[8] Even in the list of the slain at the battle of Honain the Emigrants are enumerated along with the Meccans and Koreish, and distinguished from the men of Medina.
[9] It was the same opposition of the spiritual to the secular nobility that afterwards showed itself in the revolt of the sacred cities against the Omayyads. The movement triumphed with the elevation of the Abbasids to the throne. But, that the spiritual nobility was fighting not for principle but for personal advantage was as apparent in Ali’s hostilities against Zobair and Ṭalḥa, as in that of the Abbasids against the followers af Ali.
[10] Or, at least, so they thought. The history of the letter to ‘Abdallah b. abī Sarḥ seems to have been a trick played on the caliph, who suspected Ali of having had a hand in it.
[11] Ma‘ad is in the genealogical system the father of the Moḍar and the Rab‘īa tribes. Qais is the principal branch of the Moḍar.
[12] The Arabs always call them Rūm, i.e. Romans.
[13] A single genealogist, Abu Yaqazān, says that he was a legitimate son of Abu Sofiān, and that his mother was Asmā, daughter of A’war. But all others call his mother Somayya, who is said to have been a slave-girl of Hind, the wife of Abu Sofiān, and who became later also the mother of Abu Bakra. We cannot make out whether Abu Sofiān acknowledged him as his son or not. At a later period, the Abbasid caliph Mahdi had the names of Ziyād and his descendants struck off the rolls of the Koreish; but, after his death, the persons concerned gained over the chief of the rolls office, and had their names replaced in the lists (see Tabari iii. 479).
[14] Aghāni xx. p. 13, Ibn abi Osaibia i. p. 118.
[15] Tabari ii. p. 82.
[16] See Chodzko, Théâtre persan (Paris, 1878).
[17] Dozy took communis for a gloss to civiliter