter what they asked the Holiness, he answered: “لا حرج، لا حرج”; ‘It doesn’t matter, it is no problem.’
Then, he stated:
قَدْ أذْهَبَ اللهُ الْحَرَجَ إلَّا رَجُلًا اقْتَرَضَ امْرَءاً مُسْلِماً فَذَلِكَ الَذِى حَرَجَ وَ هَلَكَ. و قَالَ: مَا أنْزَلَ اللهُ دَاءً إلَّا أنْزَلَ لَهُ دَوَآءً إلَّا الْهَرَم.[113]
‘Allah has removed all problems and destructives away unless a man who speaks ill behind a Muslim that is the only thing destruction lies within.’ And the Messenger of Allah has said: ‘Allah has not sent down a pain unless He has sent medicine for it – the exception is the old age!’
In short, the transposition in the rites of Hajj, some of them to the others, happen in two cases.
First, not knowing the transposition, and in this case the repetition is not considered to be necessary, as it was related in Jamil’s narrative, and in this case, it must be assumed that the condition is due to the knowledge about it, but not the state of the ignorance. The second is the lack of knowledge, in this case, by the means of the narratives – whether it is sin or reward. For example, in the case of the Hajj it must be said, this condition of the transposition is that of the desirable. In this case, if the main nature has come out, it is desirous and there is no need for repetition, though another desirable thing which is the very transposition is lost. Although the Hajj is complete and perfect, it is not yet finished. And it is obvious that, in this case, the festival day is called the scarification day and the Greater Hajj. [114]
The days: eleventh, twelfth and thirteenth are called the days of TASHRIQ, and because of the sun’s rays casting on the blood of the animals on the ground, and its illumination, the nights of these days are called ‘THE NIGHTS OF TASHRIQ’ And they call the day eleventh as: YAUM AL-RO’OUS and YAUM-ul-GHARR, it is because the most pilgrims cook the heads of the sacrificed animals and eat them. And on the day of NAFR, which is the day to set out, thy rest for a while. And they call the day of twelfth, ‘YAUM-ul-AKRA’, or “YAUM AL-AKARE”, or the “YAUL an-NAFRER AWWAL, because in Arabic, KORA’ means the legs of the animals, and the pilgrims cook the legs and eat them. And as it is the first day that the pilgrims have finished their rites, they return to Mecca, or return to their homes. That day is called the first immigration day, and they call the day thirteenth as ‘YAUM-un-NAFR ATH-THANI’. On this day, the remaining pilgrims who had left the day before start setting out on this day. [115]
It is incumbent for a pilgrim to remain at Mina on the night of eleventh and twelfth, unless he is in Mecca and praying.
As Abbas, the uncle of the Messenger was at the service of taking water to the pilgrims in Mecca, he asked the Messenger of Allah to stay there at the nights he should stay at Mina.[116] The Messenger of Allah let the men taking care of the camels to stone the pillars during the day – but not stoning the next day’s stoning – instead doing it the day after; he also let them to do their turn of stoning the next night if they wanted.[117]
In some narratives, it is related that the Messenger of Allah, Bless be to Him and his Descendants, use to go to Mecca to worship at nights and returned at nights as well.
The Messenger of Allah, Bless be to Him and his Descendants, stayed in the Mosque of al-Khaif at Mina and he let the Immigrants settle on the right of the mosque and the Helpers on the left; and the rest of the people scattering about the mosque.
The Holiness was asked to let the people build a house for him at Mina, however he did not let them do and told them: “منى مناخ من سبق, Mina is the landing place for everyone arriving there first.”[118]
On the day of eleventh, first the Messenger of Allah stoned the first pillar, then the middle pillar and finally the last one, he threw seven pebbles at each one. And he would shout “Allah is Greatest” with each casting.
Before stoning the first and the middle pillars, he turned his face towards Mecca and prayed for a while and then began stoning each one separately, but while stoning the last pillar, he did not turn his face towards Mecca nor did he pray – he simply stoned it and returned. [119]
That which the Late Feiz has written in “MAHAJJAH” that ‘When stoning the last pillar, one must turn his face towards Mecca’ apparently is not true.[120]
On the day of ‘eleventh’, the Holiness Messenger of Allah, Bless be to Him and his Descendants, delivered another sermon, he warned the people against the differences and encouraged them to follow the traditions; and in the mean time, he announced his uncle, Abbas’ abolishing the drinking, and forgiving any blood that was shed before, at the time of the Ignorance, and doing away with RAbiat bin Harith bi Abd-ul-Mottalib. He also put an end to any oppression which had happened at the time of the ignorance, and he commanded the people to respect each other’s belongings; then, concerning the postponement of a sacred month he said:
ألَا لَا تَرْجعُوا بَعْدِى كُفَّاراً يَضْرِبُ بَعْضُكُمْ رِقَاب بَعْضٍ! ألَا إنَّ الشَّيْطَانَ قَدْ يَئسَ إنْ يَعْبُدَهُ الْمُصَلُّون وَ لَكِنَّهُ فِى التَّحْرِيش بَيْنَكُم. [121]
‘After my demise, do not turn to the blasphemy, so that some of you to behead another one! Be aware that Satan has become hopeless of the Muslims worshipping him, but he still hopes to put among you a bone of contention, and by doing so, to create sedition among you!’
Then, he stated:
ألَا هَلْ بَلَّغتُ! ألَا هَلْ بَلَّغْتُ! ثُمَّ قَالَ: لِيُبَلَّغِ الشَّاهِدُ الْغَائِبَ فَانَّهُ رُبَّ مُبَلَّغٍ أسْعَدُ مِنْ سَامِع!
[The Messenger of Allah opened his arms and said,] “Did I reach my voice to you? Did I convert it to you?” And then, he stated: “Those who are present must take these words to those who are absent. It is because those who are absent may put it into practice better than these present here! They may benefit more than those staying here.”
Hamid says: ‘When Hassan heard this statement said:
قَدْ وَ اللهِ بَلَّغُوا أقْوَاما كَانُوا أسْعَدَ بِه. ‘By Allah, that sermon reached the tribes who were more successful than those who had heard it.’
Hafiz Abu Bakr Baz‘zaz says: ‘When the chapter إذَا جَاء نَصْرُ اللهِ وَ الْفَتْح was sent down to the Messenger in the land of Mina, he mounted and then close to AGHABA he stopped, there gathered so huge people around him that only were counted by Allah, and then he started his sermon.
After lecturing of some different subjects: enjoining the care of women, turning the people’s belongings back to them, and respecting the four sacred months in a year and something more, then, he stated: وَ لَا يَحِلُّ لامْرِءٍ مِنْ مَالِ إخيِهِ إلَّا مَا طَابَتْ بِهِ نَفْسُه
‘It is not lawful to any person to use his brother properties unless that brother of his let him benefit it with his satisfaction. ‘
Then, he stated: أيُّهَا النَّاسُ! إنَّى قَدْ تَرَكْتُ فِيكُمْ مَا إنْ أخَذْتُمْ بِهِ لَمْ تَضِلُّوا: كِتَابَ اللهِ فَاعْمَلُوا بِه ‘O people! I have left a precious thing with you, if you take it seriously you will never get lost! And it is the Book of Allah, so act upon it!’ [122]
Among the sermons that he had lectured before and after this one, there is the phrase of ‘My family and Household’ in them, it has obviously been in this one but they have wiped them out.
On the Farewell Pilgrimage, the Messenger of Allah, Bless be to Him and his Descendants, has lectured five sermons altogether.
The first one is that on the seventh of Dhu-Hijja in Holy Mecca, the second is in Arafat, the third is on the day of sacrificing, the fourth is on the day of Al-Gharr which is the day Eleventh, at Mina, the fifth is on the day of An-Nafr-e-Al-awwal[123] which is the day twelfth at Mina.[124]
The Messenger of Allah, Bless be to Him and his Descendants, also stayed at Mina at the nights of twelfth and thirteenth, and in the morning of each day, he stoned the three pillars in the same way that already mentioned, and then, on the day of thirteenth he set out for Mecca at noon.[125]
The day thirteenth is called the يوم النّفر الثانى, that means the second day of leaving, and it is incumbent to Imam to stay at Mina until that day, even if the other pilgrims may have left Mina by then.
Moam‘mar bin Abdullah bin Haratha attended the camel of the Messenger of Allah, put the saddle on its back so that the Messer to ride it. When the Messenger wanted to mount it he said: ‘O Moam‘mar, this saddle is loose, do fasten it properly.’
Moam‘mar said: ‘May my mother and father be made your sacrifice! ‘I did tie it fast, as I always do so, however some jealous to you for my service towards you have loosen it so that to make you change me for another servant!’ The Messenger of Allah said: “I will never do so.”[126]
Anyhow, Moam‘mar is the same person who shaved the hair of the Messenger; and when he was busy shaving it, some Ghoraish said: ‘O Moam‘mar, the ear of the Messenger is in your hand, and so is the razor!’
Moam‘mar said: ‘By Allah, I consider it as the greatest boon and blessing to me!’
The Messenger of Allah, Bless be to Him and his Descendants, had already fixed the distance between Arafat and Mæsh'ær, and now, he determined the road to Mina from four sides and then set out towards Mecca.
The Messenger of Allah, Bless be to Him and his Descendants, left Mina and arrived the territory of Mohassab. (Mohassab is a place at Abtah, on the eastern of Mecca – between Mecca and Mina). That place is called Mohassab because of the little pebbles at that region; the meaning of Abtah is sandy land which is on the way and the land is covered with the soft sand and pebbles.
Mohassab is the very land where the Quraish and Bani Kenaya signed a contract not to be severe against Bani Hashim and Abd-ul-Mottalib, not to take wives from them, to cut trades with them, not to contact them, until they deliver Muhammad to them and they kill him! So, they call that region the Land of Khaif Bani Kenaya – that is, their vast land.[127]
According to this contract, the Messenger of Allah and the Muslims stayed at the tribal colony of Abī Tālib, Upon Him be Peace. And the Holiness Abī Tālib supported them by all means, protected and fed them in the best way. It went on until, by the miracle, they knew that the written contract was rusted and bitten by the termites – there was only remained the Name of Allah, ‘باسمك الهم’.
Abu Tālib’s poems on protecting the Messenger of Allah, Bless be to Him and his Descendants
And the Holiness Abī Tālib, Upon Him be Peace, the exalted father of the Commander of the believers, Upon Him be Peace, has composed this elegant poem on the occasion of the Messenger’s staying with him.
1 و اللهِ لَنْ يَصِلُوا إلَيْكَ بِجَمْعِهِمْ حَتَّى اوَسَّدَ فِى التُّرَابِ دَفِينَا
2 فَاصْدَعْ بِأمْرِكَ مَا عَلَيْكَ غَضَاضَهُ وَ ابْشِرْ بِذَاكَ وَ قَرَّ مِنْكَ عُيُونَا
3 وَ دَعَوْتَنِى وَ عَلِمْتُ أنَّكَ نَاصِحى وَ لَقَدْ صَدَقْتَ وَ كُنْتَ ثَمَّ أمِينَا
4 وَ لَقَدْ عَلِمْتُ بِأنَّ دِينَ مُحَمَّدٍ مِنْ خَيْرِ أدْيَانِ الْبَرِيَّهِ دِينَا [128]
By Allah, as long as I am not buried under the dust, they will have no opportunity to find you, no matter how hard they should try,
Do proclaim the invitation of Allah! There is no loss, shortcoming or failing for you! And there is glad-tiding for you in this announcement, you are to open and fresh the eyes by that and will make the people pleased with you!
You lured me to this religion! You invited me! And I know that you gave me your best advice! Certainly you are honest and right in this invitation, and you were always honest and trustworthy.
And indeed I knew that the religion of Muhammad was the most stable religion and it was the best of the religions of mankind.’
The land of Abtah is the same place that the Messenger of Allah landed there on his trip to Mecca; he did not go to the house of Mecca, and stated: “I shall not take a home wherever I land. Above all, as this land was the same place where the Quraish and Bani Kenaya signed the treaty, therefore, to celebrated and announce the victory of the Islam, first the Messenger of Allah, Bless be to Him and his Descendants, entered there. He went that land both before staying at Arafat and after staying there. That was why on the Eve of the 13th at Mina when the people asked the Messenger of Allah where he was going the next day, he answered:
نَحْنُ نَازِلُونَ غَداً إنْ شَاءَ اللهُ بِخَيْفِ بَنى كِنَانَهَ- يَعْنِى الْمُحَصَّب [129]
“God willing, we are going to enter the Khaif of Bani Kenana, that is, we are going to arrive at Mohassab.”
It has been narrated that the Holiness decided to stay at Mohassab:
مُرَاغَمَهً لِمَا كَانَ تَمَالَئَ عَلَيْهِ كُفَّارُ قُرَيْشٍ لَمَّا كَتَبُوا الصَّحيفَهِ مِنْ مُصَارَمَهِ بَنى هَاشِمِ وَ بَنِى المُطَّلِبِ حَتَّى يُسَلَّمُوا إلَيْهِمْ رَسُولَ اللهِ (صلی الله عليه و آله و سلّم)
It was because of RAQM assistance and the Quraish participation in that the written contract that cutting off relation with the Bani Hashim and Abd-ul-Mottalib so that to force the Messenger of Allah, Bless be to Him and his Descendants, to give in.
And also in the year of victory, the 8th year of Immigration, that the Messenger of Allah conquered Mecca, he assigned his arrival at Mhassab; therefore, after staying at Arafat entering Mohassab is approved.
However, that which is put in the narratives of the Shiite, this tradition is for those who, similar to the messenger of Allah, in the second NAFR enter Mecca. [130]
The Farewell circumambulation of the Messenger of Allah, Bless be to Him and his Descendants, and his leaving Mecca
The Messenger of Allah, Bless be to Him and his Descendants, established the midday, afternoon, evening and the late evening prayers at Mohassab:[131] فَهَجَعَ هَجْعَهً أوْ رَقَدَ رَقْدَه for a short while he lay on his back and rested and dosed. Therefore, it is now a tradition that when a pilgrim leaves Mina, he goes to the Mosque of Hasba, where the Messenger of Allah went, and there he lies on his back, rests for a while and then leaves for Mecca.
Then, the Messenger of Allah, Bless be to Him and his Descendants, let the pilgrims enter the Holy House and fulfill their farewell and the women circumambulation;[132] in the mean time, the Holiness himself, with the Holiness Commander of the believers, Upon Him be Peace, the crowned lady of the world, the Holinesses Siddigha, Upon Her be Peace, Hassan and Hussein, the both Zeinab and the other relatives, before the dawn prayer went to the Holy House to circumambulate and worship.
Umm Salama, the older wife of the Messenger of Allah says: ‘I felt sick and I informed the Messenger of Allah. The Holiness stated: “You can circumambulate the Holy House on your camel behind the other pilgrims!” Therefore, I circumambulated as the Messenger of Allah directed me to; then, I reached the Holiness establishing prayer by the House with a group of the pilgrims. In his prayer, the Holiness was reciting the chapter:
وَ الطُّوِر وَ كِتَابٍ مَسْطُورٍ فى رَقٍ مَنْشُورٍ وَ الْبَيْتِ الْمَعْمُورِ وَ السَّقْفِ الْمَرْفُوع [133]
‘…by the [Mount of] Tür, and by the Inscribed Book, on an unrolled parchment, and by the populated House, and by the high-raised roof, (Qur’an: 52/1-5).’
After the early morning-prayer, the Honorable Messenger circumambulated the House and then, he stood in front of the ملتزم (the place between the Black Stone and the door of the House) and prayed for a while. Then, he neared his face and chest to the ملتزم so that his Holy body touched Ka‘ba.
Next, the Messenger of Allah drank some ZAMZAM-WATER.
Any time, he returned, particularly, from the battle, or the Hajj and the Minor Hajj he used to recite three times:
اللهُ أكْبَرُ اللهُ أكْبَر
And after that he said:
لَا إلَهُ إلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ، وَ هُوَ عَلَى كُلَّ شَىْءٍ قَدِيرٌ، آئِبُونَ، عَابِدُونَ، سَاجِدوُنَ، لِرَبِّنا حَامِدُونَ، صَدَقَ اللهُ وَعْدَهُ، وَ نَصَرَ عَبْدَهُ، وَ هَزَمَ الأحْزَابَ وَحْدَه.
When the Messenger of Allah, Bless be to Him and his Descendants, wanted to enter Mecca, he took the upper passageway to Mecca called: ثنيه كداء ) ثنيه means: pass-way, and it is a path leading to main passage, which is called كداء pronouncing double ‘d’); and he wanted to leave Mecca, he left through the lower part of Mecca called ثنيه كداؤ , which is pronounced: Kod‘d‘a.[134]
The whole stay of the Messenger of Allah in Mecca was ten days:[135] he entered Mecca on Sunday, the 5th of Dul-Hijja and stayed at Abtah until Wednesday, and then left for Arafat. On Thursday eve, he stayed at Mina, the Thursday which was the Day for Arafa he was at Arafat. Then, on Friday that was the Sacrificing Festival, he stayed at Mina. On Saturday, Sunday and Monday, he stayed at Mina until the midday to pray and fulfill the Hajj rites. On Thursday eve, he was at Abtah in Mecca, and for the dawn prayer he went to the House of Allah. After circumambulating and praying the dawn prayer, he left Mecca to Medina early morning on Tuesday.
The caravan of the pilgrims left Mecca setting out towards Johfa and Ghadir Khum, where the Guardianship of the Commander of the believers, Upon Him be Peace, was announced: How great position and how momentous announcement!
ألَمْ تَعْلَمُوا أنَّ الْوَصِىَّ هُوَ الَّذِى أتَى الزَّكاهَ وَ كَانَ فِى الْمِحْرَابِ
ألَمْ تَعْلَمُوا أنَّ الْوَصِىَّ هُوَ الّذى حُكْمُ الْغَديرِ لَهُ عَلَى الاصحَاب [136]
‘Have you not heard that the Successor of the Messenger of Allah is the same man who paid out charities when praying at the altar?
Did you not know that the Successor of the Messenger of Allah is the same man whose Guardianship and Imamate was announced to the whole companions of the Messenger of Allah?!
الحمد لله الذى جعلنا من المتمسكين بولايته و الحمد لله وحده.
‘Praise belongs to Allah Who assigned us to resort unto his Guardianship, and praise be Allah and His Aloneness.’
References
[95]
The Roman months in order are as: the first " تشرين", 31 days, the second "
تشرين", 30 days, the first " كانون", 31 days, the second " كانون ", 30 days,
" شباط " 28 days and in the leap years it becomes 29 days, " آذار ", 31
days, " نيسان ", 30 days, " ايار ", 31 days, " حزيران ", 30 days, " تموز ",
31 days, " آب ", 31 days, and " ايلول " 30 days.
The comparison of the Roman months are with the date of Zhoolin, and its
leap year is once in every four years, which increases to it at the end of
شباط, therefore, leap years are 366 days.
The Christian Caesar
years are similar to the Roman years, with the difference that the beginning
of the year is the January of the month of Rama, and has considered the the
birth of Messiah on the 25th of December.
The years in this date are similar to the Roman's date, and it is know as
the date of Zhoolin:
January is 31 days, February is 28 days, but in leap year it is 29 days,
March is 31 days, April is 30 days, May is 31 days, June is 30 days, July is
31, August is 30 days, September is is 30 days, October is 31 days, November
is 30 days and December 31 days.
As it is seen, only the names of these months are different from the Roman
months, otherwise, the amounts and counts of the days are similar. As
January is between the first and second months of winter, is the same amount
of the first "Kanoon", and Fabruary is the same " شباط " and so on.
In this Zhoolin history, similar to the Roman date and calendar, a year has
been accounted as one thousand, three hundred and sixt-five days, and six
hours: 365/25, thus, there is a leap year in every four years.
In the date and calendar of Gregory, as the Christian calendar was different from the real solar month, it causes that every 120 years the date move backward. Therefore, the system of Gregory was corrected by the Italian gastronomist which apart from that they have a leap year for every four years, to decrease three days in every four hundred years. In this way that, instead of holding a leap year at the end of a hundred years, that is, not to hold a leap year three times leap years at the end of the three years, but hold a leap year at the end every four years. They did so because, as the date and calendar of Gregory, which was ten days behind and people held it as the 15th of October, to be replace with 15th of October. Since then, the date and calendar of Gregory became famous, on the other hand, the date and calendar of Zhoolin came to an end, Nowadays, all the Christians are using the date and calendar of Gregory.
Concerning the date of
the solar Hijri, which the start is from the Immigration of the Messenger of
Allah from Medina to Mecca, , its years are the real solar system and the
months of it are lunar months, and it has been adjusted on the basis of
twelve orderly months, which there is not 32 days in one month and then 28
days in another month, as: the month of " حمل ", (Hamal), is 31 days, " ثور
" (Thour) 31 days, " جوزا ", (Jauza) 32 days " سرطان " (Sartan) 31 days, "
اسد ", (Asad) 31 days, " سنبله " (Sonbola) 31 days, " ميزان ", (Mizan) 30
days, " عقرب ", (Aghrab) 30 days, " قوس ", (Ghous) 30 days and 29 days, "
جدى ", (Judai) 29 days, " دلو ", (Dalve) 30 days, " حوت ", (Hout) 30 days,
and the beginning of the year of solar Hijri year is always mild.
And the adjustment of this date for recording the leap years, is the same
Malik Shahi system which we will explain it later.
The start of Yazd
Gerdi's date and calendar is the beginning of his taking the power in hand
as the third king of Sassanid, which was in the year of eleventh of the
Immigration. The years in this date and calendar are approximate because a
year is calculated to 365 days therefore in every four years there is a leap
year, as:
" فروردين " (Farvardin) 30 days, " ارديبهشت " (Ordibehesht) 30 days, " خرداد
" (Khordad) 30 days, " تير " (Tir) 30 days, " مرداد " (Mordad) 30 days, "
شهريور " (Shahrivar) 30 days, " مهر " (Mehr) 30 days, " آبان " (Aban) 30
days, " آذر " (Azar) 30 days, " دى " (Dei) 30 days, " بهمن " (Bahman) 30
days, and " اسفند " (Esfand) 30 days.
And they added five days to the end of Aban or Esfand to obtained the same five days falling behind.
And the of Jalali of Malik Shahi, is the same calendar that was made by the cooperation of Hakim Omar Khay'am. The good reason for that was that up to that date which considered to be of Malik Shahi, Yazdgersy's time and calendar was in circulation. And because of the delay of one day each year it had fallen behind, , they held their new system according the date and calendar of Yazdgerdi, and they added five days to it at the end of every four years. And for the defect and recording the leap years they decided to set it at the end of 33 years, that is, at the end of every four years they placed they considered to be a leap year; the, at the end of a five-year-period , this calendar would not have defection for six thousand years.
The date and calendar of the ancient solar system which became official in the fifth round of the parliament, they adjusted the first six months of the year, from Fardin, each month to be 31 days, and five months in the second part 30 days, and finally the last month, Esfand, to be 29 days – and in the leap years, Esfand would also be 30 days.
[96] Surah 30, "روم", Verse 30, The Romans: "So keep your face and tendency faithfully from disbelief toward this [true] religion! This is the very nature that Allah has created man for, and there is no alteration in Allah's creation and ruling, this is the stable and strong religion, however, most people do not understand the fact!"
[97] Allah raised to publicize an easily-achievable sacred law.
[98] The statement of the Messenger of Allah, Bless be to Him and his Descendants, that both the Shiite and the Sunnite have related it, is that: The lawful things of Muhammad remain lawful until the Day of Resurrection, and his unlawful things are unlawful up to that Day.
[99] It is based on this subject that, in the commentary of " مجمع البيان", the publication of Seida, volume 2, page 24, after commenting this blissful verse, Sheikh Tabarsi says:
و فى هذه الآيه دلالة على أن الاعتبار فى السنين بالشهور القمريه لا بالشمسية، و الاحكام الشرعيه معلقه بها، و ذلك لما علم الله سبحانه فيه من المصلحه، و لسهوله معرفه ذلك على الخاص و العام.
'In this verse, it is clarified that the honorable months in Allah's sacred law are the lunar months, it is because Allah is Well-aware that there is the best interest in them, it is also easy for the Shiite and Sunnite and getting to know the things, positions and situations.
[100] Whoever is announced receiving the reward of his good deeds and then he does a good deed for that reward, the reward is given to him, though the affair is not so he was announced for.
[101] " فروع كافى", volume 4, page 247, 249 and 250, and " سنن بيهقى ", volume 5, page 134, " البدايه و النهايه", volume 2, page 187, " بحار الانوار ", volume 6, page 666, " روضه الصّفا", volume 2, mentioning the Farewell Pilgrimage, " حبيب السير", volume 1, oart 3, page 410.
[102] " سيره حلبيّه", volume 3, page 303, and " بحار الانوار", volume 6, page 665.
[103] " سنن بيهقى ", volume 5, page 134.
[104] " سنن بيهقى ", volume 5, page 134, and "روضه الصّفا", volume 2, the mentioning of the Farewell Pilgrimage.
[105] " البدايه و النهايه", volume 5, page 193.
[106] " سنن بيهقى ", volume 5, pages 146 and 147, and " البدايه و النهايه", volume 5, page 185, and "طبقات ابن سعد", volume 2, page 182.
[107] " البدايه و النهايه", volume 5, page 191.
[108] " سنن بيهقى ", volume 5, page 146.
[109] " سيره حلبيّه", volume 3, page 305.
[110] "فروع كافى", volume 4, the Book of Pilgrimage, page 504, and "بحار الانوار", Kompany's publication, volume 6, page 662.
[111] "فروع كافى", volume 4, the Book of Pilgrimage, page 504, and "بحار الانوار", Kompany's publication, volume 6, page 662.
[112] "سيره حليبّه", volume 3, page 305, and "سنن بيهقى", volume 5, pages 141 and 142, and "البدايه و النهايه", volume 5, page 199.
[113] "البدايه و النهايه", volume 5, page 197, and "سنن بيهقى", volume 5, pages 146.
[114] In the interpretation of 'The Greater Hajj', it must be known that the word "الأكبر" ((The Greatest) is an adjective for the word "يوم" (Day) but not for the Hajj, which means: the greatest day for sacrificing.
[115] "البدايه و النهايه", volume 5, page 203.
[116] "البدايه و النهايه", volume 5, page 300.
[117] "سنن بيهقى", volume 5, pages 150 and 151, and "فروع كافى", volume 4, pages 481 and 482.
[118] "البدايه و النهايه", volume 5, page 199, and "سنن بيهقى", volume 5, pages 138-139.
[119] "فروع كافى", volume 4, from page 480 to 482, and "سنن بيهقى", volume 5, page 148, and "البدايه و النهايه", volume 5, page 300.
[120] "المحجه البيضاء", the eight-volumes printing, the Book of the Secret of Hajj, volume 2, page 179.
[121] حرّش بين القوم: اغرى بعضهم على بعض، و كذلك بين الكلاب و ما شاكلها (it provoked among the tribe: some of the lured some others and so was it among the rest).
[122] "البدايه و النهايه", volume 5, pages 201-203.
[123] "سنن بيهقى", volume 5, page 151.
[124] "سيره حلبيّه", volume 3, page 306.
[125] "حبيب السّير ", volume 1, part 3, page 401.
[126] " فروع كافى", volume 4, pages 250 and 251.
[127] "البدايه و النهايه", volume 5, pages 203 and 205.
[128] The book of "مؤمن قريش", (The Pious Man of Ghuraish), written by Khonaizi, page 161; and at the footnotes he has explained its references as: "شرح نهج البلاغه ابن ابى الحديد", volume 3, page 306, "السيرة النبوية", 85, 197? 1, "ثمرات الاوراق", 2/4, "العباس", 22 and 23, "هاشم و اميه", 167, "كشاف", 1/448, and also 2/10. And "تذكره الخواص",9, and "معجم القبور", 1/186, "المناقب", 34, ""The Poetic Works of Abi Tali 7, and "اعيان الشيعه", 39/128, the first verse in "سيره حلبيه", 1/322, and two final verses in "اصابه", 4/ 116, and in the book of "حجت", 63 with many references it has been attributed, and in "شيخ ابطح", 27, with many references it has been attributed, an similarly in page 88, and in the book of "الغدير", 7/ 334, with many references it has been attributed, and he has said that Tha'labi has related it in his Commentary.
He has also said, in
the correctness of these works from Abi Talib, Maghatil, Abdullah bin Abbas,
Ghasim Mahzarah, Ata bin Dinar have had cooperation, similar to Barzanji who
has taken it from famous utterance of Abi Talib.
And Beihaghi has said these elegies in " دلائل النبوه", as Sharih has
related them in " كشاف", volume 2, page 10, and he has extracted them from
ibn Ishaq, quoting Ya'qub bin Otaiba bin Moghirat bin Akhnas.
And me, the humble say: Abu-al-Feda, who is of the Sunnite, in his History
has mentioned the same poems to confirm the event; and some lines of these
poems have been been quoted by ibn Hisham, in " قطر النّدى", in the section
of purity, and also by Siyu:ti in " شرح الفية ابن مالك", by the verbs of
praises and rejects to confirm some
[129] " البدايه و النهايه", volume 5, pages 205 & page 199.
[130] " المحجه البيضاء", volume 2, page 182.
[131] " البدايه و النهايه", volume 5, pages 206.
[132] " البدايه و النهايه", volume 5, pages 206 and 207.
[133] " البدايه و النهايه", volume 5, pages 206 and 207.
[134] " البدايه و النهايه", volume 5, page 207, and "سيره حلبيّة", volume 3, page 307, and "حبيب السّير", volume 1, part 3, page 412.
[135] "سيره حلبيّه", volume 3, page 307, and "بحار الانوار", volume 6, page 666.
[136] Sahib bin Ebad, according to what "الغدير", has related in volume 4, page 66.
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