A Critical Exposition of the Popular 'Jihad' Part 39

[Footnote 366: "The Calcutta Review," Feby. 1868, page 374.]

[Footnote 367: The Life of Mahomet, Vol. IV, page 160.]

[Footnote 368: Zeid bin Aslam (in _Tabrani_), who narrates the story, though he does not mention Maria, is a Tabaee (died A.H. 136), and does not quote his authority. Besides, his authority itself is impeached; _vide_ Ibn Adi in his Kamal.

Masrook (in Saeed bin Mansoor) only came to Medina long after Mohammad's death; therefore his narration, even if it be genuine, is not reliable.

Zohak Ibn Muzahim (in _Tabrani_), also a Tabaee and of impeached authority, narrates it from Ibn Abbas, but he never heard any tradition from him, nor had he even seen him (_vide Mzan-ul-Etedal_, by Zahabi, and _Ansab_, by Sam-ani). His narration must be hence considered as apocryphal.

The ascription of Ibn Omar's (died 73 A.H.) story, not strictly to the point, is untrustworthy.

Abu Hurera's narration is also admitted as apocryphal; _vide Dur-rul-mansoor_, by Soyuti.

All these traditions are noted by Soyuti in his _Dur-rul-mansoor_.

The tradition by Nasaee (died 303 A.H.) from Anas (died 90 A.H.) regarding the affair of a slave is equally contradicted by the tradition from Ayesha, the widow of the Prophet, narrated by the traditionist Nasaee in the same place of his collection of traditions. This is the story of the honey. _Vide_ para. 16, _ubi supra_. Ayesha's tradition is more trustworthy than that of Anas. Hammad bin Salma, a narrator in the ascription of Anas, has been impeached owing to the confusion of his memory in the later days of his life (_vide Tekreeb_). Sabit, another link in the same chain, was a story-teller by profession (_vide Zahabi's Tabakat_,) and cannot be depended upon. And Nasaee himself has rejected the tradition ascribed to Anas, and is reported to have said that Ayesha's tradition has good ascription, while there is nothing valid in that regarding Maria; _vide_ Kamalain's Annotations on _Jelalain in loco_.]

[Footnote 369: The Life of Mahomet by Sir W. Muir, Vol. IV, page 310.]

[Footnote 370: _Ibid_, Vol. III, page 228, and _footnote_ at pp. 229 and 230.]

[Footnote 371: The Life of Mahomet by Sir W. Muir, page 228. The _italics_ are mine.]

[Footnote 372: Muir's Life of Mahomet, Vol. III, page 229. The tradition quoted by Sir W. Muir in this page is apocryphal and technically _Mursal_.]

[Footnote 373: _Ibid_, p. 230.]

[Footnote 374: "(T.A.) _he made_ [a thing] _lawful_, or _allowable_, to him (Jel in x.x.xIII, 38, and Kull in page 275 and T.A.*) relating to a case into which a man has brought himself (Kull): this is said to be the meaning when the phrase occurs in the Kur:" An Arabic-English Lexicon, by Edward William Lane, page 2375.]

[Footnote 375: The Life of Mahomet, Vol. III, page 231.]

[Footnote 376: Vide _Seerat Halabi_; or, _Insan-ul-Oyoon_, Vol. II, page 402.]

[Footnote 377: Ibn Khallikan's Biographical Dictionary, Vol. III, pp.

409-410.]

[Footnote 378: Vide _Dur-rul-mansoor_, by Sayuti, _in loco_.]

[Footnote 379: Ibn Khallikan's Biographical Dictionary, Vol. II, page 207.]

[Footnote 380: Narrated by Ibn Sad and Hakim.]

[Footnote 381: _Vide_ Abdur Razzak. Abd bin Hamid, Ibn Jarir, Ibn-al-Monzar, Ibn Abi Hatim, and Tabrani's Collections of Traditions.]

_THE END._