المجالس العاشورية في المآتم الحسينية

by God, is there any among you who has a brother like my brother Ja'far, adorned with two wings in Paradise, alighting wherever he wishes within it, other than me? They said: By God, no. He said: I adjure you, is there any among you who has an uncle like my uncle Hamza, the Lion of God and the Lion of His Messenger, and the Master of the Martyrs, other than me? They said: By God, no.

And from Abd al-Rahman ibn Bukayr, from Abu Ja'far (peace be upon him), he said: Upon a pillar of the Throne it is written: Hamza is the Lion of God, the Lion of His Messenger, and the Master of the Martyrs... And from Salman, he said: The Prophet (peace be upon him and his family) said to Fatima (peace be upon her): Our martyr is the Master of the Martyrs, and he is Hamza ibn Abd al-Muttalib, the uncle of your father. She said: O Messenger of God! Is he the master of the martyrs who were slain with you? He said: No, rather he is the master of the martyrs of the first and the last, save the prophets and the legatees; and Ja'far ibn Abi Talib, the one with two wings, the flyer in Paradise with the angels.

And it is reported that the Messenger of God (peace be upon him and his family) said: On the Day of Resurrection, a great multitude of people will be seen at the side of the Path (Sirat), their number known only to God Almighty—they were the lovers of Hamza, and many of them were people of sins and offenses. Then walls will rise between them and their passage along the Path and their crossing into Paradise. So they will say: O Hamza! You see the state we are in. Then Hamza will say to the Messenger of God and to Ali ibn Abi Talib: You see my friends crying out to me for help. Then Muhammad, the Messenger of God (peace be upon him and his family), will say to Ali, the Ally of God (peace be upon him): O Ali! Help your uncle in rescuing his friends and saving them from the Fire. So Ali ibn Abi Talib (peace be upon him) will come to the spear with which Hamza fought the enemies of God in this world, and will hand it to him, saying: O uncle of the Messenger of God, and O uncle of the brother of the Messenger of God (peace be upon him and his family), drive back the Blaze from your friends with this spear of yours, as you used to drive back the enemies of God from the friends of God in this world. So Hamza will take the spear in his hand and place its butt against the walls of fire blocking his friends from crossing into Paradise upon the Path, and will give it one thrust, pushing it back a distance of five hundred years. Then he will say to his friends and the lovers who were devoted to him in this world: Cross. So they will cross the Path safe and secure, the fires having been removed from them and the terrors distanced from them, and they will enter Paradise as winners and triumphant ones.

And from Isma'il ibn Jabir and Zurara, from Abu Ja'far (peace be upon him), he said: The Messenger of God (peace be upon him and his family) buried his uncle Hamza in his garments stained with the blood in which he was struck. The Prophet (peace be upon him and his family) shrouded him in his own cloak, but it fell short of his feet, so he called for idhkhir grass and laid it over him. He prayed over him seventy prayers and pronounced the takbir over him seventy times(1).

And from al-Sadiq, from his father, from his grandfather (peace be upon them), he said: Al-Hasan ibn Ali (peace be upon them) said, in his argument against Mu'awiya: Among those who responded to the Messenger of God (peace be upon him and his family) were his uncle Hamza and his cousin Ja'far, and both were slain as martyrs—may God be pleased with them—among a great number who were killed alongside them from the companions of the Messenger of God (peace be upon him and his family). So God Almighty made Hamza the Master of the Martyrs from among them, and granted Ja'far two wings with which he flies with the angels however he wishes from among them—and that was because of their station with the Messenger of God (peace be upon him and his family), their rank, and their kinship to him (peace be upon him and his family). And the Messenger of God (peace be upon him and his family) prayed over Hamza seventy prayers, from among the martyrs who were martyred with him.

And from Habib ibn Abi Thabit, from Ali ibn al-Husayn (peace be upon them), he said: No one entered Paradise through zeal except for the zeal of Hamza ibn Abd al-Muttalib, and that was when he embraced Islam out of anger for the Prophet (peace be upon him and his family) in the incident of the entrails that were cast upon the Prophet (peace be upon him and his family).

And from Ibn Abbas, he said: The Prophet (peace be upon him and his family) said to me: In a dream, I saw my uncle Hamza ibn Abd al-Muttalib and my brother Ja'far ibn Abi Talib, and before them was a tray of lote-fruit. They ate for a while, then the fruit turned into ripe dates for them, and they ate for a while. So I drew near to them and said: May my father be sacrificed for you both—which deeds did you find most excellent? They said: We were ransomed for you with our fathers and mothers; we found the most excellent of deeds to be sending blessings upon you, giving water to drink, and the love of Ali ibn Abi Talib (peace be upon him)(2).

And it is reported that the Messenger of God (peace be upon him and his family) passed by some of the houses of the Ansar, of the Banu Abd

al-Ashhal, and heard weeping and lamentation over their slain. His eyes overflowed and he wept, then said: But Hamza has no one to weep for him. When Sa'd ibn Mu'adh and Usayd ibn Hudayr returned to the houses of the Banu Abd al-Ashhal, they ordered their women to go and weep for the uncle of the Messenger of God (peace be upon him and his family). When the Messenger of God (peace be upon him and his family) heard their weeping for Hamza, he went out to them while they were at the door of his mosque weeping, and the Messenger of God (peace be upon him and his family) said to them: Return—may God have mercy upon you—for you have consoled by your very presence(1). And in another narration: When the Messenger of God (peace be upon him and his family) returned from the Battle of Uhud to Medina, he heard from every house whose people had a slain one wailing and weeping, but he heard none from the house of his uncle Hamza. So he (peace be upon him and his family) said: But Hamza has no one to weep for him. So the people of Medina vowed that they would not wail over any dead one nor weep for him until they began with Hamza, wailing over him and weeping for him—and they remain upon that to this day(2).

And how excellent are the words of Sheikh Muhammad Sa'id al-Mansuri when he says:

Ibn al-Jawzi said: When Wahshi, the slayer of Hamza, embraced Islam, the Prophet (peace be upon him and his family) said to him: Keep your face hidden from me, for I do not love to look upon the slayer of the beloved ones. He said this while Islam wipes away what came before it. So how, then, would the heart of the Prophet (peace be upon him and his family) bear to see the one who slaughtered Hussein (peace be upon him), ordered his killing, and carried his family upon the bare backs of camels(2)?

And it is reported from Abdullah ibn Mas'ud, who said: We never saw the Messenger of God (peace be upon him and his family) weep more intensely than his weeping over Hamza ibn Abd al-Muttalib when he was slain(3). So how, then, would it have been had he gazed upon his grandson Hussein (peace be upon him) as a mutilated, torn body, scattered apart by the spears? His state, without doubt, would have been more severe than his state on the day of the slaying of Hamza ibn Abd al-Muttalib. As the poet said:

The Twenty-Third Gathering
Concerning what befell the descendants of Ali in the days of al-Mansur,
al-Rashid, and al-Mutawakkil, of killing and persecution
Asma bint Umays, may God be pleased with her, said, arguing against this nation that shed

the blood of the son of the daughter of the Messenger of God (peace be upon him and his family):

And another said:

And Abu Ata Aflah ibn Yasar al-Sindi said:

Yahya ibn Aktham said: Al-Ma'mun summoned Di'bil, may God have mercy upon him, and granted him safety for his life. When he stood before him—and I was sitting before al-Ma'mun—he said to him: Recite to me your ode rhyming in 'ra'. But Di'bil denied it and claimed not to know it. So he said to him: You have safety regarding it, just as I granted you safety for your life. So he recited his ode to him, including his words concerning the wrong done to the People of the House (peace be upon them):

He said: Then al-Ma'mun struck the ground with his turban and said: You have spoken the truth, by God, O Di'bil(1).

And Abu Firas al-Hamdani said:

Al-Mansur said one day to his companions, after the killing of Muhammad ibn Abdullah ibn al-Hasan (the Pure Soul) and his brother Ibrahim: By God, I have never seen a man more sincere to the Banu Marwan than al-Hajjaj. So al-Musayyab ibn Zuhayr al-Dabbi rose and said: O Commander of the Faithful! Al-Hajjaj never preceded us in any matter in which we fell short. By God, God has not created upon the face of the earth a creature dearer to us than our Prophet (peace be upon him and his family), yet you ordered us to kill his children, and we obeyed you and did it. So have we been sincere to you or not?! Al-Mansur said: Sit down—may you never sit again(2).

The era of al-Mansur was an era filled with injustice, marked by terror and tyranny. No one would dare in those days to associate with any of the descendants of Ali, and whoever did so exposed himself to the danger of imprisonment, if not death. That alone was sufficient cause for punishment under al-Mansur in his unjust rule. When Ibrahim ibn Harthama, a contemporary of al-Mansur, entered Medina, a man from the descendants of Ali came to him and greeted him. So Ibrahim said to him: Keep away from me—do not bring about my bloodshed(3).

And in the letter of al-Ma'mun the Abbasid, which he sent to the Abbasids—after mentioning the good conduct of the Commander of the Faithful Ali (peace be upon him) toward the children of al-Abbas—he said: Until God decreed the rule to us, then we filled them with fear, constrained them, and killed them more than the Umayyads killed them. Woe to you! The Umayyads killed only those who unsheathed a sword, but we, the Banu Abbas, killed them in great numbers...

And al-Jaludi, whom al-Rashid had ordered to raid the houses of the family of Abu Talib—when al-Ma'mun appointed al-Rida (may God's blessings be upon him) as heir apparent—said: I seek refuge for you in God, O Commander of the Faithful, that you should remove this matter which God appointed for you and singled you out with, and place it in the hands of your enemies, those whom your forefathers used to kill and drive out across the lands(1). And al-Rashid ordered his governor over Medina to make the descendants of Ali stand surety for one another(2).

And Sheikh al-Saduq, may mercy be upon him, narrated, saying: Abu Mansur al-Mutarriz said: I heard al-Hakim Abu Ahmad Muhammad ibn Muhammad ibn Ishaq al-Anmati al-Naysaburi say, with a connected chain that Muhammad mentioned: When al-Mansur built the buildings in Baghdad, he began to seek out the descendants of Ali with intense pursuit, and would place whomever he captured of them within hollow pillars built of plaster and brick. One day he captured a youth from among them, handsome of face, with black hair, of the children of al-Hasan ibn Ali ibn Abi Talib (peace be upon him), and handed him over to the builder who was building for him, ordering him to place him within the hollow of a pillar and build over him. He assigned one of his trusted men to oversee this, until he placed him within the hollow of a pillar in his presence. So the builder placed him within the hollow of a pillar, but tenderness and mercy for him entered the builder's heart, and he left an opening in the pillar through which air could enter(3), and said to the youth: No harm will come to you, so be patient, for I will bring you out from within this pillar when night falls.

When night fell, the builder came in its darkness and brought that descendant of Ali out from within that pillar, and said to him: Fear God concerning my blood and the blood of the workmen who are with me, and conceal yourself. For I only brought you out in the darkness of this night from within this pillar because I feared that, if I left you within it, your grandfather the Messenger of God (peace be upon him and his family) would be my adversary on the Day of Resurrection before God Almighty. Then he removed his hair with the plasterers' tools as best he could, and said to him: Conceal yourself by your own means, and do not return to your mother. The youth said: If this is so, then inform my mother that I have escaped and fled, that she may be reassured and her grief and weeping lessened, since there is no way for my return to her. So the youth fled, and it is not known where in God's earth he headed, nor to which land he ended up. That builder said: The youth had told me the location of his mother and given me his hair as a token. So I went to her at the place to which he had directed me, and I heard a humming like the humming of bees from weeping, and I knew it was his mother. So I drew near to her, told her the news of her son, gave her his hair, and departed(1).

And it is reported, concerning what befell the descendants of Ali from the family of al-Hasan (peace be upon him) in the days of al-Mansur, that they were seized and bound in iron, then carried in bare litters with no padding in them, and were made to stand at the place of prayer so that people might revile them. But the people refrained from them and felt pity for them on account of the state they were in. Then they were taken away until they were made to stand at the door of the mosque of the Messenger of God (peace be upon him and his family)—the door called the Door of Gabriel (peace be upon him). Abu Abdullah (peace be upon him) looked out upon them, the greater part of his cloak trailing upon the ground, then looked out from the door of the mosque and said: May God curse you, O company of the Ansar—three times—it was not upon this that you covenanted with the Messenger of God (peace be upon him and his family), nor did you pledge allegiance to him upon this. Then he rose, took one of his sandals and put it on his foot, holding the other in his hand, with the greater part of his cloak dragging upon the ground, then entered his house and ran a fever for twenty nights, during which he wept night and day until it was feared for his life.

And it is reported that when the people were brought up in the litters, Abu Abdullah (peace be upon him) rose from the mosque, then

moved toward the litter in which Abdullah ibn al-Hasan was, intending to speak with him, but he was firmly prevented, and the guard came at him and pushed him, saying: Keep away from this, for God will suffice you and suffice others. Then they entered the alley with them, and Abu Abdullah returned to his dwelling. They had not yet reached al-Baqi' with them when the guard was afflicted with a severe affliction—his she-camel kicked and shattered his hip, and he died(1).

And al-Tabari narrated in his history, saying: Abu Ya'qub ibn Sulayman mentioned, saying: Jamra the perfumer, the perfumer of Abu Ja'far, told me, saying: When al-Mansur resolved to make the pilgrimage, he summoned Rayta bint Abi al-Abbas, the wife of al-Mahdi—and al-Mahdi was in al-Rayy before Abu Ja'far set out. He entrusted to her what he wished, gave her his charge, handed her the keys of the storehouses, instructed her, made her swear, and emphasized the oaths, that she should not open certain of those storehouses nor show them to anyone but al-Mahdi, and not even then unless his death was confirmed to her. If that was confirmed, she and al-Mahdi were to gather, with no third person between them, to open the storehouse. When al-Mahdi arrived from al-Rayy to the City of Peace, she handed him the keys and informed him that al-Mansur had charged her not to open it nor show it to anyone until his death was confirmed to her. When the news of al-Mansur's death reached al-Mahdi and he assumed the caliphate, he opened the door, with Rayta accompanying him, and behold—a great vaulted chamber containing a group of the slain of the Talibids, with tags in their ears bearing their lineages. Among them were children, young men, and elders—a great number. When al-Mahdi saw that, he was horrified at what he saw, and ordered that a pit be dug for them, and they were buried in it, and a platform was built over them(2).

And Sheikh al-Saduq, may mercy be upon him, narrated, from Ubaydullah al-Bazzaz al-Naysaburi—who was advanced in age—he said: There was a business dealing between me and Humayd ibn Qahtaba al-Ta'i al-Tusi. One day I traveled to him, and news of my arrival reached him, so he summoned me at once while I was in my travel clothes, not having

changed them. This was in the month of Ramadan, at the time of the noon prayer. When I entered upon him, I saw him in a room through which water flowed. I greeted him and sat down. A basin and a ewer were brought, and he washed his hands, then ordered me, so I washed my hands. The table was brought, and it slipped my mind that I was fasting and that I was in the month of Ramadan. Then I remembered and held back my hand. So Humayd said to me: What is wrong with you that you do not eat? I said: O Amir! This is the month of Ramadan, and I am not ill, nor do I have an ailment that obliges breaking the fast, and perhaps the Amir has an excuse in this, or an ailment that obliges breaking the fast. He said: I have no ailment that obliges breaking the fast, and I am of sound body.

Then his eyes welled with tears and he wept. So I said to him, after he had finished his meal: What makes you weep, O Amir? He said: Harun al-Rashid, during his stay in Tus, sent for me in the middle of the night, saying: Come at once. When I entered upon him, I saw before him a candle burning, and a green sword unsheathed, and before him stood a servant. When I stood before him, he raised his head toward me and said: How is your obedience to the Commander of the Faithful? I said: With my life and my wealth. He lowered his head, then permitted me to leave. I had not settled in my dwelling when the messenger returned to me and said: Answer the summons of the Commander of the Faithful. I said to myself: To God we belong—I fear he has resolved to kill me, and that when he saw me he felt shame before me. So I returned before him, and he raised his head toward me and said: How is your obedience to the Commander of the Faithful? I said: With my life, my wealth, my family, and my children. He smiled, laughing, then permitted me to leave. When I entered my dwelling, I had scarcely settled when the messenger returned to me and said: Answer the summons of the Commander of the Faithful. So I came before him while he was in his same state, and he raised his head toward me and said: How is your obedience to the Commander of the Faithful? I said: With my life, my wealth, my family, my children, and my religion. He laughed, then said to me: Take this sword and carry out what this servant orders you.

He said: So the servant took the sword and handed it to me, and brought me to a room whose door was locked. He opened it, and within it was a well in its midst, and three rooms whose doors were locked. He opened the door of one of them, and within it were

twenty persons with long hair and forelocks—elders, middle-aged men, and youths—bound in chains. He said to me: The Commander of the Faithful orders you to kill these. They were all descendants of Ali, of the children of Ali and Fatima (peace be upon them). He began to bring them out to me one after another, and I struck off the neck of each until I had finished with the last of them. Then he cast their bodies and heads into that well.

Then he opened the door of another room, and within it likewise were twenty persons of the descendants of Ali, of the children of Ali and Fatima (peace be upon them), bound. He said to me: The Commander of the Faithful orders you to kill these. So he began to bring them out to me one after another, and I struck off the neck of each, and he cast him into that well, until I had finished with the last of them. Then he opened the door of the third room, and within it were the like of them—twenty persons, of the children of Ali and Fatima (peace be upon them), bound, with long hair and forelocks. He said to me: The Commander of the Faithful orders you to kill these as well. So he began to bring them out to me one after another, and I struck off the neck of each, and he cast him into that well, until I had finished with nineteen of them, and one elder remained, with long hair. He said to me: Woe to you, O wretched one! What excuse will you have on the Day of Resurrection when you come before our grandfather the Messenger of God (peace be upon him and his family), having killed sixty of his offspring, born of Ali and Fatima (peace be upon them)? My hand trembled, and my limbs shook. The servant looked at me angrily and rebuked me, so I finished off that elder as well and killed him, and he was cast into that well. So if this is my deed, and I have killed sixty of the offspring of the Messenger of God (peace be upon him and his family), then what benefit is my fasting and my prayer to me? And I have no doubt that I am eternally consigned to the Fire(1).

Such, too, was the state of the descendants of Ali in the time of al-Mutawakkil the Abbasid, for he likewise was known for his hostility and enmity toward the People of the House (peace be upon them). Abu al-Faraj said: He (al-Mutawakkil) appointed over Medina and Mecca Umar ibn al-Faraj al-Rukhkhaji, who forbade the people from showing kindness to the family of Abu Talib. It would not reach him that anyone had shown any of them kindness, however little, but he would crush him with punishment and burden him with fines, until

a single shirt would be shared among a group of the women descended from Ali, who would pray in it one after another, then patch it, and would sit at their spinning wheels naked and bareheaded—until al-Mutawakkil was killed. Then al-Muntasir turned to them with kindness and treated them well, and dispatched wealth that he distributed among them. He preferred to oppose his father in all his affairs and to contradict his way—reproaching him and supporting his own conduct(1).

And how excellent are the words of Sayyid Haydar al-Hilli, may mercy be upon him, when he says:

The Twenty-Fourth Gathering
The marriage of Khadija (peace be upon her) to the Messenger of God (peace be upon him and his family)
and a portion of her virtue and noble life
Sheikh al-Kulayni, may mercy be upon him, narrated from Abu Abdullah (peace be upon him), who said: When the Messenger of God (peace be upon him and his family) wished to marry Khadija bint Khuwaylid, Abu Talib came with the people of his household, and with him a group of Quraysh, until he entered upon Waraqa ibn Nawfal, the uncle of Khadija. Abu Talib began the speech, saying: Praise be to the Lord of this House, who made us of the planting of Abraham and the progeny of Ishmael, settled us in a secure sanctuary, made us rulers over the people, and blessed us in our land in which we dwell. Now, this nephew of mine—meaning the Messenger of God (peace be upon him and his family)—is one who cannot be weighed against any man of Quraysh but he outweighs him, nor compared with any man but he surpasses him, and he has no equal among creation, even if he is of little wealth. For wealth is a fleeting gift and a vanishing shade. He has an inclination toward Khadija and she has an inclination toward him, and we have come to you to seek her hand for him, with her consent and at her bidding. The dowry is upon me, from my wealth that you have requested, both its immediate and its deferred portion. And he has—by the Lord of this House—a great share, a far-reaching faith, and a perfect judgment.

Then Abu Talib fell silent, and her uncle spoke, but he stammered and fell short of answering Abu Talib (peace be upon him), and was overcome by faltering and breathlessness—and he was a man of the priests. So Khadija spoke, beginning: O uncle! Though you are more entitled to authority over me than I am in the matter of witnesses, you are not more entitled to me than I am over myself. I have married you, O Muhammad, taking myself as your wife, and the dowry is upon me, from my wealth. So order your uncle to slaughter a camel and provide a wedding feast with it, and enter upon your wife. Abu Talib said: Bear witness against her of her acceptance of Muhammad and her guaranteeing of the dowry from her wealth. Some of Quraysh said: How astonishing! The dowry is upon the women for the men? So Abu Talib became severely angry and rose to his feet—and he was one whom men held in awe and whose

anger was dreaded—and he said: When they are like this nephew of mine, men are sought after for the highest prices and the greatest dowries; but when they are the likes of you, they are not married off except at a costly dowry. And Abu Talib slaughtered a camel, and the Messenger of God (peace be upon him and his family) entered upon his wife. A man of Quraysh, called Abdullah ibn Ghanm, said:

And it is stated in the book Shajarat Tuba: that Khadija (peace be upon her) was among the most beautiful of women in appearance, the most complete of them in intellect, the most perfect of them in judgment, and the most abundant of them in chastity, religion, modesty, magnanimity, and wealth. And it is reported that he (peace be upon him and his family) said: God chose four from among women: Mary, Asiya, Khadija, and Fatima. And it is also reported that he (peace be upon him and his family) said: Paradise longed for four of the women: Mary, Asiya, Khadija, and Fatima the daughter of Muhammad (peace be upon him and his family).

And it is reported from the Prophet (peace be upon him and his family) that he said: Many men have attained perfection, but none of the women attained perfection except Mary the daughter of Imran, Asiya the daughter of Muzahim the wife of Pharaoh, Khadija the daughter of Khuwaylid, and Fatima the daughter of Muhammad (peace be upon him and his family).

And Khadija is the daughter of Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab. May the blessings and peace of God be upon this majestic woman—the noble, the well-rooted, the perfect lady, the intelligent and giving, the learned and excellent, the worshipful and ascetic, the striving and resolute, the beloved of God, of His Messenger, and of His Ally, the chosen among women, the radiant pure one, the wife of the Messenger, the mother of al-Batul, the choicest of the pure women, the mistress of the chaste and purified, the most excellent of the Mothers of the Believers, the noblest of the wives of the trustworthy Messenger of God, the first of the women to believe,

the foremost of them in worshipping the Lord of earth and heaven, the mistress of women, the special one of the Messenger (peace be upon him and his family) and the essence of faith, the root of glory and honor, the tree of pride and eminence, the foremost to Islam and religion in this world and the hereafter, our mistress and our lady, the Mother of the Believers, Khadija the Great. She was the chieftainess of her clan, the mistress of her people, and a truthful minister to the Messenger of God (peace be upon him and his family).

She (peace be upon her) was born fifteen years before the Year of the Elephant, and passed away in the month of Ramadan in the tenth year of the Mission, on the tenth day, three days after the death of Abu Talib.

Among her distinctions is that she (peace be upon her) was the first woman to believe in the Messenger of God, and God strengthened His religion through the wealth of Khadija, as he (peace be upon him and his family) said, in what is reported from him: My religion did not stand nor become firm except through two things: the wealth of Khadija and the sword of Ali ibn Abi Talib.

And it is reported from Ibn Abbas in the interpretation of this verse: "And He found you in need and made you self-sufficient"(1), meaning: He found you poor and enriched you with the wealth of Khadija.

Khadija (peace be upon her) possessed great wealth, beauty, and grace. Among her wealth were: one hundred basins of gold vessels, and the like of silver, one hundred ewers of gold, one hundred and sixty male and female slaves, and of cattle, sheep, camels, jewelry, garments, and other things, whatever God willed. It is said that she possessed eighty thousand camels—rather, she would hire them out and lease them from land to land. She bestowed all that wealth, the slave-women, and the slaves upon the Messenger of God (peace be upon him and his family), until she came to sleep, she and the Messenger of God (peace be upon him and his family), in a single cloak, having no other.

And among her distinctions is that God and Gabriel conveyed peace to her, as he (peace be upon him and his family) said, in what is reported from him: When I returned from the heavens, I said: O Gabriel, do you have any need? He said: My need is that you convey peace from God and from me to Khadija. So the Messenger of God (peace be upon him and his family) conveyed it, and she said: God is Peace, and from Him is peace, and to Him peace returns, and upon Gabriel be peace.