Book: Dalail an-Nubuwwah by Bayhaqi

باب ما جاء في ارتجاس ايوان كسرى وسقوط شرفه، ورؤيا الموبذان، وخمود النيران، وغير ذلك من الآيات، ليلة ولد رسول الله، صلى الله عليه وسلم

Chapter: Chapter on what came about the shaking of the palace of Khosrow and the fall of its balcony, the sighting of the banished, the quenching of the fires, and other signs on the night of the birth of the Prophet Muhammad, peace and blessings be upon him.

Volume: 1 (Page:126)

English:

The Chapter on What is Reported about the Trembling of Kisra's Pavilion, the Falling of its Star, the Dream of the Bishops, the Extinction of the Fire, and Other Miracles on the Night of the Birth of the Prophet of Allah, Peace be Upon Him

It was reported to us by Abu Sa'ad: 'Abdul Malik bin Abi Uthman the Ascetic, may Allah have mercy on him, who said, it was reported to us by Abi Ahmad: Al-Hussein bin Ali Al-Tamimi. Told to us by Abu Abdul Rahman: Muhammad bin Al-Hussein bin Muhammad bin Moussa the Sullami, They said: Hussein ibn Ali ibn Muhammad ibn Yahya and Muhammad bin Muhammad bin David, and Ibrahim bin Muhammad, the Nasrabadi reported to us: The word of Hussein was utâter, they said, it was reported to us by Abdul Rahman bin Muhammad bin Idris. Finally, he said: Reported to us by Ali bin Harb of Mosul. Reported to us by Abu Ayub: Yala bin Imran - from the offspring of Jarir bin Abdullah Al-Bajli - reported to us Makhzoum bin Haneef Al-Makhzoumi, from his father - who was over 150 years old - he said:

On the night when the Messenger of Allah was born, peace be upon him, Kisra's pavilion shook and fourteen of its balconies fell. And the fire of Persia, which had not been extinguished before that, was extinguished.

Arabic:

بَابُ مَا جَاءَ فِي ارْتِجَاسِ إِيوَانِ كِسْرَى وَسُقُوطِ شُرَفِهِ، وَرُؤْيَا الْمُوبَذَانِ، وَخُمُودِ النِّيرَانِ، وَغَيْرِ ذَلِكَ مِنَ الْآيَاتِ، لَيْلَةَ وُلِدَ رَسُولُ اللهِ، صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ* أَخْبَرَنَا أَبُو سَعْدٍ [ (٢٦٩) ] : عَبْدُ الْمَلِكِ بْنُ أَبِي عُثْمَانَ الزَّاهِدُ، رَحِمَهُ اللهُ، قَالَ: أَخْبَرَنَا أَبُو أَحْمَدَ: الْحُسَيْنُ بْنُ عَلِيٍّ التَّمِيمِيُّ (ح) [ (٢٧٠) ] . وحَدَّثَنَا أَبُو عَبْدِ الرَّحْمَنِ: مُحَمَّدُ بْنُ الْحُسَيْنِ بْنُ مُحَمَّدِ بْنِ مُوسَى السُّلَمِيُّ، قَالَ: أَخْبَرَنَا الْحُسَيْنُ بْنُ عَلِيُّ بْنُ مُحَمَّدِ بْنِ يحيى، ومحمد بْنُ مُحَمَّدِ بْنِ دَاوُدَ، وَإِبْرَاهِيمُ ابن مُحَمَّدٍ النَّصْرَابَاذِيُّ- وَاللَّفْظُ لِلْحُسَيْنِ- قَالُوا: حَدَّثَنَا [ (٢٧١) ] عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ إِدْرِيسَ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ حَرْبٍ [ (٢٧٢) ] الْمَوْصِلِيُّ، قَالَ: حَدَّثَنَا أَبُو أَيُّوبَ: يَعْلَى بْنُ عِمْرَانَ- مِنْ وَلَدِ جَرِيرِ بْنِ عَبْدِ اللهِ الْبَجَلِيِّ- قَالَ: حَدَّثَنَا مَخْزُومُ بْنُ هَانِئٍ الْمَخْزُومِيُّ، عَنْ أَبِيهِ- وَأَتَتْ عَلَيْهِ مِائَةٌ وَخَمْسُونَ سَنَةً- قَالَ:لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي وُلِدَ فِيهَا رَسُولُ اللهِ، صَلَّى الله عَلَيْهِ وَسَلَّمَ، ارْتَجَسَ إِيوَانُ كِسْرَى، وَسَقَطَتْ مِنْهُ أَرْبَعَ عَشْرَةَ شُرْفَةً [ (٢٧٣) ] . وَخَمَدَتْ نَارُ فَارِسَ، وَلَمْ تَخْمُدْ قَبْلَ ذلك[ (٢٦٩) ] في (ح) : «أبو سعيد» .[ (٢٧٠) ] حاء التحويل سقطت من (ح) .[ (٢٧١) ] في (ح) : «أخبرنا» .[ (٢٧٢) ] في (ص) : «الحرب» .[ (٢٧٣) ] في (ص) «شرفا» ، وفي (هـ) : «شرافة» .

Volume: 1 (Page:127)

English:

The Vision and the King

Over a millennium ago, the waters of Sawah lake receded, and Mubadhan saw camels leading vigorous horses having crossed the Euphrates, spreading throughout the land. The sight alarmed King Khosrow, and he summoned patience. However, when he could bear the anxiety no longer, he decided not to withhold it from his ministers and commanders, calling them to his presence, donning his crown and sending for them.

Council and Revelation

Once they were gathered around him, he asked: "Do you know why I have summoned you?" They replied, "No, unless the King informs us." Amid their speculation, a letter arrived regarding a dwindling flame in Persia, adding to Khosrow's anxiety. He then revealed his concerns to them.

Mubadhan's Dream

Mubadhan said, "Well, I - God preserve the King - saw something last night.” He then related his dream about the camels. Hearing this, the King asked, “What does this mean, Mubadhan?" Mubadhan informed Khosrow that it signifies an event coming from the Arabs.

The Letter

The troubled king wrote: “From the King of Kings, Khosrow, to Al-Nu'man Ibn Al-Mundhir. Send me a man knowledgeable in what I wish to inquire about.” In response, Al-Nu'man sent 'Abd Al-Masih, son of 'Amr, son of Hayyan, son of Buqaylah, Al-Ghassani.

The Interpreter

When ‘Abd Al-Masih stood before the king, Khosrow asked if he knew the subject of inquiry. 'Abd Al-Masih replied, "The King may ask me or inform me. If I know, I shall tell; if I don't, I will guide you to one who does.” The king then shares what Mubadhan saw. 'Abd Al-Masih said, "Knowledge of this is with an uncle of mine who lives on the outskirts of Sham (modern-day Syria) named Satihe"

The Journey for the answer

Khosrow instructed, "Go to him, ask him, and bring me the interpretation." 'Abd Al-Masih arose and headed to Satihe, who was, at the time, on the brink of death. He greeted him and waited for a response, but none came.

Arabic:

بِأَلْفِ عَامٍ، وَغَاضَتْ بُحَيْرَةُ سَاوَةَ، وَرَأَى الْمُوبَذَانُ إِبِلًا صِعَابًا، تَقُودُ خَيْلًا عِرَابًا، قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا.فَلَمَّا أَصْبَحَ كِسْرَى أَفْزَعَهُ ذَلِكَ، وَتَصَبَّرَ عَلَيْهِ تَشَجُّعًا، ثُمَّ رَأَى أَنْ لَا يَدَّخِرَ ذَلِكَ عَنْ وُزَرَائِهِ وَمَرَازِبَتِهِ حِينَ عِيلَ صَبْرُهُ، فَجَمَعَهُمْ، وَلَبِسَ تَاجَهُ، وَقَعَدَ عَلَى سَرِيرِهِ، ثُمَّ بَعَثَ إِلَيْهِمْ، فَلَمَّا اجْتَمَعُوا عِنْدَهُ، قَالَ: أَتَدْرُونَ فِيمَا بَعَثْتُ إِلَيْكُمْ؟قَالُوا: لَا، إِلَّا أَنْ يُخْبِرَنَا الملك بذلك. فبيناهم كَذَلِكَ إِذْ أَتَاهُ كِتَابٌ بِخُمُودِ نَارِ فَارِسَ، فَازْدَادَ غَمًّا إِلَى غَمَّهِ، ثُمَّ أَخْبَرَهُمْ بِمَا هَالَهُ. فَقَالَ الْمُوبَذَانُ: وَأَنَا- أَصْلَحَ اللهُ الْمَلِكَ- قَدْ رَأَيْتُ فِيَ هَذِهِ اللَّيْلَةِ. ثُمَّ قَصَّ عَلَيْهِ رُؤْيَاهُ فِي الْإِبِلِ.قَالَ: أَيُّ شَيْءٍ يَكُونُ هَذَا يَا مُوبَذَانُ- وَكَانَ أَعْلَمَهُمْ فِي أَنْفُسِهِمْ- قَالَ: حَدَثٌ [يَكُونُ] [ (٢٧٤) ] مِنْ نَاحِيَةِ الْعَرَبِ. فَكَتَبَ كِسْرَى عِنْدَ ذَلِكَ: «مِنْ مَلَكِ الْمُلُوكِ كِسْرَى إِلَى النُّعْمَانِ بْنِ الْمُنْذِرِ. أَمَّا بَعْدُ: فَوَجِّهْ إِلَيَّ بِرَجُلٍ عَالِمٍ بِمَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْهُ» فَوَجَّهَ إِلَيْهِ بِعَبْدِ الْمَسِيحِ بْنِ عَمْرِو بْنِ حَيَّانَ بْنِ بُقَيْلَةَ [ (٢٧٥) ] الْغَسَّانِيِّ.فَلَمَّا قَدِمَ عَلَيْهِ، قَالَ: أَلَكَ عِلْمٌ بِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ؟ قَالَ: يَسْأَلُنِي، أَوْ يُخْبِرُنِي، الْمَلِكُ، فَإِنْ كَانَ عِنْدِي مِنْهُ عِلْمٌ أَخْبَرْتُهُ، وَإِلَّا دَلَلْتُهُ عَلَى مَنْ يَعْلَمُهُ.قَالَ: فَأَخْبَرَهُ بِمَا رَأَى. قَالَ: عِلْمُ ذَلِكَ عِنْدَ خَالٍ لِي يَسْكُنُ مَشَارِفَ الشَّامِ، يُقَالُ لَهُ: سَطِيحٌ. قَالَ: فَاذْهَبْ إِلَيْهِ فَاسْأَلْهُ وَائْتِنِي بِتَأْوِيلِ مَا عِنْدَهُ. فَنَهَضَ عَبْدُ الْمَسِيحِ حَتَّى قَدِمَ عَلَى سَطِيحٍ، وَقَدْ أَشْفَى عَلَى الْمَوْتِ، فَسَلَّمَ عَلَيْهِ وَحَيَّاهُ، فَلَمْ يُحِرْ [ (٢٧٦) ] جَوَابًا، فَأَنْشَدَ عَبْدُ الْمَسِيحِ يَقُولُ:[ (٢٧٤) ] الزيادة من (ح) .[ (٢٧٥) ] في (ص) : «نفيلة» ، وهو تصحيف.[ (٢٧٦) ] في (ص) : «يحذ» .

Volume: 1 (Page:128)

English:

Is Yemen Deaf or Can It Hear?

Is [277] Yemen deaf or can it hear? [278] The leader hears... or it rapidly speeds on, overtaken [279] by the shadow of death [280].

You, who draws the line, we weary you... and you, who removes distress from a youthful face [281]. The elder of the living from the family of Sanan has come to you... and his mother is from the family of the Wolf's son, Hajan.

The Emissary

The wild camel with sharp fangs [282] and white, loose-furred body and garment [283]. The messenger of the Persians, quick in speech [282]... isn't scared by thunder or the passage of time [283]. The earth spins me around, shaking violently... raising me up and throwing me off balance [284]. Until I came naked on the barren desert [284] and cotton wraps... swirling in the wind is the fine dust [285].

The Prophecy

It seems like it was taken from my lap, a block of wood [285]. He said, then opened his eyes wide and further said: The servant of the Messiah [286], on a silk camel, to the plain, he has fulfilled his promise on time. The king of the Sassanids sent you, for the palace to tremble and the fire to die down. He saw tall camels leading a group of horses; they crossed the Tigris River and spread out in its territory. O servant of the Messiah, when the readings increase, the man of conflict emerges, the valley of the sky overflows. The Lake of Moodiness shrunk, and the fire of Persia went out.

So, the Levant is not hospitable to the plain. The kings and queens rule them. [277]

Footnotes

  • [277] "Is deaf" : denoted by a question mark and then the emphatic vowel of the passive particle, doubling the meme construct for the object.
  • [278] "The leader" : Lord.
  • [279] "Speeds on" : Hurries.
  • [280] "The shadow of death" : Death.
  • [281] In the source text, "the youthful face".
  • [282] In the source text, "sharp fangs"
  • [283] In the source text, "quick in speech"
  • [284] "The barren desert" : The bones of the chest.
  • [285] "The fine dust" : "The soft soil"
  • [286] In the source text, "O servant of the Messiah".

Arabic:

أَصَمَّ [ (٢٧٧) ] أَمْ يَسْمَعُ غِطْرِيفُ [ (٢٧٨) ] الْيَمَنْ ... أَمْ فَادَ فَازْلَمَّ [ (٢٧٩) ] بِهِ شَأْوُ الْعَنَنْ [ (٢٨٠) ]يَا فَاصِلَ الْخُطَّةِ أَعْيَتْ مَنْ وَمَنْ ... وَكَاشِفَ الْكُرْبَةِ عَنْ وَجْهٍ غَضِنْ [ (٢٨١) ]أَتَاكَ شَيْخُ الْحَيِّ مِنْ آلِ سَنَنْ ... وَأُمُّهُ مِنْ آلِ ذِئْبِ بْنِ حَجَنْأَزْرَقُ بَهْمُ النَّابِ صَوَّارُ [ (٢٨٢) ] الْأُذُنْ ... أَبْيَضُ فَضْفَاضُ الرِّدَاءِ وَالْبَدَنْرَسُولُ قَيْلِ الْعُجْمِ يَسْرِي بِالرَّسَنْ [ (٢٨٣) ] ... لَا يَرْهَبُ الرَّعْدَ وَلَا رَيْبَ الزَّمَنْتَجُوبُ بِيَ الْأَرْضُ عَلَنْدَاةٌ شَزَنْ ... تَرْفَعُنِي وَجْنًا وَتَهْوِي بِي وَجَنْحَتَّى أَتَى عَارِي الْجَآجِي [ (٢٨٤) ] وَالْقَطَنْ ... تَلُفُّهُ فِي الرِّيحِ بَوْغَاءُ [ (٢٨٥) ] الدِّمَنْكَأَنَّمَا حُثْحِثَ مِنْ حِضْنَيْ ثَكَنْقَالَ: فَفَتَحَ سَطِيحٌ عَيْنَيْهِ، ثُمَّ قَالَ: عَبْدُ الْمَسِيحِ [ (٢٨٦) ] ، عَلَى جَمَلٍ مُسِيحٍ، إِلَى سَطِيحٍ، وَقَدْ أَوْفَى عَلَى الصَّرِيحِ، بَعَثَكَ مَلِكُ بَنِي سَاسَانَ، لِارْتِجَاسِ الْإِيوَانِ، وَخُمُودِ النِّيرَانِ، وَرُؤْيَا الْمُوبَذَانِ، رَأَى إِبِلًا صِعَابًا، تَقُودُ خَيْلًا عِرَابًا، قَدْ قَطَعَتْ دِجْلَةَ وَانْتَشَرَتْ فِي بِلَادِهَا. يَا عَبْدَ الْمَسِيحِ، إِذَا كَثُرَتِ التِّلَاوَةُ، وَظَهَرَ صَاحِبُ الْهِرَاوَةِ، وَفَاضَ وَادِي السَّمَاوَةِ، وَغَاضَتْ بُحَيْرَةُ سَاوَةُ، وَخَمَدَتْ نَارُ فَارِسَ- فَلَيْسَ الشَّامُ لِسَطِيحٍ شَامًا، يَمْلِكُ مِنْهُمْ مُلُوكٌ وَمَلِكَاتْ،[ (٢٧٧) ] (أصمّ) : بهمزة الاستفهام ثم بضم الصاد المهملة فتشديد الميم مبني للمفعول.[ (٢٧٨) ] (الغطريف) : السيد.[ (٢٧٩) ] (ازلمّ) : أسرع.[ (٢٨٠) ] (العنن) : الموت.[ (٢٨١) ] في (ص) : «الغضن» .[ (٢٨٢) ] في (ص) : «ضرار» وهو تصحيف.[ (٢٨٣) ] في (ص) : «الوسن» .[ (٢٨٤) ] (الجاجي) : عظام الصدر.[ (٢٨٥) ] (البوغاء) : «التراب الناعم» .[ (٢٨٦) ] في (ح) : «يا عبد المسيح» .

Volume: 1 (Page:129)

English:

Translation

For every high place, and all that is coming is coming. Then Satih took his place, and the servant of Messiah got up to his saddle saying: Gird up, for you are the one who is heading towards worry… Let not parting and changing frighten you. If the kingdom of the sons of Sassan touches them, then these are the stages of eras. Perhaps they began a status to that the fiercest lions fear its might. From them is the brother to the palace, Bahram and his siblings and Hurmuzan and Sabur and Sabur. And the people are children of different mothers, and those who know who are less are despicable and abandoned. And they are sons of the mother, but if they see a youngster, he is preserved and victorious in the unseen. And the good and evil are bound in an era... and the good is followed and evil is prevented.

So when the servant of the Messiah arrived to Kisra and informed him of Satih's saying, he said: "Up until fourteen kings rule from them, events will keep happening." So, ten of them ruled within four years and the rest until Uthman ibn Affan was killed, may Allah be pleased with him. I said: and for Satih there's another story in his narration when he came to Mecca, who among the Quraysh met him - among them was Abdul Manaf ibn Qusay - about the Prophet’s affair, peace be upon him and his successors after him.

Annotations

[287] 'Daharer' : is the plural form of Daher (time).
[288] 'Almahaseer' : is the plural form of Mahsaar which means lion.
[289] 'Awlad Allat' : Their father is one, and their mothers are different.
[290] The increase is from (ح), and in (ص) : «Uthman, may Allah be pleased with him.»
[291] The story is mentioned in the biography of Ibn Hisham (1: 11- 14), Dawail Nabawa for Abi Nuaym pg. (96- 99), Al-Wafa (1: 97), and the history of Tabri (2: 131- 132), explaining the divine gifts (1: 121) and the beginning and the end (2: 268- 269), and the major characteristics of As-Suyuti (1: 51), and others. This saying is not accurate, it is mentioned in all these books for the purpose of examining it, not for believing in its authenticity.

Arabic:

عَلَى عَدَدِ الشُّرُفَاتْ، وَكُلُّ مَا هُوَ آتٍ آتٍ. ثُمَّ قَضَى سَطِيحٌ مَكَانَهُ، فَنَهَضَ عَبْدُ الْمَسِيحِ إِلَى رحله وهو يقول:شَمِّرْ فَإِنَّكَ مَاضِي الْهَمِّ شِمِّيرُ ... لَا يُفْزِعَنَّكَ تَفْرِيقٌ وَتَغْيِيرُإِنْ يُمْسِ مُلْكُ بَنِي سَاسَانَ أَفْرَطَهُمْ ... فَإِنَّ ذَلِكَ أَطْوَارٌ دَهَارِيرُ [ (٢٨٧) ]فَرُبَّمَا رُبَّمَا أَضْحَوْا بِمَنْزِلَةٍ ... يَهَابُ صَوْلَتَهَا الْأُسْدُ الْمَهَاصِيرُ [ (٢٨٨) ]مِنْهُمْ أَخُو الصَّرْحِ بَهْرَامٌ وَإِخْوَتُهُ ... وَالْهُرْمُزَانُ وَسَابُورٌ وَسَابُورُوَالنَّاسُ أَوْلَادُ عَلَّاتٍ فَمَنْ عَلِمُوا ... أَنْ قَدْ أَقَلَّ فَمَحْقُورٌ وَمَهْجُورُ [ (٢٨٩) ]وَهُمْ بَنُو الْأُمِّ، أَمَّا إِنْ رَأَوْا نَشَبًا ... فَذَاكَ بِالْغَيْبِ مَحْفُوظٌ وَمَنْصُورُوَالْخَيْرُ وَالشَّرُّ مَقْرُونَانِ فِي قَرَنٍ ... وَالْخَيْرُ مُتَّبَعٌ وَالشَّرُّ مَحْذُورُقَالَ: فَلَمَّا قَدِمَ عَبْدُ الْمَسِيحِ عَلَى كِسْرَى فَأَخْبَرَهُ بِقَوْلِ سَطِيحٍ، فَقَالَ: إِلَى أَنْ يَمْلِكَ مِنَّا أَرْبَعَةَ عَشَرَ مَلِكًا كَانَتْ أُمُورٌ وَأُمُورٌ. فَمَلَكَ مِنْهُمْ عَشَرَةٌ فِي أَرْبَعِ سِنِينَ، وَالْبَاقُونَ إِلَى أَنْ قُتِلَ [عُثْمَانُ بْنُ عَفَّانَ] [ (٢٩٠) ] رَضِيَ اللهُ عَنْهُ [ (٢٩١) ] .قُلْتُ: وَلِسَطِيحٍ قِصَّةٌ أُخْرَى فِي إِخْبَارِهِ، حِينَ قَدِمَ مَكَّةَ، مَنْ لَقِيَهُ مِنْ قُرَيْشٍ- مِنْهُمْ عَبْدُ مَنَافِ بْنُ قُصَيٍّ- بِأَحْوَالِ النَّبِيِّ، صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَخُلَفَائِهِ بَعْدَهُ.[ (٢٨٧) ] (دهارير) : جمع دهر.[ (٢٨٨) ] (المهاصير) : جمع مهصار وهو الأسد.[ (٢٨٩) ] (أولاد علات) : أبوهم واحد، وأمهاتهم شتى.[ (٢٩٠) ] الزيادة من (ح) ، وفي (ص) : «عُثْمَانُ رَضِيَ اللهُ عَنْهُ» .[ (٢٩١) ] القصة في سيرة ابن هشام (١: ١١- ١٤) ، ودلائل النبوة لأبي نعيم ص (٩٦- ٩٩) ، والوفا (١: ٩٧) ، وتاريخ الطبري (٢: ١٣١- ١٣٢) ، وشرح المواهب اللدنية (١: ١٢١) والبداية والنهاية (٢: ٢٦٨- ٢٦٩) ، والخصائص الكبرى للسيوطي (١: ٥١) ، وغيرها.وهذا حديث ليس بصحيح، وذكره في كل هذه الكتب على سبيل التسهيل لتمحيصه لا لصدقه.

Volume: 1 (Page:130)

English:

Another Tale to His Credit

He (the subject) has another story regarding the interpretation of the dream of Rabiah bin Nasr Al-Lakhmi[(292)].

Written Evidence

[(292)] noted in the margin (h): at the panel (25/a): "Our Sheikh, Abu Al-Iqbal Al-Taie Al-Hanafi, Ridwan Jawish, and Abdulrahman Afendi Haluwat, and those mentioned before in this session, confirmed upon reading by Mr. Abi Al-Salah Al-Hussein bin Abdulrahman Al-Sheikhoni on Wednesday, the 13th of Ramadan in the year 1191, and it was written by Muhammad Murtada, praising Allah and praying and submitting (to his will)."

Arabic:

وَلَهُ قِصَّةٌ أُخْرَى. وَلِشِقٍّ فِي تَأْوِيلِ رُؤْيَا رَبِيعَةَ بْنِ نَصْرٍ اللَّخْمِيِّ [ (٢٩٢) ] .[ (٢٩٢) ] في هامش (هـ) : عند اللوحة (٢٥/ أ) : «بلغ شيخنا أبو الإقبال الطائي الحنفي، ورضوان جاويش، وعبد الرحمن أفندي حلوات، والذين ذكروا قبل هذا المجلس، وثبت بقراءة السيد أبي الصلاح الحسين بن عبد الرحمن الشيخوني في يوم الأربعاء ١٣ رمضان سنة ١١٩١، وكتب محمد مرتضى، حامدا الله ومصليا ومسلما» .

Vols: Intro, 1, 2, 3, 4, 5, 6, 7

Chapters