The ‘Ulama are at variance how long before the flight, in what month, and in what locality the ascension took place; but numerous traditions concerning the mysteries and wonders unfolded to his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam during that journey have been recorded in many books. Some authentic historians allege that the Nabi Sallallahu ‘alaihi wa Sallam went twice to the upper world, and was on both occasions honored by conversing with the Lord of lords without the intervention of Jibril Alaihis-Salaam. Sheikh ‘Ali Abu Sinaa com-posed a treatise explaining the ascension, which contains philosophical maxims and unheard-of narratives, but as this abridgment cannot embrace all that has been written on the subject by learned and pious men, only an epitome of that miraculous event will be given; but He [i.e., Allahu Ta ‘ala] vouchsafes protection and grace.

Some traditionalists, who wrote biographies of the prince of the righteous Sallallahu ‘alaihi wa Sallam, have recorded that one night his lordship was about to fall asleep in the mansion of Umm Hani, the sister of ‘Ali ibn Abu Talib Karramallah wajhah when Jibril arrived with Mikaail, and said: “Arise, Muhammad; the omnipotent calls thee.”

Verses: In the morning he [Muhammad] propagated the Faith;
In the evening he ascended to heaven.
One night he left this perishable world,
When Jibril in the house of Umm Haani
From the heavenly tabernacle arrived,
Bringing Buraaq (who is swift as lightning) from the light;
His aspect was lovely, like that of a garden,
His whole form was handsome to behold.
Was there ever a cloud brighter than in the month of Nisaan,
Was there ever a breeze gentler than in the month of Nisaan?
He was adorned with jewels like the sea,
As no one sitting in a boat would suspect;
His back was strong, his action heavy, his step light,
Far-seeing in travel, and swift in motion.

It is recorded in several books of traditions that Jibril Alaihis-Salaam first opened the breast of his lordship Sallallahu ‘alaihi wa Sallam from above till down to the naval and that Mikaail Alaihis-Salaam washed the veins, the throat, and the interior of his blessed breast with water from the well Zamzam in order to divest him from every quality unsuitable for a Nabi. They brought a golden dish filled with religion and wisdom, emptied it into the heart, and put it back into its place. Then Jibril Alaihis-Salaam caught hold of his noble hand and led him out. When they arrived between Safaa and Marwah he beheld a quadruped smaller than a mule and larger than a donkey. His face resembled the countenance of a man, and his breast looked as if it were of red rubies; his back was of white pearls, and he had two wings large enough to conceal his legs. Jibril Alaihis-Salaam exclaimed: “Muhammad, mount him; for this is Buraaq, whom all Ambiya rode.” Then Jibril Alaihis-Salaam took hold of the stirrup, and Mikaail Alaihis-Salaam of the bridle. His lordship the Holy Rasul Sallallahu ‘alaihi wa Sallam wanted to mount; Buraaq, however, frisked, and Jibril Alaihis-Salaam said: “Buraaq, no prophet dearer to Allah than Muhammad has ever bestrode thee!” These words disconcerted Buraaq and made him perspire. Accordingly he bowed down, the Nabi mounted him, and they departed to the farther temple [i.e., to Jerusalem]. On the road he was offered two vessels, one of which contained milk and the other wine, but Rasulullah Sallallahu ‘alaihi wa Sallam selected the milk, and Jibril Alaihis-Salaam said: “Hadst thou chosen the wine, the people would have fallen into error.” In the same manner [to tempt him] a man on the right side exclaimed: “O Muhammad, stop I want to ask thee something.” But the Nabi paid no attention. The same question was heard on the left, but met with the same indifference. Farther on a woman. decked out with ornaments, was sitting near the road and also shouted: “Stop, O Muhammad!” But the lord of risalat Sallallahu ‘alaihi wa Sallam heeded her not. After passing all these individuals, he asked Jibril who they were, and the latter replied: “The first man was a Jew, and if thou hadst answered him thy people would, after thy decease, have become Jews. The second was a Christian, and hadst thou replied to him thy people would have turned Christians. That elegant female was the world, and if thou hadst conversed with her all thy adherents would have pre-ferred this world to the next.” After they had traveled for some time, Jibril Alaihis-Salaam said: “Alight, O Muhammad, for this is the pleasant city [Madinah] which will become the place of thy exile.” Accordingly his lordship did as he was bidden, performed his devotions, remounted Buraaq and continued his journey. When they arrived near Toor Sina and Bait-ul-lahm, which was the birthplace of ‘Isa [Jesus] Alaihis-Salaam he alighted and held his prayers also in that place, at the request of Jibril Alaihis-Salaam. On reaching the further temple [i.e., Jerusalem], a company of Cherubim angels, who had come to meet him, addressed him in the following words: “Salutations to thee, O first, O last, O assembler!” The Nabi asked for the signification of this meeting, and Jibril Alaihis-Salaam replied: “Thou wilt be the first man resuscitated from the Garden of Paradise; thou wilt be the first man whose intercession is accepted; and thou art the last of Ambiya. On the appointed day the resurrection of all man-kind will begin with thee.” Then Jibril Alaihis-Salaam took his lordship down from Buraq and tethered the latter to a ring of a door in the farther temple, to which the Ambiya of former times had fastened their quadrupeds, and that door is called the ascension gate. When he entered the temple he beheld a number of Ambiya, and at a hint from Jibril he went forward and held his salat with two rak’ats, the Ambiya imitating his example. After that Jibril Alaihis-Salaam took him to the desert and showed him a ladder, the like of which in beauty no mortal eye had ever beheld. Its top was in heaven, and its foot [on earth] was surrounded by angels. The lord of the Risalat approached the said ladder and ascended by means of it [to heaven]. According to another tradition, however, Jibril Alaihis-Salaam took that prince upon his wings, conveyed him to the first heaven, and knocked at the door. Voices asked: “Who is that?” Jibril Alaihis-Salaam replied: “I.” They continued: “Who is with thee?” He said: “Muhammad.” They queried: “Has he been called?” He rejoined: “Yes.” Then the door was opened, and when his lordship Sallallahu ‘alaihi wa Sallam mounted to the heaven of the world, he beheld a man of full stature. Jibril said: “This is thy father Adam; salute him.” When his lordship had done so, Adam Alaihis-Salaam returned the greeting, saying: “Welcome, pious son and pious Nabi.” On Adam’s right side there was a door, from which a pleasant, and on his left, one from which an unpleasant, odor issued. Whenever Adam Alaihis-Salaam cast a glance on the former he laughed, and when he looked at the latter he wept. His holy and apostolic lordship Sallallahu ‘alaihi wa Sallam asked Jibril about the door and was told that the one on the right was the entrance to paradise, opened to the souls of saved mortals, and the cause of his pleasure; whereas the door on the left led to hell, reserved for the souls of the condemned, and was a cause of grief to him.

From the heaven of the world his lordship went with Jibril up to the second heaven. There, as in all of the following heavens, the latter had some conversation as before at the gates with the angels, and obtained admission. In the second heaven his lord saw two youths, and on his asking Jibril who they were, he was informed of one of them being ‘Isa [Jesus] the son of Maryam [Mary—peace be upon her] and the other Yahya [John the Baptist], the son of Zakariyya, whom he was told to salute. He complied, and they answered: “Welcome, pious brother, pious Nabi.” In the third heaven they met Yusuf [Joseph], in the fourth Idris [Enoch], ald in the fifth Haaroon [Aaron], repeating and receiving the same greetings as before. In the sixth heaven his lordship Sallallahu ‘alaihi wa Sallam beheld Musa [Moses], and departed after saluting him; but Musa commenced to weep and on the angels asking him for the reason thereof, he replied: “Because after me a youth has received a mission, more of whose followers will enter paradise than of mine.” He wept, however from envy, but on account of the paucity of his followers. In the seventh heaven he beheld Ibrahim [Abraham], and Jibril exclaimed: “This is thy ancestor.” His lordship saluted him, and after replying, Ibrahim said: “Welcome, O pious son! O pious Nabi!” There is a tradition that his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam said: “I saw a man whose hair was half gray sitting on a chair near one of the trees of paradise. Around him were some persons with countenances as white as paper, and others who had a touch of darkness in their complexions; but they washed themselves in a river and came out from it as white as the former. When I asked Jibril for an explanation, he said: ‘This is thy ancestor Ibrahim, and the people who had a touch of darkness in their complexions are such as have with their good works mixed bad ones, but have repented, and Allah the Most High has accepted their re-pentance.’” There is a legend that the prince of existences Sallallahu ‘alaihi wa Sallam said: “I beheld Ibrahim leaning against the heavenly tabernacle, which is an edifice in the seventh heaven opposite to the house of the [celestial] Ka’bah, and is daily visited and circumambulated by seventy thousand angels. When they go out they do not return again, because [their numbers are so great that] their turn never comes again. After that I was taken to the lote-tree, which marks the boundary. I beheld a tree the fruits whereof were as large as rocks, and its leaves as big as the ears of elephants. The residence of Jibril is in the center of that tree. At its foot I perceived four brooks, two of which were open, and two concealed. On asking Jibril about these streamlets, he declared that the secret ones flowed into paradise, and that the two open ones were the Nile and the Euphrates.” After passing the lote-tree Jibril stepped back, allowing his lordship to precede him, until they arrived near a curtain, from the rear of which an angel protruded his hand, and took up that prince. But Jibril remained behind in this place, and on the Nabi’s asking him for the reason, he replied: “Every one of us has his appointed station, beyond which he cannot pass, and if I go farther I shall be burnt.”

Verses: He so quickly went on the journey of approach
That Jibril lagged behind at the lote-tree;
So the prince of the holy house said:
“O bearer of revelation ascend higher!”
He replied: “I cannot proceed farther;
I dread to use my wings farther;
For if I fly one atom higher
The luster of the glory will burn my wings.”

Accordingly his lordship the Rasul Sallallahu ‘alaihi wa Sallam advanced alone and passed beyond the curtains. When Buraaq became fatigued, a green Rafraf  exceeding sunlight in brilliancy, made its appearance, upon which his lordship the Rasul Sallallahu ‘alaihi wa Sallam took his seat, and traveled until ho arrived at the foot of the great throne. Then the allocution “Approach nearer!” was heard, and a drop of some fluid from the throne touched his blessed forehead, whereby he became imbued with the wisdom of ancient and of modern times, and the oftener the words “Approach nearer” were repeated at short intervals, the more his dignity and proximity increased. He first touched the lowest step, and then ascended till he arrived very close, and heard, the words “Salute thy Creator,” and having been inspired with the following words, he said: “Blessed salutations and the most excellent benedictions to Allah, the Lord of glory.” To which he received the answer: “Greeting to thee, O Nabi, with the mercy of Allah and His blessings! Salu-tation to us, and to the pious servants of Allah!” When the angels heard these words, they exclaimed: “We testify that there is no God but Allah, and that Muhammad is the Rasul of Allah!” After that, great mysteries and numerous conversations took place; fifty prayers during one day and night became obligatory upon Muhammad Sallallahu ‘alaihi wa Sallam and his people; he was distinguished by receiving various Divine favors, and was then allowed to depart. When he arrived at the station of Jibril Alaihis-Salaam, that faithful spirit congratulated his lordship, took him to the gardens of paradise, and having shown him everything in detail he made him see hell, where his lordship beheld with his own eyes the torments and punishments of the damned. On returning he again encountered Musa Alaihis-Salaam, who asked: “What has been made obligatory upon thy people?” The prince of Messengers Sallallahu ‘alaihi wa Sallam replied: “Fifty prayers each day and night.” Musa rejoined: “I have known mankind before thee, and have tried the children of Israaeel. Thy people are much weaker than the ancient nations, and unable to execute fifty prayer. Return to the place of monotheism, and ask for a diminution.” He complied, and when he returned he brought the information that the fifty prayers had been reduced to five. Musa Alaihis-Salaam, however, instigated the lord and refuge of Risalat Sallallahu ‘alaihi wa Sallam to go again and to ask for a reduction. His lordship replied: “I have returned to Allah till I was ashamed. Now I assent and comply.”

After that Rasulullah Sallallahu ‘alaihi wa Sallam again returned to the house of Umm Haani. According to the statement of Muhammad ibn Ishaaq, four hours of the night had elapsed from the Nabi’s departure till his return. The writer of these lines says that what has been recorded in these pages is only [like] one word from a book, one pearl from an ocean, and a compendium from a detailed account, in com-parison to what chroniclers and authors have related about the events of the ascension; but as one of those most ex-cellent individuals has separately recorded the phenomena of it, and his tradition appeared to discerning persons to be exquisite—Allah, however, knows best whether it is correct—it has here been inserted as follows: The prince of all creatures—upon whom be the most excellent of blessings—spoke thus: “One night I was sleeping in the house. It was a night of thunder and lightning, when no quadruped roared, nor any birds uttered sounds, nor was anyone awake. I was in a state between sleep and wakefulness when Jibril arrived in his own form, with such glory and brightness as to illuminate the whole house. He was whiter than snow, and his countenance beauteous to look at; his hair was curled, and his forehead inscribed with the words: ‘There is no God but Allah, and Muhammad is the Messenger of Allah.’ His eyes were handsome and his brow’s slender. He had seventy thousand rays of red and white rubies [as a nimbus of glory?], and three hundred feathers of brilliant pearls. He approached me, took me in his arms, kissed my eyes, and said: ‘O sleeper, how long wilt thou sleep?’ Hereon I became frightened, and leapt up, but he said: ‘Be quiet. I am thy brother Jibril.’ I asked: ‘O brother, has an enemy prevailed?’ He re-joined: ‘I shall not surrender thee.’ I continued: ‘What am I to do?’ He said: ‘Arise, collect thy senses, and follow me.’ Accordingly I walked after him until I perceived Buraaq standing. He was taller than a donkey and smaller than a horse; his face was like the face of a man; his fore and his hind legs were high, and when I desired to mount him he would not allow it. Jibril, however, aided me until he subdued him. When we had, started and passed the heights of Makkah, a person came after me, and exclaimed: ‘Halt till I reach thee.’ Jibril, however, interposed: ‘Do not speak, but go on.’ When we had left him in our rear, Jibril said: ‘If thou hadst allowed him to reach thee, the love of the world would have found entrance into thy heart.’ We progressed until we arrived in Jerusalem, when a person met us who had three goblets, which he offered to me. One of them contained milk, the other water, and the third wine. By the advice of Jibril, I selected the milk and drank it. When we reached the farther temple [of Jerusalem], and entered it, a Muadhdhin was calling the people to prayers. I preceded, whilst a company of angels and of Ambiya followed my example. When I had terminated my prayers I saw prophets standing at my right and at my left, all of whom saluted me. I beheld a ladder, the steps whereof were alternately of silver and of gold. By means of it I ascended into the heaven of the world, where I beheld Isma’il [Ishmael] sitting on a chair of light, with a company of men standing around him. I saluted him, and advanced to the second heaven, where I beheld two angels of perfect beauty and stately presence, one half of whom was of [the nature of ?] snow and the other of fire; still, they neither commingled nor quarreled with each other. They saluted me, saying: ‘Glad tidings to thee! For all blessings are with thee.’ When I arrived in the third heaven I saw an angel the like of whom in beauty and elegance I had never beheld. He was complacently and blandly sitting on a chair of light, with numbers of other angels around him. Arriving in the fourth heaven, I per-ceived a celestial spirit sitting with great dignity on a throne of light. I saluted him. He replied with pride, and on account of his haughtiness he neither smiled nor spoke with anyone. He said to me: ‘O Muhammad, I see all blessings and felicities united in thee. I con-gratulate thee!’ After reaching the fifth heaven I was made aware of hell. I beheld [from a distance] a black, dark, and fearful region, and I saw Malik  sitting at the side thereof engaged in punishing and tormenting the wicked. He had wings and hair. When I arrived in the sixth heaven I perceived an angel sitting on a chair of light praising and magnifying the Lord. His wings and hair were inlaid with rubies and emeralds. I saluted him, and he greeted me, congratulating me on the prosperity and happiness that awaited, me; and he also said: ‘I constantly utter blessings upon thee.’ When I reached the seventh heaven I beheld an angel sitting on a chair of red rubies. Not everyone could approach him, but whoever did so was well received. I saluted him, and he replied, pronouncing benedictions. When I arrived near the final lote-tree I saw a world full of brilliancy and splendor. It was so bright that it dazzled my eyes. Wherever I looked round I perceived heavenly angels engaged in worshipping the inscrutable Creator. I asked: ‘O Jibril, who are these people?’ He replied: ‘They have never any other occupation besides worshipping Allah. They have their places, which they never leave. There is not one of us but has his appointed place.’ As I passed them by I saw four rivers, the water of each being of a different color, and many angels, who were singing Allah Hoo and praises, all engaged in their appropriate modes of adoration. As I passed them by I saw a boundless ocean, the end whereof I was [of course], utterly unable to see. Near it I perceived a large river and an angel pouring water from the ocean into it, whence it was flowing to all places. Near that ocean I saw also a great valley, larger than any I had ever beheld, and although I looked much, I could see neither the beginning nor end thereof. At the side of the valley I perceived an exalted, glorious, and refulgent angel, who called me to himself. When I arrived near him I asked: ‘What is thy name?’ He replied: ‘Mikail; I am the greatest of angels. Ask me about anything which is difficult to thee, and about anything thou longest for, that I may reply to all thy queries.’ I replied: ‘I suffered much trouble and fatigue till I reached this place. My intention in coming here was to behold and to know Allah the Most High. Guide me to Him that I may attain my wish, derive the greatest profit therefrom, and then return to my house.’ Then that angel took me by the hand and led me beyond several thousands of curtains, taking me to a world where I saw naught resembling the things I had seen in these worlds [or heavens I had visited]. When we reached the Lord of glory I heard the words: ‘Approach me and come nearer.’ Then I lost the faculty of motion and of sensual perceptions. I felt all happiness and ecstasy, forgetting everything from awe of the Lord. Everything I knew and felt was so intensified by the delight of the happiness in approaching Him that I might have been considered as beside myself. I smiled at the proximity, and trembled, but the words ‘Come nearer’ were heard. I trembled, whereon I again heard the words: ‘Fear not. Compose thyself.’ When I advanced nearer the salutation of the Lord reached me in sounds the like of which I had never heard before. Then the allocution came: ‘Say praises.’ I replied: ‘I am unable. Thou art such as Thou hast Thyself said.’ The words were then heard: ‘Say whatever thou desirest and whatever thou seekest.’ I said: ‘I crave permission to put ques-tions that my doubts may be removed.’” Then his lord-ship the Rasul Sallallahu ‘alaihi wa Sallam proposed his doubts and obtained the solution thereof. Then also the principles of the religious law, such as fasting, prayers, etc., were settled for the religious and civil government of the world. The Nabi says: “When I returned from this journey to my house the bed-clothes were still warm,” and Rasulullah Sallallahu ‘alaihi wa Sallam spoke the truth. This narrative of the ascension has been copied by the author of these pages from the tradition of the above-named celebrated individual without any ad-dition or omission; but He [i.e., Allah SWT] knows best what is correct.

Ibn Kathir has related in his chronicle that when his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam returned to Makkah after his ascension he knew that the Quraish would accuse him of falsehood; and he was sitting in the mosque of the sanctuary in a melancholy and depressed frame of mind, when the accursed Abu Jahl approached, and derisively asked him whether he had learnt his lesson yesterday. His lordship Sallallahu ‘alaihi wa Sallam replied: “Yes.” The accursed Abu Jahl asked: “Wilt thou inform the people of this tale?” His lordship Sallallahu ‘alaihi wa Sallam replied: “Yes.” Then Abu Jahl began to shout: “O ye Quraish people, come in!” Accordingly all the men assembled, and the Holy Nabi Sallallahu ‘alaihi wa Sallam made his statement, whereon some believed and some did not. It is on record that Abu Jahl went with a company of idolaters to Abu Bakr, and said: “Thy friend Muhammad alleges that last night he had been taken to Jerusalem, although he had remained with us since the evening.” Al-Siddiq Radhiyallahu anhu  replied: “If he has said so, it must of course be true.” They queried: “Believest thou that he went during a portion of the night from this place to Jerusalem, and that he again returned before morning?” Al-Siddiq Radhiyallahu Anhu replied: “I do believe it, because he states that Jibril comes down in one moment from the seventh heaven and brings the message of the Most High, whereon he again returns.” Then Abu Jahl, with his companions, departed abashed. It is said that from that day Abu Bakr was surnamed Siddiq.  It is said that many idolaters who had seen the farther temple [of Jerusalem] came to his lordship the refuge of the Risalat, and questioned him for the purpose of trying him about the peculiarities thereof. His lordship Sallallahu ‘alaihi wa Sallam said: “I described the temple until I was nearly confused. Jibril [however] brought the farther temple and placed it near the house of Naufil, where he kept it in my sight. I was looking at it and replying to all the queries of the idolaters.” After his lordship the Rasul Sallallahu ‘alaihi wa Sallam had described the farther temple as it really was, the idolaters said: “He has correctly described the temple.” In some translations it is narrated that his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam said: “I was sitting in a room, when the Quraish examined me about the ascension. They then questioned me about matters concerning Jerusalem, which I had not borne in mind. Therefore I became more grieved than I had ever been before. Then the Lord of glory kept Jerusalem before my sight, so that I was enabled to answer their inquiries.” It is said that the reason of the unbelief of those who had not professed Islam must be attributed to the fact that they were conscious of caravans spending two months in going to Syria and returning to Makkah. Let us fly to Allah for refuge from error after guidance.

The chief biographers relate that when the Seal [i.e., last] of the Ambiya Sallallahu ‘alaihi wa Sallam had, by a Divine inspira-tion, given a description of the farther temple, his oppo-nents challenged him to give information about their travelers and clansmen who were in Syria, which would be more important. His lordship Sallallahu ‘alaihi wa Sallam replied: “I passed by a caravan from such and such a tribe, who were going in search of a camel which they had lost. In their camp there was a jug of water, and as I was thirsty I drank it. When they arrive you may ask them whether there was any water in the vessel or not.” He also said: “I passed by the caravan of a tribe called so and so. Two men, called so and so, happened to be riding on a young camel, which got scared and ran off from Buraaq, in consequence whereof one of those two men fell to the ground and broke his arm. Ask them whether this happened or not.” They further asked: “Where hast thou seen our own camels and the caravan of our relatives?” He replied: “In Shaa’im.” They continued: “What are their goods and provisions?” He replied: “Such and such; this and that man is among them. An ash-colored camel, covered with striped cloth, precedes their caravan, which will arrive tomorrow at sunrise.” When his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam had thus given explanations about every caravan, they said: “This is another sign.” The next morning the Quraish were sitting on a hillock before daybreak, and waiting for the sun, but hoped that the caravan would not arrive, so that they might stretch forth their wicked tongues in reproof against the Nabi Sallallahu ‘alaihi wa Sallam, and accuse him of falsehood. Suddenly [however] one of them exclaimed: “Behold the sun has risen!” and another shouted: “See, the caravan has arrived!” It is related that as the caravans successively approached the Quraish verified the words of his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam and found them all to agree with the facts. But despite all these signs and miracles, those dark-hearted wretches, unwilling to admit the Light of the Faith into their hearts, said: “We have never heard such words, and this is nothing but evident sorcery.”

Distich: Look at those wretches who saw,
But would not believe, the Divine signs.

The above was a narrative of the journey of his holy and prophetic lordship Sallallahu ‘alaihi wa Sallam to the sacred world, and of his return to direct the inhabitants of the earth. The writer of these pages says that the detailed accounts of the ascension and the moral reflections connected therewith have been recorded in works written by biographers on that subject, and had they all been copied here the account would have become very prolix. Although most of the ‘Ulama say that the ascension took place during the twelfth year of the mission, all biographers agree that it happened in the eleventh year when the Ansaar  began to profess Islam. The musked pen has recorded the events of the ascension in order not to tear the string of the narrative nor to disturb the pearls of words, and will now relate how the inhabitants of Yathrib professed Islam.

Endnotes

1. Rafraf is the name of the throne upon which Muhammad was carried to the presence of Allah during the night of his ascension, but in general parlance the word has also the meaning of dome, tent, throne, etc.
2. This is the name of the principal angel who is in charge of hell, and mentioned in the Holy Qur’an, Surah XLIII, 77.
3. Meaning “very truthful.”
4. The Ansaar, i.e., helpers or auxiliaries, were those inhabitants of Madinah who had received and protected Nabi Muhammad ? with his followers against their enemies. The leaders of the Ansaar were those who had taken the oath of fidelity to the Nabi ? at ‘Aqaabah.
5. Yathrib is the ancient name of Madinah.

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