Paradise is Shown to the Prophet (pbuh)

After Allah revealed to the Prophet what He was to reveal, the Prophet (pbuh) was taken to Paradise by Jibril. [38]
The width of Paradise is as much as the sky and what is under it. [39] The Prophet (pbuh) saw villas made of pearl, ruby and chrysolite [40]; he noticed that the soil of Paradise smelled musky. [41] The Prophet (pbuh) also saw a river next to which there were domes made of hollow pearls [42]; it was flowing on pearl and ruby stones and on musk. [43]
The Prophet (pbuh) asked, "O Jibril! What is this?" Jibril said, "It is the river Kawthar, which Allah gave you!" The water of the river Kawthar was tastier than honey and whiter than milk.[44]

Hell is shown to the Prophet (pbuh)

Among the smiling angels that met the Prophet (pbuh) in the sky of the world, there was an angel called Malik, angel of Hell, who never smiled.
When the Prophet asked Jibril who he was and found out about his identity, he said to Jibril,
"Will you order him to show me Hell?"
Jibril said,
"All right!" He said to Malik,"OMalik! Show Hell to Muhammad (pbuh)!"
When Malik unveiled the covering of Hell, it started to boil so much that the Prophet (pbuh) thought it would capture and burn everything. He said to Jibril,
"O Jibril! Order Malik to return it to its previous state!"
Jibril ordered Malik to return it to its previous state. He said to Hell,
"Calm down!"
When Hell returned to its place, Malik veiled its covering again.[45]
The Prophet saw the tortures of thirst, chains of torture, torture snakes and scorpions and some other tortures.[46]
The Prophet (pbuh) stated the following in a hadith:
"If you knew what I know, you would laugh a little and cry a lot."[47]

The Prophet (pbuh) Returns to Makkah

The Prophet (pbuh) mounted on Buraq, which he had tied to the gate of the mosque Masjid al-Aqsa, and returned to Makkah. The Night Journey and Ascension of the Prophet took place one night between the night prayer and the morning prayer.[48]

Sons of Abdulmuttalib Search for the Prophet (pbuh)

When Sons of Abdulmuttalib could not find the Prophet on the night of Ascension, they went out to look for him.
Hazrat Abbas went as far as Zituwa. He called out loudly,
"O Muhammad! O Muhammad!"
When the Prophet (pbuh) replied, "Yes!", Hazrat Abbas said,
"O my brother’s son! You put your tribe into trouble last night. Where were you?" The Prophet (pbuh) said,
"I went to Bayt al-Maqdis." Hazrat Abbas asked:
"Within one night? The Prophet (pbuh) said,
"Yes. I went and returned within one night!"Hazrat Abbas said,
"I hope only good things have happened to you!" The Prophet (pbuh) said,
"Yes, only good things have happened to me!"[49]
In the morning, he told Makkans about Ascension near the Kaaba.[50] They asked for evidence. He told them about the caravans he had seen on the way. The Qurayshis went out of Makkah to meet the caravans. They saw the caravans in the same state as the Prophet had informed them but they did not embrace Islam.[51]
However, they asked the Prophet (pbuh) proof after proof that he went there. When the Prophet (pbuh) told them that he went to Masjid al-Aqsa in Jerusalem, the Qurayshis objected to him by saying, “How could Muhammad go to a place that takes a month to go and return in one night?” Then, those who had seen Masjid al-Aqsa before asked him, “Can you describe Masjid al-Aqsa to us?”
The Prophet narrated the talk between them as follows:
“I was very tired of their denial and questions. In fact, I had not experienced such difficulty until that moment. Just then, Allah showed me Baytu’l Maqdis. While looking at it, I described every detail one by one. They even asked me, “How many doors does Baytu’l Maqdis have?” However, I had not counted its number of doors. When I saw Baytu’l Maqdis across from me, I began to look at it, count each of its doors and told them the number.”
Thereupon, the polytheists said, “By God, you perfectly and correctly described it.” Nevertheless, they still did not become Muslims.[52]
Meanwhile, Hazrat Abu Bakr came; the polytheists informed him about the situation. Hazrat Abu Bakr said,“If he said this, then it is undoubtedly true..”, confirming what he said. Then, Hazrat Abu Bakr was given the title “Siddiq (the Truthful)” by the Prophet.[53]

Why did the Prophet Ascend?

A sultan has two kinds of talks. The first one is when the sultan rings a citizen and talks to him about a trivial matter. The second is when he talks to his special envoy as the head of the state, caliph and an administrator of the nation and in order to convey his commands everywhere and send his decrees.
As it is seen in this example, Allah has two kinds of talks with his slaves. One is special and little talk, the other is general and comprehensive talk. An example for the first one is Allah’s special and minute inspiration to some saints.
However, the fact that our Prophet (pbuh) as a person with the highest and greatest rank over all of the saints talks to Allah, who is the Creator of all of the beings, is an example to the second and perfect type of talk.
Our prophet’s mission has two ways: one from people to Allah, the other from Allah to people. One is the esoteric, saintly aspect of Ascension, the other is the apparent, prophetic aspect.
That is, the Prophet (pbuh) ascended to the presence of Allah on behalf of us and presented all of the worshipping, prayers, glorification and mentioning of Allah of human beings and all of the other beings to Allah as a whole just as a soldier reports to his commander. From this point of view, Miraj is ascension from people and beings to Allah. From another point of view, the Prophet brought us what Allah wants from, His slaves, us, His orders and prohibitions; like five prayers, the essence of all worshipping, as the gift of Ascension.

How can the Prophet (pbuh) talk to Allah?

Question:“What is the meaning of the Prophet’s talk to Allah, who is closer to us than everything, after traveling a distance that would take of thousands of years and after passing seventy thousand veils?”
God Almighty is closer to everything than everything else, but everything is limitlessly far from him. For instance, if the sun had a mind like man and wanted to talk to us, it would do so through a mirror in our hand. On the other hand, we get close to sun with our eye, which is a kind of mirror. As a matter of fact, the sun is 150 000.000 km away from us; we can never get close to it. In order to get one degree close to the sun, we should grow as big as the moon. That is impossible. As it is seen in the example, Allah is actually close to everything but everything is limitlessly far from him. However, by the grace of Allah, the Prophet (pbuh) ascended and reached the presence of Allah by traveling through thousands of veils in a moment and passing all spiritual levels.

How can a man ascend to heavens?

Question: “Is there an example of it? A plane can only fly 10-15 thousands meters high, a spaceship can only reach the moon or Venus. How can a man go to a distance of millions of meters and return in such a very short time as a few minutes?”
Our globe, that is the world, rotates a distance of about 188 hours in a minute; it covers the distance of twenty-five thousand years in a year. Can the Power that makes it cover great distances in a short time and rotate it like a catapult stone not take a man to the highest point of the heavens? Can the Wisdom that makes the earth, the very heavy thing, rotate round the sun not take the body of a man up to His throne like a lightning?

Could the Prophet not have traveled there only by his soul?

Question: "Why did he ascend? Why was it necessary? Would it not have been enough if he had ascended by his soul and heart?"
It is quite reasonable that Allah invited the Prophet (pbuh) there to show him the beauties of the visible and invisible realms, the factory of the universe and its center, the results of men’s deeds and worshipping in the hereafter. It was necessary for him to travel there not only by his soul and heart but also by his body.
It is a necessity of the intelligence and wisdom that his eye, which is the key of the visible world, and his ear, which is the key of the audible world, his body, which is like the tool and machine that undertakes numerous tasks of his soul, all had to go up to the throne of Allah with him.
Besides, God Almighty makes the body a friend of the soul. The body is the base for many tasks of worshipping, limitless pleasures and pains.
Therefore, the holy body will accompany the soul. Since the body will be together with the soul in Paradise, it is the very wisdom that the body of the Prophet (pbuh) will accompany his soul to the lote tree of the furthest point, which is the trunk of Paradise of Abode.
If our prophet had ascended by his soul only, it would not have been a miracle. Saints could ascend by their spirits and hearts to those realms.

How did the Prophet go and come back in such a short time?

Question:"Is it logically possible to go to and come back from a distance of thousands of years in a few minutes?"
The rate of movement and speed differs in the art of God Almighty. The speed of sound and the speed of light, the speed of electricity, and even the speed of soul and imagination are all completely different from one another. The speed of planets also differs. For instance, while the speed of light is 300.000 km/sec, the speed of sound is 360 km/sec.
How can it be logically impossible that the subtle body of our Prophet becomes subject to his soul and moves with the speed of the soul?
Sometimes when a man sleeps for only ten minutes, he may do something worth a year. When a dream a man sees, the words he hears in the dream, the words he utters in the dream are added, one day or maybe more can be necessary for them when he is awake.
That is, the periods of time can change from person to person; one day for a man may be like one year for another.
Thus, our Prophet (pbuh) rode on Buraq, traveled the universe like a lightning, reached the presence of Allah, attained the honor of talking to his Lord, saw His beauty, received His orders and returned.

Is there an event like Ascension?

Question:"It is possible for our Prophet to ascend. However, not all of the possible things take place. Is there anything similar to it so that we shall accept it?"
There are a lot of examples of Ascension: A man can ascend to the planet Neptune in a second with his eye. A scientist can reach behind the stars in a minute by riding the laws of astronomy. A believer can reach the divine presence by putting the actions in the prayer on his thought and riding past the universe, through a kind of ascension.
A saint whose eye of the heart is open can attain divine secrets in forty days. It is even reported that some saints like Abdulqadir Gaylani and Imam Rabbani reached the throne of Allah in a minute by their souls.
Angels, who have luminous bodies, go to the highest point of the heaven and come back in a moment.
In Paradise, believers can reach the gardens of Paradise in a very short time.
Those examples show that it is quite reasonable and doubtless that the sultan of all of the saints, the imam of all of the believers, the chief of all of the people of Paradise and the best accepted person by angels, the most honorable Messenger (pbuh) will ascend, travel and see all of the realms in a moment.

Gifts That were Sent down through Ascension

When we narrated how the miracle of Ascension took place, we mentioned the gifts that were sent down to us through Ascension. We would like to summarize the importance of those gifts for us here:
Firstly:The Prophet (pbuh) saw all of the realities of belief with his own eyes. He saw angels, Paradise, the hereafter, even the beauty of Allah with his eyes. That exalted person who never told a lie and who never broke a promise says the following to the souls of the believers spiritually:
“I saw angels, the hereafter that you believe, the luminous beauty of your Lord with my eyes; these fundamentals of belief are present, do not hesitate or doubt about them.”
Thus, believers attained the happiness of achieving such a limitless belief.
Secondly:Man is curious about everything. He searches whether there is life in the moon or not. As a matter of fact, the biggest stars occupy a space as tiny as a fly in the realm of that Pre-eternal Sultan. Believers wonder, “What does our Lord want from us? What should we do to make our Lord be pleased with us? If only we had the chance and talked to Allah and asked him what he wanted from us” While believers were wondering like that, the Chief of the two worlds, Hazrat Muhammad (pbuh) took the good deeds that the Pre-eternal and Post-eternal Sultan would be pleased with as the fruits of Ascension and presented them to man as gifts. These gifts are prayers, and other fundamentals and worshipping of Islam.
Thirdly:The Prophet (pbuh) obtained the key of the treasury of eternal happiness, and brought it as a gift to jinn and men. He saw Paradise with his own eyes and witnessed the existence of eternal happiness and informed us about the good news. When a man who is about to be hanged is forgiven and given a palace near the sultan, he becomes extremely happy.
Similarly, this good news for all of men and jinn is so important and valuable.
Fourthly:The Prophet (pbuh) had the blessing of seeing the beauty of Allah during Ascension. He brought the good news that believers would attain in Paradise. He said, “As you see the full moon clearly with your eyes so will you see your Lord clearly in Paradise.” [54], bringing that pre-eternal good news as a gift to us.”
Fifthly:Man's being the precious fruit of the universe and the petted beloved of the Owner of the Universe was understood through Ascension. This fruit raises man, who is a small being and a weak creature, to a rank so elevated that it confers on him a rank of pride above all the beings in the universe. If it is said to an ordinary private, "You have been promoted to the rank of field-marshal," how delighted he will be.Similarly, when it is said to the weak, eternal man who is always punished with separation and declining, “You will attain the mercy of the All-Compassionate and the Merciful One in an eternal never-ending Paradise”, he reaches such a great rank. In Paradise, he will make excursions and tours with the speed of imagination and breadth of the spirit and with the mind in accordance with all the desires of the heart in the eternal realm of Allah. He will also attain the blessing of seeing the beauty of Allah. Such a man’s heart and soul will definitely have so much joy. This fruit of Ascension is man’s greatest wish and goal.

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[1]Fayruzabadi, Qamusu'l-Muhit, V. 4, p. 343.
[2]Ibn Athir, Nihaya, V. 3, p. 203.
[3]Abu'l-Faraj Ibn Jawzi, al-Wafa, V. 1, p. 218; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 1 48; Badruddin Ayni, Umdatu’l-Qari, V. 4, p. 39; Diyarbakri, Khamis, V. 1, p. 306.
[4]Ibn Sa'd, Tabaqat, V. 1 , p. 214; Balazuri, V. 1 , p. 255; Bayhaqi, V. 2, p. 354; Ibn Abdilbarr, V. 1, p. 40; Abu'l-Faraj, V. 1, p. 219; Ibn Athir, Kamil, V. 2, p. 51; Qurtubi, Tafsir, V. 15, p. 216; Ibn Sayyid, V. 1 , p. 148; Abu’l-Fida, Tafsir, V. 3, p. 22; Badruddin Ayni, Umda, V. 4, p. 39.
[5] Abu'l-Faraj, V.1, p. 219.
[6]al-Isra, 17/1.
[7]an-Najm, 53/7-18.
[8]Ahmad b. Hanbal, V. 3, p. 148; Bukhari, V. 4, p. 248; Muslim, V. 1, p. 145; Tirmidhi, V. 5, p. 301; Bayhaqi, V. 2, p. 362-363; Baghawi, V. 2, p. 177; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53; Abu’l-Fida, V. 3, p. 8.
[9]Masaf, Sunan, V.1, p. 221-222; Ibn Athir, Kamil, V. 2, p. 52; Abu’l-Fida, Tafsir, V. 3, p. 6.
[10]Nasai, V. 1, p. 222; Qadi Iyad, V. 1, p. 136.
[11]Ibn Sa'd, Tabaqat, V. 1 ,p.214; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 109-110.
[12]Ibn Ishaq, Ibn Hisham, V. 2, p. 39; Abu’l-Fida, V. 3, p. 110.
[13]Ibn Ishaq, Ibn Hisham, c 2, p. 39; Abdurrazzaq, Musannaf, V. 5, p. 329; Ibn Abi Shayba, Musannaf, V. 14, p. 302; Ahmad b. Hanbal, Musnad, V. 3, p. 148; Bukhari, Sahih, V. 4, p. 141; Muslim, Sahih, V. 1, p. 145; Tirmidhi, Sunan, V. 5, p. 300; Darimi, Sunan, V. 2, p. 36; Balazuri, Ansabu'l-Ashraf, V. 1, p. 256; Tabari, Tafsir, V. 15, p. 15; Bayhaqi, Dalail, V. 2, p. 387; Qadi Iyad, V. 1, p. 136; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53; Ibn Athir, Kamil, V. 2, p. 52; Ibn Sayyid, V. 1, p. 144; Dhahabi, Tarikhu'l-Islam, p. 244, Abu’l-Fida, V. 3, p.109-110.
[14]Abdurrazzaq, V. 5, p. 329; Ahmad b. Hanbal, V. 2, p. 282; Bukhari, V. 4, p. 141; Tirmidhi, V. 5, p. 300; Tabari, Tafsir, V.1 5, p. 12.
[15]Ibn Ishaq, Ibn Hisham, V. 2, p. 39; Abu’l-Fida, V. 3, p. 110.
[16]Muslim, Sahih, V. 1, p. 145; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 144.
[17] Abdurrazzaq, V. 5, p. 330; Ahmad b. Hanbal, V. 4, p. 141; Tirmidhi, V. 5, p. 300; Tabari, Tafsir, V. 1 5, p. 15; Bayhaqi, V. 2, p. 357; Ibn Athir, V. 2, p. 52; Dhahabi, p. 244.
[18]Ibn Ishaq, Ibn Hisham, V. 2, p. 39; Tabari, Tafsir, V. 15, p. 15; Abu’l-Fida, V. 3, p. 110.
[19]Ibn Ishaq, Ibn Hisham, Sirah, V. 2, p. 45; Tabari, Tafsir, V. 15, p. 14; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 111; Qastalani, Mawahibu'l-Ladunniya, V. 2, p. 24.
[20]Ibn Abi Shayba, V. 14, p. 303; Ahmad b. Hanbal, V. 3, p. 148; Muslim, Sahih, V. 1, p. 146; Bayhaqi, Dalailu'n-Nubuwwa, V. 2, p. 383; Baghawi, Masabihu's-Sunna, V. 2, p. 179; Qadi Iyad, ash-Shifa, V. 1, p. 137; Ibn Athir, Musannaf, Jamiu’l-Usul, V. 12, p. 53; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 144.
[21]Ibn Abi Shayba, Musannaf, V. 14, p. 303-304; Ahmad b. Hanbal Musnad, V. 3, p. 148-149; Muslim, Sahih, V. 1 , p. 146-147; Bayhaqi, Dalailu'n-Nubuwwa, V. 2, p. 384; Baghawi, Masabihu's-Sunna, V. 2, p. 179; Qadi Iyad, ash-Shifa, V. 1, p. 137; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53-54; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 144.
[22]Ahmad b. Hanbal, V. 4, p. 207-208; Bukhari, Sahih, V. 4, p. 249.
[23]Ibn Abi Shayba, V. 14, p. 304; Muslim, V. 1, p. 146; Tabari, V. 27, p. 54; Bayhaqi, V. 2, p. 384; Qadi Iyad, ash-Shifa, V. 1, p. 137; Ibn Athir, Jamiu’l-Usul, V. 12, p. 54; Ibn Sayyid, V. 1,p.144; Dhahabi, p. 266.
[24]Ibn Sa'd, Tabaqatu'l-Kubra. V. 1, p. 213; Bukhari, Sahih, V. 1, p. 92; Muslim, Sahih, 11, p. 149; Bayhaqi, V. 2, p. 381; Qadi Iyad, V. 1, p.140, 148; Ibn Athir, V. 12, p. 56; Ibn Sayyid, V. 1.P.145; Dhahabi, p. 254.
[25]Ahmad b. Hanbal, V. 1, p. 449; Bukhari, V. 6, p. 51; Tabari, V. 27, p. 57, Bayhaqi, V. p. 372; Qurtubi, V. 17, p. 98.
[26]Bukhari, V. 8, p. 204; Tabari, V. 27, p. 45; Ibn Athir, V. 12, p. 51; Ibn Qayyim, Zadu'l-Maad, V. 2, p. 53; Qurtubi, V. 17, p. 98; Dhahabi, p. 267; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 112.
[27]Qadi Iyad, V. 1, p. 160; Diyarbakri, V. 1, p. 312.
[28]Qadi Iyad, V. 1, p. 163.
[29]Bukhari, Adhan: 148, 150; al-Amal Fi’s-Salat: 4, Isti’dhan: 3, 28, Da’awat: 16, Tawhid: 5; Muslim, Salat: 56, 60, 62; Abu Dawud, Salat: 178; Tirmidhi, Salat: 100, Nikah: 17; Nasai, Tatbiq: 23, Sahw: 41, 43-45, 56, 100-104; Ibn Majah, Iqama: 24; Nikah: 19; Darimi, Salat: 84, 92; Muwatta’, Nida’: 53, 55; Musnad, 1:292, 376, 382-4:409.
[30]Badiuzzaman Said Nursi, Şualar, Altıncı Şua, p.92; On Beşinci Şua, p.642-646.
[31]Ahmad b. Hanbal, Musnad, V. 1, p. 422; Muslim , Sahih, V. 1, p. 157; Tirmidhi, Sunan, V. 5, p. 393-394; Nasai, Sunan, V. 1, p. 224; Bayhaqi, Dalailu'n-Nubuwwa, V. 2, p. 373; Baghawi, Masabihu's-Sunna, V. 2, p.179; Qadi Iyad, ash-Shifa, V. 1, p. 1 42; Ibn Athir, Jamiu’l-Usul, V. 12, p. 57; Qurtubi, V. 17, p. 94; Dhahabi, p. 255; Diyarbakri, Khamis, V. 1, p. 312.
[32]Ibn Abi Shayba, Musannaf, V. 14, p. 304; Ahmad b. Hanbal, V. 3, p. 149; Muslim, V. 1, p. 146-147; Bayhaqi, Dalail, V. 2, p. 384; Qadi Iyad.V.1, p. 138; Ibn Athir, V. 1 2, p. 54; Dhahabi, p. 266.
[33]Bukhari, Sahih, V.1, p. 93; Muslim, Sahih, V. 1 ,p.149; Ibn Athir, Jamiu’l-Usul, V. 12, p. 57.
[34]Ibn Abi Shayba, Musannaf, V. 14, p. 304-305; Ahmad b. Hanbal, V. 3, p. 149; Muslim, V. 1, p. 147; Bayhaqi, V.2, p. 384; Qadi Iyad, V. 1, p.138; Ibn Athir, V. 12, p. 54.
[35]al-Baqara, 2/285-286.
[36]Ibn Athir,Nihaya, V. 4. p.19.
[37]Abdurrazzaq, Musannaf, V. 11 , p. 17; Bukhari, Sahih, V. 195; Muslim, Sahih, V. 1, p. 92; Bayhaqi, Sunanu'l-Kubra, V. 8, p. 20, 249.
[38]Bukhari, Sahih, V. 1 , p. 93; Muslim , Sahih, V. 1, p. 149; Baghawi, Masabihu's-Sunna, V. 2, p. 179; Ibn Athir, Jamiu’l-Usul, V. 12, p. 57; Ibn Sayyid, Uyunu’l-Athar, V. 1 , p. 145.
[39]Aal-i Imran, 3/133.
[40]Ibn Athir, Kamil, V. 2, p. 55.
[41]Bukhari, V. 1, p. 93; Muslim, V. 1, p. 149; Baghawi, V. 2, p. 179; Ibn Athir, V. 12, p. 57; Ibn Sayyid, V. 1, p. 145; Dhahabi, Tarikhu’l-Islam, p.260.
[42]Ahmad b. Hanbal, Musnad, V. 3, p. 263; Bukhari, Sahih, V. 6, p. 92; Tirmidhi, Sunan, V. 5, p. 449; Tabari, Tarikh, V. 2, p. 211.
[43]Ibn Athir, Kamil, V. 2, p. 55.
[44]Ahmad b. Hanbal, V. 3, p. 263; Bukhari, V. 6, p. 92; Tirmidhi, V. 5, p. 449; Tabari, V. 2, p. 211; Ibn Athir, V. 2, p. 55; Tirmizi, V.5, p. 450; Tabari, V. 2, p. 211; Ibn Athir, Kamil, V. 2, p. 55.
[45]Ibn Ishaq, Ibn Hisham, Sirah, V.2, p. 45-46.
[46]Ibn Athir, Kamil, V. 2, p. 55.
[47]Ahmad b. Hanbal, Musnad, V. 3, p. 210; Bukhari, Sahih, V. 5, p. 190; Tirmidhi, Sunan, V. 5, p. 557; Ibn Majah, Sunan, V. 2, p. 141; Darimi, Sunan, V. 2, p. 216; Hakim, Mustadrak, V. 4, p. 320; Bayhaqi, Sunanu'l-Kubra, V. 7, p. 52; Ibn Sayyid, Uyunu’l-Athar, V. 2. p. 335; Dhahabi, Tarikhu’l-Islam. p. 480.
[48]Ibn Ishaq, Ibn Hisham, V. 2, p.43; Ibn Sa'd, Tabaqatu'l-Kubra, V. 1, p. 214-215; Tabari, Tafsir, V. 15, p. 2; Dhahabi, Tarikhu'l-Islam, p. 272; Abu’l-Fida, V. 3, p. 110-111; Suyuti, Khasaisu'l-Kubra, V. 1, p. 439; Ibn Athir, Kamil, V. 2, p. 56.
[49]Ibn Sa'd, Tabaqatu'l-Kubra, V. 1, p.214; Dhahabi, Tarikhu’l-Islam, p. 272.
[50]Ibn Ishaq, Ibn Hisham, Sirah, V. 2, p. 43; Ibn Sa'd, Tabaqat, V. 1 , p. 215; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 141; Dhahabi, Tarikhu’l-Islam, p. 245-246; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 110.
[51]Diyarbakri, Khamis, V. 1, p. 315-316; Abu’l-Fida, Tafsir, V. 3, p. 22; Ibn Athir, Kâmil, V. 2, p. 56-57; Ibn Sayyid, V.1, p. 142; Ibn Ishaq, Ibn Hisam, Sirah, V. 2, p. 44; Dhahabi, Tarikhu’l-Islam, p. 243; Ibn Sa'd, Tabaqatu'l-Kubra, V. 1, p. 215.
[52]Ibn Abi Shayba, Musannaf, V. 14, p. 306; Ahmad b. Hanbal, Musnad, V. 1, p. 309; Abu'l-Faraj Ibn Jawzi, al-Wafa, V. 1 , p. 223; Dhahabi, Tarikhu'l-Islam, p. 250.
[53]Ibn Ishaq, Ibn Hisham, V. 2, p. 39-40; Dhahabi, p. 248; Abu’l-Fida, Tafsir, V. 3, p.21.
[54]Buhari, Muslim, Tirmidhi, Büyük Hadis Külliyatı-5, p. 416/10133