Mahabba

Compendiums of the Prophetic Biography [1] and Five Other Treatises

Jawāmiʿ al-Sīra and Five Other Treatises. Introduction to the Critical Edition. Introduction to the Critical Edition. Ibn Ḥazm the Historian and the Prophetic Biography. This Sīra and Our Work in Its Critical Edition. We have appended to the Sīra five treatises. Author's Introduction. Chapter: The Lineage of the Messenger of God ﷺ. His Birth, His Mission, His Age, and His Death ﷺ. The Signs of the Messenger of God ﷺ. His Pilgrimage ﷺ and How Many ʿUmras ¹ He Performed in Islam. His Military Expeditions ﷺ. His Detachments ﷺ. His Description and His Names ﷺ. His Governors ﷺ. Section: His Letters ﷺ. Section: His Messengers ﷺ. His Wives ﷺ. His Children ﷺ. His Character ﷺ. A Summary of History. The Night Journey ². The Noble Ascension ³. The Coming of the Helpers ⁴ Seeking an Alliance from Quraysh, and the Meeting of the Messenger of God ﷺ with Them, and His Calling Them to Islam. The First ʿAqaba ⁵. The Second ʿAqaba. This is the List of Those Who Attended the ʿAqaba from Among Those Who Were Not the Leaders ⁶, May God Be Pleased with Them and Have Mercy on Them. The Obligation of Zakāt ⁷. The Expedition of al-Abwāʾ. The Detachment of Ḥamza ibn ʿAbd al-Muṭṭalib ibn Hāshim and the Detachment of ʿUbayda ibn al-Ḥārith, and the Expedition of Buwāṭ. The Expedition of al-ʿUshayra. The First Badr. The Detachment of Saʿd ibn Abī Waqqāṣ. The Detachment of ʿAbd Allāh ibn Jaḥsh. The Change of the Qibla ⁸. The Second Badr. The List of Those Who Attended Badr from the Muslims ﵃ with the Messenger of God ﷺ. Mention of the Martyrs of Badr, May God Be Pleased with Them All. Mention of Those Killed from the Polytheists on the Day of Badr. The Expedition of Banū Sulaym. The Expedition of al-Sawīq. The Expedition of Dhī Amr. The Expedition of Baḥrān. The Expedition of Banū Qaynuqāʿ. The Detachment to Kaʿb ibn al-Ashraf. The Expedition of Uḥud. The Expedition of Ḥamrāʾ al-Asad. The Detachment of al-Rajīʿ. The Detachment of Biʾr Maʿūna. The Expedition of Banū al-Naḍīr. The Expedition of Dhāt al-Riqāʿ. The Third Badr. The Expedition of Dūmat al-Jandal. The Expedition of the Trench ⁹. Mention of Those Martyred on the Day of the Trench and the Day of Banū Qurayẓa. The Detachment of ʿAbd Allāh ibn ʿAtīk to Kill Salām ibn Abī al-Ḥuqayq, Who Is Abū Rāfiʿ. The Expedition of Banū Liḥyān. The Expedition of Dhī Qarad. The Expedition of Banū al-Muṣṭaliq. The Expedition of al-Ḥudaybiyya. The Expedition of Khaybar. Mention of Those Martyred on the Day of Khaybar. The Conquest of Fadak. The Conquests of Wādī al-Qurā. The ʿUmra of Fulfillment ¹⁰. The Expedition of Muʾta. The List of Those Martyred on the Day of Muʾta. The Expedition of the Conquest of Mecca. The Expedition of Ḥunayn. The Expedition of al-Ṭāʾif. The Expedition of Tabūk. The Acceptance of Islam by Thaqīf. The Pilgrimage of Abū Bakr al-Ṣiddīq ﵁ and the Sending of ʿAlī ibn Abī Ṭālib ﵁ with Sūrat Barāʾa ¹¹ to Recite It to the People During the Season. Section: [The Farewell Pilgrimage]. His Death ﷺ. Footnotes.

ʿUmra : A minor pilgrimage to Mecca, performed at any time of the year, as opposed to the Ḥajj which has specific dates.
Isrāʾ : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
Miʿrāj : The Ascension of the Prophet Muhammad from Jerusalem to the heavens.
Anṣār : The Helpers; the inhabitants of Medina who embraced Islam and supported the Prophet Muhammad after his migration.
ʿAqaba : A location near Mecca where two pledges of allegiance were made by the people of Yathrib (Medina) to the Prophet Muhammad.
Nuqabāʾ : Leaders or representatives chosen from among the Ansar to oversee the affairs of the Muslim community in Medina.
Zakāt : Obligatory alms-giving, one of the Five Pillars of Islam.
Qibla : The direction of prayer for Muslims, originally toward Jerusalem, later changed to Mecca.
Khandaq : The Trench; the battle in which the Muslims dug a trench to defend Medina.
ʿUmrat al-Qaḍāʾ : The compensatory ʿUmra performed by the Prophet in lieu of the one prevented by Quraysh in 6 AH.
Sūrat Barāʾa : Sūrat al-Tawba (Repentance), the ninth chapter of the Quran, also known as Barāʾa (Disavowal).

Compendiums of the Prophetic Biography and Five Other Treatises [1]

Source: https://shamela.ws/book/1036 Date of extraction: 2026-06-17

Introduction to the Critical Edition

Introduction 1 - Ibn Hazm the Historian and the Prophetic Biography (1) We are not far from the truth when we assume that Ibn Hazm, in writing the biography of the Messenger ﷺ, aimed to produce a concise work, easy to access and handle, for his students, as he did in many of his historical epistles, such as the epistle "Nuqṭ al-ʿArūs" and his epistles on the transmitters of Qur'anic readings, Hadith, conquests, and the histories of the caliphs; and that in this concise work he laid down the fundamentals that no student of the Prophetic biography can dispense with recalling or memorizing. This educational purpose may have been a definite motive driving a scholar like Ibn Hazm to write the Prophetic biography, but it is not all there is to the motives. Anyone who knows the value of transmission (naql) and the abundance of traditions (sunan) in the Ẓāhirī school in general, and especially with Ibn Hazm—and the biography is an important part of this transmission—will find that Ibn Hazm's treatment of the biography with new scrutiny, specification, and restriction is part of his school. For transmission is one of the foundations of the Ẓāhirī school, indeed a distinction that Ibn Hazm counts for the Islamic community over all other communities; and through deficiency in transmission and weakness of trust in transmitters, Ibn Hazm attacked other religions, considering them too weak to withstand sound criticism. However, the biography of the Messenger is not merely a part of transmission. Rather, it is a supreme image of human perfection in Ibn Hazm's own mind, and therefore it is no wonder that he made it his beloved subject and attempted to present it to people in an easy, accessible, clear manner that reveals truths. Indeed, a person who believes that "whoever desires the good of the Hereafter, the wisdom of this world, justice in conduct, the encompassment of all noble qualities, and the attainment of all virtues, let him follow Muḥammad the Messenger of Allah ﷺ, and let him adopt his character and his way (sīra) as much as he can" (2) … does not ask much about the motives that multiply his attention to the biography and drive him to write it anew. Rather, the matter becomes even stronger and more firmly established when we know that the biography of the Messenger, according to Ibn Hazm, is one of the clear proofs of the confirmation of his prophethood. Truly, miracles are among the proofs of prophethood, but the biography of the Messenger ﷺ is a miracle that surpasses all other material miracles in strength and evidence. Ibn Hazm says: "Indeed, the biography of Muḥammad ﷺ, for those who contemplate it, necessarily compels belief in him and testifies that he is truly the Messenger of Allah ﷺ. Even if he had no miracle other than his biography ﷺ, it would suffice" (3). Abū Muḥammad clarifies this view with examples, saying: "That is: he ﷺ grew up, as we said, in a land of ignorance, unable to read or write, never left that land except for two journeys: one to Syria as a boy with his uncle, reaching only the border of Syria and returning; the other also to the border of Syria, and he did not stay long there, nor did he ever leave his people. Then Allah subjected to him the necks of all the Arabs, yet his soul did not change, nor did his conduct alter, until he died with his armor pawned for barley to feed his family—a few measures, not large—and he never spent a night owning a dinar or a dirham, and he ate on the ground whatever he found, mended his sandals with his own hand, patched his garment, and preferred others over himself. A man from among his distinguished companions was killed—whose loss would shake an army—killed among his enemies, the Jews, yet he did not cause any harm to his enemies because of that, since Allah had not commanded it, nor did he use it to seek their blood, nor the blood of a single one of them, nor their property; rather, he ransomed him from his own wealth with one hundred camels, while at that time he was in need of a single camel to strengthen himself…" (4). With this spirit, indeed with this very style, Ibn Hazm wrote the biography of the Messenger ﷺ, and he paid special attention to two important chapters: the signs (aʿlām) of the Messenger and his character and qualities (khuluq wa shamāʾil). These are the two subjects he repeated in his other writings (5), because they are true witnesses to the prophethood of the Messenger, and because the second represents the practical aspect of moral perfection. Ibn Hazm mentioned two books among the sources from which he transmitted: the History of Abū Ḥassān al-Ziyādī and the History of Khalīfa b. Khayyāṭ (6), both of which are lost works, with only scattered quotations remaining in some historical books; we do not know whether Ibn Hazm saw them directly or transmitted from them indirectly. What is certain is that Khalīfa's History reached al-Andalus at an early date, transmitted by Baqī b. Makhlad (7), and remained with Ibn Hazm, the teacher of exegetes and hadith scholars. The general structure of the biography book indicates that Ibn Hazm relies heavily on the Sīra of Ibn Isḥāq, especially when he begins to discuss the expeditions (ghazawāt) of the Messenger one by one, listing in each expedition the names of those who witnessed it from among the Muslims and polytheists, and the names of those martyred among the Muslims. Indeed, his strict adherence to Ibn Isḥāq's narration in these passages reveals a strange phenomenon: Ibn Hazm preserved the full genealogy of most of the individuals he mentioned, which is not surprising from the author of al-Jamhara fī al-Ansāb; but the truly strange thing is that in the Sīra he chose Ibn Isḥāq's own narration regarding genealogy, while he did not adopt it in al-Jamhara. Perhaps he authored the two books in two distant periods, or perhaps his sources in al-Jamhara were other books that did not contain Ibn Isḥāq's narration. We are almost certain that Ibn Hazm, with his vast knowledge and intense concern for the Prophetic biography, had access to many books authored on the biography of the Messenger, especially the Maghāzī of Mūsā b. ʿUqba, the Book of Siyar of Saʿīd b. Yaḥyā al-Umawī, Aʿlām al-Nubuwwa of Abū Dāwūd al-Sijistānī, and Aʿlām al-Nubuwwa of Abū Jaʿfar Aḥmad b. Qutayba. All these books, and others, migrated to al-Andalus and were circulated by the Andalusians in transmission and study (8). Ibn Hazm benefited in his biography book from what his teacher and contemporary Abū ʿUmar b. ʿAbd al-Barr had produced, the author of al-Durar fī Ikhtiṣār al-Maghāzī wa al-Siyar. We do not possess a complete or sufficient picture of this book to indicate to what extent Ibn Hazm relied on it, but the few quotations preserved by Ibn Sayyid al-Nās from Abū ʿUmar's mentioned book (9) confirm that Ibn Hazm transmitted from his teacher scattered quotations with slight modification, unless we assume that both authors—Ibn ʿAbd al-Barr and Ibn Hazm—transmitted from a third source that has not reached us. It is interesting that Ibn ʿAbd al-Barr's biography did not survive among later authors except through Ibn Sayyid al-Nās, while Ibn Hazm's biography became a reliable reference from which some who wrote on the biography after the sixth century [AH] transmitted, directly or indirectly. Ibn Kathīr benefited from it twice: once in al-Bidāya wa al-Nihāya, and again in his book al-Fuṣūl, which is also a concise work on the biography. Al-Maqrīzī quoted from it extensively, more than anyone else, to the extent that the printed part of Imtāʿ al-Asmāʿ contains fifteen quotations from Ibn Hazm's Sīra. The author of al-Mawāhib al-Laduniyya transmitted a short passage taken from the Sīra, and al-Diyārbakrī repeated the same passage in Tārīkh al-Khamīs. These quotations are distinguished by carrying Ibn Hazm's own opinion on many disputed issues, especially the dating of events and their time of occurrence. Citing some transmitted examples will clarify an aspect of the value of this Sīra. Among them: (a) "Zakāt was also prescribed out of kindness to the emigrants at this date, as mentioned by Abū Muḥammad b. Ḥazm; and some said that zakāt was prescribed whenever it was" (10). (b) "Al-Ḥāfiẓ Abū Muḥammad ʿAlī b. Aḥmad b. Saʿīd b. Ḥazm said: 'When the people returned from the expedition of Banū al-Muṣṭaliq, the people of the slander (ahl al-ifk) said what they said, and Allah revealed concerning that the exoneration of ʿĀʾisha, ﵂, what He revealed. We have narrated through sound chains that Saʿd b. Muʿādh had some exchange with Saʿd b. ʿUbāda regarding that matter. This, in our view, is a mistake, because Saʿd b. Muʿādh died immediately after [the expedition of] Banū Qurayẓa without doubt, and the conquest of Banū Qurayẓa occurred at the end of Dhū al-Qaʿda of the fourth year of the Hijra, while the expedition of Banū al-Muṣṭaliq was in Shaʿbān of the sixth year, a year and eight months after his death. The exchange between the two mentioned men took place more than fifty nights after the return from the expedition of Banū al-Muṣṭaliq'" (11). (c) "Some said: 'They [i.e., the Muslims at the ʿUmra of al-Ḥudaybiyya] were seven hundred.' Ibn Ḥazm said: 'This is a severe mistake altogether; the correct number, without doubt, is between one thousand three hundred and one thousand five hundred'" (12). With these examples, and many similar ones, the distinctive feature of "Jawāmiʿ al-Sīra" becomes clear, and what sets it apart from other biographies, and how Ibn Hazm the historian is distinguished in his historical method. This extreme precision in analyzing the transmitted text, selecting the correct narration after examination, scrutiny, and comparison, and correcting the illusions arising from haste or lack of accuracy… these are the characteristics that no one can deny to Ibn Hazm the historian. These characteristics make it not too much to accept the decisive, categorical tone that prevails in his writing, nor to find fault with his constant use of "no doubt" and "inevitably." For the confidence based on sincere investigation and definitively established transmission is what alone dictates these strong, decisive words to Ibn Hazm. Abū Muḥammad was known among his contemporaries for precise accuracy in recording dates, so much so that his student al-Ḥumaydī never fails to say, whenever he finds his teacher's narration contradicting that of others: "Abū Muḥammad is more knowledgeable about dates," or words to that effect (13). Therefore, this biography came to carry a decisive opinion without hesitation in dating events, not only because Ibn Hazm is an extremely precise and accurate historian, but because he has an independent view regarding the method of Hijri dating. He considers the month of Rabīʿ al-Awwal—the month in which the Messenger emigrated to Medina—as the beginning of the Hijri year, thereby adjusting the dating of the events of the biography, attributing them to the time when the emigration actually occurred. He does not intend by this to contradict the Hijri calendar that all Muslims have agreed upon since the time of ʿUmar until now, and until Allah wills, which considers the month of Muḥarram as the beginning of the Hijri year. His practice, from a purely historical perspective, is more precise in timing and closer to historical reality, especially when historians say that such and such an event occurred in the second or third year, and they turn away from expressions like al-Wāqidī's, who would say, for example, that it occurred fifteen or sixteen months after the Messenger's arrival in Medina. It is clear that between the two expressions there is a difference that amounts to a number of months, after Muḥarram was considered the beginning of the Hijri year.

Indeed, the disagreements concerning the temporal aspect are numerous and complex, and Ibn Hazm's opinion adds a new one. However, the confidence that Ibn Hazm imparts to his views makes us incline toward them and prefer them, for he alone meets us with certainty regarding the date when the battle occurred or when the alms-tax was prescribed. This confidence is not founded on excessive self-assurance or mere opinionatedness, but rather on precision and scrutiny. We have seen how Ibn Hazm, from all this, was able to correct many oversights in history, such as attributing the consultation in the Hadith of the Slander ¹ to Sa'd ibn Mu'adh and Sa'd ibn 'Ubada; and by preferring the authentic hadith over every other narration of the authors of the Maghazi ², he adopted for himself a clear methodology in dealing with historical issues concerning their subject and time. Along with this decisive precision and confident accuracy, another quality that Abu Muhammad derived from his adherence to the Zahir ³ was manifested. There is no doubt that the nature of the Sira ⁴, in itself and because it is built on brevity, did not allow Abu Muhammad to freely derive rulings from texts in support of his school. Therefore, Zahirism did not become apparent in his interpretation of events, but when it breathed in this narrow field, it came in a novel way bearing the decisive character for which Ibn Hazm was known when he felt confident in the text in the face of his opponents. One of the most prominent examples of this is what he mentioned regarding the expedition of Banu Qurayza ⁵, when the Messenger ordered that no one should pray the afternoon prayer except in Banu Qurayza. The Muslims set out, and the time of the afternoon prayer overtook them on the way. Some Muslims said, "We will pray, for we were not commanded to delay it beyond its time." Others among them said, "We will not pray it except where the Messenger of Allah, peace be upon him, commanded us to pray it." He mentioned that some of them did not pray the afternoon prayer until night. When that reached the Messenger of Allah, peace be upon him, he did not rebuke anyone from either group. Ibn Hazm then said: "Rebuke only falls upon the deliberate sinner who knowingly commits sin. As for one who exercises ijtihad ⁶ seeking good, even if he does not hit the truth, he is not rebuked. Allah Almighty knows that if we had been there, we would not have prayed the afternoon prayer that day except in Banu Qurayza, even if it were after days. There is no difference between his, peace be upon him, transferring the afternoon prayer that day to the location of Banu Qurayza, and his transferring the sunset prayer on the night of Muzdalifa ⁷, and the afternoon prayer on the day of 'Arafa ⁸ to the time of the noon prayer. Obedience in that is obligatory." (14) Ibn Hazm is not merely a proponent of a school in history by this alone, but he possesses the qualities of an impartial, fair historian, despite his sharpness and severity. Impartiality is a general characteristic of his, not specific to writing the Sira, because writing the Sira is a type of transmission, but it appears in all the historical material he wrote. It is a departure from fairness to accuse Ibn Hazm of being "a partisan of the Umayyads ⁹, biased against others of Quraysh ¹⁰," as Ibn Hayyan ¹¹ says (15) — for such an accusation is a great injustice to a man who lived as a seeker and lover of truth in word and deed. If Ibn Hayyan meant the Umayyads of Andalusia, Ibn Hazm acknowledged their role in upholding Islam and striving in its cause, and he praised them from this perspective. But if he meant the Umayyads of the East, there is nothing in Ibn Hazm's writings that indicates any partisanship for them. His epistle on the histories of the caliphs shows us that he considered Ibn al-Zubayr ¹² as the rightful imam, regarded Marwan ibn al-Hakam ¹³ as a rebel against him, and did not affirm his right to the caliphate (16), to the extent that he says elsewhere: "Marwan — we do not know of any defect in him before his rebellion against the Commander of the Faithful 'Abdullah ibn al-Zubayr, may Allah be pleased with him" (17). When he mentions al-Harra ¹⁴, he says: "It is also one of the greatest calamities and breaches of Islam, because the virtuous Muslims, the remaining Companions, and the best of Muslims from the senior Followers were killed openly, unjustly in war and patiently" (18). He also says regarding the killing of 'Abdullah ibn al-Zubayr: "His killing is one of the calamities and breaches of Islam, because the Muslims were wronged by his killing unjustly and publicly, his crucifixion, and the violation of the sanctuary" (19). Such statements are not uttered by one who is partisan to the Umayyads, or who tries to apologize for everything that happened in their days. In history, Ibn Hazm was dominated by the method of summarization, as he did in the Sira, for he stripped it of poetry and stories. His treatment of the conquests, the histories of the caliphs in Nuqat al-'Arus ¹⁵, and other works followed this same methodology. His work in this area is distinguished by gathering scattered, disparate things under one subject, such as dedicating a chapter to enumerate the Messenger's commanders, another to enumerate his expeditions, and a third to mention his sons and wives. He might also gather the same material under one title, aiming for novelty and uniqueness, such as: naming those who held the caliphate during their father's lifetime, those who held it while their elder brother was alive, those caliphs who had two names, the shortest-lived caliphs, those who claimed the caliphate from other than Quraysh, etc. (20). Undoubtedly, these epistles aid students of knowledge because they focus on presenting scattered material without great effort. It appears from this method that Ibn Hazm was constantly taking notes during his reading, and that such epistles are collections of those notes. Ibn Hazm was not the originator of this method; he was preceded by the likes of Ibn Qutayba ¹⁶ in his book al-Ma'arif ¹⁷ and Ibn Habib ¹⁸ in his book al-Muhabbar ¹⁹. More indicative of Ibn Hazm the historian than this educational method are the insightful observations he occasionally makes in short, concise, dense phrases that encapsulate a picture of a long history. For example, his description of the Umayyad and 'Abbasid states: "The Umayyad dynasty ended, and it was an Arab state. They did not adopt a capital; rather, each of them resided in his own house and estate that he had before the caliphate. They did not hoard wealth excessively, nor build palaces, nor did they require Muslims to address them with titles of wealth or nobility, nor correspond with them in terms of servitude and ownership, nor kiss the ground, hand, or foot. Their aim was true obedience in terms of appointment and dismissal in the farthest regions..." until he says about the 'Abbasid state: "Their state was a non-Arab one. The Arab registers fell into disuse, and the non-Arabs of Khurasan dominated the affair. The rule became a tyrannical, truly Chosroan ²⁰ monarchy, except that they did not openly curse any of the Companions, may Allah be pleased with them, unlike the Umayyads who used to curse 'Ali ibn Abi Talib, may Allah be pleased with him, and his pure descendants, the sons of al-Zahra' ²¹. All of them did this except 'Umar ibn 'Abd al-'Aziz ²² and Yazid ibn al-Walid ²³, may Allah have mercy on them, for they did not deem it permissible. During the rule of Abu al-'Abbas ²⁴, the word of the Muslims became divided, and those from beyond the two Zab rivers ²⁵ to the sea and the land of the Sudan broke away. Various groups of Kharijites ²⁶, Jamai'iyya ²⁷, Shi'a ²⁸, and Mu'tazila ²⁹ dominated these regions..." (21) In these few indicative words, the historian was able to depict the general spirit of the life of two great states. No matter how much we try to analyze and elaborate on historical facts, everything we mention will not go beyond these major facts that Ibn Hazm summarized in short phrases. 2 - This Sira and Our Work in Editing It Al-Dhahabi ³⁰ mentioned that Ibn Hazm had a book called "al-Sira al-Nabawiyya" ³¹ (22). Al-Sakhawi ³² said in the context of discussing books on Maghazi and Sira: "Abu Muhammad Ibn Hazm wrote it separately" (i.e., the Sira) (23), without explicitly mentioning the name of his book. On the first folio of our copy, it is written "Kitab al-Sira al-Nabawiyya li-Ibn Hazm" ³³. Then we found in the book "al-Taratib al-Idariyya" ³⁴ (24) that among the books from which al-Khuza'i ³⁵, the author of "al-Takhrij" ³⁶, transmitted is: "Kitab Jawami' al-Sira li-Ibn Hazm" ³⁷ (25). Al-Khuza'i was a figure of the eighth century (710-781 AH), and there is no doubt that his naming it in this way does not indicate that he altered it, for there is nothing to compel him to invent a name for the book if he could call it "al-Sira al-Nabawiyya". Thus, the name "Jawami' al-Sira" is more fitting for the book of Sira that we have, and it is more appropriate for it, because the best word to describe Ibn Hazm's method that we described earlier is the word "Jawami'" ³⁸. As for calling it "Kitab al-Sira al-Nabawiyya", it is a kind of leniency in naming, and leniency often does such things. We frequently call the book "al-Kamil fi al-Tarikh" ³⁹ by the name "Tarikh Ibn al-Athir" ⁴⁰, and we say "Sira Ibn Sayyid al-Nas" ⁴¹ for what is originally called "'Uyun al-Athar fi Funun al-Maghazi wa al-Shama'il wa al-Siyar" ⁴². Since the name "Jawami' al-Sira" is preferable in terms of meaning and authenticity, we have chosen it as the name for this book, and we reject what appears on the first folio of the photographed copy and what al-Dhahabi mentioned, because al-Dhahabi might have seen this same copy. Thus, the origin of this naming is one, not multiple, and the name "Jawami' al-Sira", in our view, is more likely and closer to correctness. As for this copy that we have taken as the basis for publishing this text, it came to the "Institute of Manuscripts at the Arab League" from the Habibiyya Library in India (26). The copyist of the copy recorded at its end that he finished copying it in the year 1354 AH. Thus, it is a recent copy, and the original from which it was taken is located in the library of Shaykh al-Islam 'Arif Hikmat in Medina, and it was written in the eighth century (in the year 776 AH), i.e., about thirty years after the death of Abu Hayyan al-Nahwi ⁴³ (745 AH). Therefore, the original copy was written by the unknown man who ended up with the transmission of the Sira from Abu Hayyan Athir al-Din ⁴⁴. If we exclude this narrator, about whom we know nothing regarding his connection to Abu Hayyan, we are left in the chain of narrators whose names are mentioned on the second page of our copy with a number of prominent figures, most of whom inherited the Sira, along with the Zahiri school. 1 - Athir al-Din Muhammad ibn Yusuf Abu Hayyan al-Jayyani al-Gharnati ⁴⁵ (27)

The author of 'Al-Bahr al-Muhit' in exegesis ⁴⁶, and of renowned status in grammar, narrated this biography during his travels through the Andalusian lands in search of knowledge. During his journeys, he met two great shaykhs of the Zahiri school ⁴⁷: Abu al-Abbas Ahmad ibn Ali ibn Khalis al-Ishbili al-Zahid, and Abu al-Fadl Muhammad ibn Muhammad ibn Sadun al-Fihri al-Shantamari. He likely met his teacher Abdullah ibn Muhammad ibn Harun in Cordoba, from whom he took what he took of Ibn Hazm's biography. When Athir al-Din ⁴⁸ traveled to Egypt (679 AH), he had narrated all of Ibn Hazm's books, and he narrated them in Egypt to some of his students. The shaykh remained attached to his old teacher's school, so he abridged the book 'Al-Muhalla' ⁴⁹ in a work he called 'Al-Nur al-Ajla fi Ikhtisar al-Muhalla'. Al-Safadi ⁵⁰ holds that Athir al-Din abandoned the Zahiri school when he saw that the people in Egypt did not incline towards it, and adopted the Shafi'i school. But his attachment to 'Al-Muhalla' suggests he remained a Zahiri in Egypt for a considerable time. Others besides al-Safadi say: 'Rather, he remained a Zahiri.' This is perhaps supported by Ibn Hajar's ⁵¹ statement: 'Abu Hayyan ⁵² used to say: It is impossible for one whose mind is attached to the Zahiri school to abandon it.' ⁵³ Moreover, Abu Hayyan's contribution to the Eastern environment was not limited to introducing Easterners to Ibn Hazm's books; rather, 'he emboldened people to study Ibn Malik's ⁵⁴ grammatical works, encouraged them to read them, explained their intricacies, navigated their depths, and unlocked their complexities.' He was a faithful messenger in introducing Maghrebi culture and its scholars, recording their names according to their pronunciation of imala ⁵⁵, softening, and emphasis, because they neighbored the lands of the Franks, and their names were close to their languages, as were their expressions. ⁵⁶ 2. His teacher Abdullah ibn Muhammad ibn Harun ibn Abd al-Aziz ibn Ismail al-Tai ⁵⁷ (603-702 AH) was among the Andalusian emigrants, but he chose Tunis as his residence. He was one who combined many aspects of his era's culture in qira'at ⁵⁸, language, hadith, and grammar. Amidst these sciences, his interest in the Prophetic biography is evident: he heard 'Al-Rawd al-Unuf' ⁵⁹ from a relative named al-Hafiz Abu Zakariyya al-Himyari, heard the biography from Ahmad ibn Ali al-Fahham al-Nahwi, heard 'Al-Shama'il' ⁶⁰ from a third shaykh, and narrated 'Sirat Ibn Hazm' from his teacher Abu al-Qasim ibn Baqi, from whom he also took 'Al-Muwatta' ⁶¹ and read 'Al-Kamil' by al-Mubarrad ⁶². This al-Tai was the last to narrate from Ibn Baqi. There is no indication in the sources that he was a Zahiri, but nothing prevents it either. He was known for some Shi'i tendencies ⁶³ and aversion to Muawiya and his son Yazid. In this respect, he resembles his student Abu Hayyan, who inclined towards love of Ali and avoidance of those who fought him. ⁶⁴ 3. Hasan (or Husayn) ibn Abd al-Aziz ibn Muhammad ibn Abi al-Ahwas, known as Ibn al-Nazir ⁶⁵ (603-679 AH), was also a student of Ibn Baqi when he met him in Seville. This Ibn al-Nazir was originally from Valencia, raised in Granada, traveled to many Andalusian cities, and studied under shaykhs until he became 'versatile in many fields... a memorizer of hadith and exegesis, knowledgeable in literature, language, and history.' He was also known for his precision in chains of transmission and narrations. He moved between teaching and judgeship until his death in Granada. Abu Hayyan mentioned him among his teachers when he met him in Malaga, saying: 'He had some haughtiness and resentment towards the world, because it advanced those inferior to him.' 4. As for Ahmad ibn Yazid ibn Baqi, Abu al-Qasim al-Umawi al-Qurtubi, Chief Judge of the Maghreb ⁶⁶ (537-625 AH), he was among the great and perfect men of al-Andalus. No family in al-Andalus was more deeply rooted in knowledge and distinction than his, except the Banu Mughith family in Cordoba and the Banu al-Baji family in Seville. He was known for adopting the Zahiri school in his judgments during his tenure as judge in Marrakesh and later in his own country. When he retired from judgeship, people vied to study under him. He heard 'Al-Rawd al-Unuf' from al-Suhayli ⁶⁷, and Shuraih ibn Muhammad, who was Ibn Amir, granted him permission (ijaza) ⁶⁸, so Ibn Hazm's biography was included in this permission. Thus, Ibn Baqi was the last to narrate with permission from Shuraih. 5. Shuraih, then (Shuraih ibn Muhammad ibn Shuraih al-Ru'aini al-Ishbili, 451-539 AH) ⁶⁹ was a direct student of Ibn Hazm. However, it appears he also received permission from him at a young age, as he was only five years old when Ibn Hazm died. Thus, he was among the last to whom Ibn Hazm granted permission. Shuraih was a Qur'an reciter, hadith scholar, memorizer, eloquent preacher. Ibn Bashkuwal ⁷⁰, author of 'Al-Sila', met him and received his permission. His narration connects through Ibn Baqi to Ibn al-Abbar ⁷¹, who relies on it in his book 'Al-Takmila' when narrating from Abu Muhammad ibn Hazm. ⁷² 6. As for Abd al-Baqi ibn Birbal al-Hajjari ⁷³ (416-502 AH), he is Abu Bakr Abd al-Baqi ibn Muhammad ibn Sa'id ibn Biryal al-Hajjari, attributed to a town in al-Andalus called 'Wadi al-Hijara'. He narrated from al-Mundhir ibn al-Mundhir, Abu al-Walid Hisham ibn Ahmad al-Kinani, Abu al-Qasim ibn al-Fath, Abu Umar al-Talamanki ⁷⁴, and others. He settled in Almeria at the end of his life and died in Valencia after a long life. These are the ones through whom the narration of Abu Muhammad's books in general, and the biography book in particular, was transmitted. Through the last of them in the chain, these books reached the East. All of them were people of knowledge and virtue, hence their narration had great value, and the chain was high in authenticity. We must note that the copyist of the version narrated by Abu Hayyan possessed another copy, perhaps that of his teacher, on whose back was written: 'Written to the judge Abu al-Hasan Shuraih ibn Muhammad ibn Shuraih al-Ru'aini from Hims al-Andalus, he said: Informed us Abu Muhammad Ali ibn Ahmad ibn Sa'id ibn Hazm al-Zahiri al-Hafiz, he said: And I read to Abu Muhammad ibn Abdullah ibn Muhammad ibn Marzuq al-Yahsubi al-Andalusi in Egypt from Abu Bakr Abd al-Baqi ibn Muhammad ibn Biryal al-Hajjari...' Neither this copy nor the other from which it was copied exists. Both copies: this one in our hands, or the one preserved in the Medina library, are later in time. Prevailing circumstances forced us to be content with the copy brought from India, and prevented us from obtaining the Medina copy. What reassures us about the copy we possess is that its copyist, Shaykh Abu Abdullah al-Surti ⁷⁵, was a meticulous and critical scholar, who exerted great effort in transcribing what he copied, collating his copy with the printed 'Sirat Ibn Hisham' ⁷⁶ on the margin of 'Al-Rawd al-Unuf' by al-Suhayli, and occasionally consulting the book 'Jamharat Ansab al-Arab' ⁷⁷ by the same author of the biography. Abu Abdullah wrote the original text on the margin of the copy and inserted his corrections in the text. Sometimes he retained the original text and placed the correct version opposite it on the margin, marking it with the sign (Sahih) ⁷⁸. Thus, he maintained the utmost fidelity in transmission. Indeed, his strict adherence to the printed Sirat Ibn Ishaq ⁷⁹ led him into some error, but restoring what he changed to its original or finding the correct reading was easy, because he was honest in the changes he made. Shaykh Abu Abdullah also added some comments on the margins. We have included those we found suitable for inclusion, indicating that they are from the margin of the copy. It appears that the Medina copy, from which Abu Abdullah copied, was disordered in many places and incomplete in some. He corrected what he could, added where necessary, and rectified oversights that a meticulous scholar like Ibn Hazm could not have made. Nevertheless, other places remained in need of correction, so we corrected them and distinguished our additions to the original text by placing them in brackets. We have included in the index of proper names at the end of the book brief comments to supplement what we missed including in the main text. We followed a specific methodology and set goal in editing the biography. Therefore, we undertook to review the biography against major biography books written before and after it, indicating for each topic its location in these books, so that this biography serves as an index for most famous biography books, such as Sirat Ibn Hisham, Ibn Sa'd ⁸⁰, al-Tabari ⁸¹, al-Baladhuri ⁸², Ibn Sayyid al-Nas ⁸³, Ibn Kathir ⁸⁴, al-Maqrizi ⁸⁵, and others. This may help researchers in biography to quickly access facts and assist those who wish to study authorship in biography chronologically or thematically. We devoted great attention to the transcription of genealogies and proper names, often preferring to write the transcription in letters, because we feel that chaos in pronouncing ancient proper names has become widespread, and diacritical marks alone do not achieve the purpose of transcription and accuracy. The book 'Al-Jamhara' was a second copy we consulted for genealogies. If we found something in 'Al-Jamhara' contradicting our copy, we hastened to record it before any other discrepancy in any other book, because 'Al-Jamhara' and 'Jawami' al-Sira' ⁸⁶ are works of the same author. The attention to transcribing genealogies in particular revealed that we are faced with four narrations, representing four currents in the history of lineage: the narration of al-Waqidi ⁸⁷, the narration of Ibn Ammara al-Ansari ⁸⁸ (especially in the genealogies of the Ansar), the narration of Ibn Ishaq ⁸⁹, and the narration of Ibn al-Kalbi ⁹⁰. Ibn Sa'd preserved many instances of discrepancy among these narrations, so he was our best aid in identifying and analyzing them. This is a fact that must be mentioned by those who undertake the editing of genealogies and the precise transcription of names. In addition to these four narrations, there are two perspectives in reading some names: one we may call the method of the literati in transcribing names, and the second we may call the school of the hadith scholars; although the discrepancy between the two groups does not extend to many names. We have appended to the biography five treatises that were appended to the original from which we copied our version. These treatises are: 1. A treatise on the famous qira'at in the regions, which have come down through tawatur ⁹¹. We relied in its transcription and verification on books of qira'at; we did not find any quotations from it in any book.

2 - A Treatise on the Names of the Companions Who Narrated Hadith, and the Number of Hadiths Each One Narrated: We have edited this treatise based on two other copies we found in the field of Hadith terminology at the Egyptian National Library, one of which is numbered 254, which we designated with the letter (ح). This copy is missing one or two folios, its handwriting is poor, and the proper names are not diacritically marked. Therefore, our reliance on it was more for the number of names than for ascertaining the correct form of the written name. As for the second treatise, it is by Abū al-Baqā’ Muḥammad ibn ‘Alī ibn Khalaf al-Aḥmadī, extracted from his book "al-Bāri‘ al-Faṣīḥ fī Sharḥ al-Jāmi‘ al-Ṣaḥīḥ" and appended to a collection registered under number (521 Majāmī‘). We designated it with the letter (د). At its end is written: "End of what the Imam, the Ḥāfiẓ, Abū ‘Abd al-Raḥmān Baqī ibn Makhlad ⁹² extracted in his Musnad from the Companions of the Messenger of God, may God bless him and grant him peace." Thus, it is a sister copy to the previous one, and Abū al-Baqā’ al-Aḥmadī apparently quoted it from Ibn Ḥazm and included it in his aforementioned book. The differences between the two copies stem from errors in transcription, sometimes in the number of hadiths, and from the inclusion, overlapping, and mixing of proper names, as well as placing the word "ibn" between two unrelated names, making them appear as one name. This is also predominant in our copy, which is severely disordered and clearly deficient in this regard. Therefore, when we corrected this aspect, we refrained from pointing it out each time in the commentary, deeming this general indication in the introduction sufficient, especially since, after comparing our copy with the two mentioned copies, we presented the final form to the book "Talqīḥ al-Fuhūm" ⁹³, which we designated with the letter (ت) in the commentary, and which contains the classification of the names of the Companion narrators. Then we did not stop there but cross-referenced the names with their counterparts in Ibn Ḥajar's "al-Iṣābah" ⁹⁴, because Ibn Ḥajar frequently refers to Ibn Ḥazm and quotes him. Only after distinguishing the proper names one by one did we compare them with biographical works to finalize their verification. In Baqī's Musnad, there are many isolated names not distinguished by lineage, making it difficult to identify them correctly or define them. There is another deficiency that Ibn Ḥazm did not mention, but Ibn Ḥajar noticed: Baqī ibn Makhlad counted many Successors ⁹⁵ and others among the Companion narrators. Ibn Ḥajar said (no. 8526): "Baqī made mistakes in his Musnad by including hadiths narrated by a Successor, whether old or young, as well as by those not counted among the Successors." It appears that Ibn Ḥajar saw a copy of the biographical work arranged by Ibn Ḥazm different from the copies we found, as he says in the biography of Muḥammad ibn ‘Amr ‘Alqamah (which is written similarly in our copy and the two copies at the Egyptian National Library): "Then I found in some copies of the section on the Companions for whom Baqī ibn Makhlad narrated, arranged by Ibn Ḥazm: 'Muḥammad ibn ‘Amr ibn ‘Alabah' with an undotted lām instead of qāf and mīm, so God knows best." This increases our certainty about the severe disorder and variation among copies, and confirms that our work on the biographical material, despite its great difficulty, will never be final or definitive. Through comparison of the copies, we found that our copy is incomplete, so we supplemented what was missing. To avoid burdening the reader with listing these bare names, we did not add the many additions made by al-Barqī and others, which are contained in the book "Talqīḥ al-Fuhūm", even though Ibn Ḥazm permitted this at the end of his copy. However, the lack of alphabetical order in our copy prevented us from going beyond merely verifying what we had, without extensive additions. 3 - A Treatise on the Names of Those Who Issued Legal Opinions from the Companions and Those After Them, According to Their Ranks in the Frequency of Issuing Opinions: This treatise develops the early foundations laid by Ibn Sa‘d in his book "al-Ṭabaqāt" ⁹⁶ concerning the Companions who issued legal opinions during the lifetime of the Messenger. Ibn Ḥazm's treatise was seen by Ibn Qayyim al-Jawziyya, who quoted part of it in his book "I‘lām al-Muwaqqi‘īn" ⁹⁷. However, it appears that the copy he saw differs from our copy in its arrangement, and some names mentioned by Ibn al-Qayyim are not in our copy, while some of what we have were not mentioned by Ibn al-Qayyim. 4 - A Summary of the Conquests of Islam: This is a brief and interesting treatise, almost a summary of al-Balādhurī's book "Futūḥ al-Buldān" ⁹⁸. We do not know of anyone who quoted from it, so we sufficed with verifying it against historical references. 5 - The Names of the Rightly Guided Caliphs and the Imams, Commanders of the Faithful: The status of this treatise is similar to the previous one. It is another version of what appears in Ibn Ḥabīb's "al-Muḥabbar" ⁹⁹ and Ibn Qutayba's "al-Ma‘ārif" ¹⁰⁰, and similarly another treatise in the book "Talqīḥ al-Fuhūm". There are differences in chronological dates among all these books, but we have only recorded those differences that were necessary and essential. We believe there is a treatise on the dates of the Andalusian caliphs mentioned by al-Ḥumaydī, which may be a continuation of this treatise, or perhaps they are two separate treatises. It is certain that the second treatise we refer to is not "Nuqṭ al-‘Arūs" ¹⁰¹, because that is not limited to the dates of the caliphs in Andalusia. After this work was completed, with the reasons described above, we presented it to the eminent scholar, the Hadith expert of the age, Sheikh Aḥmad Muḥammad Shākir, who kindly reviewed it, added necessary comments, and corrected what we had missed that required attention. Finally, we have spoken much about ourselves in this work and our effort in producing it. But we feel deep down that whatever accuracy and perfection this work possesses is due to our friend, the learned and literary scholar, Professor Maḥmūd Muḥammad Shākir, who guided us at every step, showed us the path to follow, placed his valuable library and precious time at our disposal, and bestowed upon us his vast knowledge and great humility, making us overcome all difficulties we encountered. We owe him the best of what this work contains. As for any errors, they are from ourselves and from the oversight that no human is free from. We ask God for forgiveness for every slip, and from Him alone we seek strength for good and success in following the path of His noble Messenger. Indeed, He is All-Hearing, All-Answering.

Hadith al-Ifk : The Hadith of the Slander, an incident where Aisha, the Prophet's wife, was falsely accused of adultery.
Maghazi : Literally 'military expeditions'; a genre of early Islamic historical literature focusing on the Prophet's battles.
Zahir : The apparent or literal meaning of a text; the Zahiri school of jurisprudence adheres strictly to the literal interpretation of the Quran and Hadith.
Sira : Biography of the Prophet Muhammad, often including his life, battles, and teachings.
Banu Qurayza : A Jewish tribe in Medina that was besieged and punished after allegedly conspiring with the Meccans during the Battle of the Trench.
Ijtihad : Independent legal reasoning by a qualified scholar to derive rulings from Islamic sources.
Muzdalifa : A location near Mecca where pilgrims combine the sunset and night prayers during the Hajj.
'Arafa : The Day of Arafah, the ninth day of Dhul Hijjah, when pilgrims stand at Mount Arafat; the noon and afternoon prayers are combined.
Umayyads : The first hereditary dynasty of caliphs in Islam, ruling from 661 to 750 CE.
Quraysh : The powerful Meccan tribe to which the Prophet Muhammad belonged.
Ibn Hayyan : Abu Marwan Hayyan ibn Khalaf ibn Hayyan (987-1076), an Andalusian historian.
Ibn al-Zubayr : Abdullah ibn al-Zubayr (624-692), a companion of the Prophet who claimed the caliphate and ruled from Mecca.
Marwan ibn al-Hakam : Marwan I (623-685), the fourth Umayyad caliph, who fought against Ibn al-Zubayr.
Al-Harra : The Battle of al-Harra (683 CE), where Umayyad forces suppressed a rebellion in Medina, resulting in many casualties among the Companions and Followers.
Nuqat al-'Arus : A work by Ibn Hazm, likely a historical compilation.
Ibn Qutayba : Abu Muhammad Abdullah ibn Muslim ibn Qutayba (828-889), a prominent Sunni scholar and author of al-Ma'arif.
al-Ma'arif : A book by Ibn Qutayba containing historical and biographical information.
Ibn Habib : Abd al-Malik ibn Habib (790-853), an Andalusian scholar and historian.
al-Muhabbar : A book by Ibn Habib on pre-Islamic and early Islamic history.
Chosroan : Relating to the Sassanid Persian kings (Khosrow), implying autocratic and imperial rule.
al-Zahra' : Fatima al-Zahra', the daughter of the Prophet Muhammad and wife of Ali ibn Abi Talib.
'Umar ibn 'Abd al-'Aziz : Umar II (682-720), an Umayyad caliph known for his piety and justice.
Yazid ibn al-Walid : Yazid III (701-744), an Umayyad caliph who reigned briefly.
Abu al-'Abbas : Abu al-'Abbas al-Saffah (722-754), the first Abbasid caliph.
Zab rivers : The Great Zab and Little Zab rivers in Iraq; the Battle of the Zab (750 CE) marked the end of the Umayyad dynasty.
Kharijites : An early Islamic sect that rebelled against Ali and later caliphs, known for their strict and puritanical views.
Jamai'iyya : A term possibly referring to a group or sect; unclear in this context.
Shi'a : The branch of Islam that holds that Ali and his descendants are the rightful successors to the Prophet.
Mu'tazila : A rationalist school of Islamic theology that emphasized free will and the justice of God.
Al-Dhahabi : Shams al-Din al-Dhahabi (1274-1348), a renowned Syrian historian and hadith scholar.
al-Sira al-Nabawiyya : The Prophetic Biography.
Al-Sakhawi : Shams al-Din al-Sakhawi (1428-1497), a Egyptian historian and hadith scholar.
Kitab al-Sira al-Nabawiyya li-Ibn Hazm : The Book of the Prophetic Biography by Ibn Hazm.
al-Taratib al-Idariyya : A work on administrative organization, possibly by a later author.
Al-Khuza'i : A scholar from the 8th century AH, author of al-Takhrij.
al-Takhrij : A work on extracting and verifying hadiths.
Kitab Jawami' al-Sira li-Ibn Hazm : The Book of Compendiums of the Sira by Ibn Hazm.
Jawami' : Plural of jami', meaning compendium or collection.
al-Kamil fi al-Tarikh : The Complete History, a famous universal history by Ibn al-Athir.
Tarikh Ibn al-Athir : The History of Ibn al-Athir, commonly used to refer to al-Kamil fi al-Tarikh.
Sira Ibn Sayyid al-Nas : The Biography by Ibn Sayyid al-Nas, a 14th-century scholar.
'Uyun al-Athar fi Funun al-Maghazi wa al-Shama'il wa al-Siyar : The Best of Traditions on the Arts of Military Expeditions, Characteristics, and Biographies, the full title of Ibn Sayyid al-Nas's work.
Abu Hayyan al-Nahwi : Abu Hayyan al-Gharnati (1256-1344), a famous grammarian and Quranic exegete from Granada.
Abu Hayyan Athir al-Din : Another name for Abu Hayyan al-Nahwi; Athir al-Din is his honorific title.
Athir al-Din Muhammad ibn Yusuf Abu Hayyan al-Jayyani al-Gharnati : Full name of Abu Hayyan al-Nahwi, indicating his origin from Jayyan (Jaén) and Granada.
Al-Bahr al-Muhit : A famous tafsir (Qur'anic exegesis) by Abu Hayyan al-Andalusi, known for its linguistic and grammatical depth.
Zahiri school : A school of Islamic jurisprudence that relies on the literal (zahir) meaning of the Qur'an and Hadith, rejecting analogical reasoning (qiyas) and other methods.
Athir al-Din : Abu Hayyan al-Andalusi (654-745 AH), a prominent grammarian, exegete, and scholar of the Arabic language.
Al-Muhalla : A major work of Ibn Hazm on jurisprudence, following the Zahiri school.
Al-Safadi : Salah al-Din Khalil ibn Aybak al-Safadi (d. 764 AH), a historian and biographer.
Ibn Hajar : Ibn Hajar al-Asqalani (d. 852 AH), a renowned hadith scholar and historian.
Abu Hayyan : Abu Hayyan al-Andalusi, the same as Athir al-Din mentioned earlier.
Note 8 : This is a reference number in the original text, likely indicating a footnote.
Ibn Malik : Muhammad ibn Malik (d. 672 AH), author of the famous grammatical poem 'Alfiyya'.
imala : A phonetic phenomenon in Arabic pronunciation where the vowel 'a' is inclined towards 'i'.
Note 29 : Reference number in the original text.
Abdullah ibn Muhammad ibn Harun al-Tai : A scholar from the 7th-8th centuries AH, known for his expertise in qira'at, language, hadith, and grammar.
qira'at : The various canonical methods of reciting the Qur'an.
Al-Rawd al-Unuf : A commentary by al-Suhayli on the Sira (biography) of the Prophet Muhammad by Ibn Hisham.
Al-Shama'il : A book on the characteristics and manners of the Prophet Muhammad, often by al-Tirmidhi.
Al-Muwatta : A hadith collection by Imam Malik ibn Anas.
Al-Mubarrad : Abu al-Abbas al-Mubarrad (d. 285 AH), a famous grammarian and author of 'Al-Kamil'.
Shi'i tendencies : Sympathy or inclination towards the Shia sect, particularly love for Ali and his descendants.
Note 31 : Reference number in the original text.
Ibn al-Nazir : Hasan (or Husayn) ibn Abd al-Aziz, a scholar from the 7th century AH.
Chief Judge of the Maghreb : The highest judicial authority in the Maghreb region.
Al-Suhayli : Abd al-Rahman ibn Abdullah al-Suhayli (d. 581 AH), author of 'Al-Rawd al-Unuf'.
ijaza : A license or permission to transmit knowledge, often given by a teacher to a student.
Shuraih ibn Muhammad al-Ru'aini : A scholar from the 5th-6th centuries AH, a direct student of Ibn Hazm.
Ibn Bashkuwal : Abu al-Qasim Khalaf ibn Abd al-Malik (d. 578 AH), author of 'Al-Sila'.
Ibn al-Abbar : Muhammad ibn Abdullah ibn al-Abbar (d. 658 AH), a historian and author of 'Al-Takmila'.
Note 35 : Reference number in the original text.
Abd al-Baqi ibn Birbal al-Hajjari : A scholar from the 5th-6th centuries AH, known for his narrations.
Al-Talamanki : Abu Umar al-Talamanki (d. 429 AH), a scholar of qira'at and hadith.
Abu Abdullah al-Surti : The copyist of the manuscript, likely from Surat in India.
Sirat Ibn Hisham : The biography of the Prophet Muhammad by Ibn Hisham, based on Ibn Ishaq's work.
Jamharat Ansab al-Arab : A comprehensive work on Arab genealogies by Ibn Hazm.
Sahih : Arabic for 'correct', used to mark corrections.
Sirat Ibn Ishaq : The original biography of the Prophet by Muhammad ibn Ishaq (d. 150 AH).
Ibn Sa'd : Muhammad ibn Sa'd (d. 230 AH), author of 'Al-Tabaqat al-Kubra'.
Al-Tabari : Muhammad ibn Jarir al-Tabari (d. 310 AH), historian and exegete.
Al-Baladhuri : Ahmad ibn Yahya al-Baladhuri (d. 279 AH), historian.
Ibn Sayyid al-Nas : Muhammad ibn Muhammad ibn Sayyid al-Nas (d. 734 AH), biographer.
Ibn Kathir : Ismail ibn Kathir (d. 774 AH), historian and exegete.
Al-Maqrizi : Ahmad ibn Ali al-Maqrizi (d. 845 AH), historian.
Jawami' al-Sira : A collection of biographies by Ibn Hazm.
Al-Waqidi : Muhammad ibn Umar al-Waqidi (d. 207 AH), historian and biographer.
Ibn Ammara al-Ansari : A scholar known for his work on Ansar genealogies.
Ibn Ishaq : Muhammad ibn Ishaq (d. 150 AH), early biographer of the Prophet.
Ibn al-Kalbi : Hisham ibn Muhammad al-Kalbi (d. 204 AH), genealogist.
tawatur : A term meaning that a narration has been transmitted by so many chains that it is considered mutawatir (conclusive and undeniable).
Baqī ibn Makhlad : Abū ‘Abd al-Raḥmān Baqī ibn Makhlad al-Qurṭubī (d. 276/889), a renowned Andalusian ḥadīth scholar and author of a famous Musnad.
Talqīḥ al-Fuhūm : A work by Ibn Ḥazm (d. 456/1064) on the names of the Companions and their ranks in narrating ḥadīth.
al-Iṣābah : Ibn Ḥajar al-‘Asqalānī's (d. 852/1449) comprehensive biographical dictionary of the Companions, titled al-Iṣābah fī Tamyīz al-Ṣaḥābah.
Successors : The generation after the Companions who learned from them; in Arabic, Tābi‘ūn.
al-Ṭabaqāt : Ibn Sa‘d's (d. 230/845) biographical work al-Ṭabaqāt al-Kubrā, classifying early Muslims by generation.
I‘lām al-Muwaqqi‘īn : A work by Ibn Qayyim al-Jawziyya (d. 751/1350) on the principles of legal verdicts.
Futūḥ al-Buldān : Al-Balādhurī's (d. 279/892) historical work on the early Islamic conquests.
al-Muḥabbar : A work by Muḥammad ibn Ḥabīb (d. 245/860) on pre-Islamic and early Islamic history.
al-Ma‘ārif : Ibn Qutayba's (d. 276/889) encyclopedic work on various topics including history and biography.
Nuqṭ al-‘Arūs : A work by Ibn Ḥazm on the virtues of the Companions, distinct from the treatise on caliphs.

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of…

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our master Muhammad, his family, and all his companions. To proceed:

In the name of God, the Most Gracious, the Most Merciful. May God bless our master Muhammad and his family and grant them peace. He informed me of the works of Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm al-Fārisī al-Ẓāhirī, our shaykh, the unique imām, the authority, Abū Ḥayyān Muḥammad ibn Yūsuf ibn ʿAlī ibn Ḥayyān al-Andalusī al-Jayyānī, may God have mercy on him. He said: He informed me of the works of the imām Abū Muḥammad and all his transmissions, the scribe Abū Muḥammad ʿAbd Allāh ibn Muḥammad Hārūn al-Ṭāʾī al-Qurṭubī in the city of Tunis and others. They said: The judge of the community according to the school of the people of ḥadīth ¹, Abū al-Qāsim Aḥmad ibn Yazīd ibn Baqī (ḥ) ² informed us, and the ḥāfiẓ ³ judge Abū ʿAlī al-Ḥasan ibn ʿAbd al-ʿAzīz ibn Abī al-Aḥwaṣ also informed us from Ibn Baqī, who said: The judge, the khaṭīb ⁴ Abū al-Ḥasan Shurayḥ ibn Muḥammad [ibn] Shurayḥ al-Ruʿaynī, who was the last to narrate from him, informed us, saying: Abū Muḥammad ʿAlī ibn Saʿīd ibn Ḥazm, may God have mercy on him, informed us. And at the beginning of the original copy from which I transcribed: "The judge Abū al-Ḥasan Shurayḥ ibn Muḥammad ibn Shurayḥ al-Ruʿaynī wrote to me from Ḥimṣ al-Andalus ⁵, saying: Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm al-Ẓāhirī al-Ḥāfiẓ informed us, and I read to Ibn Abī Muḥammad ibn ʿAbd Allāh ibn Muḥammad ibn Marzūq al-Yaḥṣubī in Egypt, from Abū Bakr ʿAbd al-Bāqī ibn Muḥammad ibn Buryāl al-Ḥajjārī ⁶, who said, may God Almighty have mercy on him:"

qāḍī al-jamāʿa ʿalā madhhab ahl al-ḥadīth : Judge of the community according to the school of the people of ḥadīth, a title for a chief judge who follows the methodology of the traditionists.
(ḥ) : Abbreviation for 'ḥawwala' or 'ḥadīth', indicating a shift in the chain of transmission or a note of transition.
ḥāfiẓ : A title for a hadith scholar who has memorized a vast number of hadiths and their chains of transmission.
khaṭīb : A preacher or orator who delivers the Friday sermon (khuṭba) in a mosque.
Ḥimṣ al-Andalus : A town in al-Andalus (Islamic Spain), possibly modern-day Huesca or a place in the region of Valencia.
al-Ḥajjārī : A nisba indicating origin from al-Ḥajjār, a place or tribe; possibly meaning 'the stonecutter' or 'the one from al-Ḥajjār'.

Chapter on the Lineage of the Messenger of God ﷺ [1]

Chapter on the Lineage ¹ of the Messenger of God ﷺ He is Abu al-Qasim Muhammad ibn Abdullah ibn Abd al-Muttalib, whose name is Shaybat al-Hamd, ibn Hashim—whose name is Amr ibn Abd Manaf, whose name is al-Mughirah, ibn Qusayy—whose name is Zayd, ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add ibn Adnan. Here ends the authentic lineage, about which there is no doubt. And Adnan is undoubtedly from the descendants of Isma'il, the Sacrificed, the Messenger of God, son of Ibrahim, the Friend of God and His Messenger. May God bless our master Muhammad, and upon them both, and upon all His messengers and prophets. At Abd al-Muttalib, the following converge with him: the Banu Ali, Ja'far, and 'Aqil, the sons of Abu Talib; and the Banu al-Abbas, Banu al-Harith, and Banu Abu Lahab. At Abd Manaf, the following converge with him: the Banu Umayyah, the rest of the Banu Abd Shams, Banu al-Muttalib, and Banu Nawfal. At Qusayy, the following converge with him: the Banu Abd al-Uzza and Banu Abd al-Dar, among whom are the chamberlains ² of the Kaaba. At Kilab, the following converge with him: the Banu Zuhrah, and his mother was from them, namely Aminah bint Wahb ibn Abd Manaf ibn Zuhrah. At Murrah, the following converge with him: the Banu Taym ibn Murrah and Banu Makhzum ibn Yaqazah ibn Murrah. At Ka'b, the following converge with him: the Banu 'Adi, Banu Jumah, and Banu Sahm ³. At Lu'ayy, the following converge with him: the Banu 'Amir ibn Lu'ayy. At Ghalib, the following converge with him: the Banu Taym al-Adram. At Fihr, the following converge with him: the Banu al-Harith and Banu Muharib. This Fihr is the father of all Quraysh; whoever is not from his descendants has no lineage in Quraysh, and whoever is from the descendants of Fihr is a Qurashi. At Kinanah, the following converge with him: all who trace their lineage to Kinanah from the Banu Abd Manat, Malik ⁴, Milkan, Hidal ⁵, and Amr ibn Kinanah. At Khuzaymah, the following converge with him: the Banu Asad and al-Qarah, who are the Banu al-Hawn ibn Khuzaymah. At Mudrikah, the following converge with him: the Banu Hudhayl. At Ilyas, the following converge with him: the Banu Tamim and their brothers, Banu Dabbah, Muzaynah, al-Ribab, Khuza'ah, and Aslam. As for al-Ribab, they are: Taym, 'Adi, Thawr, and 'Akl. At Mudar, the following converge with him: all the tribes of Qays ⁶: Sulaym, Mazin, Fazara, 'Abs, Ashja', Murrah, the rest of Banu Dhubyan, Ghatafan; 'Uqayl, Qushayr, al-Harish, Ja'dah, al-'Ajlan, Kilab, al-Bakka', Hilal, Suwa'ah, Banu Jusham, Banu Nasr, Thaqif, Sa'd, the rest of Hawazin, Muharib, 'Adwan, Fahm, Bahilah, Ghani, al-Tafawah, and the rest of Qays. At Nizar, the following converge with him: the tribes of Rabi'ah, such as Bakr, Taghlib, 'Anz ibn Wa'il, 'Abd al-Qays and its tribes ⁷, 'Anazah, and al-Namir ibn Qasit. At Ma'add, the following converge with him: Iyad, without doubt. At Adnan, the following converge with him: the Banu 'Akk and Ghafiq ⁸. At Ibrahim al-Khalil ﷺ, the following converge with him: the Banu Isra'il, and those whose lineage is known from the Banu 'Isad ⁹ ibn Ishaq, the brother of Ya'qub—but these are not found today. As for Quda'ah and the tribes of Qahtan, who are the people of Yemen, God knows best about their branching, except that they converge with him in Nuh, without doubt. And with God Almighty is success.

nasab : Lineage or genealogy, tracing paternal descent.
hajabat al-Ka'ba : The chamberlains or gatekeepers of the Kaaba, responsible for its keys and maintenance.
Sahm : A tribe; also the name of a clan within Quraysh.
Malik : A son of Kinanah, eponymous ancestor of a tribe.
Hidal : A son of Kinanah, eponymous ancestor of a tribe.
Qays : A large tribal confederation in northern Arabia.
'Abd al-Qays : An ancient Arabian tribe, part of Rabi'ah.
Ghafiq : A tribe descended from Adnan.
'Isad : A son of Ishaq (Isaac), brother of Ya'qub (Jacob); his descendants are not extant today.

His birth, his mission, his age, and his death.

His birth, his mission, his age, and his death ¹ [ ﷺ ] The Messenger of God ﷺ was born in Mecca and lived as an orphan, for his father died when he ² had not yet completed three years ³, and his mother died when he had not yet completed seven years. His grandfather ʿAbd al-Muṭṭalib took custody of him, and ʿAbd al-Muṭṭalib died when the Messenger of God ﷺ was eight years old. Then his uncle Abū Ṭālib took custody of him and was kind to him, and God Almighty thereby lightened his punishment, for he is the least punished of the people of Hellfire. Prophethood ⁴ came to him from God ⁵ while he was in the Cave of Ḥirāʾ, and he ⁶ was forty years old. He remained in Mecca for thirteen years, during which men and women among his Companions embraced Islam. Then he emigrated to Medina, for God honored the Anṣār ⁷—may God be pleased with them—with that. He remained in Medina for ten years. He died ⁸ there, and his grave is there, in the mosque, in his house which was the house of ʿĀʾisha, the Mother of the Believers—may God be pleased with her—and he was buried there. His illness began in the house of ʿĀʾisha ⁹, and it became severe in the house of Maymūna, the Mother of the Believers—may God be pleased with her. Then he fell ill in the house of ʿĀʾisha with the permission of his wives—may God be pleased with them all. The people prayed over him individually ¹⁰, and he was shrouded in three white Ṣaḥūliyya ¹¹ cotton garments, without a shirt, trousers ¹², or turban. A laḥd ¹³ was made for him in his grave, which is a niche dug into the side of the grave. His washing was undertaken by ʿAlī, his uncle al-ʿAbbās, al-Faḍl and Qutham—the sons of al-ʿAbbās—Usāma ibn Zayd his freed slave, and Shuqrān his freed slave as well ¹⁴. Those who entered his grave were ʿAlī ibn Abī Ṭālib—may God be pleased with him—al-Faḍl, Qutham, Shuqrān, and it is said: Aws ibn Khawlī al-Anṣārī. It is said that al-Mughīra ibn Shuʿba descended into his grave by a trick. He was covered with a Ḥibara ¹⁵ cloak, and a velvet cloth ¹⁶ that he used to cover himself was placed in his grave.

مولده ومبعثه وسنه ووفاته : Title: 'His birth, his mission, his age, and his death'
﵇ : Symbol indicating a pause or stop in recitation; here it marks a pause in the text.
لم يكمل له ثلاث سنين : He had not yet completed three years; i.e., he was about two years old.
النبوة : Prophethood; the state of being a prophet.
﷿ : Symbol for 'subḥānahu wa-taʿālā' (glorified and exalted is He).
﵇ : Symbol indicating a pause; here it refers to the Prophet.
الأنصار : The Helpers; the Muslim inhabitants of Medina who supported the Prophet after his emigration.
ومات : He died; the Prophet's death occurred in 11 AH (632 CE).
ابتدأه وجعه في بيت عائشة : His illness began in the house of ʿĀʾisha; the Prophet fell ill and eventually died in her house.
أفذاذاً : Individually; i.e., people prayed over him one by one, not in congregation.
سحولية : Ṣaḥūliyya; a type of white cotton fabric from the village of Ṣaḥūl in Yemen.
سراويل : Trousers; the Prophet was not shrouded with a shirt or trousers.
لحد : Laḥd; a niche dug into the side of the grave to place the body, as opposed to a shaqq (a trench in the middle).
﵃ : Symbol indicating a pause or end of a section.
حبرة : Ḥibara; a type of striped Yemeni cloak.
قطيفة : A velvet cloth or blanket.

The Banners of the Messenger of Allah ﷺ [1]

He died at the age of sixty-three. He was born on Monday, the eighth of Rabi' al-Awwal, and was commissioned as a prophet on Monday, the first of Rabi' al-Awwal. He emigrated on Monday, the first of Rabi' al-Awwal. He died, peace and blessings be upon him, on Monday, the eighth of Rabi' al-Awwal; other opinions have also been mentioned. There is no disagreement that he died on Monday and was buried on the night of Wednesday, or some say Tuesday. His illness lasted twelve days, or some say fourteen days. It began with a headache and continued, and during his illness he would expel something resembling the expectoration of a raisin-eater. He died after Allah gave him the choice between remaining in this world and meeting his Lord, and he chose to meet his Lord, exalted be He. The Signs of the Messenger of Allah ¹ (1) Among them is the Qur'an, which challenged the Arabs and others from the time Allah sent him as a prophet until this day, and until the Day of Resurrection, to produce something like it if they doubt its truth. Allah incapacitated all eloquent speakers from doing so, and prevented the jinn and others from it. Allah said: "And if you are in doubt about what We have sent down upon Our Servant, then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful" (Al-Baqarah: 22). And He said: "Or do they say, 'He invented it'? Say, 'Then bring forth a surah like it and call upon whomever you can besides Allah, if you are truthful'" (Yunus: 38). (2) Allah split the moon for him in Mecca when Quraysh asked for a sign. Allah revealed concerning that: "The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, 'Passing magic'" (Al-Qamar: 1-2). (3) He fed a large number of people in the house of Jabir and in the house of Abu Talha on the day of the Trench: once eighty men from four measures of barley and a young goat; another time more than that from barley loaves carried by Anas ibn Malik in his hand; another time he fed the entire army of nine hundred from a small amount of dates brought by the daughter of Bashir ibn Sa'd in her hand, and they ate until they were full, and some remained. (4) Water gushed from between his fingers, and the entire army drank from it while they were thirsty, and they all performed ablution from it, all from a small cup that could not contain his blessed hand. He poured water from his ablution into the spring of Tabuk, which had no water, and another time into the well of Hudaybiyyah, and they overflowed with water. The army of thousands drank from the spring of Tabuk until they were all satisfied, and it continues to flow until the Day of Resurrection. From the well of Hudaybiyyah, one thousand four hundred drank until they were all satisfied, though before that there was no water in it. (5) He commanded Umar ibn al-Khattab, may Allah be pleased with him, to supply four hundred riders from a pile of dates that was like a resting camel, and he supplied them all from it, and it remained as it was. (6) He threw a handful of dust at the army, and their eyes were blinded, and the Qur'an was revealed concerning that in His saying: "And you did not throw when you threw, but Allah threw" (Al-Anfal: 17). (7) He abolished soothsaying with his mission, and it ceased, though it had been prevalent and existing. (8) The trunk of the palm tree from which he used to deliver sermons yearned for him when the pulpit was made for him, so that all present heard from it a sound like that of a camel. He embraced it, and it became still. The place of the trunk is known to this day, and a structure is built over it. (9) He challenged the Jews to wish for death, and informed them that they would not wish for it, and they were prevented from uttering that. This is mentioned in the Qur'an. (10) He informed of unseen matters. He foretold that Ammar would be killed by the transgressing group. He foretold that Uthman would be afflicted with a trial and that Paradise would be his. He foretold that al-Hasan ibn Ali, may Allah be pleased with them, would be a leader through whom Allah would reconcile two great groups of Muslims, and all of that came to pass. He informed about a man who fought in the way of Allah that he would be among the people of Hellfire, and that became apparent when that man killed himself. These things cannot be known by any means of prior knowledge, not by stars, not by scapulomancy, not by geomancy, not by omens. (11) Suraqa ibn Malik ibn Ju'shum followed him, and the hooves of his horse sank into the ground, then he pulled them out and smoke followed him until Suraqa sought his protection. He prayed for him, and the horse was released. (12) He foretold that bracelets of Kisra would be placed on his arms, and so it happened. (13) He informed of the killing of al-Aswad al-Ansi the liar on the night he was killed, while he was in San'a of Yemen, and he informed of who killed him. (14) He foretold the death of the Negus, though between him and the Negus was the salty sea and days of travel by land. He went out with all his companions to al-Baqi' and prayed over him, and it was found that he had died that day when the news arrived. (15) He left his house while a hundred of Quraysh were waiting to kill him, as they claimed, but he placed dust on their heads and they did not see him. (16) A camel complained to him in the presence of his companions and humbled itself before him. (17) He said to a group of his companions: "One of you will be in the Fire, and his molar will be like Mount Uhud." They all died as Muslims except one who apostatized: al-Rahhal al-Hanafi, who was killed as an apostate alongside Musaylimah the liar, may Allah curse him. (18) He said to others among them: "The last of you to die will be in the Fire." The last of them to die fell into the fire and burned to death. (19) He called two trees, and they came to him and joined together, then he commanded them and they separated. (20) He was of medium height, and when he walked with tall people, he towered over them. (21) He challenged the Christians to mutual imprecation, but they refrained, and he informed that if they did so, they would all perish. They knew the truth of his statement and refrained. (22) Amir ibn al-Tufayl ibn Malik ibn Ja'far ibn Kilab ibn Rabi'a ibn Amir ibn Sa'sa'a and Arbad ibn Qays ibn Juz' ibn Khalid ibn Ja'far ibn Kilab came to him, both being the horsemen and assassins of the Arabs, determined to kill him. But Allah prevented them from doing so. He struck between Arbad and himself, once with Amir and once with a wall, and prayed against them. Amir perished on his way back from him, and Arbad was destroyed by a thunderbolt that burned him, may Allah curse them. (23) He informed that he would kill Ubayy ibn Khalaf al-Jumahi, and on the day of Uhud he scratched him lightly, and that scratch caused his death. (24) He was fed poison, and whoever ate it with him died immediately, but he lived for four years after that. The poisoned foreleg of a sheep spoke to him, telling him it was poisoned. (25) On the day of Badr, he informed his companions of the places where the chiefs of Quraysh would fall, and he pointed out their positions one by one, and none of them exceeded that spot. (26) He foretold that groups of his community would wage naval warfare, and he said to Umm Haram bint Milhan: "You will be among them." And she was among them. The naval warfare of a group of his community indeed took place. (27) The earth was folded for him, and he was shown its east and west, and he foretold that the dominion of his community would reach what was folded for him. And so it happened: their dominion extended from the far east to the lands of Sind and the Turks, to the far west of the coasts of the surrounding sea in Andalusia and the lands of the Berbers. They did not expand as much in the south and north, meaning like their expansion east and west, and it was exactly as he foretold. (28) He informed his daughter Fatima, may Allah be pleased with her, that she would be the first of his family to join him, and so it was. (29) He informed his wives, may Allah be pleased with them, that the one with the longest hand would be the quickest to join him. Zaynab bint Jahsh al-Asadiyya had the longest hand in charity, and she was the first to die after him. (30) He wiped the udder of a goat, and it produced milk, which was the reason for the conversion of Abdullah ibn Mas'ud. Another time, this happened in the tent of Umm Ma'bad al-Khuza'iyya. (31) The eye of one of his companions, Qatada, was struck out and fell, and he returned it, and it became the soundest and most beautiful of his two eyes. (32) He spat into the eyes of Ali, may Allah be pleased with him, when he was suffering from ophthalmia on the day of Khaybar, and he was cured instantly and never suffered from ophthalmia again. He sent him with the banner, saying: "He will not return until Allah grants him victory." And it was as he said: he did not return, may Allah honor his face, except with victory. (33) They used to hear the food glorifying Allah before him. (34) The leg of one of his companions was injured, and he wiped it, and it was healed instantly. (35) The provisions of an army in which he was present became scarce, so he called for all the remaining provisions. A very small amount was gathered, and he invoked blessing upon it, then commanded them to take, and there was no container in the army that was not filled. (36) Al-Hakam ibn Abi al-As imitated his walk mockingly, so he said to him: "Be so." He continued to tremble until he died. (37) He proposed to Umama bint al-Harith ibn Awf ibn Abi Haritha ibn Murra ibn Nashba ibn Ghayz ibn Murra ibn Awf ibn Sa'd ibn Dhubyan. Her father was a rough Bedouin, the chief of his people. He said: "She has whiteness." The Arabs used this expression for leprosy. The Prophet said to him: "Let it be so." She became leprous from that moment. Her father left and saw what had happened to her, so her cousin Yazid ibn Jamra ibn Awf ibn Abi Haritha married her, and she gave birth to the poet Shabib ibn Yazid, known as Ibn al-Barsa'. And there are other signs and miracles of his, peace and blessings be upon him. We have only mentioned the well-known ones transmitted by successive narration. Success is from Allah.

A'lam : Signs or miracles of the Prophet Muhammad, often used to refer to his prophetic proofs.

How many times did the Prophet ﷺ perform Hajj and 'Umrah in Islam?

The proof of Allah ¹. How many 'umras ² did he perform in Islam? ¹ He performed Hajj ³ and 'umra before prophethood and after it, before the Hijra ⁴, in a number of Hajjs and 'umras whose count is unknown. After he migrated to Medina, he performed only one Hajj, which was the Farewell Pilgrimage, in the year ten. After he migrated to Medina, he performed two separate 'umras, intending them and completing them: One of them was the 'Umra of al-Qadiyya ⁵, which he intended from Medina in the year seven, and completed it in Dhu al-Qa'da ⁶; the other was his 'umra from al-Ji'rana ⁷, in the year eight, following the Battle of Hunayn ⁸, also in Dhu al-Qa'da. He performed a third 'umra, which he combined with the aforementioned Hajj, intending them from Medina, pronouncing the talbiya ⁹ for them in Dhu al-Qa'da, and completing them in Dhu al-Hijja ¹⁰. He had set out to perform 'umra from Medina, but the polytheists prevented him when he reached al-Hudaybiyya ¹¹, so he shaved his head there, sacrificed the animal, and returned with his companions, may Allah be pleased with them all.

حجة ﷺ : The proof of Allah; a phrase used to refer to the Prophet Muhammad, meaning 'the proof of Allah'.
عمرة : A minor pilgrimage to Mecca, performed at any time of the year, as opposed to Hajj.
حج : The major pilgrimage to Mecca, performed annually during the month of Dhu al-Hijja.
الهجرة : The migration of the Prophet Muhammad from Mecca to Medina in 622 CE.
عمرة القضية : The 'Umra of al-Qadiyya, also known as the 'Umra of al-Hudaybiyya, performed in 628 CE after the Treaty of Hudaybiyya.
ذو القعدة : The eleventh month of the Islamic lunar calendar.
الجعرانة : A place near Mecca where the Prophet performed an 'umra after the Battle of Hunayn.
وقعة حنين : The Battle of Hunayn, fought in 630 CE between the Muslims and the Hawazin tribe.
الإهلال : The act of pronouncing the talbiya (a prayer) to enter the state of ihram for Hajj or 'umra.
ذو الحجة : The twelfth month of the Islamic lunar calendar, during which Hajj is performed.
الحديبية : A place near Mecca where the Treaty of Hudaybiyya was signed in 628 CE.

His military expeditions [1]

His military expeditions (may Allah bless him and grant him peace) ¹ He (may Allah's prayers and peace be upon him) conducted twenty-five military expeditions, in the following order: the first was the expedition of Waddan, which is al-Abwa'; then the expedition of Buwat, in the direction of Radwa; then the expedition of al-‘Ushayra, from the valley of Yanbu‘; then the first expedition of Badr, seeking Karz ibn Jabir; then the second expedition of Badr, which is the great battle in which Allah Almighty honored Islam and destroyed the leaders of disbelief; then the expedition of Banu Sulaym, reaching Qarqarat al-Kudr; then the expedition of al-Sawiq, seeking Abu Sufyan ibn Harb; then the expedition of Ghatafan, which is the expedition of Dhu Amarr; then the expedition of Najran; then the expedition of Uhud; then the expedition of Hamra' al-Asad; then the expedition of Dhat al-Riqa‘, from Nakhl; then the later expedition of Badr; then the expedition of Dumat al-Jandal; then the expedition of the Trench, which was the last expedition that the people of disbelief waged against him; then the expedition of Banu Qurayza; then the expedition of Banu Lihyan from Hudhayl; then the expedition of Dhu Qarad; then the expedition of Banu al-Mustaliq from Khuza‘a; then the expedition of al-Hudaybiyya; then the expedition of Khaybar; then the expedition of the Conquest, the conquest of Mecca; then the expedition of Hunayn, against Hawazin; then the expedition of al-Ta'if; then the expedition of Tabuk. He fought in nine of them: the great Battle of Badr, which is the battle of Badr, the battle of Badr al-Qital, and the battle of Badr al-Batsha; and he (peace be upon him) fought in Uhud, the Trench, Qurayza, al-Mustaliq, Khaybar, the Conquest, Hunayn, and al-Ta'if.

ghazawāt : Military expeditions led by the Prophet Muhammad, often involving combat or strategic movements.

His sending [1]

And it is said: He ¹ fought in Wadi al-Qura and al-Ghaba, and he was not originally in the rest of them. And with Allah is success. His Expeditions ² (1) (1) He ³ sent 'Ubayda ibn al-Harith ibn al-Muttalib to the lower part of Thaniyyat al-Murra ⁴. (2) And he sent Hamza ibn 'Abd al-Muttalib to the coast of the sea from the direction of al-'Is ⁵. These two expeditions were very close together or simultaneous, so there is disagreement as to which was first, and they are the first of his expeditions and the first banners he tied. (3) And he sent Sa'd ibn Abi Waqqas to al-Kharrar ⁶. (4) And he sent 'Abdullah ibn Jahsh to Nakhla ⁷. (5) And he sent Zayd ibn Haritha, his freedman, to al-Qarada ⁸. (6) And he sent Muhammad ibn Maslama al-Ansari to kill Ka'b ibn al-Ashraf. (7) And he sent Mursid ibn Abi Mursid al-Ghanawi to al-Raji' ⁹. (8) And he sent al-Mundhir ibn 'Amr al-Ansari to Bi'r Ma'una ¹⁰. (9) And he sent 'Abdullah ibn 'Atik to kill Sallam ibn Abi al-Huqayq in Khaybar. (10) And he sent Abu 'Ubayda ibn al-Jarrah to Dhi al-Qassa ¹¹, on the route to Iraq. (11) And he sent 'Umar ibn al-Khattab to Turaba ¹², in the land of Banu 'Amir. (12) And he sent 'Ali ibn Abi Talib to Yemen. (13) And he sent Ghalib ibn 'Abdullah al-Laythi to al-Kadid ¹³, to Banu al-Mulawwah of Banu Kinana. (14) And he sent 'Ali ibn Abi Talib to Banu 'Abdullah ibn Sa'd, from the people of Fadak. (15) And he sent Ibn Abi al-'Awja' al-Sulami to Banu Sulaym. (16) And he sent 'Ukasha ibn Mihsan al-Asadi to al-Ghamra ¹⁴. (17) And he sent Abu Salama ibn 'Abd al-Asad al-Makhzumi to Qatan ¹⁵, a watering place of Banu Asad in the region of Najd. (18) And he sent Muhammad ibn Maslama al-Ansari from Banu Haritha ibn al-Aws, to al-Qurta' ¹⁶, of Hawazin. (19) And he sent Bashir ibn Sa'd al-Ansari, from Banu al-Harith ibn al-Khazraj, to the region of Khaybar. (20) And he sent Zayd ibn Haritha to al-Jumum ¹⁷, in the land of Banu Sulaym. (21) And he sent Zayd also to Judham, in the land of Hasma ¹⁸. (22) And he sent Zayd also to al-Tarf ¹⁹, from the direction of Nakhl on the route to Iraq. (23) And he sent Abu Bakr ²⁰ to Fazara. (24) And he sent Abu 'Amir al-Ash'ari, the uncle ²¹ of Abu Musa, to Awtas. (25) And he sent Zayd also to Fazara, and he killed Umm Qirfa and others. (26) And he sent 'Abdullah ibn Rawaha to Khaybar. (27) And he sent another time 'Abdullah ibn 'Atik to Khaybar, to kill Abu Rafi' ibn Abi al-Huqayq. (28) And he sent 'Abdullah ibn Unays al-Juhani to kill Khalid ibn Sufyan al-Hudhali ²², and 'Abdullah killed him. He ²³ sent him for that alone, and he ²³ made for him a sign at his meeting that 'Abdullah would be seized by trembling, and it was as he ²³ said. (29) And he sent the commanders: over them Zayd ibn Haritha, and if he is killed then over them Ja'far ibn Abi Talib, and if he is killed then over them 'Abdullah ibn Rawaha. They were all killed, may Allah be pleased with them, at Mu'ta in the beginning of Syria. There they encountered the Christian armies of the Byzantines and the Christianized Arabs, and Khalid ibn al-Walid took the banner and withdrew with the Muslims. (30) And he sent Ka'b ibn 'Umayr al-Ghifari to Dhat Atlah ²⁴, in the land of Syria. (31) And he sent 'Uyayna ibn Hisn ibn Hudhayfa ibn Badr al-Fazari to Banu al-'Anbar of Banu Tamim. (32) And he sent [Ghalib ibn] ²⁵ 'Abdullah al-Laythi to the land of Banu Murra, and they struck [the enemy] among the Harqat ²⁶ of Juhayna. (33) And he sent Khalid ibn al-Walid to Banu Judhayma of Banu Kinana. (34) And he sent Khalid also to Yemen. (35) And he sent 'Amr ibn al-'As to Dhat al-Salasil ²⁷ in the land of Banu 'Udhra, and he reinforced him with an army under Abu 'Ubayda. (36) And he sent 'Abdullah ibn Abi Hadrad al-Aslami to Batn Idam ²⁸. (37) And he sent Ibn Abi Hadrad also to al-Ghaba. (38) And he sent 'Abd al-Rahman ibn 'Awf to Dumat al-Jandal. (39) And he sent Abu 'Ubayda ibn al-Jarrah to the coast of the sea ²⁹. (40) And he sent 'Amr ibn Umayya al-Damri ³⁰ to kill Abu Sufyan Sakhr ibn Harb ibn Umayya, but he could not do so and it was not facilitated for him.

huwa : Pronoun referring to the Prophet Muhammad (peace be upon him).
bu‘ūthuhu : His expeditions; plural of ba‘th, meaning military detachments or expeditions sent by the Prophet.
ba‘atha : He sent; referring to the Prophet Muhammad.
Thaniyyat al-Murra : A mountain pass in the region of al-Murra, near Medina.
al-‘Is : A place on the Red Sea coast, near Yanbu‘.
al-Kharrar : A valley near Medina, in the direction of Iraq.
Nakhla : A place between Mecca and Ta'if.
al-Qarada : A watering place of Banu Sulaym, near Medina.
al-Raji‘ : A place near Medina, where a group of Muslims were killed.
Bi’r Ma‘ūna : A well in the region of Najd, where a massacre of Muslims occurred.
Dhi al-Qassa : A place in the direction of Iraq, near Medina.
Turaba : A place in the land of Banu ‘Amir, in Najd.
al-Kadid : A valley between Mecca and Medina.
al-Ghamra : A watering place of Banu Asad, in Najd.
Qatan : A watering place of Banu Asad, in Najd.
al-Qurṭā’ : A place of Hawazin, in Najd.
al-Jumum : A place in the land of Banu Sulaym.
Ḥasmā : A place in the region of Judham, in the north of Arabia.
al-Ṭarf : A place in the direction of Nakhl, on the route to Iraq.
Abū Bakr : The first Caliph, companion of the Prophet.
‘amm : Paternal uncle.
Khalid ibn Sufyan al-Hudhali : A chief of the Hudhayl tribe, hostile to the Muslims.
huwa : Referring to the Prophet Muhammad.
Dhāt Aṭlāḥ : A place in Syria, near the border.
Ghālib ibn : The name is partially missing in the original; likely Ghalib ibn ‘Abdullah.
al-Ḥaraqāt : A sub-tribe of Juhayna.
Dhāt al-Salāsil : A place in the land of Banu ‘Udhra, near Syria.
Baṭn Iḍam : A valley in the region of al-Ghaba, near Medina.
Sayf al-Baḥr : The coast of the sea; possibly referring to the Red Sea coast.
al-Ḍamrī : A member of the Damra tribe, a sub-tribe of Kinana.

His attribute and His names [1]

He sent Zayd ibn Ḥārithah to Madyan. ¹ He sent Sālim ibn ʿUmayr to Abū ʿAfak ² of the Banū ʿAmr ibn ʿAwf, and he killed him. He sent ʿAmr ibn ʿAdī al-Khaṭmī to ʿAṣmāʾ bint Marwān of the Banū Umayyah ibn Zayd, and he killed her. He sent an expedition ³ in which Thumāmah ibn Uthāl al-Ḥanafī was captured. He sent ʿAlqamah ibn Mujazziz al-Mudlijī. He sent Kurz ibn Jābir ⁴ after those who killed the shepherds and gouged out their eyes. He sent Usāmah ibn Zayd to Syria, and this was his last expedition; he ﷺ died before carrying it out, so Abū Bakr al-Ṣiddīq carried it out. May the pleasure, mercy, and blessings of God be upon them all. And with God is success. His description and names ﷺ ⁵ He ﷺ was neither excessively tall nor short, neither white like lime ⁶ nor brown ⁷, neither curly-haired nor straight-haired ⁸. His hair was wavy. His complexion was luminous, with a reddish tint in brilliant whiteness, as if his face were the moon in beauty. He had large joints, long eyelashes ⁹, black eyes with fine red veins in the whites, a beautiful mouth, a wide mouth, a handsome nose. When he walked, he leaned forward as if descending ¹⁰. When he turned, he turned his whole body. He often looked at the ground. His hands were large and soft. The backs of his feet had little flesh. His beard was thick and wide. His hair was black. The soles of his feet were not hollow. When he let his hair grow long, it reached his earlobes and shoulders; when he cut it short, it reached the middle of his ears. His head and beard had no more than twenty white hairs ¹¹. He is: Muḥammad, may God bless him and grant him peace, and Aḥmad, and al-Māḥī: by whom God erases disbelief, and al-Ḥāshir: who will gather people at his heels, and al-ʿĀqib: after whom there is no prophet, and al-Muqaffā, and the Prophet of Repentance, and the Prophet of Epic Battle. God Almighty named him: Kind and Merciful. On the left side of his shoulder blade ¹² was the Seal of Prophethood, like a pigeon's egg, the color of his body, with moles ¹³ on it, and above it were some hairs.

Madyan : A region in northwestern Arabia, associated with the prophet Shuʿayb.
Abū ʿAfak : A Jewish poet who opposed the Prophet and was killed by Sālim ibn ʿUmayr.
expedition : The Arabic term 'baʿth' refers to a military expedition or mission.
Kurz ibn Jābir : A companion of the Prophet, sent to pursue those who killed the shepherds.
His description and names : This section describes the physical appearance and titles of the Prophet Muḥammad.
white like lime : The Arabic 'amhaq' refers to an extremely white complexion, likened to lime.
brown : The Arabic 'ādam' refers to a brown or dark complexion.
curly-haired nor straight-haired : The Arabic 'jaʿd qaṭaṭ' means very curly hair, and 'sabṭ' means straight hair.
long eyelashes : The Arabic 'awṭaf al-ashfār' means having long, thick eyelashes.
leaning forward as if descending : The Arabic 'yatakaffaʾ' describes a walking style with a slight forward lean.
twenty white hairs : The Prophet had very few gray hairs, indicating his youthfulness.
shoulder blade : The Arabic 'nughḍ' refers to the area between the shoulder blades.
moles : The Arabic 'khīlān' refers to small moles or marks on the skin.

His commanders, peace be upon him [1]

His governors, peace be upon him ¹: Bādhān al-Fārisī over all of Yemen—he is Bādhān ibn Sāsān ibn Balāsh, son of King Jāmāsāf, son of King Fīrūz ibn Yazdajird the King, son of Bahrām Jūr the King. When Bādhān died, the Messenger of Allah, peace be upon him, appointed his son Shahr ibn Bādhān over Ṣanʿāʾ and its districts only. He appointed al-Muhājir ibn Abī Umayyah ibn al-Mughīrah over Kindah and al-Ṣadaf. He appointed Ziyād ibn Labīd al-Bayāḍī al-Anṣārī over Ḥaḍramawt ². He appointed Abū Mūsā al-Ashʿarī over Zubayd, ʿAdan, Ramʿ, and the coast. He appointed Muʿādh ibn Jabal over al-Janad. He appointed ʿAttāb ibn Usayd ibn Abī al-ʿĪṣ ibn Umayyah ibn ʿAbd Shams over Mecca, the conduct of the season ³, and the pilgrimage for the Muslims in the year eight, while he was under twenty years old. He appointed Abū Sufyān Ṣakhr ibn Ḥarb ibn Umayyah ibn ʿAbd Shams over Najrān ⁴. He appointed Yazīd ibn Abī Sufyān Ṣakhr ibn Ḥarb over Taymāʾ. He appointed Khālid ibn Saʿīd ibn Abī al-ʿĀṣ ibn Umayyah ibn ʿAbd Shams over Ṣanʿāʾ after the killing of Shahr ibn Bādhān. Shahr ibn Bādhān, may Allah have mercy on him, was killed by al-Aswad al-ʿAnsī the Liar, may Allah curse him. He appointed his brother ʿAmr ibn Saʿīd over Wādī al-Qurā. He appointed their brother al-Ḥakam ibn Saʿīd over the villages of ʿUraynah ⁵, which are Fadak and others. He appointed their brother Abān ibn Saʿīd over the city of al-Khaṭṭ in Bahrain ⁶, to which spears are attributed. He appointed al-ʿAlāʾ ibn al-Ḥaḍramī, an ally of Banī Saʿīd ibn al-ʿĀṣ, over al-Qaṭīf in Bahrain. He appointed ʿAmr ibn al-ʿĀṣ over ʿUmān and its districts. He appointed ʿUthmān ibn [Abī] ⁷ al-ʿĀṣī al-Thaqafī over al-Ṭāʾif. He appointed Maḥmiyyah ibn Jazʾ ibn ʿAbd Yaghūth ibn ʿUwayj ibn ʿAmr ibn Zubayd ⁸ al-Zubaydī over the fifths ⁹ that were in his presence, peace be upon him. It is said: he was an ally of Banī Jumaḥ. He appointed ʿAlī ibn Abī Ṭālib, may Allah honor his face, over the fifths in Yemen and over judgment there.

ṣallā llāhu ʿalayhi wa-sallam : Peace be upon him; formula of blessing for the Prophet Muhammad.
Ḥaḍramawt : Historical region in the southern Arabian Peninsula, now part of Yemen.
al-mawsim : The season; refers to the pilgrimage season and associated markets.
Najrān : City and region in southwestern Arabia, now in Saudi Arabia near the Yemeni border.
ʿUraynah : A place or district; possibly a variant of ʿUraynah, a location in Arabia.
al-Khaṭṭ : A town in Bahrain known for its spears; also a region.
Abī : Bracketed text indicates a restoration; the original likely had 'Abī' as part of the name.
Zubayd : A tribe; Maḥmiyyah ibn Jazʾ was from the Zubayd tribe.
al-akhmās : The fifths; refers to the one-fifth share of war booty allocated to the Prophet and his household.

Chapter

He appointed Mu'ayqib ibn Abi Fatima al-Dawsi, an ally of Banu Umayya ibn Abd Shams, over his seal ring ¹. He appointed 'Adi ibn Hatim over the alms of Banu Asad. He appointed Malik ibn Nuwayra al-Yarbu'i over the alms of Banu Hanthala ibn Zayd Manat ibn Tamim. He appointed Qays ibn 'Asim al-Minqari and al-Zibriqan ibn Badr over the alms of Banu Sa'd ibn Zayd Manat ibn Tamim. He appointed 'Umar ibn al-Khattab over some of the alms as well, and many others over the alms, because there was a governor over each tribe to collect its alms. He appointed Abu Bakr al-Siddiq over the pilgrimage season of year nine, and his deputy over all affairs was Abu Bakr al-Siddiq ². [Section] 'Umar ibn 'Absa al-Sulami was a friend of the Messenger of God ³ in the pre-Islamic period ⁴. And 'Iyad ibn Himar ⁵ ibn [Naji'a ibn] ⁶ 'Iqal ibn Muhammad ibn Sufyan ibn Mujashi'.

khatam : Seal ring; the Prophet's signet ring used to stamp letters and documents.
al-Siddiq : The Truthful; honorific title of Abu Bakr, the first Caliph.
Rasul Allah : Messenger of God; refers to the Prophet Muhammad.
jahiliyya : Pre-Islamic period of ignorance before the advent of Islam.
Himar : Proper name; also means 'donkey' but here it is a personal name.
Naji'a : Proper name; part of the lineage, possibly missing in some manuscripts.

His letter ﷺ [1]

He is Ibn Darim ibn Malik ibn Hanzalah ibn Zayd Manat ibn Tamim. He was a ḥaramī ¹ of the Messenger of Allah ṣallā Llāhu ʿalayhi wa-sallam during the Jāhiliyyah. This means that Quraysh were among the Ḥums ², while Banū Mujāshiʿ were among the Ḥillah ³. These were two religious practices among the Arabs during the Jāhiliyyah. The Ḥill would not circumambulate the Kaʿbah except naked, unless a man from the Ḥums lent him clothes to circumambulate in. Thus, ʿIyād would circumambulate in the clothes of the Messenger of Allah, ṣallā Llāhu ʿalayhi wa-sallam. This ʿIyād is the paternal cousin of al-Aqraʿ ibn Ḥābis ibn ʿIqāl, on his mother's side. Al-Ḍaḥḥāk ibn Sufyān al-Kilābī was his sayyāf ⁴, ṣallā Llāhu ʿalayhi wa-sallam. And with Allah is success. His scribes, ṣallā Llāhu ʿalayhi wa-sallam: ⁵ ʿAlī ibn Abī Ṭālib, ʿUthmān, ʿUmar, Abū Bakr, Khālid ibn Saʿīd ibn al-ʿĀṣ, Ubayy ibn Kaʿb al-Anṣārī, Ḥanẓalah ibn al-Rabīʿ al-Asadī, Yazīd ibn Abī Sufyān, Zayd ibn Thābit al-Anṣārī from Banū al-Najjār, and Muʿāwiyah ibn Abī Sufyān.

ḥaramī : A person belonging to the Ḥaram (sacred precinct) of Mecca, or one who is a member of the Ḥums, a group of tribes considered sacred and privileged in pre-Islamic times.
Ḥums : A group of Quraysh and other tribes who considered themselves sacred and had special privileges during the pilgrimage in pre-Islamic Arabia, such as not leaving the sacred territory during the pilgrimage.
Ḥillah : The opposite of Ḥums; tribes not considered sacred, who were required to circumambulate the Kaʿbah naked unless lent clothes by a Ḥums member.
sayyāf : A sword-bearer or executioner; one who carries out capital punishment by the sword.
scribes : The companions who served as scribes for the Prophet Muhammad, writing down revelations and correspondence.

Chapter

Zayd ibn Thābit was among the most assiduous in this, followed by Muʿāwiya after the Conquest. They were constantly engaged in writing before him, ﷺ, for revelation and other matters, having no other work. Section (1) Qays ibn Saʿd ibn ʿUbāda al-Sāʿidī held a position with the Messenger of Allah ﷺ akin to that of a police chief ¹ with a commander. Al-Mughīra ibn Shuʿba al-Thaqafī stood at his head with a sword on the Day of al-Ḥudaybiyya. Bilāl ibn Rabāḥ was in charge of his expenses. Umm Ayman was his wet nurse. Anas ibn Mālik was his servant. Dhu'ayb ibn Ḥalḥala ibn ʿAmr al-Khuzāʿī, father of the jurist Qabīṣa ibn Dhu'ayb, was in charge of the sacrificial animals ² of the Messenger of Allah ﷺ that he had offered, and supervised them. Rabāḥ al-Aswad, his freed slave, and Abū Mūsā al-Ashʿarī were granted permission to enter upon him. Ibn Umm Maktūm, the blind man, from Banū ʿĀmir ibn Lu'ayy, whose name was ʿAmr ibn Qays ibn Zā'ida [ibn] al-Aṣamm, and his name was Jundab ibn Hazm ibn Rawāḥa ibn Ḥujr ibn ʿAbd ibn Muʿayṣ ibn ʿĀmir ibn Lu'ayy, was his muezzin ³ along with Bilāl. Abū Ṭayba from the Anṣār was his cupper ⁴. His poets who defended Islam with their tongues were: Kaʿb ibn Mālik al-Aslamī, ʿAbd Allāh ibn Rawāḥa from Banū al-Ḥārith ibn al-Khazraj, and Ḥassān ibn Thābit from Banū al-Najjār, all from the Khazraj of the Anṣār. His orator ⁵ was Thābit ibn Qays ibn al-Shammās. His horseman ⁶ was Abū Qatāda al-Anṣārī. His host ⁷ was Abū Ayyūb Khālid ibn Zayd from Banū al-Najjār. He ﷺ took a gold ring, then threw it away and disassociated himself from it; and he took a silver ring, its bezel ⁸ was of it, its engraving was "Muḥammad, Messenger, Allah" in three lines. He would wear it on his blessed little finger on his left hand, and sometimes on his blessed right hand, placing its bezel toward the inside of his palm. He forbade anyone to engrave like his engraving, just as he forbade anyone to use his kunya ⁹. None of that is permissible. The ring remained on his hand until he died, then on Abū Bakr's hand, then ʿUmar's, then on ʿUthmān's hand. When it was the sixth year of his caliphate, it fell from his hand into the well of Arīs. The well was drained, and piles of mud were taken out, but the ring was not found. "Truly we belong to Allah and to Him we shall return." It was a blessed relic, and it was lost.

ṣāḥib al-shurṭa : Chief of police or security, a high-ranking official responsible for maintaining order.
badan : Sacrificial animals, specifically camels or cattle, sent to the Kaaba as offerings.
mu'adhdhin : The person who calls the adhan, the Islamic call to prayer.
ḥajama : Cupping therapy, a traditional medical practice involving suction on the skin.
khaṭīb : Orator or preacher, one who delivers sermons, especially on Fridays.
fāris : Horseman or knight, a skilled cavalry warrior.
ḍayf : Guest; here it refers to the person responsible for hosting guests.
faṣṣ : Bezel or stone of a ring, the part that holds the gem or engraving.
kunya : A teknonym, an honorific name beginning with 'Abū' (father of) or 'Umm' (mother of).

His messengers ﷺ

He sent his messengers ¹, before the Conquest and after al-Hudaybiyya, to the kings: (1) He sent Dihya ibn Khalifa al-Kalbi to Caesar, the king of Rome, whose name was Heraclius. (2) He sent Abdullah ibn Hudhafa al-Sahmi to Kisra Abrawiz ibn Hurmuz, the king of Persia. (3) He sent Amr ibn Umayya al-Damri to the Negus, the king of Abyssinia. (4) He sent Hatib ibn Abi Balta'a al-Lakhmi to al-Muqawqis, the ruler of Alexandria and Egypt. (5) He sent Amr ibn al-As to Jayfar and Iyadh, the two sons of al-Julanda al-Azdi, the kings of Oman. (6) He sent Sulayt ibn Amr, one of the Banu Amir ibn Lu'ayy, to Hawdha ibn Ali, the king of al-Yamama, and to Thumama ibn Uthal, both of the Banu Hanifa. (7) He sent al-Ala' ibn al-Hadrami to al-Mundhir ibn Sawa al-Abdi, the king of Bahrain. (8) He sent Shuja' ibn Wahb al-Asadi, from Asad ibn Khuzayma, to al-Harith ibn Abi Shamr al-Ghassani and his cousin Jabala ibn al-Ayham, the kings of al-Balqa', in the territory of Damascus. (9) He sent al-Muhajir ibn Abi Umayya al-Makhzumi to al-Harith ibn Abd al-Malik al-Himyari, one of the tribal chiefs of Yemen. (10) He sent Mu'adh ibn Jabal to the whole of Yemen, calling to Islam, and all their kings embraced Islam, such as Dhu al-Kala', Dhu Zulaym, Dhu Zarud, Dhu Maran, and others. All the kings we mentioned who were sent to ² embraced Islam, and their people embraced Islam, except for Caesar, al-Muqawqis, Hawdha, Kisra, al-Harith ibn Abi Shamr, and the Negus—who is not the one to whom the Companions of the Messenger of Allah ³ emigrated, for that one died, and he ⁴ announced his death to the Muslims, went out with them to al-Baqi', arranged his Companions in rows, prayed over him, and said four takbirs over him, while he concealed his Islam from his people out of fear of them. Thumama ibn Uthal delayed his Islam, then later embraced Islam willingly. As for Caesar, he intended to embrace Islam, but his people overpowered him, so he did not embrace Islam. As for al-Muqawqis, he made peace and sent gifts to the Messenger of Allah ⁵: a eunuch slave named Mabur, a gray mule called al-Duldul, and two slave girls: one of them was Mariya, the mother of the Messenger of Allah's son ⁶, and the other was her sister Sirin.

رسله : His messengers; refers to the envoys sent by the Prophet Muhammad to various rulers.
﵇ : A symbol used in some Arabic texts to denote the Prophet Muhammad, often placed after his name or title.
رسول الله : Messenger of Allah; a title for the Prophet Muhammad.
نعاه : He announced his death; refers to the Prophet Muhammad announcing the death of the Negus (Ashama) who had died in Abyssinia.
رسول الله : Messenger of Allah; a title for the Prophet Muhammad.
أم ولد : Mother of a child; a term for a slave woman who bore a child to her master, thus becoming free upon his death.

His wives ﷺ

The Messenger of Allah ﷺ gave her to Hassan ibn Thabit, and she bore him his son Abd al-Rahman, so he is the maternal cousin of Ibrahim, the son of the Messenger of Allah ﷺ. As for the mule, he rode it until he died, then it was with Ali ibn Abi Talib until he died, then it is said it passed to Abd Allah ibn Ja'far ibn Abi Talib, and he used to crush barley for it due to its long life, until it died during the days of Mu'awiya. As for Kisra, he was the ugliest of the people in response, and he tore up his letter, so the Messenger of Allah ﷺ supplicated against him, and Allah tore apart his kingdom first, then the kingdom of the Persians entirely. And may the blessings and peace of Allah be upon him, he had many messengers to the tribes of the Arabs ¹. His Wives ﷺ ² The first of his wives ﷺ: Khadija bint Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab. He married her when he was twenty-five years old, and she died three years before the Hijra ³, and he did not marry anyone else until she died. She was previously married to Atiq ibn Abid ⁴ ibn Abd Allah ibn Umar ibn Makhzum, and she bore him Abd Allah. Then Abu Hala ⁵ married her after him, his name being Hind ibn Zurara ibn al-Nabbash ⁶ ibn Adiyy ibn Habib ibn Sarid ibn Salama ibn Jarwa ⁷ ibn Usayd ibn Amr ibn Tamim, and she bore him two male children: Hind and al-Harith, and a daughter named Zaynab. As for Hind ibn Hind, he witnessed Uhud, settled in Basra, and al-Hasan ibn Ali ibn Abi Talib narrated from him ⁸. As for al-Harith, he was killed by one of the disbelievers at the Yemeni Corner. When Khadija died, he married Sawda bint Zam'a ibn Qays ibn Abd Shams ibn Abd Wudd ⁹ ibn Nasr ibn Malik ibn Hasl ibn Amir ibn Lu'ayy. She was previously married to her cousin al-Sakran ibn Amr ibn Abd Shams, and he died, leaving her. Then the Messenger of Allah ﷺ married Aisha bint Abi Bakr al-Siddiq, whose name is Abd Allah, ibn Abi Quhafa, whose name is Uthman, ibn Amir ibn Amr ibn Ka'b ibn Sa'd ibn Taym, ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib. He never married a virgin other than her. He married her in Mecca when she was six years old, and consummated the marriage after the Hijra by seven months in Shawwal, when she was nine years old. She remained with him for nine years and five months, and died in the year 58 AH. Then he married Hafsa bint Umar ibn al-Khattab two years and some months after the Hijra. She was previously married to Khunays ibn Hudhafa al-Sahmi, who died, leaving her. She died in the year 45 AH, and Marwan, who was the governor of Medina, prayed over her. Then he married Zaynab bint Khuzayma ibn al-Harith ibn Abd Allah ibn Amr ibn Abd Allah ibn Abd Manaf ibn Hilal ibn Amir ibn Sa'sa'a. She was previously married to Ubayda ibn al-Harith ibn al-Muttalib ibn Abd Manaf, who was killed at Badr. Zaynab died during his lifetime, twenty days after he took her in marriage. Al-Zuhri said: Rather, she was married to Abd Allah ibn Jahsh al-Asadi, who was martyred at Uhud. He married Umm Salama, whose name is Hind, bint Abi Umayya, whose name is Hudhayfa ¹⁰, ibn al-Mughira ibn Abd Allah ibn Umar ibn Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy. She was previously married to Abu Salama, whose name is Abd Allah, ibn Abd al-Asad al-Makhzumi, and she bore him Umar, Salama, Durra ¹¹, and Zaynab. She was the last of his wives to die, dying in the year 59 AH. Likewise, Abu Hassan al-Hasan ibn Uthman al-Ziyadi ¹² mentioned in his history that she died in the year 59 AH. Ibn Abi Khaythama ¹³ said: a year before Mu'awiya. Ata' ¹⁴ said: the last of them to die was Safiyya, but this is a mistake. He married Zaynab bint Jahsh ibn Ri'ab ibn Ya'mur ibn Sabra ibn Murra ibn Kabir ibn Ghanam ibn Dudan ibn Asad ibn Khuzayma. She was previously married to Zayd ibn Haritha, his freed slave. She was the first of his wives to die after him, dying at the beginning of Umar's caliphate. She is the one whom Allah married to him from above. When the lands were conquered and Umar gave her what he had allotted to her, she wept and wailed, and called upon Allah not to let her see the next year until she met the Messenger of Allah ﷺ in the same state of austerity in the world that she had left him in, so she died before the year was complete. Then the Messenger of Allah ﷺ married Juwayriyya bint al-Harith ibn Abi Dirar, whose name is Habib, ibn al-Harith ibn Abid ¹⁵ ibn Malik ibn Judhayma ¹⁶, who is al-Mustaliq, from Khuza'a. She was previously married to a man from her cousins, named Abd Allah ibn Jahsh al-Asadi ¹⁷, and she died in the year 56 AH in Rabi' al-Awwal, and Marwan prayed over her, as stated by al-Waqidi ¹⁸. Then he married Umm Habiba, whose name is Ramla, and it is said Hind ¹⁹, bint Abi Sufyan Sakhr ibn Harb ibn Umayya ibn Abd Shams, after al-Hudaybiyya, she was sent to him from the land of Abyssinia ²⁰, where she had emigrated as a Muslim. She was previously married to Ubayd Allah ibn Jahsh al-Asadi, who apostatized to Christianity, then died to the Fire. It is said that the Negus gave her a dowry of four hundred gold dinars. She died during the caliphate of her brother Mu'awiya, in the year 44 AH, according to Abu Hasan al-Ziyadi, and al-Waqidi also said the same. He married after the conquest of Khaybar, Safiyya bint Huyayy ibn Akhtab, from Banu al-Nadir, from the descendants of the Messenger of Allah ﷺ Harun ibn Imran, the brother of Musa ibn Imran ﷺ, and he is Imran ibn Qahath ²¹ ibn Lawi ibn the Messenger of Allah ﷺ Ya'qub ibn the Messenger of Allah ﷺ Ishaq ibn the Messenger of Allah ﷺ Ibrahim, the Messenger of Allah and His Friend. She was previously married to Kinana ibn Abi al-Huqayq. Al-Waqidi, may Allah have mercy on him, said: In the year 50 ²², Safiyya bint Huyayy died, and Abu Hassan al-Ziyadi also said this. Then he married Maymuna bint al-Harith ibn Hazn ibn Bujayr ibn Harm ²³ ibn Ruwayba ibn Abd Allah ibn Hilal ibn Amir ibn Sa'sa'a. She is the maternal aunt of Khalid ibn al-Walid and Abd Allah ibn Abbas. She was previously married to Abu Ruhm ibn Abd al-Azza ibn Abi Qays ibn Abd Wudd ibn Nasr ibn Malik ibn Hasl ibn Amir ibn Lu'ayy. Abd Allah ibn Muhammad ibn Aqil ibn Abi Talib said: Rather, she was married to Huwaytib ibn Abd al-Azza, the brother of Abu Ruhm. She is the last one he married ﷺ. He married her in Mecca during the 'Umra of al-Qada' after he had become halal, and consummated the marriage at Sarif ²⁴, and she died there during the days of Mu'awiya, in the year 51 AH, as stated by Khalifa ²⁵. Her grave is known there. He sent for al-Jawniyya to marry her, and he entered upon her to propose, but she sought refuge with Allah from him, so he granted her refuge and did not marry her, and returned her to her family. It is not authentically reported that he ever divorced any woman, except Hafsa bint Umar, then he took her back, by Allah's command to take her back. He intended to divorce Sawda bint Zam'a when she grew old, and he feared he would not fulfill her right, so she desired that he keep her and give her day to Aisha bint Abi Bakr, so he kept her. None of his wives, the Mothers of the Believers, remained except that he gave them the choice when Allah revealed the Verse of Choice ²⁶. Whoever mentions other than this has mentioned manifest falsehood. It is authentically reported that his dowries ²⁷ for his wives were five hundred dirhams for each woman; this is the established amount, except for Safiyya, for he freed her and made her emancipation her dowry; she had no dowry other than that at all. Thus it became a sunna after him. He gave a wedding feast for Zaynab bint Jahsh with one sheep ²⁸, and it sufficed the people. Anas ibn Malik said: We did not see him give a wedding feast for any of his wives greater than that. He gave a wedding feast for Safiyya with a meal that had neither fat nor meat; it was only sawiq, dates, and ghee. He gave a wedding feast for one of his wives, not named to us, with two mudds of barley ²⁹, and that sufficed all who attended.

رسل : Messengers sent by the Prophet to various tribes and rulers, inviting them to Islam.
نساؤه : His wives, known as the Mothers of the Believers (Ummahat al-Mu'minin).
قبل الهجرة بثلاث سنين : Three years before the Hijra, i.e., about 619 CE.
عتيق بن عابد : Atiq ibn Abid, Khadija's first husband.
أبو هالة : Abu Hala, Khadija's second husband.
النباش : Al-Nabbash, a name meaning 'one who digs up graves'.
جروة : Jarwa, a name.
روى عنه الحسن بن علي بن أبي طالب : Al-Hasan ibn Ali narrated from him, indicating his reliability as a narrator.
عبد ود : Abd Wudd, a name meaning 'servant of Wudd' (a pre-Islamic idol).
حذيفة : Hudhayfa, the name of Umm Salama's father.
درة : Durra, a name meaning 'pearl'.
أبو حسان الحسن بن عثمان الزيادي : Abu Hassan al-Hasan ibn Uthman al-Ziyadi, a historian and traditionist.
ابن أبي خيثمة : Ibn Abi Khaythama, a historian and author of a biographical work.
عطاء : Ata' ibn Abi Rabah, a prominent early Muslim scholar.
عابد : Abid, a name meaning 'worshipper'.
جذيمة : Judhayma, a name.
عبد الله بن جحش الأسدي : Abd Allah ibn Jahsh al-Asadi, a companion of the Prophet.
الواقدي : Al-Waqidi, a famous early Muslim historian and biographer.
هند : Hind, an alternative name for Umm Habiba.
من بلاد الحبشة : From the land of Abyssinia (Ethiopia), where she had emigrated.
قاهاث : Qahath, a name; in the Bible, Kohath, son of Levi.
سنة خمسين : Year 50 AH (670 CE).
هرم : Harm, a name.
سرف : Sarif, a place near Mecca.
خليفة : Khalifa ibn Khayyat, a historian.
آية التخيير : The Verse of Choice (Quran 33:28-29), where the Prophet's wives were given the choice between worldly life and the Hereafter.
صدقاته : Dowries (mahr) given to his wives.
بشاة واحدة : With one sheep, indicating simplicity.
بمدين من شعير : With two mudds of barley; a mudd is a measure of volume, approximately 0.5 liters.

His children ﷺ [1]

He used to spend on his wives every year twenty wasqs of barley and eighty wasqs of dates. Thus we have narrated it through a path of utmost authenticity, and we have narrated through a path containing weakness that this number was for each one of them per year. God knows best, for each of them had female and male slaves and freed slaves during his lifetime, peace and blessings be upon him, and may God be pleased with all of them with a pleasure that necessitates Paradise for them. His children, peace and blessings be upon him ¹ All his children, male and female, were from Khadija bint Khuwaylid, except for Ibrahim, who was from Mariya al-Qibtiyya, whom al-Muqawqis gifted to him. No child was born to him from other than her. The males from his children: Al-Qasim, after whom he was nicknamed, and he was his eldest child. He lived only a few days, born to him before prophethood. And two other sons, regarding the name of one of them there is disagreement, but the narration does not deviate from "Abdullah," "al-Tahir," and "al-Tayyib." And we have narrated through the path of Hisham ibn 'Urwa from his father that he had a son named 'Abd al-'Uzza before prophethood. This is unlikely, and the report is mursal ², and there is no proof in a mursal report. As for Ibrahim, he was born in Medina and lived for two years less two months ³, and died three months before the death of his father, peace and blessings be upon him, on the day of the solar eclipse. And his daughters: Zaynab, his eldest daughter, married Abu al-'As, whose name was al-Qasim ibn al-Rabi' ⁴ ibn 'Abd al-'Uzza ibn 'Abd Manaf. Khadija, the Mother of the Believers, was the paternal aunt of Abu al-'As. Zaynab had no other husband besides Abu al-'As, and she died with him in the year eight of the Hijra ⁵, as said by Khalifa. Abu al-'As died during the caliphate of 'Umar. Zaynab bore to Abu al-'As: 'Ali, who died as an adolescent, and Umama, whom 'Ali ibn Abi Talib married after Fatima, but she did not bear him any children, and he died leaving her. Then al-Mughira ibn Nawfal ibn al-Harith ibn 'Abd al-Muttalib married her, and she died with him without bearing him any children. And the Messenger of God, peace and blessings be upon him, had Ruqayya, whom 'Uthman ibn 'Affan married. She had no other husband besides him, and she bore him a son named 'Abdullah, who died at the age of four ⁶. Then Ruqayya died three days after the Battle of Badr. And he, peace and blessings be upon him, also had Fatima, may God be pleased with her, whom the Commander of the Faithful 'Ali ibn Abi Talib, may God honor his face, married. She bore him: al-Hasan, who was his eldest child, and al-Husayn, and Zaynab, and Umm Kulthum, and a son who died young named

ﷺ : Abbreviation for 'salla Allahu 'alayhi wa sallam' (peace and blessings of God be upon him), used after mentioning the Prophet Muhammad.
mursal : A type of hadith where the Companion who heard it from the Prophet is omitted, and a Successor narrates directly from the Prophet; considered weak by some scholars.
two years less two months : Ibrahim lived for 1 year and 10 months according to some accounts.
ibn al-Rabi' : Abu al-'As's full name is al-Qasim ibn al-Rabi' ibn 'Abd al-'Uzza ibn 'Abd Manaf.
year eight of the Hijra : Corresponding to 629-630 CE.
four years : Some sources say he died at age six.

His character ﷺ [1]

Al-Muhsin ¹. He married Zaynab bint Ali, Abdullah ibn Ja'far ibn Abi Talib, and she bore him Ali ibn Abdullah, who has descendants. And Umar ibn al-Khattab ² married Umm Kulthum, and she bore him Zayd, who has no descendants, nor does his mother. Fatimah died a few months after the Messenger of Allah ³, and she had no husband other than Ali. The Messenger of Allah ³ had Umm Kulthum, who was his youngest daughter; she was betrothed to Utbah ibn Abi Lahab but he did not consummate the marriage and divorced her. Then Uthman ibn Affan married her, and she died with him during the lifetime of the Messenger of Allah ³, in the ninth year of the Hijra, as stated by Khalifah ibn Khayyat, and she bore him no children. His Character ⁴ The Messenger of Allah ³ possessed a magnificent character, as described by his Lord, the Exalted. He ⁵ was the most forbearing of people, the most courageous, the most just, the most chaste; his hand never touched a woman unless he owned her as a slave, or she was under the protection of marriage, or she was a close relative ⁶. He ⁵ was the most generous of people; no dinar or dirham remained with him. If anything remained and he found no one to give it to, and night fell, he would not return home until he had disposed of it to someone in need. He took from what Allah gave him only enough for his family's provision for one year, from the simplest available barley and dates, and he would give away the rest in the way of Allah. He never refused anyone who asked for something for Allah's sake; then he would draw upon his annual provision and give from it until he needed more before the year's end. He would mend his sandals, patch his garment, serve his family in their chores, and cut meat with them. He was the most bashful of people; he would not fix his gaze on anyone's face. He accepted the invitation of a slave or a free man. He accepted gifts, even if only a sip of milk or a rabbit's thigh, and he would reciprocate and eat them. He did not accept charity nor eat it. A slave woman or a poor person would seek his help, and he would follow them wherever they called him. He did not get angry for himself, but he would get angry for his Lord, and he would enforce the truth even if it brought harm to himself and his companions. He was offered the support of the polytheists when he was weak and in need of even one more man to increase his numbers, but he refused, saying: "We do not seek the help of a polytheist." His companions found a slain man among their best and most virtuous, whose loss would shake great lands and numerous armies, but he did not become harsh ⁷ towards his enemies, the Jews, among whom the slain man was found. Instead, he paid blood money of one hundred camels from the charity of the Muslims, even though his companions were in need of even a single camel to strengthen themselves. He paid blood money for the Banu Judhaymah, even though their faith was not trusted, because the command of Allah required it. He would tie a stone to his stomach due to hunger, and at other times he would eat whatever he found; he did not refuse what was present, nor did he seek what was absent. He did not abstain from any lawful food: if he found dates without bread, he ate them; if he found roasted meat, he ate it; if he found wheat bread, he ate it; if he found sweets or honey, he ate them; if he found milk without bread, he sufficed with it; if he found watermelon or fresh dates, he ate them. He did not eat reclining nor from a dining table; his napkin was the soles of his feet. He never ate wheat bread to satiety for three consecutive days until he met Allah, out of altruism, not poverty or stinginess. He accepted wedding invitations, visited the sick, and attended funerals. He walked alone among his enemies without a guard. He was the most humble of people, the most eloquent without prolixity, and the most cheerful in countenance. Nothing of worldly affairs frightened him. He wore whatever he found: sometimes a cloak, sometimes a striped Yemeni garment, sometimes a woolen robe—whatever lawful garment he found. He wore a silver ring with a silver bezel, on his right little finger, and sometimes on his left. He would let his slave or someone else ride behind him on his mount. He rode whatever was available: sometimes a horse, sometimes a camel, sometimes a donkey, sometimes a gray mule, and sometimes he walked barefoot without a cloak, turban, or cap. He would visit the sick in the farthest parts of Medina. He loved perfume and disliked bad odors. He sat with the poor, ate with the needy, and treated people of virtue ⁸ according to their character; he won over people of nobility by being kind to them. He maintained ties with his relatives without preferring them over those who were better than them. He was not harsh to anyone; he accepted the excuses of those who apologized. He joked but spoke only the truth; he laughed without guffawing; he saw permissible play and did not forbid it. He raced his wives on foot; he tolerated loud voices raised against him. He had pollinating palm trees ⁹ and sheep; he and his family subsisted on their milk. He had male and female slaves, but he did not treat himself better than them in food or clothing. No time passed for him without being spent in the work of Allah or in what was necessary for his own well-being. He would go out to his companions' gardens, accept small gifts, and drink sweet nabidh ¹⁰. He did not despise a poor person for his poverty and affliction, nor did he fear a king for his kingship; he called both to Allah equally. He was fed poison and was bewitched, but he did not kill the one who poisoned him nor the one who bewitched him, since he did not consider killing as required for them; if it had been obligatory, he would not have left them. Allah combined for him excellent conduct and perfect governance. He ³ was unlettered, unable to read or write, and he grew up in a land of ignorance and deserts, in a country of poverty, and he was a shepherd of sheep.

al-Muhsin : The third son of Fatimah and Ali, who died in infancy.
Umar ibn al-Khattab : The second Caliph of Islam.
the Messenger of Allah : Muhammad, the Prophet of Islam.
His Character : Section heading describing the Prophet's moral qualities.
He : Refers to the Prophet Muhammad.
close relative : Mahram, a person whom one cannot marry due to blood relation.
harsh : Literally 'did not become hot' (lam yahaf), meaning he did not become angry or severe.
people of virtue : Ahl al-fadl, those with merit or excellence.
pollinating palm trees : Laqah, referring to date palm trees that require pollination.
nabidh : A drink made from soaked dates or raisins, non-alcoholic.

Sentences from history

And his Lord, the Exalted, surrounded him with kindness, an orphan with neither father nor mother. So Allah taught him all noble manners and praiseworthy ways. And He, the Glorious and Exalted, revealed to him the news of the earlier and later generations, and what brings salvation and success in the Hereafter, and bliss and deliverance in this world, and adherence to duty, and abandonment of excess in everything. May Allah, the Exalted, grant us success in obeying him ¹ in his command, and in following his example in his actions, except in what is specific to him. Amen, Amen. [Excerpts from History] The Messenger of Allah ¹ used to seclude himself, drawing near to Allah ² in a cave known as the Cave of Hira ³. He, peace and blessings of Allah be upon him, was made to love this; no one among people commanded him to do so, nor did he see anyone doing that to emulate. Rather, Allah, the Exalted, intended him for that. So he would remain in it ¹ for days and nights, and in it the revelation came to him. The first time it came to him, the angel came to him and said: "Read!" He said: "I am not a reader." So he pressed him until he reached his limit ⁴, then released him and said: "Read!" He said: "I am not a reader." So he pressed him a second time likewise, then released him and said: "Read!" two or three times. He said to him: "What shall I read?" He said: {Read in the name of your Lord who created. Created man from a clot. Read, and your Lord is the Most Generous. Who taught by the pen. Taught man what he did not know.} ⁵ And this is the first thing that was revealed of the Quran. So the Prophet ¹ brought it to Khadijah, the Mother of the Believers, and she was the first to believe. Then among the youth, Ali believed. Then among the men, Abu Bakr al-Siddiq [ibn Abi Quhafah] ⁶ believed—his name is Uthman ibn Amir ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murrah ibn [Ka'b ibn] ⁷ Lu'ayy ibn Ghalib ibn Fihr. And it is said: the first to believe after Khadijah, the Mother of the Believers, was Abu Bakr ⁸. Then Ali ibn Abi Talib—his father's name is Abd Manaf ibn Abd al-Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. And Zayd ibn Harithah, and Bilal. Then [the name of] Amr ibn Abasah al-Sulami ⁹, and Khalid ibn Sa'id ibn al-As ibn Umayyah ibn Abd Shams ibn Abd Manaf. And Sa'd ibn Abi Waqqas—the name of Abi Waqqas is Malik ibn Wuhaib ¹⁰ ibn Abd Manaf ibn Qusayy ibn Kilab. Then Uthman ibn Affan ibn Abi al-As ibn Umayyah ibn Abd Shams ibn Abd Manaf ibn Qusayy ibn Kilab. And al-Zubayr ibn al-Awwam ibn Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab. And Abd al-Rahman ibn Awf ibn Abd Awf ibn Abd ibn al-Harith ibn Zuhrah ibn Kilab. And Talhah ibn Ubayd Allah ibn Uthman ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murrah. And Khalid ibn Sa'id ¹¹, and Amr ibn Abasah, and Sa'd ibn Abi Waqqas: they were among the first to embrace Islam. And all those we mentioned [embraced Islam] at the invitation of Abu Bakr al-Siddiq to Islam. And it has been said that Sa'd also embraced Islam at the invitation of Abu Bakr, except for Khalid and Amr, for they embraced Islam earlier at his invitation ¹². Then Abu Ubaydah embraced Islam—his name is Amir ibn Abd Allah ibn al-Jarrah ibn Hilal ibn Uhayb ibn Dabbah ibn al-Harith ibn Fihr. And Abu Salamah ibn Abd al-Asad ibn Hilal ibn Abd Allah ibn Umar ibn Makhzum ibn Yaqazah ibn Murrah. And Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafah ibn Jumah ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy. And his brothers Qudamah, Abd Allah, [and al-Sa'ib] ¹³. And Sa'id ibn Zayd ibn Amr ibn Nufayl ibn Abd al-Uzza ibn Riyyah ibn Qart [ibn] ¹⁴ Rizah ibn Adiyy ibn Ka'b ibn Lu'ayy. His father Zayd had rejected idols in the pre-Islamic period and affirmed the oneness of Allah ², and the Messenger of Allah ¹ informed that he would be raised on the Day of Resurrection as a single community ¹⁵. And Asma' bint Abi Bakr al-Siddiq. And Fatimah bint al-Khattab ibn Nufayl ibn Abd al-Uzza, the sister of Umar ibn al-Khattab, wife of Sa'id ibn Zayd. And Umayr ibn Abi Waqqas, the brother of Sa'd ibn Abi Waqqas. And Abd Allah ibn Mas'ud ibn Ghafil ibn Habib ibn Shamkh ibn Far ¹⁶ ibn Makhzum ibn Hasilah ibn Kahil ibn al-Harith ibn Tamim ibn Sa'd ibn Hudhayl ibn Mudrikah, an ally of Banu Zuhrah. He used to tend sheep for Uqbah ibn Abi Mu'ayt. The reason for his embracing Islam was that the Messenger of Allah ¹ milked a ewe from his flock that was dry, and it gave milk ¹⁷. And Mas'ud ibn Rabi'ah ibn Amr ibn Sa'd ibn Abd al-Uzza ibn Hammadah ibn Ghalib ibn Muhlam ibn A'idhah ibn Yuthay' ¹⁸ ibn Mulayh ibn al-Hawn ibn Khuzaymah ibn Mudrikah—they are al-Qarah. And Sulayt ibn Amr ibn Abd Shams ibn Abd Wudd ibn Nasr ibn Malik ibn Hasl ibn Amir ibn Lu'ayy ibn Ghalib ibn Fihr. And Ayyash ibn Abi Rabi'ah ibn al-Mughirah ibn Abd Allah ibn Umar ibn Makhzum ibn Yaqazah ibn Murrah. And his wife Asma' bint Mukharribah al-Tamimiyyah. And Khunays ibn Hudhafah ibn Qays ibn Adiyy ibn Sa'id ibn Sahm ¹⁹ ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy—he was the husband of Hafsah bint [Umar ibn] ²⁰ al-Khattab before the Messenger of Allah ¹. And Amir ibn Rabi'ah al-Anzi, from Anz Wa'il, an ally of the family of al-Khattab. And Abd Allah ibn Jahsh ibn Ri'ab ibn Sabrah ibn Murrah ibn Kabir ibn Ghanm ibn Dudan ibn Asad ibn Khuzaymah, an ally of Banu Umayyah ibn Abd Shams. And his brother Abu Ahmad ibn Jahsh, who was blind. And Ja'far ibn Abi Talib ibn Abd al-Muttalib. And his wife Asma' bint Umays ibn al-Nu'man ibn Ka'b ibn Malik al-Khath'ami. And Hatib ibn al-Harith ibn Mu'ammar ibn Habib ibn Wahb ibn Hudhafah ibn Jumah ibn Amr ibn Husays ibn Ka'b. And his wife bint ²¹ al-Mujallil ibn Abd Allah ibn Abi Qays ibn Abd Wudd ibn Nasr ibn Malik ibn Hasl ibn Amir ibn Lu'ayy ibn Ghalib ibn Fihr. And his brother Hattab ²² ibn al-Harith. And his wife Fukayhah bint Yasar. And Mu'ammar ibn al-Harith ibn Amr ibn Habib ibn [Wahb ibn] ²³ Hudhafah ibn Jumah ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy. And al-Sa'ib ibn Uthman ibn Maz'un ibn Habib. And al-Muttalib ibn Azhar ibn Abd Awf ibn Abd al-Harith ibn Zuhrah ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib. And his wife Ramlah bint Abi Awf ibn Sabrah ibn Sa'id ibn Sahm ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy. And al-Nahham—his name is Nu'aym ibn Abd Allah ibn [Usayd ibn Abd Manaf ibn] ²⁴ Awf ibn Ubayd ibn Uwayj ibn Adiyy ibn Ka'b ibn Lu'ayy. And Amir ibn Fuhayrah al-Azdi—his mother Fuhayrah was a freedwoman of Abu Bakr al-Siddiq. And Aminah bint Khalaf ibn As'ad ibn Amir ibn Bayadah ibn Yuthay' ²⁵ ibn Ja'thamah ²⁶ ibn Sa'd ibn Mulayh ibn Amr, from Khuza'ah, wife of Khalid ibn Sa'id ibn Abi al-As. And Hatib ibn Amr ibn Abd Shams ibn Abd Wudd, brother of Sulayt ibn Amr, mentioned earlier. And Abu Hudhayfah Mihsham ²⁷ ibn Utbah ibn Rabi'ah ibn Abd Shams ibn Abd Manaf. And Waqid ibn Abd Allah ibn Abd Manaf ibn Urayn ibn Tha'labah ibn Yarbu' ibn Hanzalah ibn Malik ibn Zayd Manat ibn Tamim, an ally of Banu Adiyy ibn Ka'b. And Khalid, and Aqil, and Amir, and Iyas—sons of al-Bukayr ibn Abd Yalil ibn Nashib ibn Ghiyarah ibn Sa'd ²⁸ ibn Layth ibn Bakr ²⁹ ibn Abd Manat ibn Kinanah, allies of Banu Adiyy ibn Ka'b. And Ammar ibn Yasir, from Ansi of Madhhij, a freedman of Banu Makhzum. And Suhayb ibn Sinan from Banu al-Namir ibn Qasit, an ally of the family of Jud'an from Banu Taym ibn Murrah. And al-Arqam ibn Abi al-Arqam—his name is Abd Manaf—ibn Abi Jundub—his name is Asad—ibn Abd Allah ibn Umar ibn Makhzum. Then Umar ibn al-Khattab ibn Nufayl ibn Abd al-Uzza ibn Riyyah ibn Qart—and it is said: with him Allah completed forty of the Companions. Perhaps that was the case, and Amr ibn Abasah was not in Mecca, and Umayr ibn Abi Waqqas was young, and perhaps there were others like this among them. And the first to shed blood in the path of Allah was Sa'd ibn Abi Waqqas. He was with a group of Muslims praying, when a group of polytheists came upon them, and they fought them. Sa'd struck a man among them with the jawbone of a camel and wounded him ³⁰. Then the Messenger of Allah ¹ made public the call to Allah ², and Quraysh openly showed him enmity and harm, except that his uncle Abu Talib was protective of him, defending him, while he remained on the religion of his people. Those who openly showed the Messenger of Allah ¹ harm and enmity ³¹—the first and most severe among his people was his uncle Abu Lahab—his name is Abd al-Uzza ibn Abd al-Muttalib—one of the mockers. And his cousin Abu Sufyan ibn al-Harith ibn Abd al-Muttalib. And from Banu Abd Shams ibn Abd Manaf: Utbah and Shaybah, sons of Rabi'ah ibn Abd Shams. And Uqbah ibn Abi Mu'ayt ibn Abi Amr ibn Rabi'ah ibn Umayyah ibn Abd Shams, one of the mockers. And Abu Sufyan Sakhr ibn Harb ibn Umayyah ibn Abd Shams, one of the mockers. And al-Hakam ibn Abi al-As ibn Umayyah ibn Abd Shams, one of the mockers. And Mu'awiyah ibn al-Mughirah ibn Abi al-As ibn Umayyah ibn Abd Shams. And from Banu Abd al-Dar ibn Qusayy: al-Nadr ibn al-Harith ibn Alqamah ibn Kaladah ibn Abd Manaf ibn Abd al-Dar ibn Qusayy. And from Banu Abd al-Uzza ibn Qusayy: al-Aswad ibn al-Muttalib ibn Asad ibn Abd al-Uzza, one of the mockers. And his son: Rabi'ah ibn al-Aswad. And Abu al-Bakhtari al-Asi ibn Hisham ibn Abd al-Uzza ibn Qusayy. And from Banu Zuhrah ibn Kilab: his maternal cousin, al-Asad ibn Abd Yaghuth ibn Wahb ibn Abd Manaf ibn Zuhrah ibn Kilab. And from Banu Makhzum ibn Yaqazah ibn Murrah: Abu Jahl Amr ibn Hisham ibn al-Mughirah ibn Abd Allah ibn Umar ibn Makhzum. And his brother: al-Asi ibn Hisham. And their uncle: al-Walid ibn al-Mughirah, father of Khalid ibn al-Walid. And his son: Abu Qays ibn al-Walid. And his cousin: Qays ibn al-Fakih ibn al-Mughirah. And their cousin: Zuhayr ibn Abi Umayyah ibn al-Mughirah, brother of Umm Salamah, the Mother of the Believers ³². And al-Aswad ibn Abd al-Asad ibn Hilal ibn Abd Allah ibn Umar ibn Makhzum. And Sayfi ibn al-Sa'ib, from Banu Abid ibn Abd Allah ibn Umar ibn Makhzum. And from Sahm ibn Husays ibn Ka'b ibn Lu'ayy: al-Asi ibn Wa'il ibn Hashim ³³ ibn Sa'id ibn Sahm ibn Husays, father of Amr. And his cousin: al-Harith ibn Adiyy ibn Sa'id ibn Sahm ibn Husays. And Munabbih and Nubayh, sons of al-Hajjaj ibn Amir ibn Hudhayfah ibn Sa'id ibn Sahm ibn Husays. And from Banu Jumah: Umayyah and Ubayy, sons of Khalaf ibn Wahb ibn Hudhafah ibn Jumah ibn Husays ibn Ka'b ibn Lu'ayy. And Unays ³⁴ ibn [Mu'ayr] ³⁵ ibn Lawdhan ibn Sa'd ibn Jumah, brother of Abu Mahdhurah. And al-Harith ibn al-Talatalah al-Khuza'i. And Adiyy ibn al-Hamra' al-Thaqafi. These and the chiefs of the other tribes of Quraysh intensified [their persecution] against those among them who had embraced Islam, torturing those who had no protection, and harming those whom they could not torture. And Islam spread among men and women despite this. The Companions of the Messenger of Allah ¹ suffered great torment. And Allah, the Exalted, granted them great patience for that, because of the honor that Allah ² had stored for them in the Hereafter. ³⁶ So the wicked enemy of Allah, Abu Jahl, stabbed Sumayyah, the mother of Ammar ibn Yasir, with a spear in her private part and killed her—may Allah be pleased with her. And the masters of Bilal from Banu Jumah used to take him, lay him on the scorching ground in the heat of Mecca, place a great rock on his belly, then take him and dress him in an iron coat of mail in that intense heat, put a rope around his neck, and hand him over to the boys to parade him around. Throughout all that, he was patient and hopeful of reward, not caring about what he suffered for the sake of Allah, the Exalted—may Allah be pleased with him. And Yasir, the father of Ammar, embraced Islam. And Salamah ibn al-Walid, and al-Walid ibn al-Walid ibn al-Mughirah, and Abu Hudhayfah Mihsham ibn Utbah ibn Rabi'ah, and others.

Abu Bakr emancipated Bilal ibn Rabah, whose mother was Hamama, a mawlad ³⁷; he also emancipated 'Amir ibn Fuhayra, Umm 'Ubayyis ³⁸, Zunayra, al-Nahdiyya and her daughter, and a slave-girl of the Banu 'Adi ibn Ka'b whom 'Umar ibn al-Khattab had been torturing for embracing Islam, before he himself had embraced Islam. It is said that Abu Quhafa said: 'O my son, I see you freeing weak slaves; if only you would free strong men who could protect you.' Abu Bakr replied: 'O father, I seek what I seek.' It is said that concerning him was revealed: 'But the most righteous will be removed from it, he who gives his wealth to purify himself' ³⁹ to the end of the sura. May the pleasure, mercy, and blessings of Allah be upon al-Siddiq ⁴⁰. When the Muslims became numerous and the torment and affliction intensified upon them, Allah granted them permission to emigrate to the land of Abyssinia ⁴¹, which lies to the west of Mecca, with the deserts of the Sudan and the sea extending from Yemen to al-Qulzum ⁴² between the two cities. The first of the Muslims to flee with his religion to the land of Abyssinia was 'Uthman ibn 'Affan with his wife Ruqayya, the daughter of the Messenger of Allah ﷺ. Also Abu Hudhayfa ibn 'Utba ibn Rabi'a ibn 'Abd Shams, fleeing from his father, with his wife Sahla bint Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy, who had embraced Islam and fled from her father, fleeing with her religion to Allah; she gave birth to Muhammad ibn Abi Hudhayfa in Abyssinia. From the Banu Asad ibn 'Abd al-'Uzza: al-Zubayr ibn al-'Awwam ibn Khuwaylid ibn Asad ibn 'Abd al-'Uzza. From the Banu 'Abd al-Dar ibn Qusayy: Mus'ab ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. From the Banu Zuhra ibn Kilab: 'Abd al-Rahman ibn 'Awf ibn al-Harith ibn Zuhra. From the Banu Makhzum: Abu Salama 'Abd Allah ibn 'Abd al-Asad ibn Hilal ibn 'Abd Allah ibn 'Umar ibn Makhzum, with his wife Umm Salama Hind bint Abi Umayya ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum, the Mother of the Believers ⁴³. From the Banu Jumah: 'Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah. From the Banu 'Adi ibn Ka'b: 'Amir ibn Rabi'a, an ally ⁴⁴ of the family of al-Khattab, with his wife Layla bint Abi Hathma ibn Ghanim ibn 'Abd Allah ibn 'Awf ibn 'Ubayd ibn 'Uwayj ibn 'Adi ibn Ka'b. From the Banu 'Amir ibn Lu'ayy: Abu Sabra ibn Abi Ruhm ibn 'Abd al-'Uzza ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy, and his wife Umm Kulthum bint Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy. It has been said that the first to emigrate to Abyssinia was Abu Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik. From the Banu al-Harith ibn Fihr: Suhayl ibn Bayda', who is Suhayl ibn Wahb ibn Rabi'a ibn Hilal ibn Uhayb ibn Dabba ibn al-Harith. Then after them, Ja'far ibn Abi Talib emigrated, with his wife Asma' bint 'Umays; she gave birth there to his sons: Muhammad, 'Abd Allah, and 'Awn. And 'Amr ibn Sa'id ibn al-'Asi ibn Umayya ibn 'Abd Shams, with his wife Fatima bint Safwan ibn Umayya ibn Muharraq ⁴⁵ ibn [Khaml] ⁴⁶ ibn Shaqq ibn Ruqba ibn Mikhdaj ⁴⁷ al-Kinani. And his brother Khalid ibn Sa'id, with his wife Amina bint Khalaf ibn As'ad ibn 'Amir ibn Bayada ibn Yathi' ibn Ja'thama ⁴⁸ ibn Sa'd ibn Mulayh ibn 'Amr, from ⁴⁹ Khuza'a. She gave birth there to Sa'id and a daughter Habba ⁵⁰, who is Umm Khalid, whom al-Zubayr later married; she gave birth to Khalid ibn al-Zubayr and 'Amr ibn al-Zubayr. From their allies from the Banu Asad ibn Khuzayma: 'Abd Allah ibn Jahsh ibn Ri'ab ibn Ya'mur ibn Sabra. And his brother 'Ubayd Allah, with his wife Umm Habiba bint Abi Sufyan, the Mother of the Believers; he became a Christian there and died an apostate. And Qays ibn 'Abd Allah, a man from them, with his wife Baraka bint Yasar, the mawla ⁵¹ of Abu Sufyan ibn Harb ibn Umayya. And Mu'ayqib ibn Abi Fatima, a client ⁵² of the Banu al-'Asi ibn Umayya, and he was from Daws. Some people have mentioned among those who emigrated to Abyssinia Abu Musa al-Ash'ari, and that he was an ally of 'Utba ibn Rabi'a, but that is not so; rather, he set out with a group of his people, emigrating from his homeland in Yemen intending to go to Medina, but they took to the sea, and the ship cast them to the land of Abyssinia, so he stayed there until he came to Medina with Ja'far ibn Abi Talib. Also among those who emigrated to the land of Abyssinia was 'Utba ibn Ghazwan ⁵³ ibn Jabir ibn Wahb ibn Nasib ibn Malik ibn al-Harith ibn Mazin ibn Mansur, brother of Sulaym ibn Mansur ibn 'Ikrima ibn Khasafa ibn Qays 'Aylan ibn Mudar, an ally of the Banu Nawfal ibn 'Abd Manaf; he is the one who built Basra and founded it during the days of 'Umar. And al-Aswad ibn Nawfal ibn Khuwaylid ibn Asad. And Yazid ibn Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad. And 'Amr ibn Umayya ibn al-Harith ibn Asad. And Tulayb ibn 'Umayr ibn Wahb ibn Abi Kathir ⁵⁴ ibn 'Abd ibn Qusayy. All the descendants of 'Abd ibn Qusayy have become extinct. And Suwaybit ibn Sa'd ibn Huraymila ⁵⁵ ibn Malik ibn 'Umayla ibn al-Sibaq ibn 'Abd al-Dar. And Jahm, also called Juhaym, ibn Qays ibn 'Abd Shurahbil ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar, with his wife Umm Harmala bint 'Abd al-Aswad ibn Judhayma ibn Uqaysh ⁵⁶ ibn 'Amir ibn Bayada ibn Yathi' ibn Ja'thama ⁵⁷ ibn Sa'd ibn Mulayh ibn 'Amr, from ⁵⁸ Khuza'a, and his two sons: 'Amr ibn Jahm and Khuzayma ibn Jahm. And Abu al-Rum ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. And Firas ibn al-Nadr ibn al-Harith ibn Kalada ibn 'Alqama ibn 'Abd Manaf ibn 'Abd al-Dar. And 'Amir ibn Abi Waqqas, brother of Sa'd ibn Abi Waqqas. And al-Muttalib ibn Azhar ibn 'Abd 'Awf ibn 'Abd [ibn] ⁵⁹ al-Harith ibn Zuhra, with his wife Ramla bint Abi 'Awf ibn Subayra ⁶⁰ ibn Sa'id; she gave birth there to 'Abd Allah ibn al-Muttalib. And 'Abd Allah ibn Mas'ud, and his brother 'Utba ibn Mas'ud. And al-Miqdad ibn 'Amr ibn Tha'laba ibn Malik ibn Rabi'a ibn Thumama ibn Matrud ibn 'Amr ibn Sa'd ibn Duhayr ibn Luwayy ⁶¹ ibn Tha'laba ibn Malik ibn al-Sharid ibn Abi Ahun ⁶² ibn Fa'ish ⁶³ ibn Duraym ibn al-Qayn ibn Ahud ibn Bahra' ibn 'Amr ibn al-Haf ibn Quda'a; he is al-Miqdad ibn al-Aswad, an ally of the Banu Zuhra. And al-Harith ibn Khalid ibn Sakhr ibn 'Amir ibn Ka'b ibn Sa'd ibn Taym ibn Murra, with his wife Rabta bint al-Harith ibn Jubayla ibn 'Amir ibn Ka'b ibn Sa'd ibn Taym ibn Murra; she gave birth there to Musa, Zaynab, 'A'isha, and Fatima ⁶⁴. And 'Amr ibn 'Uthman ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra, the paternal uncle of Talha ibn 'Ubayd Allah. And Shammas ibn 'Uthman ⁶⁵ ibn al-Sharid ibn Hirmi ⁶⁶ ibn 'Amir ibn Makhzum ibn Yaqaza ibn Murra; the name Shammas is 'Uthman, and he is the son of the sister of Rabi'a. And Hubbar ibn Sufyan ibn 'Abd al-Asad ibn Hilal ibn 'Abd Allah ibn 'Umar ibn Makhzum. And his brother 'Abd Allah ibn Sufyan. And Hisham ibn Abi Hudhayfa ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum ⁶⁷. And 'Ayyash ibn Abi Rabi'a ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. And Mu'attib ibn 'Awf ibn 'Amir ibn al-Fadl ibn 'Afif ibn Kulayb ibn Habashiyya ibn Salul ibn Ka'b ibn 'Amr, from ⁶⁸ Khuza'a; he is Mu'attib ibn Hamra', an ally of the Banu al-Makhzum. And al-Sa'ib ibn 'Uthman ibn Maz'un, and his two paternal uncles: Qudama and 'Abd Allah, sons of Maz'un. And Hatib and Hattab ⁶⁹, sons of al-Harith ibn Mu'ammar ibn Habib ibn Wahb ibn Hudhafa ibn Jumah; with Hatib was his wife, the daughter of al-Mujallal ibn 'Abd Allah ⁷⁰ ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy; and his two sons from her: Muhammad and al-Harith, sons of Hatib; and with Hattab was his wife Fukayha bint Yasar. And Sufyan ibn Mu'ammar ibn Habib ibn Wahb ibn Hudhafa ibn Jumah, with his two sons: Jabir and Junada, sons of Sufyan, whose mother was Hasana, and their maternal half-brother Shurahbil ibn Hasana; he is Shurahbil ibn 'Abd Allah ibn ['Amr ibn] ⁷¹ al-Muta' al-Kindi, and it is said ⁷² he was from the Banu al-Ghawth ⁷³ ibn Murr, brother of Tamim ibn Murr. And 'Uthman ibn Rabi'a ibn Ahban ⁷⁴ ibn Wahb ibn Hudhafa ibn Jumah. And Khunays ibn Hudhafa ibn Qays. And Qays and 'Abd Allah, sons of Hudhafa. And a man from the Banu Tamim named Sa'id ibn 'Amr ⁷⁵, who was a maternal half-brother of Bishr ibn al-Harith ibn Qays. And Hisham ibn al-'Asi ibn Wa'il, brother of 'Amr ibn al-'Asi. And 'Umayr ibn Ri'ab ibn Hudhayfa ibn Muhshim ibn Sa'id ibn Sahm. And Abu Qays ibn al-Harith ibn Qays ibn 'Adi ibn Sa'id ibn Sahm ⁷⁶. And his brothers: al-Harith ibn al-Harith, Mu'ammar ibn al-Harith, and Bishr ibn al-Harith. And Mahmiyya ibn Jaz' al-Zubaydi, an ally of theirs. And Mu'ammar ibn 'Abd Allah ibn Nadla ibn 'Abd al-'Uzza ibn Harthan ibn 'Awf ⁷⁷ ibn 'Ubayd ibn 'Uwayj ibn 'Adi ibn Ka'b. And 'Adi ibn Nadla ibn 'Abd al-'Uzza ibn Harthan, and his son al-Nu'man ibn 'Adi. And Malik ibn Zam'a ⁷⁸ ibn Qays ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy, with his wife 'Amra bint al-Sa'di ibn Waqdan ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy. And 'Abd Allah ibn Makhrama ibn 'Abd al-'Uzza ibn Abi Qays ibn 'Abd Wudd. And Sa'd ibn Khawla, from the people of Yemen, an ally of the Banu 'Amir ibn Lu'ayy. And 'Abd Allah ibn Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd. And his two paternal uncles: Sulayt ibn 'Amr and al-Sakran ibn 'Amr. With him was his wife, the Mother of the Believers Sawda bint Zam'a ibn Qays ibn 'Abd Wudd. And Abu 'Ubayda 'Amir ibn 'Abd Allah ibn al-Jarrah ibn Hilal ibn Uhayb ⁷⁹ ibn Dabba ibn al-Harith ibn Fihr. And 'Iyad ibn Ghanm ibn Zuhayr ibn Abi Shaddad ibn Rabi'a ibn Hilal ibn Malik ibn Dabba ibn al-Harith ibn Fihr. And 'Amr ibn al-Harith ibn Zuhayr ibn Abi Shaddad. And 'Uthman ibn 'Abd Ghanm ibn Zuhayr ibn Abi Shaddad ⁸⁰. And Sa'd ibn 'Abd Suqays ibn Laqit ibn 'Amir ibn Umayya ibn Darb ibn al-Harith ibn Fihr. Then Quraysh sent to the Negus ⁸¹ 'Abd Allah ibn Abi Rabi'a ibn al-Mughira al-Makhzumi and 'Amr ibn al-'Asi to bring these people back to them, but Allah protected the Negus from that; he had embraced Islam but was unable to reveal it for fear of the Abyssinians, so he prevented them from taking the Muslims, and the two envoys returned disappointed. Then Hamza ibn 'Abd al-Muttalib, the uncle of the Messenger of Allah ﷺ, embraced Islam, and Islam was strengthened by him and by 'Umar. Khabbab ibn al-Aratt had already embraced Islam.

And Islam continued to increase and spread; when the disbelieving Quraysh saw this, they unanimously agreed to enter into a covenant against the Banu Hashim and Banu al-Muttalib, the two sons of Abd Manaf: that they would not intermarry with them, nor trade with them, nor speak to them, nor sit with them. They did this and wrote a document (ṣaḥīfah) concerning it. The Banu Hashim and Banu al-Muttalib, both their disbelievers and believers, withdrew and gathered together, and they remained confined in the ravine (shiʿb) of Abu Talib, except for Abu Lahab and his children, for they sided with Quraysh against their own people. They remained thus for three years, until a group of Quraysh resolved to break it. The most effective among them in this matter was Hisham ibn Amr [ibn Rabīʿah] ibn al-Harith ibn Habib ibn Nasr ibn Malik ibn Hasl ibn Amir ibn Lu'ayy. He met Zuhayr ibn Abi Umayyah ibn al-Mughirah al-Makhzumi and reproached him for the Islam of his maternal uncles—for Zuhayr's mother was Atikah bint Abd al-Muttalib, the paternal aunt of the Messenger of Allah ﷺ. Zuhayr responded to him, agreeing to break the document. Then Hisham went to Mut'im ibn Adi ibn Nawfal ibn Abd Manaf and reminded him of the kinship ties of the Banu Hashim and Banu al-Muttalib, the two sons of Abd Manaf, and Mut'im responded to him, agreeing to break it. Then he went to Abu al-Bakhtari ibn Hisham ibn al-Harith ibn Asad ibn Abd al-Uzza ibn Qusayy and reminded him likewise, and he responded to him. Then he went to Zam'ah ibn al-Aswad ibn al-Muttalib ibn Asad ibn Abd al-Uzza and reminded him likewise, and he responded to him. So these men stood up to break the document. And the Messenger of Allah ﷺ revealed (awḥā) to them, saying to their group: "Indeed, Allah the Exalted has sent (a creature) upon that document"—and it had been hung in the Ka'bah—"and the woodworm has eaten everything in it, except for what was in it of the name of Allah the Exalted, for it did not eat that." So they all stood up, hoping to find it contrary to what he had told them. When they opened it, they found it exactly as the Prophet ﷺ had said, the same in every way, and they were disgraced. The aforementioned men were strengthened, and they broke the ruling of that document. Abu Bakr wanted to emigrate, but Ibn al-Dughunnah met him and turned him back. Then news reached those who were in the land of Abyssinia among the emigrants that Quraysh had embraced Islam—but this news was false—so a group of them returned. Among them were: Uthman ibn Affan and his wife Ruqayyah bint the Messenger of Allah ﷺ; Abu Hudhayfah ibn Utbah ibn Rabi'ah and his wife Sahlah bint Suhayl; Abdullah ibn Jahsh; Utbah ibn Ghazwan; al-Zubayr ibn al-Awwam; Mus'ab ibn Umayr; Suwaybit ibn Sa'd ibn Harmalah; Tulayb ibn Umayr; Abd al-Rahman ibn Awf; al-Miqdad ibn Amr; Abdullah ibn Mas'ud; Abu Salamah ibn Abd al-Asad and his wife Umm Salamah, the Mother of the Believers; Shammas ibn Uthman; Salamah ibn Hisham ibn al-Mughirah; Ammar ibn Yasir; Uthman, Qudamah, and Abdullah, the sons of Maz'un; al-Sa'ib ibn Maz'un; Khunays ibn Hudhafah al-Sahmi; Hisham ibn al-Asi ibn Wa'il; Amir ibn Rabi'ah and his wife Layla bint Abi Hathmah; Abdullah ibn Makhramah ibn Abd al-Uzza from the Banu Amir ibn Lu'ayy; Abdullah ibn Suhayl ibn Amr; al-Sakran ibn Amr and his wife Sawdah bint Zam'ah; Sa'd ibn Khawlah; Abu Ubaydah ibn al-Jarrah; Amr ibn al-Harith ibn Zuhayr ibn [Abi] Shaddad; Suhayl ibn Wahb—who is Suhayl ibn Bayda'; and Amr ibn Abi Sarh. They found affliction and harm upon the Muslims who were in Mecca. So they remained patient in the face of harm until they emigrated to Medina. Except for al-Sakran ibn Amr, for he died in Mecca before emigrating, and the Messenger of Allah ﷺ married his wife Sawdah bint Zam'ah; and except for Salamah ibn Hisham, for he was detained until after Badr, Uhud, and al-Khandaq; and except for Ayyash ibn Abi Rabi'ah, for he emigrated to Medina, but Abu Jahl and al-Harith ibn Hisham—both his paternal cousins and maternal brothers—followed him and reminded him of his mother's poor condition, so his heart softened and he returned, and they restrained him (thaqqafūhu) until after Badr, Uhud, and al-Khandaq, at which point he emigrated, along with Salamah ibn Hisham and al-Walid ibn al-Walid ibn al-Mughirah; and except for Abdullah ibn Suhayl ibn Amr, for he was detained until he went out with the disbelievers on the day of Badr, then he fled to the Messenger of Allah ﷺ. After the breaking of the document, it so happened that Khadijah and Abu Talib died. Then the foolish ones of Quraysh became bold against him, so he went out to Ta'if calling them to Islam, but they did not respond to him. He then returned to Mecca under the protection (jīwār) of al-Mut'im ibn Adi ibn Nawfal ibn Abd Manaf, and he continued to call to Allah ﷿. Al-Tufayl ibn Amr al-Dawsi embraced Islam and called his people. The Messenger of Allah ﷺ prayed for him, asking Allah to give him a sign, so Allah the Exalted placed a light in his face. He said, "O Messenger of Allah, I fear that they will say this is a blemish (mithlah)," so the Messenger of Allah ﷺ prayed for him, and that light transferred to his whip. He is known as Dhu al-Nur (the one with the light). Some of his people embraced Islam, and al-Tufayl remained in his land until he emigrated after al-Khandaq, along with between seventy and eighty households from his people, and they met the Messenger of Allah ﷺ at Khaybar.

ﷵ : Salutation symbol used for the Prophet Muhammad, meaning 'peace be upon him'.
﷿ : Symbol used for Allah, meaning 'the Exalted' or 'the Majestic'.
غار حراء : Cave of Hira, a cave on the mountain Jabal al-Nur near Mecca where the Prophet Muhammad received his first revelation.
فغطه حتى بلغ منه الجهد : The angel Gabriel squeezed the Prophet Muhammad until he exerted his utmost effort, indicating the intensity of the revelation.
اقرأ باسم ربك الذي خلق... : The first five verses revealed of the Quran, from Surah Al-Alaq (96:1-5).
أبو بكر الصديق [ابن أبي قحافة] : Abu Bakr al-Siddiq, the first caliph and close companion of the Prophet; his full lineage includes 'ibn Abi Quhafah'.
[كعب بن] : Insertion of 'Ka'b ibn' in the lineage to complete the chain.
أول من آمن بعد خديجة أم المؤمنين: أبو بكر : It is said that Abu Bakr was the first male to embrace Islam after Khadijah.
عمرو بن عبسة السلمي : Amr ibn Abasah al-Sulami, a companion who embraced Islam early.
مالك بن وهيب : Malik ibn Wuhaib, the father of Sa'd ibn Abi Waqqas; variant name.
خالد بن سعيد : Khalid ibn Sa'id, a companion who embraced Islam early.
بدعائه ﵇ : At his (the Prophet's) invitation; the symbol ﵇ is a salutation for the Prophet.
[والسائب] : Insertion of 'and al-Sa'ib' as another brother of Uthman ibn Maz'un.
[ابن] : Insertion of 'ibn' to complete the lineage.
أمة وحده : A community by himself; meaning Zayd will be resurrected as a single nation due to his unique monotheism.
فار : Far, a name in the lineage; variant reading.
فدرت : It gave milk; a miracle where a dry ewe produced milk.
يثيع : Yuthay', a name in the lineage.
سهم : Sahm, a clan of Quraysh.
[عمر بن] : Insertion of 'Umar ibn' to complete the name.
بنت : Bint, meaning 'daughter of'; the name is not specified.
حطاب : Hattab, variant of Hatib.
[وهب بن] : Insertion of 'Wahb ibn' to complete the lineage.
[أسيد بن عبد مناف بن] : Insertion of 'Usayd ibn Abd Manaf ibn' to complete the lineage.
يثيع : Yuthay', a name in the lineage.
جعثمة : Ja'thamah, a name in the lineage.
مهشم : Mihsham, a name; variant of Hashim.
سعد : Sa'd, a name in the lineage.
بكر : Bakr, a tribe.
فشجه : He wounded him; struck his head.
المجاهرون لرسول الله ﷺ بالأذى والعداوة : Those who openly showed enmity and harm to the Prophet.
أم سلمة أم المؤمنين : Umm Salamah, one of the wives of the Prophet, titled 'Mother of the Believers'.
هاشم : Hashim, a name in the lineage.
أنيس : Unays, a name.
[معير] : Mu'ayr, a name; insertion to complete the lineage.
رزقهم الله تعالى على ذلك من الصبر أمراً عظيماً، لما ذخر الله ﷿ لهم في الآخرة من الكرامة : Allah granted them great patience because of the honor He had stored for them in the Hereafter.
mawlad : A child born to a slave mother and a free father, often considered a freedman upon birth.
Umm 'Ubayyis : A female slave freed by Abu Bakr; her name means 'mother of the little slave girl'.
Sura al-Layl 92:17-21 : Quranic verses revealed concerning Abu Bakr's sincerity and charity.
al-Siddiq : The Truthful, a title of Abu Bakr given by the Prophet Muhammad.
Abyssinia : The historical name for the Kingdom of Aksum, modern-day Ethiopia and Eritrea.
al-Qulzum : The ancient name for the Gulf of Suez or the Red Sea port of Clysma.
Mother of the Believers : Title given to the wives of the Prophet Muhammad.
ally : A non-tribal member who has a pact of protection and alliance with a tribe.
Muharraq : A name meaning 'burned' or 'scorched'.
Khaml : Uncertain reading; possibly a name or place.
Mikhdaj : A name meaning 'one who is late' or 'retarded'.
Ja'thama : A tribal name; possibly a variant of Jutham.
from Khuza'a : Indicating that she belonged to the Khuza'a tribe.
Habba : A name meaning 'beloved' or 'seed'.
mawla : A freed slave or client under the protection of a patron.
client : A non-Arab freedman or ally attached to an Arab tribe.
Ghazwan : A name meaning 'raids' or 'campaigns'.
Abi Kathir : Meaning 'father of abundance'.
Huraymila : A name meaning 'little piece of wood' or 'pestle'.
Uqaysh : A name meaning 'little scorpion'.
Ja'thama : See note 12.
from Khuza'a : See note 13.
ibn : Arabic for 'son of'; inserted for clarity.
Subayra : A name meaning 'little patience'.
Luwayy : A name; possibly a variant of Lu'ayy.
Abi Ahun : Meaning 'father of the brother'.
Fa'ish : A name meaning 'living' or 'prosperous'.
Fatima : A common female name; here the daughter of al-Harith.
Shammas ibn 'Uthman : Shammas is a nickname meaning 'deacon' or 'servant'.
Hirmi : A name meaning 'old man' or 'venerable'.
Makhzum : A prominent Quraysh clan.
from Khuza'a : See note 13.
Hatib and Hattab : Names meaning 'wood gatherer' and 'woodcutter' respectively.
al-Mujallal ibn 'Abd Allah : A name meaning 'the honored' or 'the majestic'.
'Amr ibn : Inserted for clarity; part of the lineage.
it is said : Indicating a variant tradition.
Banu al-Ghawth : A subtribe of the Quda'a confederation.
Ahban : A name meaning 'two brothers' or 'two friends'.
Sa'id ibn 'Amr : A name; Sa'id means 'happy'.
Sahm : A Quraysh clan; Sahm means 'arrow'.
'Awf : A name meaning 'guest' or 'hospitality'.
Zam'a : A name meaning 'a handful' or 'a small amount'.
Uhayb : A name meaning 'little wolf'.
Abi Shaddad : Meaning 'father of the severe' or 'father of strength'.
Negus : The title of the ruler of Abyssinia; here referring to the Negus Ashama ibn Abjar.

Al-Isra' [1]

The Night Journey ¹ And the Messenger of Allah ﷺ was taken by night, while he was in Mecca, in his body, to Bayt al-Maqdis ². [The Ascension ³] And Gabriel, may the blessings and peace of Allah be upon them both, ascended with him to the heavens. He walked through the heavens, heaven by heaven, and met those among the prophets whom he met. He met Adam in the heaven of this world, and saw at his side the souls of the people of felicity on his right and the souls of the people of misery on his left. He saw Jesus and John in the second heaven, Joseph in the third, Idris in the fourth, Aaron in the fifth, and in the sixth he saw Moses—and it is said: Abraham—and in the seventh he saw one of them. He saw Paradise, which is the Garden of Refuge ⁴, and the Lote Tree of the Utmost Boundary ⁵ in the sixth heaven. On that night, the five prayers were made obligatory. And the Messenger of Allah ﷺ continued to call people to Allah, but found no responder among the tribes of the Arabs ⁶, due to the honor that Allah had reserved for the Ansar ⁷.

Isra' : The Night Journey; the miraculous journey of the Prophet Muhammad from Mecca to Jerusalem.
Bayt al-Maqdis : The Holy House; refers to the Al-Aqsa Mosque in Jerusalem.
Mi'raj : The Ascension; the Prophet's ascent through the heavens.
Jannat al-Ma'wa : The Garden of Refuge; a name for Paradise mentioned in the Quran.
Sidrat al-Muntaha : The Lote Tree of the Utmost Boundary; a tree in the seventh heaven marking the end of knowledge for created beings.
tribes of the Arabs : Refers to the various Arab tribes that the Prophet called to Islam before the Hijra.
Ansar : The Helpers; the inhabitants of Medina who embraced Islam and supported the Prophet after his migration.

The arrival of the Ansar seeking an alliance with the Quraysh [1].

Then Suwayd ibn al-Ṣāmit, the brother of Banū ʿAmr ibn ʿAwf [ibn Mālik] ¹ of al-Aws, came forward. The Messenger of God ﷺ called him to Islam, but he did not keep away nor did he respond. Then he returned to Medina and was killed in one of their battles. The arrival of the Anṣār seeking an alliance with Quraysh ² [And the meeting of the Messenger of God ﷺ with them and his call to Islam] Then Abū al-Ḥaysar Anīs ibn Rāfiʿ came to Mecca with a hundred of his people from Banū ʿAbd al-Ashhal, seeking an alliance with Quraysh. The Messenger of God ﷺ called them to Islam, and Iyās ibn Muʿādh, who was a young lad among them, said: 'O my people, by God, this is better than what we came for.' Abū al-Ḥaysar struck him and rebuked him, so he fell silent. Then the alliance was not concluded for them, and they returned to their land in Medina. Iyās ibn Muʿādh died, and it is said that he died a Muslim. Then the Messenger of God ﷺ met at al-ʿAqaba during the season six men from the Anṣār, all from al-Khazraj. They were: Abū Umāma Asʿad ibn Zurāra ibn ʿUdas ibn ʿUbayd ibn Thaʿlaba ibn Ghannam ibn Mālik ibn al-Najjār—al-Najjār being Taym Allāh ibn Thaʿlaba ibn ʿAmr ibn al-Khazraj ibn Ḥāritha; ʿAwf ibn al-Ḥārith ibn Rifāʿa [ibn al-Ḥārith] ³ ibn Sawād ibn Mālik ibn Ghannam ibn Mālik ibn al-Najjār, who is the son of ʿAfrāʾ ⁴; Rāfiʿ ⁵ ibn Mālik ibn al-ʿAjlān ibn ʿAmr ibn ʿĀmir ibn Zurayf ibn ʿĀmir ibn Zurayq ibn ʿAbd Ḥāritha ibn Mālik ibn Ghaḍb ibn Jusham ibn al-Khazraj; Quṭba ibn ʿĀmir ibn Ḥadīda ibn ʿAmr ibn Sawād ibn Ghannam ibn Kaʿb ibn Salama ibn Saʿd [ibn ʿAlī ibn Asad ibn] ⁶ Sārida ibn Tazīd ibn Jusham ibn al-Khazraj ibn Ḥāritha; ʿUqba ⁷ ibn ʿĀmir ibn Nābī ibn Zayd ibn Ḥarām ibn Kaʿb ibn Ghannam ibn Salama; and Jābir ibn ʿAbd Allāh ibn Riʾāb ibn al-Nuʿmān ibn Sinān ibn ʿUbayd ibn ʿAdī ibn Ghannam ibn Kaʿb ibn Salama. The Messenger of God ﷺ called them to Islam. It was from God's grace to them that they were neighbors of the Jews, and they used to hear them mention that God would send a prophet whose time had drawn near. Some of them said: 'This, by God, is the prophet with whom the Jews threaten you, so do not let them precede us to him.' So they believed and submitted, and said: 'We have left our people, and there are wars among them. We will return to them and call them to what you have called us to. Perhaps God will unite them through you. If they follow you, then no one is mightier than you.' So they returned to Medina and called to Islam until it spread among them, and no house remained among the houses of the Anṣār without some mention of the Messenger of God ﷺ.

Banū ʿAmr ibn ʿAwf ibn Mālik : A clan of the Aws tribe in Medina.
Anṣār : The 'Helpers,' the inhabitants of Medina who embraced Islam and supported the Prophet Muhammad.
Rifāʿa ibn al-Ḥārith : A name in the genealogy; the bracketed portion indicates a variant reading.
Ibn ʿAfrāʾ : Meaning 'son of ʿAfrāʾ,' a nickname for ʿAwf ibn al-Ḥārith, referring to his mother.
Rāfiʿ : A name; possibly Rāfiʿ ibn Mālik.
Saʿd ibn ʿAlī ibn Asad ibn : Bracketed portion indicates a variant or uncertain part of the genealogy.
ʿUqba : A name; possibly ʿUqba ibn ʿĀmir.

The First Obstacle [1]

There was no clan of the Ansar ¹ but that the Messenger of Allah ﷺ was mentioned among them. When the following year came, twelve men from the Ansar arrived, five of whom were among the six we mentioned earlier, except for Jabir ibn Abd Allah, who was not present. Seven of them attended. The First Pledge of al-Aqaba ² The seven were: Muadh ibn al-Harith ibn Rifaa ibn Suwad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar—he is Ibn Afra, brother of Awf mentioned earlier. And Dhakwan ibn Abd Qays ibn Khalada (or Khalid) ibn Mukhallad ibn Amir ibn Zuraiq. This Dhakwan traveled to Mecca and settled there with the Messenger of Allah ﷺ, so he was a Muhajir ³ and an Ansari; he was killed on the day of Uhud. And Ubada ibn al-Samit ibn Qays ibn al-Asram ibn Fahr ibn Thalaba ibn Ghanm ibn Awf [ibn Amr ibn Awf] ibn al-Khazraj ibn Haritha. And Ibn Abd al-Rahman Yazid ibn Thalaba ibn Khuzama ibn Asram ibn Amr ibn Ammara, from the Banu Ghusayna, then from Bali, an ally of theirs. And al-Abbas ibn Ubada ibn Nadla ibn Malik ibn al-Ajlan ibn Zayd ibn Ghanm ibn Salim ibn Awf ibn Amr ibn al-Khazraj ibn Haritha. These were five from al-Khazraj. And from al-Aws ibn Haritha, two men: Abu al-Haytham Malik ibn al-Tayyihan, from the Banu Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn Amr ibn Malik ibn al-Aws ibn Haritha; and Uwaym ibn Saida, from the Banu Amr ibn Awf ibn Malik ibn al-Aws ibn Haritha. These pledged allegiance to the Messenger of Allah ﷺ at al-Aqaba on the pledge of women ⁴, as they had not yet been commanded to fight. When it was time for them to depart, the Messenger of Allah ﷺ sent with them Ibn Umm Maktum and Musab ibn Umayr to teach the Quran and the laws to those who had embraced Islam, and to call those who had not yet embraced to Islam. He settled in Medina with Abu Umama Asad ibn Zurara. Musab ibn Umayr led them in prayer. He gathered them for the first Friday prayer in Islam, in the lava tract of the Banu Bayada, in a hollow called Naqi al-Khudamat, and they were forty men. Many of the Ansar embraced Islam at the hands of Musab ibn Umayr. Among those who embraced were Sa'd ibn Muadh and Usayd ibn al-Hudayr. With their conversion, all of the Banu Abd al-Ashhal embraced Islam in one day, men and women, and we know of none who delayed in embracing Islam except al-Asayram, who was Amr ibn Thabit ibn Waqsh. He delayed his conversion until Uhud, then he embraced Islam and was martyred, without ever having prostrated to Allah Almighty even once. The Messenger of Allah ﷺ informed that he was among the people of Paradise. There was no hypocrite, male or female, among the Banu Abd al-Ashhal; they were all sincere, may Allah be pleased with them. There remained no house among the houses of the Ansar except that there were Muslims, men and women, except for the Banu Umayya ibn Zayd, Khatma, and Waqif, who were clans of al-Aws, and they lived in the highlands of Medina. Some of them embraced Islam, and their leader was Abu Qays Sayfi ibn al-Aslat the poet. He delayed his conversion, and his people delayed until after Badr, Uhud, and the Trench had passed. Then they all embraced Islam, and praise be to Allah, Lord of the worlds. Then Musab ibn Umayr returned to Mecca, and a large group of those who had embraced Islam from the Ansar went out during the pilgrimage season, seeking to meet the Messenger of Allah ﷺ, along with a group of their people who were still following the religion of their people, and from the religion of their people was the pilgrimage.

Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
al-Aqaba : A mountain pass near Mina, where the first and second pledges of allegiance were made by the Ansar to the Prophet Muhammad.
Muhajir : An emigrant; a Muslim who migrated from Mecca to Medina with the Prophet Muhammad.
pledge of women : The pledge of allegiance that did not include the obligation to fight, similar to the pledge taken from women.

The Second Obstacle [1]

At that time, the Arabs were as they were, and they arrived in Mecca. Among them was al-Bara' ibn Ma'rur, who thought it proper to face the Ka'ba during prayer, while the qibla was toward Jerusalem. He prayed like that throughout his journey. When he reached Mecca, he regretted it and sought the Prophet's ﷺ opinion. The Prophet ﷺ disapproved of that, so he returned to the truth, may Allah have mercy on him. The Messenger of Allah ﷺ appointed the 'Aqaba ¹ for them on the middle days of Tashriq ². When that night came, Ka'b ibn Malik and men from Banu Salama called 'Abdullah ibn 'Amr ibn Haram, who was their chief, to Islam, though he had not yet embraced it. He accepted Islam that night and gave the pledge. This was done secretly from the disbelievers among their people who were present. They left their camps in the first third of the night, sneaking to the 'Aqaba. The Second 'Aqaba ³ They pledged allegiance to the Messenger of Allah ﷺ there, on the condition that they would protect him as they protect their women, children, and garments ⁴, and that he would emigrate to them along with his Companions. Present at the 'Aqaba that night was al-'Abbas ibn 'Abd al-Muttalib, acting as a guarantor for the Messenger of Allah ﷺ, though al-'Abbas still followed the religion of his people and had not yet embraced Islam. That night, al-Bara' ibn Ma'rur achieved a praiseworthy status in his sincerity to Allah and his guarantee for the Messenger of Allah ﷺ. He was the first to pledge allegiance to the Messenger of Allah ﷺ. He was followed by Abu al-Haytham ibn al-Tayyihan and al-'Abbas ibn 'Ubada ibn Nadla. Those who pledged allegiance to the Messenger of Allah ﷺ that night numbered seventy-three men and two women. The Messenger of Allah ﷺ selected twelve naqibs ⁵, who were: As'ad ibn Zurara, whom we have mentioned before among the six and the twelve. Sa'd ibn al-Rabi' ibn 'Amr ibn Abi Zuhayr ibn Malik ibn Imru' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj ibn Haritha. Rafi' ibn Malik ibn al-'Ajlan ibn 'Amr ibn 'Amir ibn Zuraiq, whom we have mentioned before among the six and the twelve. Al-Bara' ibn Ma'rur ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj. 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram ibn Ka'b ibn Ghanm ibn Salama ibn Sa'd; the father of Jabir. Sa'd ibn 'Ubada ibn Dulaym ibn Haritha ibn Abi Khuzayma ibn Tha'laba ibn Tarif ibn al-Khazraj ibn Sa'ida ibn Ka'b ibn al-Khazraj ibn Haritha. Al-Mundhir ibn 'Amr ibn Khunays ibn Haritha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba ibn al-Khazraj ibn Sa'ida ibn Ka'b ibn al-Khazraj ibn Haritha. 'Ubada ibn al-Samit ibn Qays ibn Asram ibn Fihr ibn Tha'laba, whose lineage we have mentioned before among the twelve. 'Abdullah ibn Rawaha ibn Tha'laba ibn Imru' al-Qays ibn 'Amr ibn Imru' al-Qays ibn Malik al-Agharr ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj. These are nine from al-Khazraj: one from Banu 'Amr ibn al-Khazraj, As'ad ibn Zurara; one from Banu 'Awf ibn al-Khazraj, 'Ubada ibn al-Samit; two from Banu al-Harith, 'Abdullah ibn Rawaha and Sa'd ibn al-Rabi'; two from Banu Ka'b ibn al-Khazraj, Sa'd ibn 'Ubada and al-Mundhir ibn 'Amr; and three from Banu Jusham ibn al-Khazraj, 'Abdullah ibn 'Amr, al-Bara' ibn Ma'rur, and Rafi' ibn Malik. And three from al-Aws: Usayd ibn al-Hudayr ibn Simak ibn 'Atik ibn Rafi' ibn Imru' al-Qays ibn Zayd ibn 'Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws. Sa'd ibn Khaythama ibn al-Harith ibn Malik ibn Ka'b ibn al-Nahhat ibn Ka'b ibn Haritha ibn Ghanm ibn al-Silm ibn Imru' al-Qays ibn Malik ibn al-Aws ibn Haritha. All of them have become extinct; the last remaining from Banu al-Silm was a man who died during the days of al-Rashid. Indeed, to Allah we belong and to Him we shall return. The Prophet's ﷺ forewarning that people would increase but the Ansar would not increase has been confirmed. Rifa'a ibn 'Abd al-Mundhir ibn Zanir ibn Zayd ibn Umayya ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf ibn Malik ibn al-Aws ibn Haritha. Some people have counted Abu al-Haytham ibn al-Tayyihan in place of Rifa'a, and Allah knows best.

al-ʿAqaba : A mountain pass near Mina, where the first and second pledges of allegiance (Bayʿat al-ʿAqaba) took place between the Prophet Muhammad and the people of Medina.
Ayyām al-Tashrīq : The three days following the Day of Sacrifice (Yawm al-Nahr) during the Hajj pilgrimage, i.e., the 11th, 12th, and 13th of Dhul-Hijjah.
al-ʿAqaba al-Thāniya : The Second Pledge of al-ʿAqaba, also known as the Great Pledge (Bayʿat al-ʿAqaba al-Kubrā), where the Medinan converts pledged to protect the Prophet as they would their own families.
azruhum : Literally 'their garments' (izār), but idiomatically refers to their women and children, i.e., everything they hold dear.
naqīb : A leader or representative chosen to oversee the affairs of a group; in this context, the twelve leaders appointed by the Prophet from among the Ansar to manage the community in Medina.

This is the list of those who witnessed the Pledge of al-‘Aqaba [1] who were not among…

This is the list of those who witnessed the Pledge of al-‘Aqaba [1] who were not among the chiefs [2].

This is the list of those who attended the Pledge of al-ʿAqaba who were not among the chiefs ¹. May Allah be pleased with them and grant them His mercy. Among them from al-Aws, from Banu ʿAbd al-Ashhal ibn Jusham ibn al-Ḥārith ibn al-Khazraj ibn ʿAmr ibn Mālik ibn al-Aws ibn Ḥāritha: Salamah ibn Salāmah ibn Waqsh ibn Zughbah ² ibn Zaʿwarāʾ ibn ʿAbd al-Ashhal. From Banu Ḥāritha ibn al-Ḥārith ibn al-Khazraj ibn ʿAmr ibn Mālik ibn al-Aws: Ẓuhayr ibn Rāfiʿ ibn ʿAdī ibn Zayd ibn Jusham ibn Ḥāritha. And Abū Burdah ibn Niyār, whose name is Hāniʾ ibn Niyār ibn ʿAmr ibn ʿUbayd ibn Kilāb ibn Duhmān ibn Ghanm ibn Dhubyān ibn Humaym ³ ibn Kāhil ibn Dhuhl ibn Hinnī ibn Balī ibn ʿAmr ⁴ ibn al-Ḥāf ibn Quḍāʿah, an ally of theirs. And Nuhayr ibn al-Haytham, from Banu Nābī ibn Majdaʿah ibn Ḥāritha, then from the family of al-Barrāq ⁵ ibn Qays ibn ʿĀmir ibn Nābī. From Banu ʿAmr ibn ʿAwf ibn Mālik ibn al-Aws: ʿAbd Allāh ibn Jubayr ibn al-Nuʿmān ibn Umayyah ibn al-Birk, and al-Birk's name is Imruʾ al-Qays ibn Thaʿlabah ibn ʿAmr. And Maʿn ibn ʿAdī ibn al-Jadd ibn al-ʿAjlān ibn Ḍubayʿah, an ally of theirs from Balī, martyred on the day of al-Yamāmah. And ʿUwaym ibn Sāʿidah, an ally of theirs from Balī ⁶. Total of those from al-Aws who attended: eleven men. And from al-Khazraj, then from Banu al-Najjār, who are Taym Allāh ibn Thaʿlabah ibn ʿAmr ibn al-Khazraj: Abū Ayyūb Khālid ibn Zayd ibn Kulayb ibn Thaʿlabah ibn [ʿAbd ibn] ⁷ ʿAwf ibn Ghanm ibn Mālik ibn al-Najjār. And Muʿādh, Muʿawwidh, and ʿAwf, who are the sons of ʿAfrāʾ, their father being al-Ḥārith ibn Rifāʿah ibn al-Ḥārith ibn Suwād ibn Mālik ibn Ghanm ibn Mālik ibn al-Najjār. And ʿUmārah ibn Ḥazm ibn Zayd ibn Lawdhān ibn ʿAmr ibn ʿAbd [ibn] ⁸ ʿAwf ibn Ghanm ibn Mālik ibn al-Najjār, martyred on the day of al-Yamāmah. From Banu ʿAmr ibn Mabdhūl, and Mabdhūl's name is ʿĀmir ibn Mālik ibn al-Najjār: Sahlab ibn ʿUtayk ibn al-Nuʿmān ibn [ʿAmr ibn ʿUtayk] ⁹ ibn ʿAmr ibn ʿĀmir, who is Mabdhūl. From Banu ʿAmr ibn Mālik ibn al-Najjār, who are from Banu Ḥudaylah ¹⁰: Aws ibn Thābit ibn al-Mundhir ibn Ḥarām ibn ʿAmr ibn Zayd Manāt ibn ʿAdī ibn ʿAmr ibn Mālik ibn al-Najjār. And Abū Ṭalḥah, who is Zayd ibn Sahl ibn al-Aswad ibn Ḥarām ibn ʿAmr ibn Zayd Manāt ibn ʿAdī ibn ʿAmr ibn Mālik ibn al-Najjār. From Banu Māzin ibn al-Najjār: Qays ibn Abī Ṣaʿṣaʿah, and Abū Ṣaʿṣaʿah's name is ʿAmr ibn Zayd ibn ʿAwf ibn Mabdhūl ibn ʿAmr ¹¹ ibn Ghanm ibn Māzin, and he was in charge of the rear guard ¹² on the day of Badr. And ʿAmr ibn Ghaziyyah ibn ʿAmr ibn Thaʿlabah ¹³ ibn Khansāʾ ibn Mabdhūl ibn ʿAmr ibn Ghanm ibn Māzin; total of them: eleven men. And from Balḥārith ¹⁴ ibn al-Khazraj: Khārijah ibn Zayd ibn Abī Zuhayr ibn Mālik ibn Imriʾ al-Qays ibn Mālik [al-Agharr] ibn Thaʿlabah ibn Kaʿb ibn al-Khazraj ibn al-Ḥārith ibn al-Khazraj. And Bashīr ibn Saʿd ibn Thaʿlabah ibn Khilās ¹⁵ ibn Zayd ibn [Mālik al-Agharr ibn] ¹⁶ Thaʿlabah ibn Kaʿb ibn al-Khazraj ibn al-Ḥārith ibn al-Khazraj, father of al-Nuʿmān ibn Bashīr. And ʿAbd Allāh ibn Zayd ibn Thaʿlabah ¹⁷ ibn ʿAbd Rabbih ibn Zayd ibn al-Ḥārith ibn al-Khazraj ibn Jusham ibn al-Ḥārith ibn al-Khazraj, and he is the one who saw the call ¹⁸. And Khallād ibn Suwayd ibn Thaʿlabah ibn ʿAmr ¹⁹ ibn Ḥārithah ibn Imriʾ al-Qays ibn Mālik [al-Agharr] ibn Thaʿlabah ibn Kaʿb ibn al-Khazraj. And ʿUqbah ibn ʿAmr ibn Thaʿlabah ibn Yasīrah ibn Jidārah ²⁰ ibn ʿAwf ibn Ḥārith ibn al-Khazraj, and he is Abū Masʿūd al-Badrī, and he is the youngest in age among those who attended al-ʿAqaba, along with Jābir ibn ʿAbd Allāh. From Banu Jusham ibn al-Ḥārith, then from Banu Bayāḍah ibn ʿĀmir ibn Zurayq ibn ʿAbd Ḥārithah ibn Mālik ibn Ghaḍb ibn Jusham ibn al-Khazraj: Ziyād ibn Labīd ibn Thaʿlabah ibn Sinān ibn ʿĀmir ibn ʿAdī ibn Umayyah ibn Bayāḍah. And Farwah ibn ʿAmr ibn Wadafah ²¹ ibn ʿUbayd ibn ʿĀmir ibn Umayyah ibn Bayāḍah. And Khālid ibn Qays ibn Mālik ibn ʿAjlān ibn ʿĀmir ibn Bayāḍah ²². From Banu Zurayq ibn ʿĀmir, brother of Bayāḍah ibn ʿĀmir: Dhakwān ibn ʿAbd Qays ibn Khaldah ibn Mukhallad ibn ʿĀmir ibn Zurayq ibn ʿĀmir. From Banu Salamah ibn Saʿd ibn ʿAlī ibn Asad ibn Sāridah ibn Tazīd ibn Jusham ibn al-Khazraj, then from Banu ʿUbayd ibn [ʿAdī ibn] ²³ Ghanm ibn Kaʿb ibn Salamah: Bishr ibn al-Barāʾ [ibn] Maʿrūr ibn Ṣakhr ibn Khansāʾ ibn Sinān ibn ʿUbayd. And al-Ṭufayl ibn Mālik ibn Khansāʾ. From Banu Suwād ibn Ghanm ibn Kaʿb ibn Salamah: The poet Kaʿb ibn Mālik ibn Abī Kaʿb ibn al-Qayn ibn Kaʿb ibn Suwād ibn Ghanm. And Sulaym ibn ʿAmr ibn Ḥadīdah ibn ʿAmr ibn Suwād ibn Ghanm. And Qutbah ibn ʿĀmir ibn Ḥadīdah. And his brother Yazīd ibn ʿĀmir. And Abū Yasīr Kaʿb ibn [ʿAmr ibn ʿAbbād ibn] ²⁴ ʿAmr ibn Suwād ibn Ghanm. And his cousin Liḥā Ṣayfī ibn Suwād ²⁵ ibn ʿAbbād. And Thaʿlabah ibn ʿAnamah ²⁶ ibn ʿAdī ibn Nābī ibn ʿAmr ibn Suwād ibn Ghanm. And his brother ʿAmr ibn ʿAnamah ²⁷. And their cousin Liḥā ʿAbs ibn ʿĀmir ibn ʿAdī. And their cousin Liḥā Khālid ibn ʿAmr ibn ʿAdī. And ʿAbd Allāh ibn Unays ibn Asʿad ²⁸ ibn Ḥarām ibn Ḥabīb ibn Mālik [ibn Ghanm] ²⁹ ibn Kaʿb ibn Taym ibn Nafāthah ibn Iyās ³⁰ ibn Yarbūʿ ibn al-Birk ³¹ ibn Wabarah, an ally of theirs from Quḍāʿah. From Banu Ḥarām ibn Kaʿb ibn Ghanm ibn Kaʿb ibn Salamah: Jābir ibn ʿAbd Allāh ibn ʿAmr ibn Ḥarām ibn [Thaʿlabah ibn Ḥarām ibn] ³² Kaʿb ibn Ghanm, and he was one of the youngest in age. And Thābit ibn al-Jadhaʿ, and al-Jadhaʿ's name is Thaʿlabah ibn Zayd ibn al-Ḥārith ibn Ḥarām ibn Kaʿb. And ʿUmayr ibn al-Ḥārith ibn Labdah ibn Thaʿlabah ibn al-Ḥārith ibn Ḥarām ibn Kaʿb ³³. And Khudayj ³⁴ ibn Salāmah ibn Aws ibn ʿAmr ibn al-Farāfir ³⁵, an ally of theirs from Balī. From the brothers of Banu Salamah, who are Banu Adā ibn Saʿd ibn ʿAlī: Muʿādh ibn Jabal ibn ʿAmr ibn Aws ibn ʿĀʾidh ibn ʿAdī ibn Kaʿb ibn ʿAmr ibn Adā. Total of those from Banu Salamah and their allies who attended: thirty men; some have added among them Aws ibn ʿAbbād ibn ʿAdī ibn Kaʿb ibn ʿAmr. From Banu ʿAwf ibn al-Khazraj: Al-ʿAbbās ibn ʿUbādah ibn Naḍlah ibn Mālik ibn al-ʿAjlān ibn Zayd ³⁶ ibn Ghanm ibn Sālim ibn ʿAwf, and he is a Muhājirī Anṣārī ³⁷, he migrated to Mecca to the Prophet ﷺ, and stayed with him there, martyred on the day of Uḥud, may Allah Almighty be pleased with him. And Abū ʿAbd al-Raḥmān Yazīd ibn Thaʿlabah ibn Khuzamah ³⁸ ibn Aṣram ibn ʿAmr ibn ʿUmārah ³⁹, an ally of theirs from Banu Ghuṣaynah of Balī. And ʿAmr ibn al-Ḥārith ibn Labdah ibn ʿAmr ibn Thaʿlabah, these are the Qawāqil ⁴⁰. From Banu al-Ḥublā, whose name is Sālim ibn Ghanm ibn ʿAwf: Rifāʿah ibn ʿAmr ibn Zayd [ibn ʿAmr] ⁴¹ ibn Thaʿlabah ibn Mālik ibn Sālim. And ʿUqbah ibn Wahb ibn Kaladah ibn al-Jaʿd ibn al-Hilāl ibn al-Ḥārith ibn ʿAmr ibn ʿAdī ibn Jusham ibn ʿAwf ibn Bahthah ibn ʿAbd Allāh ibn Ghatafān ibn Saʿd ibn Qays ʿAylān ibn Muḍar, an ally of theirs, he also migrated to the Messenger of Allah ﷺ in Mecca; total: five men. From Banu Kaʿb ibn al-Khazraj, the two chiefs whom we mentioned before, namely Saʿd ibn ʿUbādah and al-Mundhir ibn ʿAmr, only. And the two women: Nusaybah ⁴² bint Kaʿb ibn ʿAmr ibn ʿAwf ibn Mabdhūl ibn ʿAmr ibn Ghanm ibn Māzin ⁴³ ibn al-Najjār, and she is Umm ʿUmārah, Musaylimah killed her son Ḥabīb ibn Zayd ibn ʿĀṣim ibn Kaʿb. And the other: Asmāʾ bint ʿAmr ibn ʿAdī ibn Nābī ibn ʿAmr ibn Suwād ibn Ghanm ibn Kaʿb ibn Salamah, and she is Umm Manīʿ. This pledge was kept secret from the disbelievers of their people. When this pledge was completed, the Messenger of Allah ﷺ commanded those Muslims who were with him ⁴⁴ to migrate to Medina, so they left in groups ⁴⁵. It is said: the first to leave was Abū Salamah ibn ʿAbd al-Asad al-Makhzūmī, and it is said: he migrated a year before the Pledge of al-ʿAqaba, and Banu al-Mughīrah prevented his wife, their cousin, who is Umm Salamah, the Mother of the Believers, from joining him, so she stayed in Mecca for about a year, then she was allowed to join her husband, so she left, and ʿUthmān ibn Ṭalḥah ibn Abī Ṭalḥah ibn ʿAbd al-Dār, who was a disbeliever, escorted her to Medina, and Abū Salamah was staying in Qubāʾ. Then ʿĀmir ibn Rabīʿah, an ally of Banu ʿAdī ibn Kaʿb, migrated with his wife Laylā bint Ḥathmah ibn Ghānim. Then ʿAbd Allāh and Abū Aḥmad ⁴⁶, the two sons of Jaḥsh al-Asadiyān, and Abū Aḥmad was blind, and he was married to al-Farʿah ⁴⁷ bint Abī Sufyān ibn Ḥarb, and he was a poet, and his mother was Umaymah bint ʿAbd al-Muṭṭalib; and all of Banu Jaḥsh migrated with their women, except that Abū Sufyān [seized their house] ⁴⁸ and took possession of it when it became vacant with no one in it, and it is the house of Abān ibn ʿUthmān today which is at al-Radm. These four: Abū Salamah, ʿĀmir, ʿAbd Allāh, and Abū Aḥmad, stayed with Mubashshir ibn ʿAbd al-Mundhir ibn Zunbur ⁴⁹ among Banu ʿAmr ibn ʿAwf in Qubāʾ. Also arrived: ʿUkāshah ibn Miḥṣan, ʿUqbah and Shujāʿ, the two sons of Wahb, Arbad ibn Ḥumayrah ⁵⁰, Munqidh ibn Nabātah, Saʿīd ibn Ruqaysh, and his brother Yazīd ibn Ruqaysh, Muḥriz ibn Naḍlah, Qays ibn Jābir, ʿAmr ibn Miḥṣan, Mālik ibn ʿAmr, Ṣafwān ibn ʿAmr, Rabīʿah ibn Aktham, al-Zubayr ibn ʿUbaydah, Tamām ⁵¹ ibn ʿUbaydah, Sukhbarah ibn ʿUbaydah, and Muḥammad ibn ʿAbd Allāh ibn Jaḥsh; all these are from Banu Asad ibn Khuzaymah, allies of Banu Umayyah ibn ʿAbd Shams. And among their women: Zaynab bint Jaḥsh, the Mother of the Believers, Ḥamnah bint Jaḥsh, Judhāmah ⁵² bint Jandal, Umm Qays bint Miḥṣan, Umm Ḥabībah bint Nabātah, Umāmah ⁵³ bint Ruqaysh, and Umm Ḥabībah ⁵⁴ bint Jaḥsh. Then ʿUmar ibn al-Khaṭṭāb and ʿAyyāsh ibn Abī Rabīʿah left with twenty riders, and they arrived in Medina and stayed ⁵⁵ in al-ʿAwālī among Banu Umayyah ibn Zayd, and Sālim, the freed slave of Abū Ḥudhayfah, led them in prayer; Hishām ibn al-ʿĀṣ had embraced Islam, and he had agreed with ʿUmar to migrate with him, and they met ⁵⁶ at al-Tanāḍub from Aḍāh Banu Ghifār above Sarif ⁵⁷, but his people prevented him from migrating. Then Abū Jahl and al-Ḥārith ibn Hishām came to Medina and spoke to ʿAyyāsh ibn Abī Rabīʿah, who was their maternal brother and their cousin, and told him that his mother had vowed not to wash her head nor seek shade until she saw him, so his heart softened and he returned with them, but they tied his hands on the way and took him to Mecca and imprisoned him there, until he later escaped and migrated to Medina ⁵⁸. Among those who arrived with ʿUmar ibn al-Khaṭṭāb were his brother Zayd ibn al-Khaṭṭāb, Saʿīd ibn Zayd ibn ʿAmr ibn Nufayl, ʿUmar and ʿAbd Allāh, the two sons of Surāqah ibn al-Muʿtamir, all from Banu ʿAdī ibn Kaʿb; and Wāqid ibn ʿAbd Allāh al-Tamīmī, Khawlā, and Mālik ibn Abī Khawlā from Banu ʿAjl ibn Lujaym, allies of Banu ʿAdī, and Khunays ibn Ḥudhāfah al-Sahmī, who was married to Ḥafṣah, the Mother of the Believers, daughter of ʿUmar, may Allah be pleased with them, and they stayed in Qubāʾ with Rifāʿah ibn ʿAbd al-Mundhir ibn Zunbur ⁵⁹ among Banu ʿAmr ibn ʿAwf. Then the son of ʿUbayd Allāh arrived, and he and Ṣuhayb ibn Sinān stayed with Khubayb ibn Isāf ⁶⁰ among Banu al-Ḥārith ibn al-Khazraj in al-Sunḥ ⁶¹, and it is said: rather Ṭalḥah stayed with Abū Umāmah Asʿad ibn Zurārah. Quraysh took everything that Ṣuhayb had earned from them, for he was wealthy and was an ally of Banu Judʿān. And Ḥamzah ibn ʿAbd al-Muṭṭalib and his ally Abū Marthad Kanāz ibn Ḥuṣayn al-Ghanawī, and Zayd ibn Ḥārithah al-Kalbī, the freed slave of the Messenger of Allah ﷺ, stayed with Kulthūm ibn al-Hadm, the brother of Banu ʿAmr ibn ʿAwf in Qubāʾ, and it is said: with Saʿd ibn Khaythamah, and it is said: rather Ḥamzah stayed with Asʿad ibn Zurārah.

And 'Ubayda, al-Tufayl, and al-Husayn, the sons of al-Harith ibn 'Abd al-Muttalib ibn 'Abd Manaf, and their cousin Misṭaḥ ibn Uthātha ibn 'Abbād ibn al-Muṭṭalib ibn 'Abd Manaf, and Suwaybiṭ ibn Sa'd ibn Ḥuraythila ⁶², a brother of Banū 'Abd al-Dār, and Ṭulayb ibn 'Umayr, a brother of Banū 'Abd Quṣayy, and Khabbāb ibn al-Aratt, the mawlā ⁶³ of 'Utba ibn Ghazwān, lodged with 'Abd Allāh ibn Salama, a brother of Banū al-'Ajlān, in Qubā'. And 'Abd al-Raḥmān ibn 'Awf lodged, along with some men from the Muhājirūn ⁶⁴, with Sa'd ibn al-Rabī' among Banū al-Ḥārith ibn al-Khazraj. And al-Zubayr ibn al-'Awwām and Abū Sabra ibn Abī Ruhm ibn 'Abd al-'Uzzā lodged with al-Mundhir ibn Muḥammad ibn 'Uqba ibn Uḥayḥa ibn al-Julāḥ in al-'Uṣba ⁶⁵, the house of the two daughters of Jaḥjabī. And Muṣ'ab ibn 'Umayr ibn Hāshim ibn 'Abd Manaf ibn 'Abd al-Dār lodged with Sa'd ibn Mu'ādh ibn al-Nu'mān among Banū 'Abd al-Ashhal. And Abū Ḥudhayfa ibn 'Utba ibn Rabī'a, and Sālim, the mawlā of Abū Ḥudhayfa, and 'Utba ibn Ghazwān al-Māzinī, from Banū Māzin ibn Manṣūr, the brother of Sulaym and Hawāzin, the two sons of Manṣūr, lodged with 'Abbād ibn Bishr ibn Waqsh, a brother of Banū 'Abd al-Ashhal, in their house. And Sālim was not the mawlā of Abū Ḥudhayfa, but rather the mawlā of Thubayta bint Ya'ār ibn Zāyid ⁶⁶ ibn 'Ubayd ibn Zayd ibn Mālik ibn 'Awf ibn 'Amr ibn 'Awf ibn Mālik ibn al-Aws; she had captured him and freed him, and he attached himself to Abū Ḥudhayfa, who adopted him, and he was attributed to him. And this Thubayta, as mentioned, was the wife of Abū Ḥudhayfa. And 'Uthmān ibn 'Affān lodged with Aws ibn Thābit, the brother of Ḥassān ibn Thābit, among Banū al-Najjār. And it is said that the unmarried men among the Muhājirūn lodged with Sa'd ibn Khaythama, who was unmarried. And none of the Muslims remained in Mecca except the Messenger of God ﷺ, 'Alī ibn Abī Ṭālib, and Abū Bakr, who stayed by the command of the Messenger of God ﷺ, except those who were detained against their will. And Quraysh sought to kill the Messenger of God ﷺ, and they watched for him at the door of his house throughout the night. So the Messenger of God ﷺ commanded 'Alī ibn Abī Ṭālib, may God be pleased with him, to lie down on his bed. And the Messenger of God ﷺ went out, and God Almighty blinded their sight so they did not see him, and He placed dust on their heads, and he departed. When morning came, 'Alī came out to them, and they knew that the Prophet ﷺ had escaped them ⁶⁷. And the Messenger of God ﷺ agreed with Abū Bakr al-Ṣiddīq ⁶⁸ on the emigration, and they gave their two riding camels to 'Abd Allāh ibn Urayqiṭ ⁶⁹ al-Daylī, a man from Banū Bakr ibn 'Abd Manāt, an unbeliever, an ally of al-'Āṣī ibn Wā'il al-Sahmī, the father of 'Amr ibn al-'Āṣī, but they trusted his honesty. He was a guide on the roads, so they hired him to guide them to Medina and to avoid the main road. And the mother of Urayqiṭ was from Sahm. And the Messenger of God ﷺ went out through a small door in the back of the house of Abū Bakr al-Ṣiddīq, may God be pleased with him, which was in the quarter of Banū Jumaḥ, at night, and they set out toward the cave ⁷⁰ in the mountain called Thawr, below Mecca, and entered it. And Abū Bakr ordered his son 'Abd Allāh to listen to what the people were saying, and ordered his mawlā 'Āmir ibn Fuhayra to graze his sheep and to bring them back to them at night so they could take what they needed. And Asmā' bint Abī Bakr brought them food, and 'Abd Allāh ibn Abī Bakr brought them news, and then 'Āmir followed them with the sheep, erasing their tracks. When Quraysh lost track of them, they sent a famous tracker after them, and he followed the tracks until he stopped at the cave and said, "Here the tracks end." They looked and saw that a spider had woven its web over the mouth of the cave at that very time, so they were certain that no one was inside, and they returned. And God Almighty opened at that time a wide door in the side of the cave through which they exited, in a solid, hard rock that picks could not affect, and God tilted it ⁷¹. It is visible today, and no one who sees it doubts that if it were turned back, it would close the place. And no one disputes that if that door had been there at that time, Quraysh would have seen it clearly. And they offered a hundred camels for the return of the Prophet ﷺ. When they had stayed in the cave for three days, 'Abd Allāh ibn Urayqiṭ brought them their two riding camels, and Asmā' brought them their provision bag, and she tore her waistband ⁷², tied the provision bag with it, and hung it. So they mounted the two riding camels, and Abū Bakr took 'Āmir ibn Fuhayra behind him. For that reason, Asmā' was called "the one with the two waistbands." And Abū Bakr took all his wealth with him, about six thousand dirhams. And they passed by Surāqa ibn Mālik ibn Ju'thum, and he mounted his horse and followed them to bring them back, as he claimed. When the Messenger of God ﷺ saw him, he prayed against him, and the forelegs of his horse sank into the ground, then it stood up, and smoke followed its forelegs. He knew it was a sign, and he called out to them, "Stop for me." He assured them of his safety, so the Messenger of God ﷺ stopped for him until he caught up, and he begged the Messenger of God ﷺ to write a document for him. The Messenger of God ﷺ ordered Abū Bakr to write it for him. And the guide took them below Mecca to the coast, below 'Usfān, to below Amaj, then they passed Qudayd, then took al-Khurār, to Thaniyyat al-Marra, to Laqf, to Madlajat Laqf, to Madlajat Mujāj ⁷³, to Marjaḥ Dhī al-Ghaḍuwayn ⁷⁴, to Baṭn Dhī Kashad ⁷⁵, to Jadājid, to al-Ajrad, to Dhī Salam from Baṭn ⁷⁶ Ta'han near al-Suqyā, to al-'Abābīd ⁷⁷, to al-Qāḥa ⁷⁸, to al-'Arj ⁷⁹. And some of their mounts stopped with them ⁸⁰, and a man from Aslam, called Aws ibn Ḥujr ⁸¹, carried the Messenger of God ﷺ on a camel called Ibn al-Ridā', and sent with him his young servant called Mas'ūd ibn Hunayda to bring him back from Medina. Then he took them from al-'Arj to Thaniyyat al-'Ā'ir ⁸² to the right of his riding, to Baṭn Ratham, to Qubā', when the forenoon had become intense ⁸³ on Monday, the twelfth night of Rabī' al-Awwal, near the sun's zenith. And the first to see him was a Jewish man from the roof of his fortress, and he shouted at the top of his voice, "O Banū Qayla, this is your grandfather!" meaning your fortune ⁸⁴. And the Anṣār ⁸⁵ had waited for him until the shadows shortened, then they entered their houses, then came out and met him and Abū Bakr in the shade of a palm tree. It is mentioned that he ﷺ lodged with Kulthūm ibn al-Hadam in Qubā', and it is said with Sa'd ibn Khaythama. And it is said that Abū Bakr lodged in al-Sunḥ with Khabīb ibn Isāf ⁸⁶, a brother of Banū al-Ḥārith ibn al-Khazraj. And 'Alī ibn Abī Ṭālib, may God be pleased with him, stayed in Mecca until he returned the deposits that were with the Messenger of God ﷺ for the people, then he joined Medina and lodged with the Prophet ﷺ. And the Messenger of God ﷺ stayed in Qubā' for some days and founded its mosque. Then he mounted and set out as God Almighty commanded him, and Friday overtook him among Banū Sālim ibn 'Awf, and he prayed in the mosque that is in the bottom of the valley, Wādī Rānūnā' ⁸⁷. Then al-'Abbās ibn 'Ubāda, 'Itbān ibn Mālik, and men of Banū Sālim asked him to stay with them, but he said, "Let her go, for she is commanded." And he ﷺ was on his she-camel. The Anṣār walked around him until, when he [passed by] ⁸⁸ the house of Banū Bayāḍa, Ziyād ibn Labīd, Farwa ibn 'Amr, and men of Banū Bayāḍa met him and invited him to stay with them. He said, "Let her go, for she is commanded." Then he walked to the house of Banū Sā'ida, and Sa'd ibn 'Ubāda, al-Mundhir ibn 'Amr, and men of Banū Sā'ida met him and invited him to stay with them. He said, "Let her go, for she is commanded." Then he walked until, when he passed by the house of Banū al-Ḥārith ibn al-Khazraj, Sa'd ibn al-Rabī', Khārija ibn Zayd, and 'Abd Allāh ibn Rawāḥa met him and invited him to stay with them. He said, "Let her go, for she is commanded." Then he walked to Banū 'Adī ibn al-Najjār, who were the maternal uncles of 'Abd al-Muṭṭalib, and Sulayṭ ibn Qays, Abū Sulayṭ Usayra ibn Abī Khārija, and men of Banū 'Adī ibn al-Najjār met him and invited him to stay. He said, "Let her go, for she is commanded." Then he walked, and when he came to the house of Banū Mālik ibn al-Najjār, the she-camel knelt at the door of his mosque, which at that time was a drying yard for two young boys from Banū Mālik ibn al-Najjār ⁸⁹, namely Sahl and Suhayl, who were under the guardianship of Mu'ādh ibn 'Afrā'. There were also ruins, palm trees, and graves of polytheists there. The she-camel knelt, and the Messenger of God ﷺ remained on its back without dismounting. Then it stood up and walked a short distance, and the Messenger of God ﷺ did not turn it back. Then it looked behind it and returned to the place where it had knelt, knelt there a second time, and settled. And it is said that Jabbār ibn Ṣakhr from Banū Salama, who was among the righteous believers, kept prodding the she-camel out of rivalry with Banū al-Najjār, so that the Messenger of God ﷺ would dismount at his place. And Abū Ayyūb had a warning about that ⁹⁰. Then the Messenger of God ﷺ dismounted from the she-camel, and Abū Ayyūb carried his saddle and brought it into his house, and he ﷺ lodged in the house of Abū Ayyūb. And he asked about the drying yard, and was told, and he wanted to buy it for the mosque ⁹¹. But Banū al-Najjār refused to sell it and offered it to God ⁹² without price. And we have narrated that the Prophet ﷺ refused to take it except for a price, and God knows best. Then the Messenger of God ﷺ ordered the construction of the mosque, and it was built of sun-dried bricks, its doorposts were made of stone, its pillars ⁹³ of palm trunks, and its roof of palm branches, after the Messenger of God ﷺ ordered the graves to be dug up, the palm trees to be cut down, and the ruins to be leveled. And the Messenger of God ﷺ worked, and the Muslims worked in it, seeking God's reward. Then he made a treaty with the Jews ⁹⁴, and only a short month remained until Abū Umāma As'ad ibn Zurāra died of quinsy, and he ﷺ did not appoint a naqīb ⁹⁵ after him. And he established brotherhood between the Muhājirūn and the Anṣār ⁹⁶: He established brotherhood between Ja'far ibn Abī Ṭālib, who was absent in Abyssinia, and Mu'ādh ibn Jabal; between Abū Bakr al-Ṣiddīq, may God be pleased with him, and Khārija ibn Zayd ibn al-Ḥārith; between 'Umar ibn al-Khaṭṭāb and 'Itbān ibn Mālik from Banū Sālim; between Abū 'Ubayda ibn al-Jarrāḥ and Sa'd ibn Mu'ādh, a brother of Banū 'Abd al-Ashhal; between 'Abd al-Raḥmān ibn 'Awf and Sa'd ibn al-Rabī', a brother of Banū al-Ḥārith ibn al-Khazraj; between al-Zubayr ibn al-'Awwām and Salama ibn Salāma ibn Waqsh, and it is said rather Ka'b ibn Mālik the poet, a brother of Banū Salama, and it is said rather between Ṭalḥa ibn 'Ubayd Allāh and Ka'b ibn Mālik; between 'Uthmān ibn 'Affān and Aws ibn Thābit, the brother of Ḥassān ibn Thābit; between Sa'īd ibn Zayd ibn 'Amr and Ubayy ibn Ka'b; between Muṣ'ab ibn 'Umayr and Abū Ayyūb, his host ⁹⁷; between Abū Ḥudhayfa ibn 'Utba ibn Rabī'a and 'Abbād ibn Bishr ibn Waqsh, a brother of Banū 'Abd al-Ashhal; between 'Ammār ibn Yāsir and Ḥudhayfa ibn al-Yamān al-'Absī, an ally of Banū 'Abd al-Ashhal, and it is said rather Thābit ibn Qays ibn Shammās; between Abū Dharr al-Ghifārī and al-Mundhir ibn 'Amr al-Mu'annaq li-Yamūt ⁹⁸, who was a naqīb from Banū Sā'ida ibn Ka'b ibn al-Khazraj; and between

nuqabāʾ : Plural of naqīb, meaning chiefs or leaders who were appointed to oversee the affairs of their people during the Pledge of al-ʿAqaba.
Zughbah : A name; possibly a variant of Zughbah or Zughbah.
Humaym : A name; possibly a variant of Humaym or Humaym.
ʿAmr : A name; here it is ʿAmr ibn al-Ḥāf.
al-Barrāq : A name meaning 'the lightning'.
Balī : A tribe from Quḍāʿah.
ʿAbd ibn : The text has a lacuna; likely 'ʿAbd ibn' as per other sources.
ʿAbd [ibn] : The text has a lacuna; likely 'ʿAbd ibn' as per other sources.
ʿAmr ibn ʿUtayk : The text has a lacuna; likely 'ʿAmr ibn ʿUtayk' as per other sources.
Ḥudaylah : A sub-tribe of Banu al-Najjār.
ʿAmr : The text has 'ʿAmr' but likely a repetition; see genealogy.
sāqah : The rear guard of an army.
Thaʿlabah : A name; here it is Thaʿlabah ibn Khansāʾ.
Balḥārith : Contraction of Banu al-Ḥārith.
Khilās : A name; variant of Khilās or Khulās.
Mālik al-Agharr ibn : The text has a lacuna; likely 'Mālik al-Agharr ibn' as per other sources.
Thaʿlabah : A name; here it is Thaʿlabah ibn ʿAbd Rabbih.
al-nidāʾ : The call to prayer (adhān); ʿAbd Allāh ibn Zayd is known for seeing the adhān in a dream.
ʿAmr : A name; here it is ʿAmr ibn Ḥārithah.
Jidārah : A name; variant of Jidārah or Judārah.
Wadafah : A name; variant of Wadafah or Wadifah.
Bayāḍah : A sub-tribe of Banu Jusham.
ʿAdī ibn : The text has a lacuna; likely 'ʿAdī ibn' as per other sources.
ʿAmr ibn ʿAbbād ibn : The text has a lacuna; likely 'ʿAmr ibn ʿAbbād ibn' as per other sources.
Ṣayfī ibn Suwād : A name; variant of Ṣayfī or Ṣayfī.
ʿAnamah : A name; variant of ʿAnamah or ʿAnamah.
ʿAnamah : Same as above.
Asʿad : A name; variant of Asʿad or Asʿad.
ibn Ghanm : The text has a lacuna; likely 'ibn Ghanm' as per other sources.
Iyās : A name; variant of Iyās or Iyās.
al-Birk : A name; variant of al-Birk or al-Bark.
Thaʿlabah ibn Ḥarām ibn : The text has a lacuna; likely 'Thaʿlabah ibn Ḥarām ibn' as per other sources.
Kaʿb : The text ends with 'Kaʿb' but likely continues; see genealogy.
Khudayj : A name; variant of Khudayj or Khudayj.
al-Farāfir : A name; variant of al-Farāfir or al-Farāfir.
Zayd : A name; here it is Zayd ibn Ghanm.
Muhājirī Anṣārī : He was both a Muhājir (emigrant) and an Anṣārī (helper), as he migrated to Mecca and then returned to Medina.
Khuzamah : A name; variant of Khuzamah or Khuzamah.
ʿUmārah : A name; here it is ʿUmārah ibn ʿAmr.
al-Qawāqil : A nickname meaning 'the talkative' or 'the noisy'.
ibn ʿAmr : The text has a lacuna; likely 'ibn ʿAmr' as per other sources.
Nusaybah : A name; variant of Nusaybah or Nusaybah.
Māzin : A name; here it is Māzin ibn al-Najjār.
Muslimīn : Muslims; here referring to the early converts in Mecca.
arsālan : In groups, one after another.
Abū Aḥmad : The kunyah of ʿAbd Allāh ibn Jaḥsh's brother; his name was ʿAbd Allāh as well? Actually, Abū Aḥmad is a kunyah, his name is ʿAbd Allāh? Check: The two sons of Jaḥsh are ʿAbd Allāh and Abū Aḥmad, but Abū Aḥmad is also named ʿAbd Allāh? Actually, the text says 'ʿAbd Allāh and Abū Aḥmad, the two sons of Jaḥsh'. So Abū Aḥmad is a kunyah; his name might be ʿUbayd Allāh or something. But the note is just to clarify.
al-Farʿah : A name; variant of al-Farʿah or al-Farʿah.
ʿalā dārihim : The text has a lacuna; likely 'seized their house'.
Zunbur : A name; variant of Zunbur or Zunbur.
Ḥumayrah : A name; variant of Ḥumayrah or Ḥumayrah.
Tamām : A name; variant of Tamām or Tamām.
Judhāmah : A name; variant of Judhāmah or Judhāmah.
Umāmah : A name; variant of Umāmah or Umāmah.
Umm Ḥabībah : A name; here it is Umm Ḥabībah bint Jaḥsh.
nazalū : They stayed or alighted.
inʿadā : They met or rendezvoused.
Sarif : A place near Mecca.
al-Madīnah : Medina.
Zunbur : Same as note 49.
Khubayb ibn Isāf : A name; variant of Isāf or Isāf.
al-Sunḥ : A place in Medina.
Ḥuraythila : A proper name; the lineage is given as Suwaybiṭ ibn Sa'd ibn Ḥuraythila.
mawlā : A client or freedman, often a non-Arab convert who was attached to an Arab tribe or individual.
Muhājirūn : The early Muslims who emigrated from Mecca to Medina with the Prophet.
al-'Uṣba : A place name; a location in Medina.
Zāyid : A variant reading of the name; possibly Zā'id.
escaped them : The Arabic phrase indicates that the Prophet had eluded them.
al-Ṣiddīq : An epithet of Abū Bakr meaning 'the truthful' or 'the verifier'.
Urayqiṭ : A proper name; the guide hired by the Prophet and Abū Bakr.
cave : The Cave of Thawr, where the Prophet and Abū Bakr hid during the emigration.
tilted it : Refers to a miraculous opening in the rock; the text says God tilted the rock to create an exit.
waistband : Asmā' tore her waistband (niṭāq) to tie the provision bag, earning her the epithet 'Dhāt al-Niṭāqayn' (the one with two waistbands).
Madlajat Mujāj : A place name along the route.
Marjaḥ Dhī al-Ghaḍuwayn : A place name; 'Marjaḥ' possibly a location, 'Dhī al-Ghaḍuwayn' meaning 'the one with two branches'.
Baṭn Dhī Kashad : A valley or hollow named Dhī Kashad.
Baṭn : A valley or hollow.
al-'Abābīd : A place name; possibly a region.
al-Qāḥa : A place name; a location on the route.
al-'Arj : A place name; a valley between Mecca and Medina.
some of their mounts stopped with them : The text indicates that their mounts halted, and a man from Aslam helped.
Aws ibn Ḥujr : A man from Aslam who carried the Prophet on his camel.
Thaniyyat al-'Ā'ir : A mountain pass named al-'Ā'ir.
when the forenoon had become intense : Meaning late morning, when the sun was high.
your fortune : The Jewish man said 'this is your grandfather' meaning 'this is your fortune' or 'good luck'.
Anṣār : The 'Helpers', the Muslims of Medina who supported the Prophet.
Khabīb ibn Isāf : A man from Banū al-Ḥārith ibn al-Khazraj.
Wādī Rānūnā' : A valley near Medina.
passed by : The Arabic verb 'wāzat' means 'passed by' or 'came alongside'.
two young boys from Banū Mālik ibn al-Najjār : Sahl and Suhayl, orphans under the guardianship of Mu'ādh ibn 'Afrā'.
Abū Ayyūb had a warning about that : The text implies that Abū Ayyūb warned Jabbār against his action.
mosque : The Prophet's Mosque in Medina, originally built on this site.
offered it to God : Meaning they donated it for the sake of God.
pillars : The columns of the mosque were made of palm trunks.
made a treaty with the Jews : The Constitution of Medina, a pact between Muslims and Jews.
naqīb : A leader or representative of a group; here, a tribal chief among the Anṣār.
established brotherhood between the Muhājirūn and the Anṣār : The Prophet paired each Muhājir with an Anṣārī as a brother in faith.
his host : Abū Ayyūb hosted the Prophet in his home.
al-Mu'annaq li-Yamūt : An epithet meaning 'the one who is strangled to death' or 'the one who hastens to death'.

The obligation of Zakat [1]

He paired Hatib ibn Abi Balta'a, an ally of the Banu Asad ibn 'Abd al-'Uzza, with 'Uwaym ibn Sa'ida, a brother of the Banu 'Amr ibn 'Awf; he paired Salman al-Farisi with Abu al-Darda' 'Uwaymir ibn Tha'laba, a brother of the Banu al-Harith ibn al-Khazraj; and he paired Bilal with Abu Ruwayha 'Abdullah ibn 'Abd al-Rahman al-Khath'ami. Then the zakat ¹ was made obligatory in Medina at that time. 'Abdullah ibn Salam embraced Islam, while the majority of the Jews disbelieved, and some people from al-Aws and al-Khazraj outwardly supported them as hypocrites, showing Islam to appease the majority of their people among the Ansar, while concealing their disbelief by which they angered Allah Almighty. Among those mentioned from al-Aws, then from the Banu Ludhan ibn 'Amr ibn 'Awf: Zawi ² ibn al-Harith. From the Banu Habib ibn 'Amr ibn 'Awf: al-Harith ibn Suwayd ibn al-Samit, whom the Messenger of Allah ﷺ killed as a retaliation ³; his brother Khallad ibn Suwayd was among the virtuous Muslims, and their brother al-Khallas ibn Suwayd had a tendency ⁴, but afterwards nothing was seen from him except good, righteousness, and Islam until he died; and Nabtal ibn al-Harith ⁵. From the Banu Dubay'a ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: Bijad ibn 'Uthman ibn 'Amir, and Abu Habiba ibn al-Az'ar, who was one of the people of the Mosque of Harm ⁶, and 'Abbad ibn Hunayf, while his brothers Sahl and 'Uthman, sons of Hunayf, were among the best Muslims. From the Banu Tha'laba ibn 'Amr ibn 'Awf: Jariya ibn 'Amir ibn al-'Ataf, and his two sons Zayd and Mujammi' were mentioned, but nothing was confirmed about Mujammi' except good, the Quran, and Islam, though he was harmed by his father ⁷ and by his father bringing him as a young boy with his companions ⁸ for their day at the Mosque of Harm. From the Banu Umayya ibn Zayd ibn Malik: Wadi'a ibn Thabit, who was among the people of the Mosque of Harm. [From the Banu 'Ubayd ibn Zayd ibn Malik]: [Khalid ibn Hizam] ⁹, and Bushr and Rafi' ¹⁰, sons of Zayd. From al-Nabit, then from the Banu Haritha: Murabba' ibn Qayzi, and his brother Aws ibn Qayzi. From al-Nabit, then from the Banu Zafar: Hatib ibn Umayya ibn Rafi', and his son Yazid ibn Hatib was among the virtuous; and Qazman, an ally of theirs, fought on the day of Uhud and performed bravely, so it was mentioned to the Messenger of Allah ﷺ, and he said: "He is among the people of the Fire." The people were amazed at that, and when the pain became severe, he killed himself. There was no hypocrite male or female among the Banu 'Abd al-Ashhal, except that al-Dahhak ibn Thabit, one of the Banu Ka'b, was suspected of that. From al-Khazraj, then from the Banu al-Najjar: Rafi' ibn Wadi'a, Zayd ibn 'Amr, 'Amr ibn Qays, and Qays ibn 'Amr ibn Sahl. From the Banu Jusham ibn al-Khazraj, then from the Banu Salama: al-Jadd ibn Qays. From the Banu 'Awf ibn al-Khazraj: 'Abdullah ibn Ubayy ibn Salul, the shelter of the hypocrites and the head of the people of hypocrisy, while his son 'Abdullah ibn 'Abdullah was among the righteous; and Wadi'a, Suwayd, Da'is, and Malik ibn Abi Qawqal. There were some Jews who sought refuge in Islam while concealing disbelief, among them: Sa'd ibn Hunayf, Zayd ibn al-Lusayt ¹¹, Rafi' ibn Harmala, Rifa'a ibn Zayd ibn al-Tabut, Salsala ibn Barhagham, and Kinana ibn Suraya.

zakāt : Obligatory alms-giving, one of the Five Pillars of Islam.
Zawī : A name; possibly a variant of Zayd or a nickname.
qawadan : Retaliation, i.e., as a legal punishment for murder.
nazgha : A tendency or inclination, here towards hypocrisy or evil.
Nabtal ibn al-Ḥārith : A known hypocrite who spied for the polytheists.
Masjid al-Ḍirār : The Mosque of Harm, built by hypocrites to cause division; later destroyed by order of the Prophet.
istaḍarra bi-abīhi : He was harmed by his father's reputation or actions.
aṣḥābuhu : His companions, referring to the hypocrites who built the Mosque of Harm.
Khālid ibn Ḥizām : A name; possibly a hypocrite.
Bushr and Rāfiʿ : Two brothers; Bushr is a name, Rāfiʿ means 'exalter'.
Zayd ibn al-Luṣayt : A Jewish hypocrite; al-Luṣayt is a name meaning 'the one who clings'.

The Expedition of al-Abwa' [1]

The Expedition of al-Abwā' ¹ The Messenger of God ﷺ remained in Medina for the remainder of Rabīʿ al-Awwal after his arrival there—this being the beginning of the [Islamic] calendar—and for the whole of Rabīʿ al-Thānī until Ṣafar of the year two of the Hijra, which was the end of the year from his arrival, without undertaking any military action. Then he set out on an expedition in Ṣafar of that year, appointing Saʿd ibn ʿUbāda over Medina, until he reached Waddān—this being the expedition of al-Abwāʾ. There he made a truce with the Banū Ḍamra ibn ʿAbd Manāt ibn Kināna, and the chief of the Banū Ḍamra, Makhshī ibn ʿAmr, concluded it with him. The Messenger of God ﷺ returned to Medina without encountering any battle. This was the first expedition he led himself ﷺ. The Expedition of Ḥamza ibn ʿAbd al-Muṭṭalib ibn Hāshim ² [And the Expedition of ʿUbayda ibn al-Ḥārith] When the Messenger of God ﷺ returned to Medina from the expedition of al-Abwāʾ, he stayed in Medina for the remainder of Ṣafar, Rabīʿ al-Awwal, and the beginning of Rabīʿ al-Thānī. During this stay, he dispatched ʿUbayda ibn al-Ḥārith with sixty or eighty mounted men from the Emigrants, none of whom were from the Helpers. They advanced until they reached Aḥyāʾ ³, a watering place in the Hijaz at the foot of the pass of al-Marra. There they encountered a large gathering of Quraysh, said to have been led by ʿIkrima ibn Abī Jahl, or alternatively by Mikraz ibn Ḥafṣ ibn al-Akhīf. No fighting occurred between them, except that Saʿd ibn Abī Waqqāṣ, who was in that detachment, shot an arrow—this being the first arrow shot in the path of God Almighty. On that day, al-Miqdād ibn ʿAmr and ʿUtba ibn Ghazwān (who later founded Basra) fled from the disbelievers to the Muslims; both had embraced Islam early but had not found a way to join the Prophet ﷺ. The Messenger of God ﷺ also dispatched his uncle Ḥamza at that time with thirty mounted men from the Emigrants, none of whom were from the Helpers, to the coast of the sea in the direction of al-ʿĪṣ. There he encountered Abū Jahl with three hundred mounted men from the disbelievers of Quraysh, the people of Mecca. Majdī ibn ʿAmr al-Juhanī, who had a truce with both parties, intervened between them, so no fighting occurred. The expeditions of Ḥamza and ʿUbayda were close in time, and there is disagreement as to which was earlier. It is said, however, that the first banner tied by the Messenger of God ﷺ for any of the Muslims was for Ḥamza.

Ghazwat al-Abwāʾ : The expedition to al-Abwāʾ, a location between Mecca and Medina, also known as the expedition of Waddān.
Baʿth Ḥamza ibn ʿAbd al-Muṭṭalib : The dispatch of Ḥamza, the Prophet's uncle, leading a small raiding party.
Aḥyāʾ : A watering place in the Hijaz, located at the foot of the pass of al-Marra.

And the expedition of Buwat [1].

The Expedition of Buwat ¹ Then the Messenger of God ﷺ set out in the month of Rabi‘ al-Akhir, which was the beginning of the second year of his ﷺ arrival in Medina, appointing al-Sa’ib ibn Makhzun over Medina, until he reached Buwat in the direction of Radwa. Then he returned to Medina without encountering any hostility or war. The Expedition of al-‘Ushayra ² Then the Messenger of God ﷺ stayed for the remainder of Rabi‘ al-Akhir and part of Jumada al-Ula, then he set out on a military expedition, appointing over Medina Abu Salama ibn ‘Abd al-Asad al-Makhzumi. He took the path through the pass of the Banu Dinar ibn al-Najjar, and took [the route of] Fayfa’ al-Khabar ³, then camped under a tree in Buthan ibn Azhar. There he had a mosque, and the place of his cooking stones is known there, and there is a water source called al-Mushayrib ⁴. Then he left the people ⁵ on his left, and took the mountain path of ‘Abdullah to the left until he descended to Yalil, and camped at the confluence of Yalil.

Buwat : A location near Radwa, a mountain in the region of Medina.
al-‘Ushayra : A place in the direction of Yanbu‘, about nine miles from Medina.
Fayfa’ al-Khabar : A sandy tract or elevated ground in the region of al-‘Ushayra.
al-Mushayrib : A water source (well or spring) in that area.
al-khala’iq : Literally 'the creatures' or 'the people'; here referring to the local inhabitants or travelers.

The First Battle of Badr [1]

Then he traversed the path of Milal ¹, until he met the road at the rocks of al-Yamam ² to al-‘Ushayra from the interior of Yanbu‘. He stayed there for the remainder of Jumada al-Ula and some nights of Jumada al-Akhira ³, and during that time he made a truce with the Banu Mudlij. Then he returned to Medina without engaging in battle. The First Expedition of Badr ⁴ The Prophet ﷺ had not stayed after al-‘Ushayra for more than about ten nights ⁵ when Kurz ibn Jabir al-Fihri raided the grazing livestock of Medina. The Messenger of Allah ﷺ went out in pursuit of him until he reached a valley called Safwan, in the direction of Badr. Kurz escaped him, so the Prophet ﷺ returned to Medina. The Expedition of Sa‘d ibn Abi Waqqas ⁶ During this expedition, the Messenger of Allah ﷺ had sent Sa‘d ibn Abi Waqqas with eight men from the Emigrants. He reached al-Kharrar ⁷, then returned.

Milal : A place name; a valley or route in the region of Medina.
al-Yamam : A place name; rocks or a location near Medina.
Jumada al-Ula and Jumada al-Akhira : The fifth and sixth months of the Islamic lunar calendar, respectively.
The First Expedition of Badr : Also known as Ghazwat al-‘Ushayra or the first Badr expedition; a military campaign led by the Prophet Muhammad in 2 AH.
ten nights : Indicating a short period; the Prophet stayed in Medina for about ten days after returning from al-‘Ushayra.
The Expedition of Sa‘d ibn Abi Waqqas : A small military expedition sent by the Prophet Muhammad, led by Sa‘d ibn Abi Waqqas, to intercept a Quraysh caravan.
al-Kharrar : A place name; a valley or location in the region of Hijaz.

Abdullah ibn Jahsh was sent [1].

the city and did not encounter war. It is said that the Messenger of Allah ﷺ only sent him in pursuit of Marz ibn Jabir. The Expedition of Abdullah ibn Jahsh ¹ Then the Messenger of Allah ﷺ returned from the first Badr ² as we had arrived in Medina, and he stayed there for the remainder of Jumada al-Akhirah, Rajab, and Sha'ban. And in the aforementioned Rajab, he sent Abdullah ibn Jahsh ibn Ri'ab al-Asadi, along with eight men from the Muhajirun ³, namely: Abu Hudhayfah ibn Utbah ibn Rabi'ah. Ukashah ibn Mihsan ibn Hurthan al-Asadi. Utbah ibn Ghazwan ibn Jabir al-Mazini. Sa'd ibn Abi Waqqas. Amir ibn Rabi'ah al-Anzi. Waqid ibn Abdullah ibn Abd Manaf ibn Urin ibn Tha'labah ibn Yarbu' ibn Hanzalah ibn Malik ibn Zayd Manat ibn Tamim. Khalid ibn al-Bukayr, brother of the Banu Sa'd ibn Layth. Suhayl ibn Bayda' al-Fihri. And the Messenger of Allah ﷺ wrote a letter for Abdullah ibn Jahsh, who was the commander of the people, and ordered him not to look at it until he had traveled for two days, then to look at it, and not to compel any of his companions. Abdullah ibn Jahsh did that, and when he opened the letter, he found in it: "When you look at my letter, proceed until you alight at Nakhla ⁴ between Mecca and Ta'if, and there lie in wait for Quraysh ⁵ or a caravan of Quraysh, and learn for us their news." When Abdullah ibn Jahsh read the letter, he said: "Hearing and obedience." Then he informed his companions of that, and that he would not compel them; as for him, he would set out, and whoever desired martyrdom should set out, and whoever disliked death should return. So they all went with him. He took the route of Hijaz ⁶ until, when he was at a mine above al-Fur' called Bahran, Sa'd ibn Abi Waqqas and Utbah ibn Ghazwan lost a camel of theirs which they had been riding alternately, and Abdullah proceeded with the rest until he alighted at Nakhla. A caravan of Quraysh passed by him carrying raisins, leather, and merchandise, including Amr ibn al-Hadrami (al-Hadrami's name was Abdullah), Uthman ibn Abdullah ibn al-Mughirah and his brother Nawfal ibn Abdullah—both from Makhzum ⁷—and al-Hakam ibn Kaysan, a freed slave of the Banu al-Mughirah. The Muslims consulted and said: "We are on the last day of Rajab, the sacred month ⁸. If we fight them, we violate the sacred month; if we leave them tonight, they will enter the sanctuary ⁹." Then they agreed to meet them. Waqid al-Tamimi shot Amr ibn al-Hadrami and killed him, and they captured Uthman ibn Abdullah and al-Hakam ibn Kaysan, while Nawfal ibn Abdullah escaped. Then they brought the caravan and the two captives, having taken out the khums ¹⁰ from that and set it aside. It is mentioned that this was the first spoils on which khums was taken. The Prophet ﷺ disapproved of what they had done during the sacred month, and the people fell into distress. Then Allah revealed: "They ask you about the sacred month—fighting therein. Say, 'Fighting therein is great [sin]'" ¹¹ up to His words: "until they turn you away from your religion, if they are able" ¹². So the Prophet ﷺ

Abdullah ibn Jahsh : A companion of the Prophet and the commander of this expedition.
first Badr : Refers to the first military expedition to Badr, before the major Battle of Badr.
Muhajirun : The early Muslims who emigrated from Mecca to Medina.
Nakhla : A location between Mecca and Ta'if.
Quraysh : The dominant tribe in Mecca, to which the Prophet belonged.
Hijaz : The region in western Arabia containing Mecca and Medina.
Makhzum : A clan of the Quraysh tribe.
sacred month : One of the four months in the Islamic calendar during which fighting was traditionally forbidden.
sanctuary : The sacred precincts of Mecca, where fighting is prohibited.
khums : The one-fifth tax on spoils of war, to be distributed as prescribed in the Quran.
Quran 2:217 : The verse revealed regarding fighting in the sacred month.
Quran 2:217 : Continuation of the verse, indicating the greater sin of turning people away from their religion.

The change of the qibla [1]

He ¹ divided the spoils, distributed the booty, and accepted ransom for the two captives. Sa'd and 'Utba returned safely to Medina. This was the first spoils taken in Islam, the first two captives taken from the polytheists, and the first slain among them. As for al-Hakam ibn Kaysan, he embraced Islam and remained with the Messenger of Allah ¹ until he was martyred on the day of Bi'r Ma'una ². As for 'Uthman ibn 'Abd Allah, he died in Mecca as a disbeliever. The change of the qibla ³ occurred at that time, seventeen months after the Messenger of Allah ¹ arrived in Medina. It is reported that the first to pray toward the Ka'ba was Abu Sa'id ibn al-Mu'alla al-Ansari, who heard the Messenger of Allah ¹ command the change of the qibla, so he prayed two rak'as ⁴ toward the Ka'ba. It is also said that it was changed after eighteen months, and some say sixteen months; no one has said more or less.

عليه وسلم : Peace be upon him, a formula of blessing used after mentioning the Prophet Muhammad.
بئر معونة : Bi'r Ma'una, a well where a group of Muslim missionaries were killed in 4 AH.
القبلة : Qibla, the direction of prayer, initially toward Jerusalem, later changed to the Ka'ba in Mecca.
ركعتين : Rak'a, a unit of Islamic prayer consisting of bowing and prostration.

The Second Badr [1]

The Second Badr ¹ It is the most noble of the encounters, the Badr of the Great Blow, the Badr of Battle. The Messenger of God ﷺ remained as we mentioned until Ramadan of the second year. Then news reached him, upon him be the blessings and peace of God, of a great Quraysh caravan carrying much wealth coming from Syria to Mecca, with thirty men of Quraysh, their leader being Abu Sufyan ibn Harb—or it was said forty men, among them Makhrama ibn Nawfal ibn Ahyab ibn Abd Manaf ibn Zuhra and Amr ibn al-As. The Messenger of God ﷺ called for this caravan and ordered those whose mounts were present to go out, but he did not make great preparations for gathering a host, because he only intended the caravan and did not expect to encounter war or battle. News reached Abu Sufyan that the Messenger of God ﷺ was setting out against them, so he hired Damdam ibn Amr al-Ghifari and sent him to the people of Mecca to call them to support their caravan. He went to Mecca and called for mobilization, and the people of Mecca responded, mobilizing fully except for a few. Among those who stayed behind was Abu Lahab, while the rest of their nobles set out. The Messenger of God ﷺ left Medina on the eighth day of Ramadan, appointing over Medina Amr ibn Umm Maktum of the Banu Amir ibn Lu'ayy to lead the Muslims in prayer. Then he sent back Abu Lubaba from Rawha and appointed him over Medina. He gave the banner to Mus'ab ibn Umayr, and the two flags: one to Ali ibn Abi Talib, may God honor his face, and the second to a man of the Ansar. It was said they were both black. With the companions of the Messenger of God ﷺ on that day there were only seventy camels, which they rode in turns. The Messenger of God ﷺ, Ali ibn Abi Talib, and Mirthad ibn Abi Mirthad rode one camel in turns; Hamza, Zayd ibn Haritha, Abu Kabsha, and Anasa, the freedmen of the Messenger of God ﷺ, rode one camel in turns; Abu Bakr, Umar, and Abd al-Rahman ibn Awf rode one camel in turns. He placed Qays ibn Abi Sa'sa'a of the Banu al-Najjar in charge of the rear guard. The banner of the Ansar was with Sa'd ibn Mu'adh. He ﷺ took the route from the mountain pass of Medina to al-Aqiq, to Dhu al-Hulayfa, to Dhat al-Jaysh, to Turban—or it was said Turban—to Malal, to Ghamis al-Hamam from Maryayn, to Sakhirat al-Yamam, to al-Siyala, to Fajj al-Rawha, to Shanuka, to Urq al-Zabya. He camped at Sajsaj, a well at al-Rawha, then departed, leaving the road to Mecca on his left, and took the right-hand path toward al-Naziya, heading for Badr. He traversed Wadi Rahqan, between al-Naziya and the defile of al-Safra, then to the defile of al-Safra. When he approached al-Safra, he sent Busbas ibn Amr al-Juhani, an ally of the Banu Sa'ida, and Adi ibn Abi al-Zughba al-Juhani, an ally of the Banu al-Najjar, to Badr to gather intelligence about Abu Sufyan and his caravan. Then he departed, and was informed about the two mountains of al-Safra, whose names were Musallih and Mukhri, and that their inhabitants were Banu al-Nar and Banu Harraq, two sub-tribes of Ghifar. The Prophet ﷺ disliked these names, so he left the two mountains, left al-Safra on his left, and took the right-hand path along Wadi Dhafran. When he emerged from it, he camped. News reached him of the mobilization of Quraysh to support the caravan, so he informed his companions, may God be pleased with them, and consulted them on what to do. Many of the Muhajirun spoke and spoke well, but he continued consulting, wanting to hear what the Ansar would say. Sa'd ibn Mu'adh hastened and spoke eloquently, saying among other things: "If you were to lead us into this sea, we would plunge into it with you. So go forth, O Messenger of God, with the blessing of God Almighty." The Messenger of God ﷺ was pleased with this and said: "Proceed and rejoice, for God has promised me one of the two parties." Then he departed from Dhafran and took a path through hills called al-Asafir to al-Dabba, and camped at al-Hanan, a great sand dune like a mountain on the right. Then he camped near Badr, and rode with one of his companions to reconnoiter, then returned. When evening came, he sent Ali, al-Zubayr, and Sa'd ibn Abi Waqqas with a group to Badr to seek information. They captured two water carriers of Quraysh: Aslam, the slave of Banu al-Hajjaj al-Sahmi, and Abu Yasar, the slave of Banu al-Asi ibn Sa'id al-Umawi. They brought them to the Messenger of God ﷺ while he was standing in prayer. They asked them: "Whom do you belong to?" They said: "We are water carriers of Quraysh." The companions of the Messenger of God ﷺ disliked this news, for they had hoped they were from the caravan, due to the great booty of the caravan and the ease of taking it, and because the strength of the Quraysh force was formidable. So they began to strike them, and when the beating hurt them, they said: "We are from Abu Sufyan's caravan." The Messenger of God ﷺ finished his prayer and said: "Tell me, where are Quraysh?" They said: "They are behind this sand dune." They also informed him that they were slaughtering ten camels one day and nine the next, so he ﷺ said: "The people are between nine hundred and a thousand." Busbas ibn Amr and Adi ibn Abi al-Zughba, whom he had sent to gather intelligence, went on until they reached Badr. They halted near the water, drew water in their waterskins, while Majdi ibn Amr was near them. Adi and Busbas heard two slave girls of the tribe, one saying to her companion: "Give me my debt." The other said: "The caravan will come tomorrow, so I will work for them and then pay you." Majdi ibn Amr believed her, and Adi and Busbas returned to the Prophet ﷺ with what they had heard. When Abu Sufyan approached Badr, he went ahead alone until he came to the water of Badr. He said to Majdi: "Have you sensed anyone?" He said: "No, except two men who halted at this hill, drew water, and left." Abu Sufyan went to their halting place, took some camel dung, crumbled it, and found date pits in it. He said: "By God, these are the fodder of Yathrib." He returned quickly, now cautious, diverted the caravan from its route, took the coastal road, and escaped. He sent word to Quraysh informing them that he and the caravan were safe, so they should return. But Abu Jahl refused, saying: "By God, we will not return until we reach the water of Badr, stay there three days, and make the Arabs fear us forever." Al-Akhnas ibn Shariq al-Thaqafi returned with all the Banu Zuhra, so none of them witnessed Badr. He was their ally and obeyed among them, saying: "You only set out to protect your wealth, and it is safe." A group from all the clans of Quraysh had set out, except the Banu Adi ibn Ka'b, from whom none set out. So no Adawi or Zuhri attended Badr with the polytheists at all. It was said that two sons of Abd Allah al-Asghar ibn Shihab ibn Abd Allah ibn al-Harith ibn Zuhra ibn Kilab witnessed Badr with the polytheists and were killed that day as disbelievers; they were the maternal uncles of Muslim, the father of the jurist Muhammad ibn Muslim al-Zuhri. The Messenger of God ﷺ reached the water of Badr before Quraysh, and Quraysh were prevented from reaching it first by a great rain that God sent on their side, while the Muslims only received enough to compact the ground for them—meaning to soften the valley floor—and to aid them in marching. He ﷺ camped at the nearest water of Badr to Medina, but al-Hubab ibn al-Mundhir ibn Amr ibn al-Jamuh advised him otherwise, saying: "O Messenger of God, do you see this camp? Is it a camp that God has commanded you to stay at, such that we cannot advance or retreat from it, or is it opinion, war, and stratagem?" He ﷺ said: "Rather, it is opinion, war, and stratagem." Al-Hubab said: "O Messenger of God, this is not a good camp. Let us go until we reach the nearest water to the enemy, camp there, block the wells behind them, build a basin, fill it with water, and drink while they do not." The Messenger of God ﷺ approved this opinion and acted upon it. A shelter was built for the Messenger of God ﷺ to stay in, and the Messenger of God ﷺ walked over the site of the battle, showing his companions the places where the leaders of disbelief from Quraysh would fall, one by one, saying: "This is the place of so-and-so, and this is the place of so-and-so." Not one of them deviated from the spot that the Messenger of God ﷺ had designated. When Quraysh appeared on their side, they sent Umayr ibn Wahb al-Jumahi to estimate the number of the companions of the Messenger of God ﷺ. They were only three hundred and some odd men, among them two horsemen: al-Zubayr and al-Miqdad ibn al-Aswad. Then he returned. Hakim ibn Hizam and Utba ibn Rabi'a tried to make Quraysh turn back without battle, but Abu Jahl refused, and the polytheists supported him. The battle began: Utba ibn Rabi'a, Shayba ibn Rabi'a, and al-Walid ibn Utba ibn Rabi'a came out seeking a duel. So Ubayda ibn al-Harith, Hamza ibn Abd al-Muttalib, and Ali ibn Abi Talib went out against them. God killed Utba, Shayba, and al-Walid, while Hamza and Ali ibn Abi Talib were safe. Utba struck Ubayda, cutting off his leg, and he died at al-Safra. Awf and Mu'awwidh, the sons of al-Harith—the sons of Afra—and Abd Allah ibn Rawaha, all Ansar, had come out for a duel, but they refused to fight anyone but their own people. The Battle of Badr took place on Friday, the seventeenth day of Ramadan. He ﷺ straightened the ranks and returned to the shelter with only Abu Bakr. The first Muslim killed was Mihja', the freedman of Umar ibn al-Khattab, struck by an arrow. Umayr ibn al-Humam heard the Messenger of God ﷺ urging jihad and desiring Paradise, while he had dates in his hand that he was eating. He said: "Excellent! Excellent! Is there nothing between me and entering Paradise except that these people kill me?" Then he threw away the dates and fought until he was killed, may God be pleased with him, and he did so. Then God granted victory to the Muslims, and the polytheists were defeated, while Sa'd ibn Mu'adh and a group of the Ansar stood at the entrance of the shelter guarding the Messenger of God ﷺ. On that day, the sword of Ukkasha ibn Mihsan broke, so the Messenger of God ﷺ gave him a piece of wood, saying: "Take this." When Ukkasha took it and shook it, it became a long, strong, white sword in his hand. He kept it and fought with it until he was killed, may God be pleased with him, during the apostasy wars in the time of Abu Bakr. Then the Messenger of God ﷺ ordered the dead polytheists to be dragged to the well, thrown into it, and covered with earth. The Messenger of God ﷺ placed Abd Allah ibn Ka'b ibn Amr ibn Awf ibn Mabdhul ibn Amr ibn Ghanm ibn Mazin ibn al-Najjar in charge of the baggage.

Badr al-Thaniya : The second Badr, referring to the Battle of Badr, the first major battle in Islam, also called Badr al-Qital (the Battle of Badr) or Badr al-Batsha (the Great Blow of Badr).

The naming of those Muslims who witnessed Badr [1] with the Messenger of Allah ﷺ [2].

Then the Messenger of God ﷺ departed. When he reached al-Ṣafrā’, he divided the spoils there as God commanded. He beheaded al-Naḍr ibn al-Ḥārith ibn Kalada of Banī ‘Abd al-Dār. Then when he reached ‘Irq al-Ẓabya, he beheaded ‘Uqba ibn Abī Mu‘ayṭ ibn ‘Amr ibn Umayya ibn ‘Abd Shams. Listing of those who witnessed Badr from among the Muslims with the Messenger of God ﷺ ¹: From Banī Hāshim and al-Muṭṭalib ibn ‘Abd Manāf: Muḥammad, the Messenger of God ﷺ. His uncle Ḥamza ibn ‘Abd al-Muṭṭalib. His cousin ‘Alī ibn Abī Ṭālib ibn ‘Abd al-Muṭṭalib. From his clients: Zayd ibn Ḥāritha ibn Sharāḥīl ibn Ka‘b ibn ‘Abd al-‘Uzzā ibn Imru’ al-Qays ibn ‘Āmir ibn al-Nu‘mān ibn ‘Āmir ibn ‘Abd Wudd ibn ‘Awf ibn Kināna ibn Bakr ibn ‘Awf ibn ‘Udhra ibn Zayd Allāh ibn Rufayda ibn Thawr ibn Kalb ibn Wabra. Anasa, who was Ethiopian. Abū Kabsha, who was Persian. From the allies of Banī Hāshim: Abū Marthad ² Kannāz ibn Ḥuṣayn ibn Yarbū‘ ibn ‘Amr ibn ‘Umayr ibn Yarbū‘ ibn Kharsha ibn Sa‘d ibn Ṭarīf ibn Jallān ibn Ghannam ibn Ghanī ibn Ya‘ṣur ibn Sa‘d ibn Qays ibn ‘Aylān, ally of Ḥamza. His son Marthad ibn Abī Marthad. ‘Ubayda ibn al-Ḥārith ibn al-Muṭṭalib ibn ‘Abd Manāf. His two brothers: al-Ṭufayl and al-Ḥuṣayn, sons of al-Ḥārith. Misṭaḥ, whose name is ‘Awf ibn Athātha ibn ‘Abbād ibn al-Muṭṭalib ibn ‘Abd Manāf. Twelve men. From Banī ‘Abd Shams ibn ‘Abd Manāf: ‘Uthmān ibn ‘Affān, who stayed behind with his wife Ruqayya, daughter of the Messenger of God ﷺ, as she was ill; she died, and the news of victory came when she was buried. The Messenger of God ﷺ assigned him his share of the spoils and his reward for the battle, so he is considered a Badrī. Abū Ḥudhayfa, whose name is Qays—and it is said Muhashshim—ibn ‘Utba ibn Rabī‘a ibn ‘Abd Shams. Sālim, the client of Abū Ḥudhayfa, who was then called Ibn Abī Ḥudhayfa. From their clients: It is said that Ṣubayḥ, the client of Abū al-‘Āṣī ibn Umayya, prepared to go out but fell ill, so he loaded his camel with Abū Salama ibn ‘Abd al-Asad al-Makhzūmī. Then Ṣubayḥ later witnessed the battles with the Messenger of God ﷺ. From their allies: ‘Abd Allāh ibn Jaḥsh ibn Ri’āb ibn Ya‘mur ibn Ṣabra ibn Murra ibn Kabīr ibn Ghannam ibn Dawdān ibn Asad ibn Khuzayma. ‘Ukāsha ibn Miḥṣan ibn Ḥurthān ibn Qays ibn Murra ibn Kabīr. His brother Sinān ibn Miḥṣan ³. His brother Abū Sinān ibn Miḥṣan. His son Sinān ibn Abī Sinān. Shujā‘ ibn Wahb ibn Rabī‘a ibn Asad ibn Ṣuhayb ibn Mālik ibn Kabīr. His brother ‘Uqba ibn Wahb. Yazīd ibn Ruqaysh ibn Ri’āb ibn Ya‘mur. Muḥriz ibn Naḍla ibn ‘Abd Allāh ibn Murra ibn Kabīr. Rabī‘a ibn Aktham ibn Sukhbara ibn ‘Amr ibn Bukayr ⁴ ibn ‘Āmir ibn Ghannam ibn Dawdān ibn Asad ibn Khuzayma. From the allies of Banī Kabīr ibn ‘Anam: Thaqaf ⁵, Mālik, and Mudlij—and it is said Mudlāj—and they are from Banī Sulaym. Abū Makhshī Suwayd ibn Makhshī al-Ṭā’ī. Eighteen men. From Banī Nawfal ibn ‘Abd Manāf ibn Quṣayy: ‘Utba ibn Ghazwān ibn Jābir ibn Wahb ibn Nasīb ibn Mālik ibn al-Ḥārith ibn Māzin ibn Manṣūr ibn ‘Ikrima ibn Khaṣafa ibn Qays ibn ‘Aylān, ally of Banī Nawfal. Khabbāb, client of ‘Utba ibn Ghazwān, who is not Khabbāb ibn al-Aratt. Two men. From Banī Asad ibn ‘Abd al-‘Uzzā ibn Quṣayy: al-Zubayr ibn al-‘Awwām ibn Khuwaylid ibn Asad ibn ‘Abd al-‘Uzzā ibn Quṣayy. Ḥāṭib ibn Abī Balta‘a al-Lakhmī, their ally. Sa‘d al-Kalbī, client of Ḥāṭib. Three men. From Banī ‘Abd al-Dār ibn Quṣayy ibn Kilāb: Muṣ‘ab ibn ‘Umayr ibn Hāshim ibn ‘Abd Manāf ibn ‘Abd al-Dār. Suwaybiṭ ibn Sa‘d ibn Ḥarmala ibn Mālik ibn ‘Umayla ⁶ ibn al-Sabbāq ibn ‘Abd al-Dār. Two men. From Banī Zuhra ibn Kilāb ibn Murra: ‘Abd al-Raḥmān ibn ‘Awf ibn ‘Abd ‘Awf ibn [‘Abd ibn] ⁷ al-Ḥārith ibn Zuhra. Sa‘d ibn Abī Waqqāṣ, and Abū Waqqāṣ’s name is Mālik ibn Uhayb ibn ‘Abd Manāf ibn Zuhra. His brother ‘Umayr ibn Abī Waqqāṣ. From their allies: al-Miqdād ibn ‘Amr ibn Tha‘laba ibn [Mālik ibn] ⁸ Rabī‘a ibn Thumāma ibn Maṭrūd ibn [‘Amr] ⁹ ibn Sa‘d ibn Duhayr ibn Lu’ayy ibn Tha‘laba ibn Bahrā’ ibn ‘Amr ibn al-Ḥāf ibn Quḍā‘a ¹⁰. ‘Abd Allāh ibn Mas‘ūd ibn al-Ḥārith ibn Shamkh ibn Makhzūm ibn Ṣāhila ibn Kāhil ibn al-Ḥārith ibn Tamīm ibn Sa‘d ibn Hudhayl ibn Mudrika. Mas‘ūd ibn Rabī‘a ¹¹ ibn ‘Amr ibn Sa‘d ibn ‘Abd al-‘Uzzā ibn Muḥallim ibn Ghālib ibn ‘Ā’idha ibn Yathī‘ ¹² ibn al-Hawn ibn Khuzayma ibn Mudrika, from al-Qāra. Dhū al-Shimālayn [ibn] ‘Abd ‘Amr ibn Naḍla ibn Ghubshān ¹³ ibn Sulaym ibn Milkān ibn Afṣā ibn Ḥāritha ibn ‘Amr ibn ‘Āmir ibn Khuzā‘a. He is not Dhū al-Yadayn; that one is called al-Khirbāq, and he is from Banī Sulaym ibn Manṣūr. It is said that Dhū al-Shimālayn’s name is ‘Umayr ibn ‘Abd ‘Amr ¹⁴, and he was left-handed, while Dhū al-Yadayn had long hands. Khabbāb ibn al-Aratt, who is Tamīmī—and it is said Khuzā‘ī—and he has descendants in Kūfa. Eight men. From Banī Taym ibn Murra: Abū Bakr al-Ṣiddīq, who is ‘Abd Allāh ibn Abī Quḥāfa ﵁, and his name is ‘Uthmān ibn ‘Āmir ibn ‘Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murra ibn Kilāb. Bilāl ibn Rabāḥ, an Ethiopian, client of Abū Bakr. ‘Āmir ibn Fuhayra, a black man, client of Abū Bakr, from the clients of al-Asad. Ṣuhayb ibn Sinān, from al-Namir ibn Qāsiṭ, ally of Banī Jud‘ān. Ṭalḥa ibn ‘Ubayd Allāh ibn ‘Uthmān ibn ‘Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murra, who was in Syria on business, so the Messenger of God ﷺ assigned him his share and his reward, so he is a Badrī. Five men. From Banī Makhzūm ibn Yaqaẓa ibn Murra ibn Ka‘b: Abū Salama ibn ‘Abd al-Asad ibn Hilāl ibn ‘Abd Allāh ibn ‘Umar ibn Makhzūm. Shammās, whose name is ‘Uthmān ibn ‘Uthmān ibn al-Sharīd ibn Suwayd ¹⁵ ibn Hirmī ibn ‘Āmir ibn Makhzūm. al-Arqam ibn Abī al-Arqam ‘Abd Manāf ibn Abī Jundub, whose name is Asad ibn ‘Abd Allāh ibn ‘Umar ibn Makhzūm. ‘Ammār ibn Yāsir al-‘Ansī, client of Fihr ¹⁶. ‘Ayhāma ¹⁷, whose name is Mu‘attib ibn ‘Awf ibn ‘Āmir ibn al-Faḍl ibn ‘Afīf ibn Kulayb ibn Ḥabashiyya ibn Salūl ibn Ka‘b ibn ‘Amr al-Khuzā‘ī, their ally. Five men. From Banī ‘Adī ibn Ka‘b: ‘Umar ibn al-Khaṭṭāb ibn Nufayl ibn ‘Abd al-‘Uzzā ibn Riyāḥ ibn ‘Abd Allāh ibn Qurṭ ibn Rizāḥ ibn ‘Adī. His brother Zayd ibn al-Khaṭṭāb. ‘Amr ibn Surāqa. [And his brother ‘Abd Allāh ibn Surāqa] ¹⁸. Sa‘īd ibn Zayd ibn ‘Amr ibn Nufayl was absent in Syria, so the Messenger of God ﷺ assigned him his share and his reward, so he is a Badrī. Muhja‘, client of ‘Umar ibn al-Khaṭṭāb. From their allies: Wāqid ibn ‘Abd Allāh ibn ‘Abd Manāf ibn ‘Urayn ibn Tha‘laba ibn Yarbū‘ ibn Ḥanẓala al-Tamīmī. Khawlī and Mālik, sons of Abī Khawlī al-‘Ijlī. ‘Āmir ibn Rabī‘a al-‘Anazī. ‘Āmir, ‘Āqil, Khālid, and Iyās, sons of al-Bukayr ibn ‘Abd Yālīl ibn Nāshib ibn Ghīra ibn Sa‘d ibn Layth. Fourteen men. From Banī Jumaḥ [ibn ‘Amr] ¹⁹ ibn Huṣayṣ ibn Ka‘b: ‘Uthmān, Qudāma, and ‘Abd Allāh, sons of Maẓ‘ūn ibn Ḥabīb ibn Wahb ibn Ḥudhāfa ibn Jumaḥ ²⁰. al-Sā’ib ibn ‘Uthmān ibn Maẓ‘ūn ²¹. Ma‘mar ibn al-Ḥārith ibn Ma‘mar ibn Ḥabīb ibn Wahb ibn Ḥudhāfa ibn Jumaḥ. Five men. From Banī Sahm ibn Huṣayṣ ibn Ka‘b ibn Lu’ayy: Khunays ibn Ḥudhāfa ibn Qays ibn ‘Adī ibn Sa‘d ²² ibn Sahm. One man. From Banī ‘Āmir ibn Lu’ayy ibn Ghālib ibn Fihr: Abū Sabra ibn Abī Abī Ruhm ibn ‘Abd al-‘Uzzā ibn Abī Qays ibn ‘Abd Wudd ibn Naṣr ibn Mālik ibn Ḥasl. ‘Abd Allāh ibn Makhrama ibn ‘Abd al-‘Uzzā ibn Abī Qays ibn ‘Abd Wudd. ‘Abd Allāh ibn Suhayl ibn ‘Amr ibn ‘Abd Shams ibn ‘Abd Wudd ibn Naṣr ibn Mālik ibn Ḥasl ibn ‘Āmir ibn Lu’ayy. He went out with the polytheists, but when the two armies met, he fled to the Messenger of God ﷺ. Wahb ²³ ibn Sa‘d ibn Abī Sarḥ. Ḥāṭib ibn ‘Amr. ‘Umayr ibn ‘Awf, client of Suhayl ibn ‘Amr. Sa‘d ibn Khawla, an ally from Yemen. Seven men. From Banī al-Ḥārith ibn Fihr: Abū ‘Ubayda ‘Āmir ibn ‘Abd Allāh ibn al-Jarrāḥ ibn Hilāl ibn Uhayb ibn Ḍabba ibn al-Ḥārith ibn Fihr. ‘Amr ibn al-Ḥārith ibn Rabī‘a ibn Hilāl ibn Uhayb, who is Ibn Bayḍā’. His brother Ṣafwān ibn Wahb. ‘Amr ibn Abī Sarḥ ibn Rabī‘a ibn Hilāl ibn Uhayb ibn Ḍabba. ‘Iyāḍ ibn Zuhayr ²⁴. Six men. Total of the Badrīs from the Emigrants, may God be pleased with them, is eighty-six men. Among them, three did not attend but were entitled to the reward of those who attended and a share like those who attended: ‘Uthmān ibn ‘Affān, Ṭalḥa ibn ‘Ubayd Allāh, and Sa‘īd ibn Zayd. The rest attended in person. Among them, from the pure Quraysh are forty-one men: from Hāshim three; from Banī al-Muṭṭalib four; from Banī ‘Abd Shams one; from Banī ‘Abd al-‘Uzzā one; from Banī ‘Abd al-Dār two; from Banī Zuhra three; from Banī Taym one; from Banī Makhzūm three; from Banī ‘Adī four; from Banī Jumaḥ five; from Banī Sahm one; from Banī ‘Āmir five; from Banī al-Ḥārith six. The forty-five are clients and allies ²⁵. Among them, eleven clients: Zayd ibn Ḥāritha, Anasa, Abū Kabsha, Khabbāb, Bilāl, ‘Āmir ibn Fuhayra, Sālim, Muhja‘, Sa‘d al-Kalbī, Ṣuhayb, and ‘Amr ibn ‘Awf, client of Suhayl; if ‘Ammār is counted, they are twelve. Among them are Arabs: Zayd, Sa‘d, Ṣuhayb, and ‘Ammār; the rest are non-Arabs. Among them are thirty-three allies: from Asad ibn Khuzayma one; from Banī Kināna four; from Banī Tamīm two, with disagreement about one of them, said to be Khuzā‘ī; from Ghanī two; from Sulaym three; from Māzin, brother of Sulaym, one; from Ṭayyi’ one; from ‘Ijl two; from ‘Anaz one; from Yemen, unspecified, one. The Badrīs from al-Aws ibn Ḥāritha of the Anṣār, then from Banī ‘Amr ibn Mālik ibn al-Aws, then from Banī ‘Abd al-Ashhal ibn Jusham ibn al-Ḥārith ibn al-Khazraj ibn ‘Amr ibn Mālik ibn al-Aws: Sa‘d ibn Mu‘ādh ibn al-Nu‘mān ibn Imru’ al-Qays ibn Zayd ibn ‘Abd al-Ashhal, and his brother ‘Amr ibn Mu‘ādh. al-Ḥārith ibn Aws ibn Mu‘ādh ibn al-Nu‘mān. al-Ḥārith ibn Anas ibn Rāfi‘ ibn Imru’ al-Qays. Sa‘d ibn Zayd ibn Mālik ibn ‘Ubayd ibn Ka‘b ibn ‘Abd al-Ashhal. Salama ibn Salāma ibn Waqsh ibn Zughba ²⁶ ibn Za‘warā’ ibn ‘Abd al-Ashhal. His cousin ‘Abbād ibn Bishr ibn Waqsh. Salama ibn Thābit ibn Waqsh. Rāfi‘ ibn Yazīd ibn Karz ibn Kann ibn Za‘warā’. From their allies: al-Ḥārith ibn Khuzama ibn ‘Adī ibn Abī ibn Ghannam ibn Sālim ibn ‘Awf ibn ‘Amr ibn ‘Awf ibn al-Khazraj ibn Ḥāritha, who left his people and allied with Banī Za‘warā’. Muḥammad ibn Maslama [ibn Salama ²⁷] ibn Khālid ibn ‘Adī ibn Mujda‘a ibn Ḥāritha ibn al-Ḥārith ibn al-Khazraj ibn ‘Amr ibn Mālik ibn al-Aws, who left his people and allied with his cousins, Banī Za‘warā’. Salama ibn Aslam ibn Ḥarīsh ibn ‘Adī ibn Mujda‘a ibn Ḥāritha, who also left his people and allied with his cousins, Banī Za‘warā’. Abū al-Haytham ibn al-Tayyihān. ‘Ubayd ibn al-Tayyihān ²⁸. ‘Abd Allāh ibn Sahl—and it is said he is from the pure lineage of Banī Za‘warā’. Fifteen men. From Banī Ẓafar, whose name is Ka‘b ibn al-Khazraj ibn ‘Amr ibn Mālik ibn al-Aws: Qatāda ibn al-Nu‘mān ibn Zayd ibn ‘Āmir ibn Suwād ibn Ẓafar. ‘Ubayd ibn Aws ibn Mālik ibn Suwād, and this ‘Ubayd is Muqarrin, so called because he captured four polytheists and tied them all together and drove them, one of whom was ‘Uqayl ibn Abī Ṭālib. Naṣr ibn al-Ḥārith ibn ‘Abd ²⁹ ibn ‘Ubayd ibn Ẓafar. His uncle Mu‘attib ibn ‘Ubayd ³⁰.

And among their allies: 'Abdullah ibn Tariq al-Balawi, five men. [And among Banu Haritha ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Mas'ud ibn Sa'd ibn 'Amir ibn 'Adi ibn Jusham ibn Mujadda'a ibn Haritha. And Abu 'Abs ibn Jabr ibn 'Amr ibn Zayd ibn Jusham ibn Mujadda'a ibn Haritha. And among their allies, then from those who follow: Abu Burda ibn Niyar, whose name is Hani' ibn Niyar ibn 'Amr ibn 'Ubayd ibn Kilab ibn Dahman ibn Ghanam ibn Dhubyan ibn Humaym ibn Kahil ibn Dhuhl ibn Hani ibn Bali ibn 'Amr ibn al-Haf ibn Quda'a. Three persons] (31). And among Banu 'Awf ibn Malik ibn al-Aws, then among Banu Dubay'a ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf ibn Malik ibn al-Aws: 'Asim ibn Thabit ibn Abi al-Aqlah, and the name of Abu al-Aqlah is Qays ibn 'Isma ibn al-Nu'man (32) ibn Malik ibn Umayya (33) ibn Dubay'a. And Mu'attib ibn Qushayr ibn Mulayl ibn Zayd ibn al-'Ataf ibn Dubay'a. Mu'attib ibn Qushayr has been mentioned among the hypocrites, but this is false, because his presence at Badr undoubtedly invalidates this assumption. And Abu Mulayl ibn al-Az'ar ibn Zayd ibn al-'Ataf ibn Dubay'a. And 'Umayr (34) ibn Ma'bad ibn al-Az'ar ibn Zayd ibn al-'Ataf. And Sahl ibn Hunayf ibn Wahib ibn al-'Ukaym ibn Tha'laba ibn Mujadda'a ibn al-Harith ibn Bahzaj, who is 'Amr ibn Khuns or Khunays, and it is said: Khunsa' [ibn 'Awf] (35) ibn 'Amr ibn 'Awf ibn al-Aws, an ally of theirs. Five. And among Banu Umayya ibn Zayd ibn 'Awf: Abu Lubaba Bashir, and Mubashshir, and Rifa'a, sons of 'Abd al-Mundhir ibn Zayd ibn Zanbar (36) ibn Umayya ibn Zayd. And Sa'd ibn 'Ubayd ibn al-Nu'man ibn Qays ibn 'Amr ibn Zayd ibn Umayya ibn Zayd. And 'Uwaym ibn Sa'ida ibn 'A'ish (37) ibn Qays ibn Zayd ibn Umayya ibn Zayd. And Rafi' ibn 'Anjada, which is his mother (38). And 'Ubayd ibn Abi 'Ubayd (39). And Tha'laba ibn Hatib. And they claim that Abu Lubaba and al-Harith ibn Hatib went out with the Messenger of Allah ﷺ, then returned to Medina, and he appointed Abu Lubaba over it, and gave them their share and reward. And some people have said that Tha'laba ibn Hatib withheld the zakat, and the verse was revealed concerning him: "And among them are those who made a covenant with Allah, 'If He gives us of His bounty, we will surely spend..." [9:75] and the following verses. This is false, because his presence at Badr undoubtedly invalidates that. Eight men. And among Banu 'Ubayd ibn Zayd ibn Malik ibn 'Awf: Anas ibn Qatada ibn Rabi'a ibn Khalid ibn al-Harith ibn 'Ubayd ibn Zayd. And among their allies from Bali: Ma'n ibn 'Adi ibn al-Jadd ibn al-'Ajlan. And Thabit ibn Aqram (40) ibn Tha'laba ibn 'Adi ibn al-'Ajlan. And his cousin: Zayd ibn Aslam ibn Tha'laba. And Rubayyi' ibn Rafi' ibn Zayd ibn Haritha ibn al-Jadd ibn al-'Ajlan. And 'Asim ibn 'Adi ibn al-Jadd ibn al-'Ajlan went out with the Messenger of Allah ﷺ, but he sent him back and gave him his share and reward. Six men. And among Banu Mu'awiya ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: Jabr ibn 'Atik ibn al-Harith (41) ibn Qays ibn Hayya ibn al-Harith ibn Umayya ibn Zayd ibn Mu'awiya. And Malik ibn Numayla al-Muzani, an ally of theirs. And al-Nu'man ibn 'Asr (42) al-Balawi, an ally of theirs. Three men. And among Banu Tha'laba ibn 'Amr ibn 'Awf ibn Malik: 'Abdullah ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Barak (43), and the name of al-Barak is Imru' al-Qays ibn Tha'laba ibn 'Amr ibn 'Awf. And 'Asim ibn Qays ibn Thabit ibn al-Nu'man ibn Umayya ibn al-Barak. And Abu Diyah ibn Thabit ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba. And his brother: Abu Habba (44) ibn Thabit. And Salim ibn 'Umayr ibn Thabit ibn al-Nu'man ibn Umayya ibn al-Barak. And al-Harith ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba. And Khawwat ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Barak. The Messenger of Allah ﷺ sent him back, and gave him his share and reward. Seven men. Al-Mundhir ibn Muhammad ibn 'Uqba ibn Uhayha ibn al-Jallah ibn al-Harish ibn Jahjabi ibn Kalafa. And among their allies: Abu 'Aqil ibn 'Abdullah ibn Tha'laba ibn Bayjan (45) ibn 'Amir [ibn al-Harith] ibn Malik ibn 'Amir ibn Anif ibn Jusham ibn 'Abdullah ibn Taym ibn Irash ibn 'Amir ibn 'Ubayla (46) ibn Qusayl ibn Faran ibn Bali ibn 'Amr ibn al-Haf ibn Quda'a. Two men. And among Banu Imri' al-Qays ibn Malik ibn al-Aws, then among Banu Ghanam ibn al-Sulm ibn Imri' al-Qays ibn Malik ibn al-Aws: Sa'd ibn Khaythama ibn al-Harith ibn Malik ibn Ka'b ibn al-Nahat ibn Ka'b ibn Haritha ibn Ghanam. And Mundhir ibn Qudama ibn 'Urfaja ibn Ka'b ibn al-Nahat ibn Ka'b ibn Haritha, and it is said: Malik ibn Qudama. And his uncle: al-Harith ibn 'Urfaja. And Tamim, the freedman of Sa'd ibn Khaythama. Five men. So the total of those from al-Aws who witnessed Badr in person, and those for whom he gave his share and reward, is sixty-one men (47). Al-Aws were fewer in number than al-Khazraj, and some of their tribes had delayed in embracing Islam, but they were stronger and more valiant, and they used to inhabit the 'Awali ³¹ at a distance from Medina, so the number of those who attended the battles among them was small. And the Badriyyun ³² from al-Khazraj ibn Haritha from the Ansar, then from Banu al-Harith (48), then from Banu Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj ibn Haritha. Kharija ibn Zayd ibn Abi Zuhayr, and his daughter was married to Abu Bakr al-Siddiq, and she bore him Umm Kulthum. And Sa'd ibn al-Rabi' ibn 'Amr ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays. And 'Abdullah ibn Rawaha [ibn Tha'laba] (49) ibn Imri' al-Qays ibn 'Amr ibn Imri' al-Qays ibn Malik. And Khallad ibn Suwayd ibn Tha'laba ibn 'Amr ibn Haritha ibn Imri' al-Qays. Four men. And among Banu Zayd ibn Malik, the brother of Imri' al-Qays ibn Malik ibn Tha'laba mentioned above: Bashir ibn Sa'd ibn Tha'laba ibn Khallas ibn Zayd ibn Malik. And his brother: Simak ibn Sa'd. Two men. And among Banu 'Adi ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Subay' ibn Qays ibn 'Aysha (50), and it is said: 'Absa, ibn Umayya ibn Malik ibn 'Amir ibn 'Adi. And his brother: 'Abbad (51) ibn Qays. And 'Abdullah ibn 'Abs. Three men. And among Banu Ahmar ibn Haritha ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Yazid ibn al-Harith ibn Qays ibn Malik ibn Ahmar, who is called Ibn Faskham (52). One. And among Banu Jusham and Zayd, the two sons of al-Harith ibn al-Khazraj; they are the twins: Khubayb ibn Isaf ibn 'Utba (53) ibn 'Amr ibn Khudayj ibn 'Amir ibn Jusham. And 'Abdullah ibn Zayd ibn Tha'laba ibn 'Abd Rabbih ibn Zayd. And his brother: Hurayth ibn Zayd ibn Tha'laba. And Sufyan ibn Bishr (54) ibn 'Amr ibn al-Harith ibn Ka'b ibn Zayd. Four men. And among Banu Jadara ibn 'Awf ibn al-Harith ibn al-Khazraj: Tamim ibn Ya'ar ibn Qays ibn 'Adi ibn Umayya ibn Jadara. And 'Abdullah ibn 'Umayr. And Zayd ibn al-Mirn ibn Qays (55) ibn 'Adi ibn Umayya ibn Jadara, and it is said: he is Zayd ibn al-Muzayn (56). And 'Abdullah ibn 'Arfata (57) ibn 'Adi ibn Umayya ibn Jadara. Four men. And among Banu al-Ayjar, who are Banu Khudra ibn 'Awf ibn al-Harith ibn al-Khazraj: 'Abdullah ibn Rabi' ibn Qays ibn 'Amr ibn 'Abbad ibn al-Ayjar, who is Khudra. One. And among Banu 'Awf ibn al-Khazraj, then among (58) Banu 'Ubayd ibn Malik ibn Salim ibn Ghanam ibn 'Awf ibn al-Khazraj, called Salim al-Hubli ³³ because of the size of his belly: 'Abdullah ibn 'Abdullah ibn Ubayy ibn Salul, and Salul is a woman, and she is the mother of Ubayy ibn Malik ibn al-Harith ibn 'Ubayd. And Aws ibn Khawli ibn 'Abdullah ibn al-Harith ibn 'Ubayd. Two men. And among Banu Juz' (59) ibn 'Adi ibn Malik ibn Salim, and Banu Tha'laba ibn Malik: Zayd ibn Wadi'a ibn 'Amr ibn Qays ibn Juz'. And 'Uqba ibn Wahb ibn Kalada, an ally of theirs from Banu 'Abdullah ibn Ghatafan. And Rifa'a ibn 'Amr ibn Zayd ibn 'Amr ibn Tha'laba ibn Malik ibn Salim. And 'Amir ibn Salama ibn 'Amir, an ally of theirs from Yemen, and it is said: 'Amr ibn Salama, and he is from Bali. And Abu Khamisa Ma'bad ibn 'Abbad ibn Qushayr ibn al-Muqaddam ibn Salim ibn Ghanam (60). And 'Amir ibn al-Bukayr, an ally of theirs, and it is said: he is 'Amir ibn al-'Ulays. Six men. And among Banu Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj, then among Banu al-'Ajlan ibn Zayd ibn Ghanam ibn Salim: Nawfal ibn 'Abdullah ibn Malik ibn al-'Ajlan. One man. And it is confirmed that 'Itban ibn Malik ibn 'Amr ibn al-'Ajlan attended it; so then they are two men. And among Banu Asram ibn Fihr ibn Tha'laba ibn Ghanam ibn Salim ibn 'Awf, and it has been said that he is Ghanam ibn 'Awf, the brother of Salim ibn 'Awf ibn al-Khazraj: 'Ubada ibn al-Samit. And his brother: Aws ibn al-Samit. Two men. And among Banu Da'd ibn Fihr ibn Tha'laba ibn Ghanam: Al-Nu'man ibn Malik ibn Tha'laba ibn Da'd, and al-Nu'man is Qawqal. And among Banu Qarbus (61) ibn Ghanam ibn Umayya ibn Lawdhan ibn Salim, and it is said: Qaryus ibn Ghanam: Thabit ibn Hazzal ibn 'Amr ibn Qarbus. One man. And among Banu Mardakha and 'Amr, the two sons of Ghanam ibn Umayya ibn Lawdhan: Malik ibn al-Dukhshum ibn Mardakha, and it is said: Malik ibn al-Dukhshum ibn Malik ibn al-Dukhshum ibn Mardakha. And al-Rabi' ibn Iyas ibn 'Amr ibn Ghanam ibn Umayya ibn Lawdhan. And his brother: Waraqa (62) ibn Iyas. And 'Amr ibn Iyas, an ally of theirs from Yemen, and it is said: he is the brother of al-Rabi' and Waraqa. And among their allies: Al-Mujadhdhir ibn Dhiyad ibn 'Amr ibn Zamzama ibn 'Amr ibn 'Umara ibn Malik ibn Ghusayna ibn 'Amr ibn Manshu' ibn Qasr (63) ibn Taym ibn Irash ibn 'Amir ibn 'Ubayla (64) ibn Qusayl ibn Faran ibn Bali ibn 'Amr ibn Quda'a. And the name of al-Mujadhdhir is 'Abdullah. And 'Ubada (65) ibn al-Khashkhash ibn 'Amr ibn Zamzama. And Nihab ibn Tha'laba ibn Khuzama ibn Asram ibn 'Amr ibn 'Umara, and it is said: Nihath. And 'Abdullah ibn Tha'laba ibn Khuzama ibn Asram. And it has also been said that 'Utba ibn Rabi'a ibn Khalid ibn Mu'awiya (66) al-Bahrani, an ally of theirs, witnessed Badr, and it has been said that this 'Utba is from Bahz, from Banu (67) Sulaym. And among Banu Ka'b ibn al-Khazraj, then among Banu Sa'ida ibn Ka'b ibn al-Khazraj, then among Banu Tha'laba ibn al-Khazraj ibn Sa'ida: Abu Dujana: Simak ibn Kharasha, and it is said: Simak ibn Aws ibn Kharasha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba. And al-Mundhir ibn 'Amr ibn Khunays ibn Haritha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba. Two men. And among Banu 'Amr ibn al-Khazraj ibn Sa'ida: Abu Usayd: Malik ibn Rabi'a ibn al-Badan (68) ibn 'Amir ibn 'Awf ibn Hazim ibn 'Amr ibn al-Khazraj ibn Sa'ida. And Malik ibn Mas'ud ibn al-Badan (69). Two men. And among Banu Tarif ibn al-Khazraj ibn Sa'ida (70): 'Abd Rabbih (71) ibn Haqq ibn Aws ibn Waqsh ibn Tha'laba ibn Tarif. And among their allies: Ka'b ibn Himar (72) ibn Tha'laba al-Juhani. And Damra, and Ziyad, and Busbas, sons of 'Amr. And 'Abdullah ibn 'Amir, from (73) Bali. And among Banu Jusham ibn al-Khazraj, then among Banu Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham: Khirash ibn al-Simma ibn 'Amr ibn al-Jamuh ibn Zayd ibn Haram ibn Ka'b ibn Ghanam ibn Ka'b ibn Salama (74). And al-Hubab ibn al-Mundhir ibn al-Jamuh. And 'Umayr ibn al-Humam ibn al-Jamuh. And Tamim, the freedman of Khirash ibn al-Simma. And 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram. And Mu'adh ibn 'Amr ibn al-Jamuh. And Mu'awwidh ibn 'Amr. And Khallad ibn 'Amr ibn al-Jamuh. And 'Uqba ibn 'Amir (75) ibn Naby ibn Zayd ibn Haram. And Thabit ibn al-Jadha', and the name of al-Jadha' is Tha'laba ibn Zayd ibn al-Harith ibn Haram. And 'Umayr ibn al-Harith ibn Labda ibn Tha'laba.

And Bushr ibn al-Barā' ibn Ma'rūr ibn Ṣakhr ibn Khansā' ibn Sinān ibn 'Ubayd ibn 'Adī ibn Ghannam ibn Ka'b ibn Salama. And al-Ṭufayl ibn Mālik ibn Khansā'. And al-Ṭufayl ibn al-Nu'mān ibn Khansā'. And Sinān ibn Ṣayfī ibn Ṣakhr ibn Khansā'. And 'Abd Allāh ibn al-Jadd ibn Qays ibn Ṣakhr ibn Khansā'. And 'Utba ibn 'Abd Allāh ibn Ṣakhr ibn Khansā'. And Jabbār ibn Umayya ibn Ṣakhr ibn Khansā'. And Khārija ³⁴ ibn Ḥumayr. And his brother: 'Abd Allāh ibn Ḥumayr, two allies of theirs from Ashja', from Banī Duhmān. And it has been said: Jabbār ibn Ṣakhr is Ibn Umayya ibn Khannās. And Yazīd ibn al-Mundhir ibn Sarḥ ibn Khannās. And Ma'qil ibn al-Mundhir ibn Sarḥ ibn Khannās. And 'Abd Allāh ibn al-Nu'mān ibn Baldama. And al-Ḍaḥḥāk ibn Ḥāritha ibn Zayd ibn Tha'laba ibn 'Ubayd ibn 'Adī ibn Ka'b. And Sawād ibn Razn ibn Zayd ibn Tha'laba, and it is said: Sawād ibn Zurayq ³⁵ ibn Zayd ibn Tha'laba. And Ma'bad ibn Qays ibn Ṣakhr ibn Ḥarām. And 'Abd Allāh ibn Qays ibn Ṣakhr ibn Ḥarām ³⁶. And 'Abd Allāh ibn 'Abd Manāf ibn al-Nu'mān ibn Sinān. And Jābir ibn 'Abd Allāh ibn Ri'āb ibn al-Nu'mān, but this is not Jābir ibn 'Abd Allāh ibn 'Amr ibn Ḥarām who lived long and from whom many traditions are narrated; that one did not attend Badr or Uḥud, and his first battle was the expedition of Ḥamrā' al-Asad, then what followed continuously until the Trench. And Khulayda ibn Qays ibn al-Nu'mān. And al-Nu'mān ibn Yasār ³⁷, their client. And Abū al-Mundhir: Yazīd ibn 'Āmir ibn Ḥadīda. And Quṭba ibn 'Āmir ibn Ḥadīda. And Sulaym 'Amr ibn Ḥadīda. And 'Antara their client, and it is said: this 'Antara is from Banī Sulaym ibn Manṣūr, then from Banī Dhakwān. And 'Abs ibn 'Āmir ibn 'Adī. And Abū al-Yasar: Ka'b ibn 'Amr ibn 'Abbād ibn 'Amr ibn Sawād ibn Ghannam. And Sahl ibn Qays ibn Abī Ka'b ibn al-Qayn ibn Ka'b ibn Sawād. And 'Amr ibn Ṭalaq ibn Zayd ibn Umayya ibn Sinān ibn Ka'b ibn Ghannam. Thirty-five men. And from Banī Adī ibn Sa'd, brother of Salama ibn Sa'd: Mu'ādh ibn Jabal ibn 'Amr ibn Aws ibn 'Ā'idh ibn 'Adī ibn Ka'b ibn 'Adī ibn Adī. And it has been said in his lineage: Mu'ādh ibn Jabal ibn 'Amr ibn Aws ibn 'Abbād ibn 'Adī ³⁸ ibn Ka'b [ibn 'Amr] ³⁹ ibn Adī ibn Sa'd, brother of Salama ibn Sa'd. One man. And from Banī Zurayq ibn ['Abd] Ḥāritha ibn Ghaḍb ibn Jusham ibn al-Khazraj: Qays ibn Muḥṣin ibn Khālid ibn Makhlad ibn 'Āmir ibn Zurayq ibn 'Abd Ḥāritha. And Abū Khālid: al-Ḥārith ibn Qays ibn Khālid ibn Makhlad. And Jubayr ibn Iyās [ibn] Khālid ibn Makhlad. And Abū 'Ubāda: Sa'd ibn 'Uthmān ibn Khalda ibn Makhlad. And his brother: 'Uqba ibn 'Uthmān. And Dhakwān ibn 'Abd Qays ibn Khalda ibn Makhlad. And 'Ubāda ⁴⁰ ibn Qays ibn 'Āmir ibn Khālid ibn 'Āmir ibn Zurayq ibn 'Abd Ḥāritha. And As'ad ibn Yazīd ⁴¹ ibn al-Fākih ibn Zayd ibn Khalda ibn 'Āmir ibn Zurayq ibn 'Abd Ḥāritha. And al-Fākih ibn Bishr ⁴² ibn al-Fākih ibn Zayd ibn Khalda. And Mu'ādh ibn Mā'iṣ ibn Qays ibn Khalda ibn 'Āmir ibn Zurayq. And his brother: 'Ā'idh ibn Mā'iṣ ibn Qays ibn Khalda ibn 'Āmir ibn Zurayq. And their paternal uncle: Mas'ūd [ibn Sa'd ⁴³] ibn Qays. And Rifā'a ibn Rāfi' ⁴⁴ ibn al-'Ajlān ibn 'Amr ibn 'Āmir ibn Zurayq ibn 'Abd Ḥāritha. And his brother: Khallād ibn Rāfi'. And 'Ubayd ibn Zayd ibn 'Āmir ibn al-'Ajlān. And Ziyād ibn Labīd ibn Tha'laba ⁴⁵ ibn Sinān ibn 'Āmir ibn 'Adī ibn Umayya ibn Bayāḍa. And Khālid ibn Qays ibn Mālik ibn al-'Ajlān ibn 'Āmir ibn Bayāḍa. And Rajīla ⁴⁶ ibn Tha'laba ibn Khālid ibn Tha'laba ⁴⁷ ibn 'Āmir ibn Bayāḍa. And 'Aṭiyya ibn Nuwaira ibn 'Āmir ibn 'Aṭiyya ibn 'Āmir ibn Bayāḍa. And Khalīfa ibn 'Adī ibn 'Amr ibn Mālik ibn 'Āmir ibn Fuhayra ibn Bayāḍa. And Rāfi' ibn al-Mu'allā ibn Lawdhān ibn Ḥāritha ibn 'Adī ibn Tha'laba ibn Zayd Manāt ibn Ḥabīb ibn Ḥāritha, brother of Zurayq ibn Ḥāritha. And from Banī 'Amr ibn al-Khazraj ibn al-Najjār, who is: Taym Allāh ibn Tha'laba ibn 'Amr ibn al-Khazraj: Abū Ayyūb Khālid ibn Zayd ibn Kulayb ibn Tha'laba ibn 'Abd ibn 'Awf ibn Ghannam ibn Mālik ibn al-Najjār. And Thābit ibn Khālid ibn al-Nu'mān ibn Khansā' ibn 'Usayra ⁴⁸ ibn 'Abd ibn 'Awf ibn Ghannam ibn Mālik ibn al-Najjār. And 'Umāra ibn Ḥazm ibn Zayd ibn Lawdhān ibn 'Amr ibn 'Abd ibn 'Awf ibn Ghannam ibn Mālik ibn al-Najjār. And Surāqa ibn Ka'b ibn 'Abd al-'Uzzā ibn Ghuzayya ibn 'Amr ibn 'Abd ibn 'Awf ibn Ghannam ibn Mālik ibn al-Najjār. And Suhayl ibn Rāfi' ibn Abī 'Amr ibn 'Ā'idh ibn Tha'laba ibn Ghannam ibn Mālik ibn al-Najjār. And 'Adī ibn Abī al-Zaghbā', an ally of theirs from Juhayna. And Mas'ūd ibn Aws ibn Zayd [ibn Aṣram ibn Zayd] ⁴⁹ ibn Tha'laba ibn Ghannam ibn Mālik ibn al-Najjār. And Abū Khuzayma ibn Aws ibn Zayd ibn Aṣram ⁵⁰ ibn Zayd ibn Tha'laba ibn Ghannam ibn Mālik ibn al-Najjār. And Rāfi' ibn al-Ḥārith ibn Sawād ibn Zayd. And from Banī Sawād ibn Mālik ibn Ghannam: 'Awf, and Mu'awwidh, and Mu'ādh, sons of al-Ḥārith ibn Rifā'a ibn Sawād ibn Mālik ibn Ghannam ibn Mālik ibn al-Najjār, and they are the sons of 'Afrā'. And al-Nu'mān ⁵¹ ibn 'Amr ibn Rifā'a ibn Sawād ibn Mālik ibn Ghannam ibn Mālik ibn al-Najjār. And 'Abd Allāh ibn Qays ibn Khālid ibn Khalda ibn al-Ḥārith ibn Sawād ibn Tha'laba ibn Ghannam ibn Mālik ibn al-Najjār. And 'Iṣma ⁵², an ally of theirs from Ashja'. And Wadī'a ibn 'Amr, an ally of theirs from Juhayna. And Thābit ibn 'Amr ibn Zayd ibn 'Adī ibn Sawād ibn Zayd ibn Tha'laba ibn Ghannam ibn Mālik ibn al-Najjār. And it has been said: Abū al-Ḥamrā', client of al-Ḥārith ibn Rifā'a ⁵³, attended Badr. And Tha'laba ibn 'Amr ibn Muḥṣin ibn 'Amr ibn 'Atīk ibn 'Amr ibn Mabdhal, and Mabdhal's name is: 'Āmir ibn Mālik ibn al-Najjār. And Sahl ibn 'Atīk ibn al-Nu'mān ibn 'Amr ibn 'Atīk. And al-Ḥārith ibn al-Ṣimma ibn 'Amr ibn 'Atīk, he was detained at al-Rawḥā' ⁵⁴, so the Messenger of Allāh ﷺ assigned him his share and reward. Twenty men. And from Banī Mu'āwiya ibn 'Amr ibn Mālik ibn al-Najjār, and they are Banū Ḥudayla ⁵⁵: Ubayy ibn Ka'b ibn Qays ibn 'Ubayd ibn Zayd ibn Mu'āwiya ibn 'Amr ibn Mālik ibn al-Najjār. And Anas ibn Mu'ādh ibn Anas ibn Qays ibn 'Ubayd ibn Zayd ibn Mu'āwiya ibn 'Amr ibn Mālik ibn al-Najjār. Two men. And from Banī 'Adī ibn 'Amr ibn Mālik ibn al-Najjār, and they are Banū Mughāla, which is Kināna: Aws ibn Thābit ibn al-Mundhir ibn Ḥarām ibn 'Amr ibn Zayd Manāt ibn 'Adī ibn 'Amr ibn Mālik ibn al-Najjār. And Abū Shaykh ibn [Ubayy ibn] ⁵⁶ Thābit ibn al-Mundhir ibn Ḥarām, and some said: he is Abū Shaykh: Ubayy ibn Thābit, brother of Ḥassān ibn Thābit and Aws ibn Thābit. And Abū Ṭalḥa: Zayd ibn Sahl ibn al-Aswad ibn Ḥarām ibn 'Amr ibn Zayd Manāt ibn 'Adī ibn ['Amr ibn] Mālik ⁵⁷ ibn al-Najjār. Four men. And from Banī 'Adī ibn al-Najjār: Ḥāritha ibn Surāqa ibn al-Ḥārith ibn 'Adī ibn Mālik ibn 'Adī ibn 'Āmir ibn Ghannam ibn 'Adī ibn al-Najjār. And 'Amr ibn Tha'laba ibn Wahb ibn 'Adī ibn Mālik ibn 'Adī ibn 'Āmir ibn Ghannam ibn 'Adī ibn al-Najjār, and he is Abū Ḥakīm. And Sulayṭ ibn Qays ibn 'Amr ibn 'Atīk ibn Mālik ibn 'Adī ibn 'Āmir ibn Ghannam ibn 'Adī ibn al-Najjār. And Abū al-Sulayṭ: Usayra ibn 'Amr, and he is Abū Khārija, ibn Qays ibn Mālik ibn 'Adī ibn 'Āmir ibn Ghannam ibn 'Adī ibn al-Najjār. And Thābit ibn Khansā' ibn 'Amr ibn Mālik ibn 'Adī ibn 'Āmir. And 'Āmir ibn Umayya ibn Zayd ibn al-Ḥasḥās ibn Mālik ibn 'Adī ibn 'Āmir [ibn Ghannam] ⁵⁸ ibn 'Adī ibn al-Najjār. And Muḥriz ibn 'Āmir ibn Mālik ibn 'Adī ibn 'Āmir ibn Ghannam ibn 'Adī ibn al-Najjār. And Sawād ibn Ghaziyya ibn Uhayb, an ally of theirs from Balī. And Abū Zayd: Qays ibn Sakan ibn Qays ibn Za'warā' ibn Ḥarām ibn Jundub ibn 'Āmir ibn Ghannam ibn 'Adī ibn al-Najjār. And Abū al-A'war ibn al-Ḥārith ibn Ẓālim ibn 'Abs ibn Ḥarām. And Sulaym ibn Milḥān. And Ḥarām ibn Milḥān, who is Mālik ibn Khālid ibn Zayd ibn Ḥarām. Ten men. And from Banī Māzin ibn al-Najjār: Qays ibn Abī Ṣa'ṣa'a, and Abū Ṣa'ṣa'a's name is: 'Amr ibn Zayd ibn 'Awf ibn Mabdhal ibn 'Amr ibn Ghannam ibn Māzin ibn al-Najjār. And 'Abd Allāh ibn Ka'b ibn 'Amr ibn 'Awf ⁵⁹ ibn Mabdhal. And 'Iṣma ⁶⁰, an ally of theirs from Banī Asad ibn Khuzayma. And Abū Dāwūd: 'Umayr ibn 'Āmir ibn Mālik ibn Khansā' ibn Mabdhal. And Sāriqa ibn 'Amr ibn 'Aṭiyya ibn Khansā' ibn Mabdhal. And Qays ibn Makhlad ibn Tha'laba ibn Ṣakhr ibn Ḥabīb ibn al-Ḥārith ibn Tha'laba ibn Māzin ibn al-Najjār. Six men. And from Banī Dīnār ibn al-Najjār: Al-Nu'mān ibn 'Abd 'Amr ibn Mas'ūd ibn 'Abd al-Ashhal ibn Ḥāritha ibn Dīnār ibn al-Najjār. And al-Ḍaḥḥāk ibn 'Abd 'Amr, his brother. And Sulaym ibn al-Ḥārith ibn Tha'laba ibn Ka'b [ibn 'Abd al-Ashhal] ⁶¹ ibn Ḥāritha ibn Dīnār ibn al-Najjār. And Jābir ibn Khālid [ibn Mas'ūd] ⁶² ibn 'Abd al-Ashhal ibn Ḥāritha ibn Dīnār ibn al-Najjār. And Sa'd ibn Suhayl ibn 'Abd al-Ashhal ibn Ḥāritha ibn Dīnār ibn al-Najjār. And from Banī Qays ibn Ka'b ibn Ḥāritha ibn Dīnār ibn al-Najjār: Ka'b ibn Zayd ibn Qays. And Bujayr ibn Abī Bujayr, an ally of theirs from Banī Judhayma ibn Rawāḥa from Banī 'Abs. Thus the total of those who attended Badr from the Khazraj was one hundred and seventy men. And the total of the people of Badr was three hundred and nineteen men. Among them were eight who were absent but were assigned a share and reward, and the rest attended in person, being three hundred and eleven men; may Allāh be pleased with them all.

بدر : Badr: a location about 150 km southwest of Medina, site of the first major battle between the Muslims and the Quraysh in 2 AH/624 CE.
أبو مرثد : Abū Marthad: a kunya meaning 'father of Marthad'.
سنان بن محصن : Sinān ibn Miḥṣan: a companion of the Prophet.
بكير : Bukayr: a name, diminutive of Bakr.
ثقف : Thaqaf: a name, possibly a variant of Thaqīf.
عميلة : ‘Umayla: a name, diminutive of ‘Amr.
عبد بن : ‘Abd ibn: supplied to complete the genealogy.
مالك بن : Mālik ibn: supplied to complete the genealogy.
عمرو : ‘Amr: supplied to complete the genealogy.
قضاعة : Quḍā‘a: a large tribal confederation in pre-Islamic Arabia.
مسعود بن ربيعة : Mas‘ūd ibn Rabī‘a: a companion from the tribe of Qāra.
يثيع : Yathī‘: a name, possibly a variant of Yathī‘.
غبشان : Ghubshān: a name, possibly a variant of Ghubshān.
عمير بن عبد عمرو : ‘Umayr ibn ‘Abd ‘Amr: the name of Dhū al-Shimālayn.
سويد : Suwayd: a name.
فهر : Fihr: an ancestor of the Quraysh.
عيهامة : ‘Ayhāma: a name, possibly a variant of ‘Ayhāma.
وأخوه: عبد الله بن سراقة : And his brother ‘Abd Allāh ibn Surāqa: supplied from other sources.
بن عمرو : ibn ‘Amr: supplied to complete the genealogy.
جمح : Jumaḥ: a sub-tribe of Quraysh.
السائب بن عثمان بن مظعون : al-Sā’ib ibn ‘Uthmān ibn Maẓ‘ūn: a companion.
سعد : Sa‘d: a name in the genealogy.
وهب : Wahb: a name.
عياض بن زهير : ‘Iyāḍ ibn Zuhayr: a companion.
موالي وحلفاء : Mawālī (clients) and ḥulafā’ (allies): non-tribal members attached to tribes through patronage or alliance.
زغبة : Zughba: a name, possibly a variant of Zughba.
بن سلمة : ibn Salama: supplied to complete the genealogy.
عبيد بن التيهان : ‘Ubayd ibn al-Tayyihān: a companion, brother of Abū al-Haytham.
عبد : ‘Abd: a name, possibly short for ‘Abd Allāh.
معتب بن عبيد : Mu‘attib ibn ‘Ubayd: a companion.
العوالي : Al-'Awali, the highlands or elevated areas around Medina.
البديون : Al-Badriyyun, those who participated in the Battle of Badr.
الحبلى : Al-Hubli, meaning 'the pregnant one', a nickname due to a large belly.
Khārija : A proper name; the number in parentheses likely refers to a footnote in the original source.
Zurayq : A variant reading of the name; the number in parentheses indicates a textual variant.
Ḥarām : A proper name; the number in parentheses likely refers to a footnote.
Yasār : A proper name; the number in parentheses indicates a textual variant.
ʿAdī : A proper name; the number in parentheses likely refers to a footnote.
ibn ʿAmr : Bracketed text indicates a variant or addition in the lineage.
ʿUbāda : A proper name; the number in parentheses likely refers to a footnote.
Yazīd : A proper name; the number in parentheses indicates a textual variant.
Bishr : A proper name; the number in parentheses indicates a textual variant.
ibn Saʿd : Bracketed text indicates a variant or addition in the lineage.
Rāfiʿ : A proper name; the number in parentheses indicates a textual variant.
Thaʿlaba : A proper name; the number in parentheses indicates a textual variant.
Rajīla : A proper name; the number in parentheses likely refers to a footnote.
Thaʿlaba : A proper name; the number in parentheses indicates a textual variant.
ʿUsayra : A proper name; the number in parentheses indicates a textual variant.
ibn Aṣram ibn Zayd : Bracketed text indicates a variant or addition in the lineage.
Aṣram : A proper name; the number in parentheses indicates a textual variant.
al-Nuʿmān : A proper name; the number in parentheses likely refers to a footnote.
ʿIṣma : A proper name; the number in parentheses likely refers to a footnote.
Rifāʿa : A proper name; the number in parentheses indicates a textual variant.
al-Rawḥāʾ : A place name; the number in parentheses indicates a textual variant.
Ḥudayla : A sub-tribe name; the number in parentheses likely refers to a footnote.
Ubayy ibn : Bracketed text indicates a variant or addition in the lineage.
ʿAmr ibn Mālik : Bracketed text indicates a variant or addition in the lineage.
ibn Ghannam : Bracketed text indicates a variant or addition in the lineage.
ʿAwf : A proper name; the number in parentheses indicates a textual variant.
ʿIṣma : A proper name; the number in parentheses likely refers to a footnote.
ibn ʿAbd al-Ashhal : Bracketed text indicates a variant or addition in the lineage.
ibn Masʿūd : Bracketed text indicates a variant or addition in the lineage.

Mention of the martyrs of Badr, may Allah be pleased with them all.

Among those who witnessed Badr ¹ were mentioned: 'Utban ibn Malik ibn 'Amr ibn al-'Ajlan ibn Zayd ibn Ghanm ibn Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj. And his nephew: 'Isma ibn al-Husayn ibn Wabara. [Hilal ibn] al-Mu'alla ibn Lawdhan ibn Haritha ibn 'Adi ibn Zayd ibn Tha'laba ibn Malik ibn Zayd Manat ibn Habib ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj. Mention of the martyrs of Badr ², may Allah be pleased with them all: 'Ubayda ibn al-Harith ibn al-Muttalib ibn 'Abd Manaf. And 'Umayr ibn Abi Waqqas, brother of Sa'd ibn Abi Waqqas, killed that day at sixteen years of age. And Dhu al-Shimalayn ³ ibn 'Abd 'Amr ibn Nadla al-Khuza'i, ally of the Banu Zuhra. And 'Aqil ibn al-Bukayr al-Laythi, ally of the Banu 'Adi ibn Ka'b. And Mihja', client ⁴ of 'Umar ibn al-Khattab. And Safwan ibn Bayda', from the Banu al-Harith ibn Fihr. These are six from the Emigrants ⁵. And from the Helpers ⁶, then from the Aws: Sa'd ibn Khuthayma ibn 'Amra ibn 'Awf. And Mubashshir ibn 'Abd al-Mundhir ibn Zinbar. These are also two men.

Badr : The Battle of Badr, the first major battle in Islam, fought in 624 CE between the Muslims of Medina and the Quraysh of Mecca.
martyrs of Badr : Those who were killed in the Battle of Badr and are considered martyrs (shuhada') in Islam.
Dhu al-Shimalayn : A nickname meaning 'the one with two left hands' or 'ambidextrous', referring to a companion known for using both hands equally.
client : Mawla, a freed slave or non-Arab convert who was under the protection of an Arab tribe or individual.
Emigrants : Muhajirun, the early Muslims who emigrated from Mecca to Medina with the Prophet Muhammad.
Helpers : Ansar, the residents of Medina who embraced Islam and supported the Emigrants.

Mention of those among the polytheists who were killed on the day of Badr [1].

And from the Banu al-Harith ibn al-Khazraj: Yazid ibn al-Harith, who is Ibn Fushum ibn al-Harith ibn al-Khazraj. And from the Banu Salama: 'Umayr ibn al-Humam. And from the Banu Habib ibn 'Abd Haritha: Rafi' of the Banu al-Najjar: Haritha ibn Suraqa. And 'Awf and Mu'awwidh, the two sons of 'Afra'. These are six from al-Khazraj. So the total is fourteen men. Mention of those killed among the polytheists on the day of Badr ¹ Seventy men were killed from the disbelievers of Quraysh and those who followed them. Among their notable figures: Hanzala ibn Abi Sufyan Sakhr ibn Harb ibn Umayya, and among his killers was Zayd ibn Haritha. And 'Ubayda ibn Sa'id ibn al-'As, killed by al-Zubayr. And his brother al-'Asi ibn Sa'id, killed by 'Ali ². And 'Uqba ibn Abi Mu'ayt, killed by 'Asim ibn Thabit ibn Abi al-Aqlah as a captive ³; it is also said he was killed by 'Ali ². And 'Utba ibn Rabi'a ibn 'Abd Shams. And Shayba ibn Rabi'a. And al-Walid ibn 'Utba. And al-Harith ibn 'Amir ibn Nawfal ibn 'Abd Manaf. And his cousin Tu'ayma ibn 'Adi, killed as a captive ³. And Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad. And his son al-Harith ibn Zam'a. And his brother 'Uqayl ibn al-Aswad. And his cousin Abu al-Bakhtari al-'Asi ibn Hisham ibn al-Harith ibn Asad. And Nawfal ibn Khuwaylid ibn Asad; it is said he was killed by his nephew al-Zubayr, and it is also said by 'Ali. And al-Nadr ibn al-Harith ibn Kalada ibn 'Alqama ibn 'Abd Manaf ibn 'Abd al-Dar; his neck was struck as a captive ³ at al-Safra'. And 'Umayr ibn 'Uthman, the uncle of Talha ibn 'Ubayd Allah. And Abu Jahl ibn Hisham; those who participated in killing him were: Mu'adh ibn 'Amr ibn al-Jamuh and Mu'awwidh ibn 'Afra'; and 'Abd Allah ibn Mas'ud found him still alive and severed his head. And his brother al-'Asi ibn Hisham. And their cousin Mas'ud ibn Abi Umayya ibn al-Mughira, and the brother of Umm Salama, the Mother of the Believers. And Abu Qays ibn al-Walid ibn al-Mughira, the brother of Khalid ibn al-Walid. And his cousin Abu Qays ibn al-Fakah ibn al-Mughira. And al-Sa'ib ibn Abi al-Sa'ib ibn 'A'idh ibn 'Abd Allah ibn 'Umar ⁴ ibn Makhzum; there is disagreement about him: it is said he was not killed that day but later embraced Islam. And Munabbih ibn al-Hajjaj. And his son al-'Asi ibn Munabbih ibn al-Hajjaj. And his brother Nabih. And Umayya ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah. And his son 'Ali ibn Umayya. And Malik ibn 'Ubayd Allah ibn 'Uthman, the brother of Talha ibn 'Ubayd Allah, was captured and died as a captive. And Hudhayfa and Hisham, the two sons of Abi Hudhayfa ibn al-Mughira. It is mentioned that twenty-four men from Banu Makhzum and their allies among the polytheists were killed and captured on the day of Badr. And from Banu 'Abd Shams and their allies, twelve men. Among their notable figures who were captured on the day of Badr, from Banu Hashim: al-'Abbas ibn 'Abd al-Muttalib. And 'Uqayl ibn Abi Talib, the brother of 'Ali. And Nawfal ibn al-Harith ibn 'Abd al-Muttalib. And from Banu al-Muttalib ibn 'Abd Manaf: al-Sa'ib ibn 'Ubayd ibn 'Abd Yazid ibn Hashim ibn al-Muttalib ibn 'Abd Manaf. And al-Nu'man ibn 'Amr ibn 'Alqama ibn al-Muttalib. And from Banu 'Abd Shams: 'Amr ibn Abi Sufyan ibn Harb. And al-Harith ibn Abi Wajza ⁵ ibn Abi 'Amr ibn Umayya. And Abu al-'As ibn al-Rabi' ibn 'Abd al-'Uzza ibn 'Abd Shams, the son-in-law of the Messenger of Allah ⁶, husband of his daughter Zaynab. And Khalid ibn Usayd ibn Abi al-'Is. And four of their allies. [And from Banu Nawfal ibn 'Abd Manaf ⁷: 'Adi ibn al-Khiyar ibn 'Adi ibn Nawfal ibn 'Abd Manaf. And 'Uthman ibn 'Abd Shams ibn Jabir, the cousin of 'Utba ibn Ghazwan, a confederate. [And from Banu 'Abd al-Dar]: Abu 'Aziz ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar, the brother of Mus'ab ibn 'Umayr. [And from Banu Asad ibn 'Abd al-'Uzza]: al-Sa'ib ibn Abi Hubays ibn al-Muttalib ibn Asad. And al-Harith ibn 'A'idh ibn 'Uthman ibn Asad. [And from Banu Makhzum]: Khalid ibn Hisham ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. And Sayfi ibn Abi Rifa'a ibn 'Abid ibn 'Abd Allah ibn 'Umar ibn Makhzum. And his nephew 'Abd Allah ibn Abi al-Mundhir ibn Abi Rifa'a. And al-Muttalib ibn Hantab ibn al-Harith ibn 'Ubayd ibn 'Umar ibn Makhzum. And Khalid ibn al-A'lam al-Khuza'i, also called ⁸ 'Uqayli, their ally; he is the one who said: "Our wounds do not bleed on our heels, but on our feet blood drips." He was the first to flee on the day of Badr, but was caught and captured. And Umayya ibn Abi Hudhayfa ibn al-Mughira. And al-Walid ibn al-Walid, the brother of Khalid ibn al-Walid. And 'Uthman ibn 'Abd Allah ibn al-Mughira. And Abu 'Ata': 'Abd Allah ibn Abi al-Sa'ib ibn 'Abid ⁹ ibn 'Abd Allah ibn 'Umar ibn Makhzum. [And from Banu Sahm]: Abu Wada'a ibn Subayra ibn Sa'id [ibn Sa'd] ibn Sahm; he was the first captive to be ransomed. [And from Banu Jumah]: 'Abd Allah ibn Ubayy ibn Khalaf. And his brother 'Amr ibn Ubayy. And Abu 'Azza: 'Amr ibn 'Abd Allah ibn 'Umayr ¹⁰ ibn Uhayb ibn Hudhafa ibn Jumah.

Badr : The first major battle between the early Muslims and the Quraysh polytheists, fought in 624 CE.
Ali : Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad, and the fourth caliph.
captive : Killed after being taken prisoner, i.e., executed.
Umar : Umar ibn Makhzum, an ancestor of the Banu Makhzum clan.
Abi Wajza : A name meaning 'father of Wajza'; Wajza is a proper name.
Messenger of Allah : The Prophet Muhammad.
Nawfal ibn Abd Manaf : A clan of Quraysh.
also called : Indicating a variant name or lineage.
Abid : A name meaning 'worshipper'.
Umayr : A name; variant of 'Amir.

The Expedition of Banu Sulaym [1]

[From Banu 'Amir]: Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hasl ibn 'Amir ibn Lu'ayy. 'Abd ibn Zam'a ibn Qays ibn 'Abd Shams ibn 'Abd Wudd. [From Banu Asad ibn 'Abd al-'Uzza]: ¹ 'Abdullah ibn Humayd ibn Zuhayr ibn al-Harith ibn Asad ibn 'Abd al-'Uzza ibn Qusayy. The Expedition of Banu Sulaym ² Only seven days had passed after the Prophet's ﷺ return from Badr ³, then he set out himself intending to attack Banu Sulaym, appointing over Medina Siba' ibn 'Arfata al-Ghifari, and it is said: Ibn Umm Maktum. He reached a watering-place called al-Kudr, where he stayed for three days, then returned without engaging in battle. The Expedition of al-Sawiq ⁴ Then Abu Sufyan, after the defeat at Badr, swore that he would raid the Messenger of Allah ﷺ

Banu Asad ibn 'Abd al-'Uzza : A clan of the Quraysh tribe, descended from Asad ibn 'Abd al-'Uzza ibn Qusayy.
Ghazwat Banu Sulaym : The military expedition led by the Prophet Muhammad against the Banu Sulaym tribe.
Badr : The Battle of Badr, a major battle in early Islam fought in 624 CE.
Ghazwat al-Sawiq : The Expedition of al-Sawiq, a raid led by Abu Sufyan against Medina in retaliation for the Battle of Badr.

The Expedition of Dhu Amr [1]

Peace be upon him, so he set out with two hundred riders until he reached al-'Urayd at the edge of Medina, where he burned some palm trees ¹, killed a man from the Ansar and his ally, whom he found in their field, then he returned. The Messenger of Allah ﷺ and the Muslims set out, appointing Abu Lubaba ibn 'Abd al-Mundhir over Medina. The Messenger of Allah ﷺ reached Qarqarat al-Kudr, but Abu Sufyan and the polytheists had escaped, and the disbelievers had thrown away much sawiq ² from their provisions to lighten their loads, so the Muslims took it, and it was called the Expedition of Sawiq. That was in the second year, in Dhu al-Hijjah, two months and a bit after Badr. The Expedition of Dhu Amr ³ The Messenger of Allah ﷺ stayed for the rest of Dhu al-Hijjah, then he set out for Najd, intending Ghatafan, appointing 'Uthman ibn 'Affan over Medina. The Messenger of Allah ﷺ stayed in Najd for all of Safar, then he returned without encountering battle. The Expedition of Bahran ⁴ He ﷺ stayed in Medina for Rabi' al-Awwal, then he set out against Quraysh, appointing Ibn Umm Maktum over Medina. He reached Bahran, a mine in the Hijaz, without encountering battle.

aswar : Plural of 'iswar', meaning a cluster or bunch of palm trees, often referring to a group of palm trees that are burned or cut.
sawiq : A type of food made from roasted barley or wheat, often ground into a flour and mixed with water or milk, used as a travel provision.
Dhu Amr : A location in Najd, also known as Ghazwat Dhi Amr, an expedition against the tribe of Ghatafan.
Bahran : A mine in the Hijaz region, also the name of an expedition (Ghazwat Bahran) against Quraysh.

The Expedition against the Banu Qaynuqa [1]

He stayed there through Rabi' al-Akhir and Jumada al-Ula of the third year, then returned to Medina. The Expedition of Banu Qaynuqa' ¹ The Banu Qaynuqa', from among the Jews, broke their covenant with the Messenger of Allah ﷺ; so the Messenger of Allah ﷺ besieged them until they surrendered to his judgment. 'Abdullah ibn Ubayy ibn Salul interceded for them, insisting earnestly, until the Messenger of Allah ﷺ spared their blood for his sake. He appointed Abu Lubaba Bashir ibn 'Abd al-Mundhir over Medina during his siege of them, and he besieged them for fifteen ² nights. They were the people of 'Abdullah ibn Salam (with lightening of the second letter) ³, and they were at the edge of Medina. They numbered seven hundred fighters, among whom were three hundred wearing coats of mail, armored with iron coats, and they had neither crops nor palm trees; they were only merchants and goldsmiths, working with their wealth. The Dispatch to Ka'b ibn al-Ashraf ⁴ Ka'b ibn al-Ashraf was from Tayy, his mother from Banu al-Nadir, and he was an enemy of Allah Almighty and His Messenger ﷺ. So the Messenger of Allah ﷺ urged the killing of him. For this, Muhammad ibn Maslama volunteered, along with Silkan ibn Salama ibn Waqsh Abu Na'ila, one of Banu 'Abd al-Ashhal, who was a foster brother of Ka'b ibn al-Ashraf; 'Abbad ibn Bishr ibn Waqsh; al-Harith ibn Aws ibn Mu'adh, both from Banu 'Abd al-Ashhal; and Abu 'Abs ibn Jabr, brother of Banu Haritha. The Messenger of Allah ﷺ permitted them to say other than what they believed, as a permissible act in war. So Silkan ibn Salama went to him, approached him, and showed him agreement in turning away from the Messenger of Allah ﷺ, complaining to him of their straitened circumstances, and spoke to him about selling him and his companions. They set out, and the Messenger of Allah ﷺ saw them off to Baqi' al-Gharqad ⁵ on a moonlit night. They came to Ka'b, who came out to them from his fortress, and they walked together. Then they set upon him with their swords, and Muhammad ibn Maslama placed a dagger ⁶ he had in his waist wrapper and killed him ⁷. The reprobate let out a loud scream, which alarmed the people of the fortresses around him, so they lit fires. Al-Harith ibn Aws was wounded in his leg by one of his companions' swords or in his head, and he bled profusely, so he lagged behind, while his companions escaped. They took the route of Banu Umayya ibn Zayd to Banu Qurayza, to Bu'ath, to Harra al-'Arid ⁸, and waited for their companion there. He joined them, and they brought him to the Messenger of Allah ﷺ at the end of the night while he was praying. They informed him, and he spat on al-Harith ibn Aws's wound, and it healed. The Messenger of Allah ﷺ then let the Muslims go.

Banu Qaynuqa' : A Jewish tribe in Medina, known for their craftsmanship and trade.
fifteen : The number of nights the siege lasted, as recorded in the original text.
Abdullah ibn Salam (with lightening of the second letter) : A Jewish rabbi who converted to Islam; the name 'Salam' is pronounced with a lightened second letter (without shaddah).
Ka'b ibn al-Ashraf : A Jewish leader from the tribe of Banu al-Nadir, known for his hostility towards the Prophet Muhammad.
Baqi' al-Gharqad : A cemetery in Medina, also known as Jannat al-Baqi'.
dagger : A type of short sword or dagger, referred to as 'mighwal' in Arabic.
killed him : The assassination of Ka'b ibn al-Ashraf was carried out by a group of Muslims with the Prophet's permission due to his treachery.
Harra al-'Arid : A volcanic plain (harra) near Medina, part of the region of al-'Arid.

The Battle of Uhud [1]

He killed the Jews. Then Huwayyisa ibn Mas'ud embraced Islam, and before him, Muhayyisa ibn Mas'ud had embraced Islam; they were from Banu Haritha. The Expedition of Uhud ¹ The Messenger of Allah ﷺ stayed in Medina after his return from Bahran, during Jumada al-Akhira, Rajab, Sha'ban, and Ramadan. Then the disbelievers of Quraysh marched against him in Shawwal of the third year, having sought reinforcements from their allies and the Ahabish ² of Banu Kinana and others. They brought their women with them so that they would not flee. They came and encamped at a place called 'Aynayn, near Uhud on a mountain at the bottom of the Sabkha ³ of Qanat, on the edge of the valley, opposite Medina. The Messenger of Allah ﷺ had a dream: that there was a notch in his sword, that cows were being slaughtered, and that he put his hand into a strong coat of mail. He interpreted it as meaning that some of his companions would be killed, that a man from his household would be struck, and the coat of mail as Medina. The Messenger of Allah ﷺ advised that they should not go out to fight them, but should fortify themselves in Medina; if they advanced from there, he would fight them at the mouths of the alleys. 'Abdullah ibn Ubayy ibn Salul agreed with this opinion, but a group of the virtuous Muslims, whom Allah had honored with martyrdom on that day, insisted to the Messenger of Allah ﷺ among the Khazraj to go out and fight, until the Prophet ﷺ entered and put on his armor and went out. That was on Friday. He prayed over a man from Banu al-Najjar who had died, named Malik ibn 'Amr, or as it is said, Muhriz ibn 'Amir. Then those who had insisted regretted it and said, "O Messenger of Allah, if you wish, stay." The Messenger of Allah ﷺ said, "It is not befitting for a prophet, once he has put on his armor, to take it off until he fights." So the Messenger of Allah ﷺ went out with a thousand of his companions, and appointed over Medina Ibn Umm Maktum to lead the prayer for the Muslims who remained there. When the Messenger of Allah ﷺ reached al-Shawt ⁴ between Medina and Uhud, 'Abdullah ibn Ubayy ibn Salul withdrew with a third of the people, angry because his opinion had been opposed. 'Abdullah ibn 'Amr ibn Haram, the father of Jabir, followed them, reminding them of Allah and of returning to the Messenger of Allah ﷺ, but they refused. He returned from them to the Messenger of Allah ﷺ. Some of the Ansar mentioned to him that they should seek help from their Jewish allies, but he refused that, and also refused to seek help from a polytheist. He then took the path through the Harra ⁵ of Banu Haritha and said, "Who will lead us to the enemy from close by?" Abu Khaythama, one of Banu Haritha, said, "I will, O Messenger of Allah." So he led him through the properties of Banu Haritha until he passed through the property of Murba' ibn Qayzi, who was a blind hypocrite. The sinful man stood up and threw dust in the faces of the Muslims, saying, "If you are the Messenger of Allah, I do not permit you to enter my garden," and he added more words. The people rushed to kill him, but he said, "Do not kill him; this blind man is blind of heart, blind of sight." Sa'd ibn Zayd, brother of Banu 'Abd al-Ashhal, struck him with his bow and wounded his head. The Messenger of Allah ﷺ continued until he descended into the ravine of Uhud, on the slope of the valley towards the mountain. He placed his back to Uhud and forbade the people from fighting until he commanded them. Quraysh had let their cattle and horses graze in the crops at al-Samgha ⁶ of Qanat belonging to the Muslims. The Messenger of Allah ﷺ arranged for battle, with seven hundred men. It is said that the polytheists numbered three thousand, including two hundred horses; or it is said that there were fifty horsemen among the polytheists that day. The Muslim archers numbered fifty men. The Messenger of Allah ﷺ appointed 'Abdullah ibn Jubayr, brother of Banu 'Amr ibn 'Awf from al-Aws, as commander of the archers. He was the brother of Khawat ibn Jubayr, and 'Abdullah that day was distinguished by white clothes. The Messenger of Allah ﷺ stationed them behind the army and ordered him to repel the polytheists with arrows, lest they attack the Muslims from behind. The Messenger of Allah ﷺ wore two coats of mail ⁷ and gave the standard to Mus'ab ibn 'Umayr, brother of Banu 'Abd al-Dar. On that day, he allowed Samura ibn Jundub al-Fazari and Rafi' ibn Khadij from Banu Haritha, both fifteen years old; Rafi' was an archer. He rejected Usama ibn Zayd, 'Abdullah ibn 'Umar ibn al-Khattab, Zayd ibn Thabit, 'Amr ibn Hazm (both from Banu Malik ibn al-Najjar), al-Bara' ibn 'Azib, Usayd ibn Zuhayr (both from Banu Haritha), 'Uraba ibn Aws, Zayd ibn Arqam, and Abu Sa'id al-Khudri. Then he allowed them in the year of the Trench, a year later. 'Abdullah ibn 'Umar was fourteen years old on the day of Uhud, and the others who were rejected were of similar age. Quraysh placed Khalid ibn al-Walid in command of the cavalry on their right wing, and 'Ikrima ibn Abi Jahl on their left wing. The Messenger of Allah ﷺ gave his sword, with its due ⁸, to Abu Dujana Simak ibn Kharasha, brother of Banu Sa'ida, who was a brave hero who strutted in battle. Abu 'Amir 'Abd 'Amr ibn Sayfi ibn Malik ibn al-Nu'man, one of Banu Dubay'a, was the father of Hanzala, the one washed by the angels. His father, as we mentioned, had become a monk and ascetic in the Jahiliyya. When Islam came, misery overcame him, so he fled, distancing himself from the Messenger of Allah ﷺ, along with a group of youths from al-Aws. He joined Mecca and witnessed the day of Uhud with the polytheists. He was a chief among al-Aws and promised Quraysh that his people would defect to him. He was the first to meet the Muslims on the day of Uhud among the slaves of Mecca and the Ahabish. When he called out to his people and identified himself, they said, "May Allah not bless you, O sinner!" He said, "My people have indeed suffered evil after me." Then he fought the Muslims fiercely. The slogan of the companions of the Messenger of Allah ﷺ on the day of Uhud was: "Die! Die!" ⁹ On that day, Abu Dujana, Talha, Hamza, 'Ali, and Anas ibn al-Nadr ¹⁰ performed brilliantly, surpassing many others. Likewise, a group of the Ansar were martyred that day, advancing and not retreating. The people fought, and the defeat of Quraysh continued. When the archers saw this, they said, "Allah has defeated the enemies of Allah." They said, "What is the point of our sitting here?" Their commander, 'Abdullah ibn Jubayr, reminded them of the Messenger of Allah's ﷺ order not to leave, but they said, "They have been defeated." They paid no attention to his words and stood up. Then the polytheists returned, and Allah honored with martyrdom those He willed among the Muslims. They reached the Messenger of Allah ﷺ, and Mus'ab ibn 'Umayr fought in front of him until he was killed, may Allah be pleased with him. The Messenger of Allah ﷺ was wounded in his noble face, his right lower incisor was broken by a stone ¹¹, and the helmet was crushed on his blessed head ¹². The Messenger of Allah ﷺ gave the standard to 'Ali ibn Abi Talib after the death of Mus'ab, and the Messenger of Allah ﷺ came under the standard of the Ansar. Those who inflicted the aforementioned injuries on the Prophet ﷺ were 'Amr ibn Qumaytha al-Laythi and 'Utba ibn Abi Waqqas. Hanzala al-Ghasil ¹³, son of Abu 'Amir, attacked Abu Sufyan. When he had the upper hand, Shaddad ibn al-Aswad al-Laythi, also known as Ibn Shu'ub, attacked Hanzala and killed him. Hanzala had killed while in a state of janaba ¹⁴, having just left his wife. The angels washed him, and the Messenger of Allah ﷺ was informed of that. The standard-bearers of the polytheists were killed until the standard fell, but 'Amra bint 'Alqama al-Harithiyya raised it for the polytheists, and they gathered around it. It is said that 'Abdullah ibn Shihab al-Zuhri, the uncle of the jurist Muhammad ibn Muslim ibn Shihab al-Zuhri, was the one who wounded the Messenger of Allah ﷺ on his forehead. Stones were thrown at the Messenger of Allah ﷺ until he fell into a pit that Abu 'Amir al-Awsi had dug as a trap for the Muslims. The Prophet ﷺ fell. Malik ibn Sinan, the father of Abu Sa'id al-Khudri, sucked the blood from the wound of the Messenger of Allah ﷺ. Two rings of the helmet had become embedded in the face of the Messenger of Allah ﷺ, and Abu 'Ubayda ibn al-Jarrah extracted them with his two front teeth, biting them until his front teeth fell out, and the gap adorned him. The polytheists caught up with the Messenger of Allah ﷺ, but a group of Muslims, may Allah be pleased with them, defended him. They were seven, or more, and all were killed. The last of them was 'Umara ibn Yazid ibn al-Sakan. Then Talha fought like a whole group, until he drove the polytheists away from the Messenger of Allah ﷺ ¹⁵. Umm 'Umara Nusayba bint Ka'b al-Maziniyya fought fiercely, striking 'Amr ibn Qumaytha with her sword several times, cutting through two coats of mail he was wearing. 'Amr struck her with his sword, inflicting a severe wound on her shoulder. Abu Dujana shielded the Messenger of Allah ﷺ with his back, while arrows struck him, and he did not move. At that time, the Messenger of Allah ﷺ said to Sa'd ibn Abi Waqqas, "Shoot, may my father and mother be your ransom." On that day, the eye of Qatada ibn al-Nu'man al-Zafari was struck, and it came out onto his cheek. The Messenger of Allah ﷺ returned it with his hand, and it became the soundest and most beautiful of his eyes. Anas ibn al-Nadr, the uncle of Anas ibn Malik, came upon a group of companions who had given up. He said to them, "What makes you sit?" They said, "The Messenger of Allah ﷺ has been killed." He said, "What will you do with life after him? Rise and die for what the Messenger of Allah ﷺ died for." Then he faced the people and met Sa'd ibn Mu'adh. He said, "O Sa'd, by Allah, I smell the fragrance of Paradise from the direction of Uhud." He fought until he was killed, may Allah be pleased with him, and seventy wounds were found on him. On that day, 'Abd al-Rahman ibn 'Awf received about twenty wounds, some in his leg, causing him to limp. The first to identify the Messenger of Allah ﷺ after the attack was Ka'b ibn Malik, the poet from Banu Salama. He called out at the top of his voice, "O Muslims, rejoice! This is the Messenger of Allah ﷺ." The Messenger of Allah ﷺ gestured for him to be quiet. When they recognized him, they gathered around him and rose with him towards the ravine, including Abu Bakr, 'Umar, 'Ali, Talha, al-Zubayr, al-Harith ibn al-Simma al-Ansari, and others. When the Messenger of Allah ﷺ reached the defile, Ubayy ibn Khalaf al-Jumahi caught up with him. The Messenger of Allah ﷺ took a spear from al-Harith ibn al-Simma and stabbed him in the neck, causing Ubayy to flee in defeat. The polytheists said to him, "By Allah, there is nothing wrong with you." He said, "By Allah, if he had spat on me, he would have killed me." He had threatened to kill the Messenger of Allah ﷺ in Mecca, and the Messenger of Allah ﷺ had said to him, "I will kill you." So the enemy of Allah died at Sarif, on his way back to Mecca. He filled his shield with water from al-Mihras ¹⁶ and brought it to the Prophet ﷺ. He found it had a smell, disliked it, washed his face with it, and then rose to a rock on the mountain to climb it. He was heavy ¹⁷ and wore two coats of mail. Talha ibn 'Ubayd Allah sat down, and the Messenger of Allah ﷺ climbed onto his back, then Talha lifted him until the Messenger of Allah ﷺ was steady. The time for prayer came, and he prayed sitting, with the Muslims behind him sitting. Some Muslims fled, some reaching al-Jul'ab ¹⁸ beyond al-A'was ¹⁹. Among them were 'Uthman ibn 'Affan and 'Uthman ibn 'Ubayd al-Ansari. May Allah forgive them for that. The Qur'an was revealed with forgiveness in His words: "Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some sins they had committed. But Allah has pardoned them" ²⁰ to the end of the verse.

Al-Husayl ibn Jabir, who was al-Yaman, the father of Hudhayfa, and Thabit ibn Waqsh, two virtuous old men, had been placed in the fortresses with the women, children, and the elderly. One said to the other: 'Nothing remains of our lives but the thirst of a donkey ²¹. So let us take our swords and join the Messenger of Allah ﷺ, perhaps Allah Almighty will grant us martyrdom.' They did so and entered among the Muslims. As for Thabit ibn Waqsh, the polytheists killed him. As for al-Husayl, the Muslims mistook him for a polytheist and killed him by mistake. It is said that the one who killed him was 'Utba ibn Mas'ud, the brother of 'Abdullah ibn Mas'ud, and Hudhayfa gave his blood money in charity to the Muslims. Mukhayriq, one of the Banu Tha'laba ibn al-Fityawn from the Jews, called the Jews to support the Messenger of Allah ﷺ and said to them: 'By Allah, you know that supporting Muhammad is an obligatory duty upon you.' They said: 'Today is the Sabbath.' He said: 'No Sabbath for you.' He took his weapons and joined the Messenger of Allah ﷺ, fought with him until he was killed, and willed that his wealth be given to the Messenger of Allah ﷺ to do with it as he wished. It is said that some of the charities of the Messenger of Allah ﷺ in Medina came from the wealth of Mukhayriq. Al-Harith ibn Suwayd ibn al-Samit was a hypocrite. He went out on the day of Uhud with the Muslims. When the Muslims met [the enemy], he attacked al-Mujadhdhir ibn Dhiyad al-Balawi and Qays ibn Zayd, one of the Banu Dubay'a, killed them, and fled to the disbelievers. Al-Mujadhdhir had killed Suwayd, the father of al-Harith mentioned, in pre-Islamic times during some wars between Aws and Khazraj. Al-Harith ibn Suwayd joined [the polytheists] in Mecca and stayed there. Then Allah guided him ²², so he returned to his people. The Messenger of Allah ﷺ received news from heaven, so he set out against him to Quba' at a time when he did not usually come to them. The Ansar of Quba' went out, among them al-Harith ibn Suwayd wearing a garment dyed with wars ²³. The Messenger of Allah ﷺ ordered 'Uwaym ibn Sa'ida to strike the neck of al-Harith ibn Suwayd. Al-Harith said: 'For what, O Messenger of Allah?' He said: 'For your treacherous killing of al-Mujadhdhir ibn Dhiyad on the day of Uhud.' Al-Harith did not argue with him. 'Uwaym struck his neck, and the Messenger of Allah ﷺ left without sitting. It is narrated that he said: 'O Messenger of Allah, by Allah, I did not kill him out of doubt in my religion, but when I saw him, I could not control myself, remembering that he had killed my father.' Then he stretched out his neck and was killed. 'Amr ibn Thabit ibn Waqsh, from the Banu 'Abd al-Ashhal, known as al-Asiram, refused Islam. On the day of Uhud, Allah Almighty cast Islam into his heart due to what He intended for him of happiness, so he embraced Islam, took his sword, and joined the Prophet ﷺ. He fought and was wounded, and no one knew of his affair. When the battle subsided, the Banu 'Abd al-Ashhal went around among the slain looking for their dead. They found him with a slight breath of life. Some of them said to others: 'By Allah, this is al-Asiram.' He answered: 'We left him indeed denying this matter.' Then they asked him: 'O 'Amr, what brought you? Zeal for your people or desire for Islam?' He said: 'Rather, desire for Islam. I believed in Allah and His Messenger, then I fought with the Messenger of Allah ﷺ until I was struck by what you see.' He died at that moment. This was mentioned to the Messenger of Allah ﷺ, and he said: 'He is among the people of Paradise.' It is said that Abu Hurayra, when this matter reached him, would say: 'He never prayed a single prayer to Allah.' Among the Banu Zafar was a man who had come ²⁴, unknown from whom, called Qazman. He performed brilliantly on the day of Uhud, killing seven of the prominent polytheists and was wounded. The Messenger of Allah ﷺ was informed of his affair and said: 'He is among the people of Hellfire.' It was said to Qazman: 'Rejoice in Paradise.' He said: 'With what should I rejoice? By Allah, I fought only for the honor of my people.' Then, when the pain became severe, he took an arrow from his quiver and cut some of his veins with it, and his blood flowed until he died. The Muslims' dead were mutilated. People began to transport their dead after the Quraysh had left. The Messenger of Allah ﷺ ordered that they be buried in their resting places, that they not be washed, and that they be buried with their blood and clothes. Among those martyred from the Muslims on the day of Uhud ²⁵: Hamza, the uncle of the Messenger of Allah ﷺ, killed by Wahshi, the slave of the Banu Nawfal ibn 'Abd Manaf, who was freed for that. He threw a spear at him, which struck his lower abdomen. Then Wahshi embraced Islam and killed Musaylima the Liar on the day of al-Yamama with that same spear. 'Abdullah ibn Jahsh, an ally of Umayya. It is said that he was buried with Hamza in one grave, because the Prophet ﷺ ordered them to dig deep and bury two or three men in one grave, and to put forward those who had more Quran [knowledge]. Sa'd ibn Abi Waqqas said: 'I and 'Abdullah ibn Jahsh sat on the morning of the day of Uhud wishing. I said: 'O Allah, let me meet a polytheist, great in his disbelief, severe in his hostility ²⁶, who will fight me and I will kill him.' It was said: 'Then I will take his spoils.' 'Abdullah ibn Jahsh said: 'O Allah, let me meet a polytheist, great in his disbelief, severe in his hostility, so that I fight him and he kills me.' It was said: 'Then he will take my spoils and mutilate my nose and ear. Then when I meet You, You will say: 'O 'Abdullah ibn Jahsh, why were you mutilated?' I will say: 'For You, O my Lord.' Sa'd said: 'By Allah, I saw him at the end of that day, killed, with his nose and ear on a single string in the hand of a polytheist.' Sa'd used to say: ''Abdullah ibn Jahsh was better than me.' Mus'ab ibn 'Umayr, killed by Ibn Qumaytha al-Laythi. 'Uthman ibn 'Uthman, who is Shammas ibn 'Uthman al-Makhzumi. From the Ansar, then from Aws, then from Banu 'Abd al-Ashhal: 'Amr ibn Mu'adh ibn al-Nu'man, brother of Sa'd ibn Mu'adh. Al-Harith ibn Anas ibn Rafi'. 'Umara ibn Ziyad ibn al-Sakan. Salama and 'Amr, sons of Thabit ibn Waqsh. Their father: Thabit ibn Waqsh. Their brother: Rifa'a ibn Waqsh. Sayfi ibn Qayzi. Hubab ²⁷ ibn Qayzi. 'Ubbad ibn Sahl. Al-Harith ibn Aws ibn Mu'adh, nephew of Sa'd ibn Mu'adh. Al-Yaman, who is al-Husayl ibn Jabir, father of Hudhayfa, their ally. From the people of Ratij ²⁸ from Banu 'Abd al-Ashhal also: Iyas ibn Aws ibn 'Atik ibn 'Amr ²⁹ ibn al-A'lam ibn Za'wara ibn Jusham ³⁰. 'Ubayd ibn al-Tayhan. Habib ibn Zayd ibn Taym ³¹. From Banu Zafar: Yazid, or Zayd ³², ibn Hatib ³³ ibn Umayya ibn Rafi'. From Banu 'Amr ibn 'Awf, then from Banu Dubay'a ibn Zayd: Abu Sufyan ibn al-Harith ibn Qays ibn Zayd ³⁴. Hanzala al-Ghasil ibn Abi 'Amir ibn Sayfi ibn al-Nu'man ibn Malik ³⁵. From Banu 'Ubayd ibn Zayd: Anas ibn Qatada. From Banu Tha'laba ibn 'Amr ibn 'Awf: Abu Hubba ibn 'Amr ibn Thabit, brother of Sa'd ibn Khaythama from his mother. 'Abdullah ibn Jubayr ibn al-Nu'man, commander of the archers. From Banu al-Sulm ibn Imri' al-Qays ibn Malik ibn Aws: Khaythama, father of Sa'd ibn Khaythama. From their allies from Banu al-'Ajlan: 'Abdullah ibn Salama. From Banu Mu'awiya ibn Malik: Subay' ibn Hatib ibn al-Harith ibn Qays ibn Haysha. From Banu Khatma: 'Umayr ibn 'Adi. There was no other Muslim among Banu Khatma on that day ³⁶. From Banu al-Najjar, then from Banu Suwad ³⁷: 'Amr ibn Qays. His son: Qays ibn 'Amr ibn Qays ibn Zayd ibn Suwad. Thabit ibn 'Amr ibn Zayd. 'Amir ibn Makhlad. From Banu Mabdhdhul [ibn Malik ibn al-Najjar] ³⁸: Abu Hubayra ibn al-Harith ibn 'Alqama ibn 'Amr ibn Thaqif ibn Malik ibn Mabdhdhul. 'Amr ibn Mutarrif. [From Banu 'Amr ibn Malik ibn al-Najjar]: Aws ibn Thabit ibn al-Mundhir, brother of Hassan ibn Thabit ³⁹. [From Banu 'Adi ibn al-Najjar]: Anas ibn al-Nadr ibn Damdam ibn Zayd ibn Haram ibn Jundab ibn 'Amir ibn Ghanm ibn 'Adi ibn al-Najjar ⁴⁰. Qays ibn Makhlad, from Banu Mazin ibn al-Najjar. Kaysan, their slave. From Banu al-Harith ibn al-Khazraj: Kharija ibn Zayd ibn Abi Zuhayr. Sa'd ibn al-Rabi' ibn 'Amr ibn Abi Zuhayr, buried in one grave. Aws ibn Arqam ibn Zayd ibn Qays ibn al-Nu'man ibn Malik ibn Tha'laba ibn Ka'b, brother of Zayd ibn Arqam. From Banu al-Abjar, who are Banu Khudra: Malik ibn Sinan, father of Abu Sa'id al-Khudri. Sa'id ibn Suwayd ibn Qays ibn 'Amir ibn 'Ubbad ibn al-Abjar. 'Utba ibn Rabi' ⁴¹ ibn Rafi' ibn Mu'awiya ibn 'Ubayd ibn Tha'laba ibn 'Abd ibn al-Abjar. From Banu Sa'ida ibn Ka'b ibn al-Khazraj: Tha'laba ibn Sa'd ibn Malik ibn Khalid ibn Tha'laba ibn Haritha ibn 'Amr ibn al-Khazraj ibn Sa'ida. Thaqaf ibn [Furwa ibn] al-Badan ⁴². [From Banu Turayf, the clan of Sa'd ibn 'Ubada]: 'Abdullah ibn 'Amr ibn Wahb ibn Tha'laba ibn Waqsh ibn Tha'laba ibn Turayf. Damra, their ally from Juhayna. From Banu 'Awf ibn al-Khazraj, then from Banu Salim, then from Banu Malik ibn al-'Ajlan ibn Yazid ibn Ghanm ibn Salim: Nawfal ibn 'Abdullah. Al-'Abbas ibn 'Ubada ibn Nadla ibn Malik ibn al-'Ajlan. Al-Nu'man ibn Malik ibn Tha'laba ibn Fahr ibn Ghanm ibn Salim. Al-Mujadhdhir ibn Dhiyad al-Balawi, their ally. 'Ubada ibn al-Hashas, these three: al-Nu'man, al-Mujadhdhir, and 'Ubada were buried in one grave. From Banu Salama: 'Abdullah ibn 'Amr ibn Haram, father of Jabir ibn 'Abdullah. He drank wine on the morning of that day, then was killed at the end of it as a martyr, and that was before wine was forbidden. 'Amr ibn al-Jamuh ibn Zayd ibn Haram, buried in one grave. They were very close friends. His son: Khallad ibn 'Amr ibn al-Jamuh. Abu Ayman, the freed slave of 'Amr ibn al-Jamuh. From Banu Suwad ibn Ghanm: Sulaym ibn 'Amr ibn Hudayda. His freed slave 'Antara. Sahl ibn Qays ibn Abi Ka'b. From Banu Zurayq ibn 'Amir: Dhakwan ibn 'Abd Qays. 'Ubayd ibn al-Mu'alla ibn Lawdhan. Total: sixty-five men. Also mentioned among the martyrs of Uhud from Aws: Malik ibn Numayla, ally of Banu Mu'awiya ibn Malik. From Banu Khatma, and Khatma is 'Abdullah ibn Jusham ibn Malik ibn Aws: al-Harith ibn 'Adi ibn Kharsha ibn Umayya ibn 'Amir ibn Khatma. From Khazraj, then from Banu Suwad ibn Malik: Malik ibn Iyas. From Banu 'Amr ibn Malik ibn al-Najjar: Iyas ibn 'Adi. From Banu Salim ibn 'Awf: 'Amr ibn Iyas. Thus they completed seventy, may Allah be pleased with them. The Messenger of Allah ﷺ did not pray over the martyrs of Uhud when he buried them. Twenty-two men from the disbelievers of Quraysh were killed on that day: Among them from Banu 'Abd al-Dar: Talha, Abu Sa'id ⁴³, and 'Uthman, sons of Abu Talha, and Abu Talha's name was 'Abdullah ibn 'Abd al-'Uzza ibn 'Uthman ibn 'Abd al-Dar. Musafi', Jallas, al-Harith, and Kilab, sons of Talha ibn Abi Talha mentioned. Arta'a ibn 'Abd Shurahbil ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. His cousin: Abu Yazid [ibn] ⁴⁴ 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. Their cousin: al-Qasit ibn Shurayh ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. Su'ab, the freed slave of Abu Talha. From Banu Asad ibn 'Abd al-'Uzza: 'Abdullah ibn Humayd ibn Zuhayr ibn al-Harith ibn Asad, killed by 'Ali. From Banu Zuhra ibn Kilab: Abu al-Hakam ibn al-Akhnas ibn Shariq ibn 'Amr ibn Wahb al-Thaqafi, their ally, killed by 'Ali. Siba' ibn 'Abd al-'Uzza al-Khuza'i, their ally. From Banu Makhzum: Hisham ibn Abi Umayya ibn al-Mughira, brother of Umm Salama, the Mother of the Believers. Al-Walid ibn al-'Asi ibn Hisham ibn al-Mughira. Abu Umayya ibn Abi Hudhayfa ibn al-Mughira. Khalid ibn al-A'lam, their ally. From Banu Jumah:

Abu 'Izza al-Sha'ir ⁴⁵ was captured by the Messenger of Allah ﷺ on the day of Badr, then he showed him favor and released him without ransom, taking a pledge from him that he would not assist against him. But he broke the covenant, so he was captured on the day of Uhud. The Messenger of Allah ﷺ ordered that he be executed by beheading ⁴⁶, and said to him: 'By Allah, you will not wipe your cheeks in Mecca saying, "I deceived Muhammad twice."' And Ubayy ibn Khalaf ⁴⁷ (were) two men. From Banu 'Amir ibn Lu'ayy: 'Ubayda ibn Jabir. And Shayba ibn Malik ibn al-Mudarrib ⁴⁸ (were) two men.

Ghazwat Uhud : The Battle of Uhud, fought in 3 AH between the Muslims of Medina and the Quraysh of Mecca.
al-Ahabish : Allied tribes from Banu Kinana and others who fought alongside Quraysh.
al-Sabkha : A saline, marshy area.
al-Shawt : A place between Medina and Uhud.
al-Harra : A volcanic rocky terrain.
al-Samgha : A place near Qanat.
zahara bayna dir'ayn : He wore two coats of mail, one over the other, for extra protection.
bi-haqqihi : With its due, meaning the sword was given with its rights or perhaps with its belt/scabbard.
Umut umut : The battle cry meaning 'Die! Die!' as a slogan.
Anas ibn al-Nadr : Maternal uncle of Anas ibn Malik, known for his bravery at Uhud.
kussirat ruba'iyatuhu al-yumna wa al-sufla bi-hajar : His right lower incisor was broken by a stone.
hushimat al-bayda fi ra'sihi al-muqaddas : The helmet was crushed on his blessed head.
Hanzala al-Ghasil : Hanzala, known as 'the washed one' because angels washed him after his death.
janaba : State of ritual impurity requiring a bath, here due to marital relations.
ajhada al-mushrikeen 'an rasul Allah : He drove the polytheists away from the Messenger of Allah.
al-Mihras : A stone basin or trough used for water.
badan : Heavy-bodied or stout.
al-Jul'ab : A place near Medina.
al-A'was : A valley or place near Medina.
Qur'an 3:155 : The verse refers to those who fled at Uhud and were forgiven.
ظِمء حمار : A short period of time, like the brief interval between a donkey's drinks.
حينه الله : Allah guided him to repentance or Islam.
ثوب مورس : A garment dyed with wars, a plant used for yellow dye.
أتى : Came to Medina; possibly a stranger or immigrant.
استشهد : Died as a martyr (shahid) in battle.
حرده : His hostility or anger.
حباب : Hubab, a proper name.
راتج : Ratij, a place or clan name.
عمرو : 'Amr, a proper name.
جشم : Jusham, a proper name.
تيم : Taym, a proper name.
يزيد أو زيد : Yazid or Zayd, variant names.
حاطب : Hatib, a proper name.
زيد : Zayd, a proper name.
مالك : Malik, a proper name.
غيره : Other than him; i.e., he was the only Muslim from that clan.
سواد : Suwad, a proper name.
مبذول : Mabdhdhul, a proper name.
ثابت : Thabit, a proper name.
النجار : al-Najjar, a clan name.
ربيع : Rabi', a proper name.
البدن : al-Badan, a proper name.
أبو سعيد : Abu Sa'id, a kunya (patronymic).
أبو يزيد بن عمير : Abu Yazid ibn 'Umayr, a name.
Abu 'Izza al-Sha'ir : A poet who opposed the Prophet Muhammad and was captured at Badr, then released after promising not to fight again, but later broke his pledge.
ضرب عنقه صبراً : Execution by beheading while the prisoner is restrained, often used for those who broke their covenant.
Ubayy ibn Khalaf : A Qurayshite who was killed by the Prophet at Uhud; here mentioned as two men, possibly referring to him and another.
Shayba ibn Malik ibn al-Mudarrib : A companion or opponent from Banu 'Amir; details are unclear.

The Expedition of Hamra' al-Asad [1]

The Expedition of Hamra' al-Asad ¹ The Battle of Uhud took place on Saturday, the middle of Shawwal in the third year of the Hijra. The following day, Sunday, the sixteenth ² of Shawwal, the herald of the Messenger of Allah ﷺ announced the pursuit of the enemy. The Messenger of Allah ﷺ decreed that no one should accompany him except those who had been present at the Battle of Uhud. Jabir ibn 'Abd Allah sought his permission to join the expedition, and he granted it. The Muslims set out despite their exhaustion and wounds, and the Messenger of Allah ﷺ went forth, instilling fear in the enemy and showing fortitude. He reached Hamra' al-Asad, which is eight miles from Medina, and stayed there Monday, Tuesday, and Wednesday, then returned to Medina. Ma'bad ibn Abi Ma'bad al-Khuza'i passed by the Messenger of Allah ﷺ and then concealed ³ his departure. He met Abu Sufyan and the disbelievers of Quraysh at al-Rawha' and informed them of the Messenger of Allah's ﷺ advance in pursuit. This weakened the resolve of Quraysh, who had intended to return to Medina; his advance broke their spirit, so they continued on to Mecca. During this expedition, the Messenger of Allah ﷺ captured Mu'awiya ibn al-Mughira ibn al-'As ibn Umayya and ordered his execution, and he is the father of 'A'isha, the mother of 'Abd al-Malik ibn Marwan.

Hamra' al-Asad : A location about eight miles from Medina, meaning 'Red Lion'.
sixteenth : The text says 'sixteen nights having passed of Shawwal', i.e., the 16th of Shawwal.
concealed : The Arabic 'tawahu' is ambiguous; it may mean he concealed the news or passed by without revealing the Prophet's plans.

The expedition of Raji' [1]

The Expedition of al-Rajīʿ ¹ In the middle of Ṣafar, at the end of the third year of the Hijra, a group from ʿAḍal and al-Qāra—who are Banū al-Hawn ibn Khuzayma ibn Mudrika, the brother of Banū Asad ibn Khuzayma—came to the Messenger of Allah ﷺ. They mentioned to him ﷺ that they had embraced Islam and expressed a desire for him to send a group of Muslims to teach them the religion. So the Messenger of Allah ﷺ sent with them six men from his Companions ²: Murshid ibn Abī Murshid al-Ghanawī, Khālid ibn al-Bukayr al-Laythī, ʿĀṣim ibn Thābit ibn Abī al-Aqlah (one of Banū ʿAmr ibn ʿAwf ibn al-Aws), Khubayb ibn ʿAdī (one of Banū Jaḥjabā ibn Kalafa ibn ʿAmr ibn ʿAwf), Zayd ibn al-Dathina (one of Banū Bayāḍa ibn ʿĀmir), and ʿAbdullāh ibn Ṭāriq (an ally of Banū Ẓafar). The Messenger of Allah ﷺ appointed Murshid ibn Abī Murshid ³ as their commander, and they set out with the people. When they reached al-Rajīʿ ⁴, a watering place of Hudhayl in the Hijaz region at al-Hadʾa, the people betrayed them and called Hudhayl for help against them. The group, while in their camp, were suddenly confronted by men with swords who surrounded them. The Muslims took up their swords to fight them, but the attackers gave them assurances of safety and informed them that they had no intention of killing them; rather, they wanted to ransom them with the people of Mecca. As for Murshid, Khālid ibn al-Bukayr, and ʿĀṣim ibn Thābit, they refused, saying, "By Allah, we will never accept a covenant from a polytheist." So they fought until they were killed. ʿĀṣim was known as Abū Sulaymān. He had killed two young men from Banū ʿAbd al-Dār on the day of Uḥud, the sons of Sulāfa bint Saʿd. She had vowed, when her sons were struck ⁵, that she would drink wine from a skull ⁶. When Banū Hudhayl saw this, they intended to take his head to sell it to Sulāfa bint Saʿd ibn Shahīd. But Allah sent hornets ⁷ to protect him. Hudhayl said, "When night comes, the hornets will leave." Then Allah sent a flood of unknown origin that carried him away before they could cut off his head, so they could not reach him. He had vowed never to touch a polytheist, and Allah fulfilled his oath after his death, may Allah be pleased with him. As for Zayd ibn al-Dathina, Khubayb ibn ʿAdī, and ʿAbdullāh ibn Ṭāriq, they surrendered ⁸ and were taken captive. They were taken to Mecca. When they reached Marr al-Ẓahrān, ʿAbdullāh ibn Ṭāriq pulled his hand free from the rope, seized his sword, and moved away from the group. They threw stones at him until he died, may Allah be pleased with him. His grave is at Marr al-Ẓahrān. They carried Khubayb ibn ʿAdī and Zayd ibn al-Dathina and sold them in Mecca, where they were crucified.

al-Rajīʿ : A place in the Hijaz, a watering hole belonging to the tribe of Hudhayl.
Ṣaḥāba : Companions of the Prophet Muhammad, those who met him and believed in him.
Murshid ibn Abī Murshid : One of the early Muslims, appointed as commander of this expedition.
al-Rajīʿ : See note 1.
when her sons were struck : Meaning when her sons were killed in battle.
skull : Referring to a cup made from a human skull, a practice of pre-Islamic Arabia.
hornets : A swarm of stinging insects sent by Allah to protect the body of ʿĀṣim.
surrendered : They gave themselves up, accepting the promise of safety.

The Expedition of Bi'r Ma‘una [1]

Khubayb ¹ at al-Tan‘im ², may Allah be pleased with them; and he is the one who said when he was brought near to be crucified ³: I care not, when I am killed as a Muslim, On which side I fall for Allah’s sake. That is for the sake of the Divine, and if He wills, He blesses the limbs of a torn body. And he was the first to establish the two rak‘ahs ⁴ at the time of fighting. And Zayd ibn al-Dathinah ⁵ was ransomed by Safwan ibn Umayyah, who killed him for his father, may Allah be pleased with Zayd. And Abu Sufyan said to Khubayb or to Zayd: “Would you like Muhammad to be in your place, his neck being struck, while you are with your family?” He said: “By Allah, I would not like to be with my family while Muhammad is in his place and a thorn pricks him.” The Expedition of Bi’r Ma‘unah ⁶ The Messenger of Allah ﷺ stayed in Medina for the remainder of Shawwal, Dhu al-Qa‘dah, Dhu al-Hijjah, and al-Muharram. Then he sent the companions of Bi’r Ma‘unah in Safar, at the end of the third year of the Hijrah, four months after Uhud. The reason for this was that Abu Bara’ ‘Amir ibn Malik ibn Ja‘far ibn Kilab ibn Rabi‘ah ibn ‘Amir ibn Sa‘sa‘ah, known as Mula‘ib al-Asinnah ⁷, came as a delegate to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ invited him to Islam, but he did not accept nor did he reject, and said: “O Muhammad, if you send some of your companions to the people of Najd ⁸ to invite them to your cause, I hope they will respond to you.” He ﷺ said: “I fear for them from the people of Najd.” Abu Bara’ said: “I am their protector.” So the Messenger of Allah ﷺ sent al-Mundhir ibn ‘Amr, one of Banu Sa‘idah, who was nicknamed “al-Mu‘annaq li Yamut” ⁹, with forty men from the Muslims, and it is said seventy of the best Muslims, among them: al-Harith ibn al-Simmah, Haram ibn Milhan ¹⁰ the brother of Umm Sulaym and maternal uncle of Anas ibn Malik, ‘Urwah ibn Asma’ ibn al-Salt al-Sulami, Nafi‘ ibn Budayl ibn Warqa’ al-Khuza‘i, ‘Amir ibn Fuhayrah ¹¹ the freed slave of Abu Bakr al-Siddiq, and others. They set out and camped at Bi’r Ma‘unah, which lies between the land of Banu ‘Amir and the lava plain of Banu Sulaym. Then they sent Haram ibn Milhan with the letter of the Messenger of Allah ﷺ to the enemy of Allah and His Messenger, ‘Amir ibn al-Tufayl. When he came to him, he did not look at his letter, then attacked and killed him. Then he called upon Banu ‘Amir to fight the rest, but they refused to respond because Abu Bara’ had granted them protection. So he sought help from Banu Sulaym, and ‘Usayyah, Ri‘l, and Dhakwan, who are sub-tribes of Banu Sulaym, rose with him. They surrounded them, and they fought until all were killed, may Allah be pleased with them, except Ka‘b ibn Zayd, the brother of Banu Dinar ibn al-Najjar, who was left among the dead with some life in him; he was rescued from the dead and lived until he was killed on the Day of the Trench ¹², may Allah be pleased with him. ‘Amr ibn Umayyah was with the Muslim herdsmen, and with him was al-Mundhir ibn Muhammad ibn ‘Uqbah ibn Ahyahah ibn al-Jallah. He saw birds circling over the camp, so they went toward their companions, and there the birds were circling over the dead, and the horses that had attacked them had not yet left. Al-Mundhir ibn Muhammad said to ‘Amr ibn Umayyah: “What do you think?” He said: “I think we should go to the Messenger of Allah ﷺ and inform him of the news.” The Ansari ¹³ said: “I would not spare myself from a place where al-Mundhir ibn ‘Amr was killed.” So he fought until he was killed, and ‘Amr ibn Umayyah was taken captive. When he told them he was from Mudar ¹⁴, ‘Amir ibn al-Tufayl cut his forelock and released him for a vow his mother had made. This was twenty days before the end of Safar, along with the incident of al-Raji‘ ¹⁵ in the same month. ‘Amr ibn Umayyah returned, and when he was at al-Qarqarah ¹⁶ from the source of Qanah ¹⁷, two men from Banu Kilab, or it is said from Banu Sulaym, came and camped with ‘Amr ibn Umayyah in the shade where he was. They had a covenant from the Messenger of Allah ﷺ which ‘Amr did not know about. He asked them: “Who are you?” They gave him their lineage. He let them be until they slept, then he attacked and killed them, thinking he had taken revenge for the killers of his companions. When he came to the Messenger of Allah ﷺ and told him this, the Messenger of Allah ﷺ said to him: “You have killed two men for whom I must pay blood money.” This was the cause of the expedition against Banu al-Nadir ¹⁸.

Khubayb : Khubayb ibn ‘Adi, a companion of the Prophet, captured and crucified by the Quraysh.
al-Tan‘im : A place near Mecca, now within its boundaries.
crucified : Khubayb was crucified by the Quraysh after the Battle of Badr.
rak‘ahs : Units of Islamic prayer.
Zayd ibn al-Dathinah : A companion captured and later killed by the Quraysh.
Bi’r Ma‘unah : A well in Najd, site of an expedition where many Muslims were killed.
Mula‘ib al-Asinnah : A nickname meaning 'player with spears,' given to Abu Bara’ for his bravery.
Najd : A region in central Arabia.
al-Mu‘annaq li Yamut : A nickname meaning 'the one strangled to death,' given to al-Mundhir ibn ‘Amr.
Haram ibn Milhan : A companion, maternal uncle of Anas ibn Malik.
‘Amir ibn Fuhayrah : A companion and freed slave of Abu Bakr.
Day of the Trench : The Battle of the Trench (Khandaq) in 5 AH.
Ansari : A Muslim from Medina who supported the Prophet after the Hijrah.
Mudar : A major Arab tribal group, to which the Quraysh belonged.
al-Raji‘ : A place where another expedition occurred around the same time.
al-Qarqarah : A location near Medina.
Qanah : A valley near Medina.
Banu al-Nadir : A Jewish tribe expelled from Medina after breaking their treaty.

The Expedition against Banu al-Nadir [1]

The expedition against Banu al-Nadir ¹ The Messenger of God ﷺ personally went to Banu al-Nadir, seeking their assistance in paying the blood money for the two slain men whom 'Amr ibn Umayyah had killed. When he presented the matter to them, they said, "Yes." So the Messenger of God ﷺ sat with Abu Bakr, 'Umar, 'Ali, and a group of his companions against a wall of their fortresses. Banu al-Nadir gathered and said, "Who will climb onto the roof and throw a rock at Muhammad, killing him, and thus rid us of him?" 'Amr ibn Jihash ibn Ka'b volunteered for this. God Almighty then revealed this to the Messenger of God ﷺ, so he stood up without informing any of his companions who were with him. When his companions realized his absence ², they stood up and returned to Medina. They came to the Messenger of God ﷺ, and he informed them of what God Almighty had revealed to him regarding what the Jews had intended. He ordered his companions to prepare for war against them, and appointed Ibn Umm Maktum over Medina. He then set out against Banu al-Nadir at the beginning of the fourth year of the Hijra, besieging them for six nights. It was at that time that the prohibition of wine was revealed ³. They fortified themselves in their fortresses, so the Messenger of God ﷺ ordered the cutting down and burning of their palm trees. 'Abdullah ibn Ubayy ibn Salul and the hypocrites with him sent word to Banu al-Nadir: "We are with you; if you are fought, we will fight alongside you; and if you are expelled..."

Ghazwat Banī al-Naḍīr : The expedition against the Jewish tribe of Banu al-Nadir, which took place in 4 AH (625 CE).
istalbathtuhu : They realized his absence or found him missing.
taḥrīm al-khamr : The prohibition of intoxicating drinks (wine) was revealed gradually; this refers to the final prohibition in Surah al-Ma'idah 5:90-91.

The Expedition of Dhat al-Riqa' [1]

We went out with them, and they were deluded by that. But when the truth came, they abandoned them and surrendered them. They asked the Messenger of Allah ¹ to expel them and spare their blood, on condition that they could take whatever their camels could carry of their wealth, except for weapons. So they carried that to Khaybar, and some of them went to Syria. Among those who went with them to Khaybar were their leaders: Huyayy ibn Akhtab, Sallam ibn Abi al-Huqayq, and Kinanah ibn al-Rabi' ibn Abi al-Huqayq. So Khaybar came under their control. The Messenger of Allah ¹ divided the wealth of Banu al-Nadir exclusively among the early Emigrants ², except that he gave from it to Abu Dujanah Simak ibn Kharashah and Sahl ibn Hunayf, who were poor. Only two men of Banu al-Nadir embraced Islam: Yamin ibn Umayr ibn Ka'b (1) ibn Amr ibn Jihash and Abu Sa'd ibn Wahb. They converted and thus secured their wealth. It is mentioned that Yamin ibn Umayr offered a reward for whoever killed his cousin Amr ibn Jihash, because of what he had intended against the Messenger of Allah ¹. Regarding the story of Banu al-Nadir, Surah al-Hashr ³ was revealed. Expedition of Dhat al-Riqa' ⁴ Then the Messenger of Allah ¹ stayed in Medina after (the expedition against) Banu al-Nadir for the rest of Rabi' al-Thani and part of Jumada al-Ula, at the beginning of the fourth year after the Hijra ⁵. Then he set out for Najd, intending (to fight) Banu Muharib and Banu Tha'labah ibn Sa'd ibn Ghatafan. He appointed over Medina Abu Dharr al-Ghifari or Uthman ibn Affan, and marched until he camped at Nakhl ⁶. This expedition was called Dhat al-Riqa' because their feet had become cracked ⁷, and they used to wrap rags around them, hence it was named Dhat al-Riqa' (the one with rags). At Nakhl, he ¹ encountered a group from Ghatafan, and they faced each other, but there was no battle. On that day, the Messenger of Allah ¹ performed the Prayer of Fear ⁸. During their return from that expedition, Jabir's camel lagged behind, so he ¹ prodded it, and it sped ahead of the riders. He ¹ bought it from him, then returned it to him and gave him the price plus an extra qirat ⁹. Jabir kept it as a blessing until the people of Syria took it as part of the plunder they seized in Medina on the day of al-Harrah ¹⁰. In this expedition also, a man from Banu Muharib ibn Khafafah, named Ghawrath ibn al-Harith, came and took the sword of the Messenger of Allah ¹ and brandished it, saying, "O Muhammad, who will protect you from me?" He said, "Allah." So Ghawrath put the sword back in its place. Concerning this, (the verse) was revealed: "O you who have believed, remember the favor of Allah upon you when a people intended to extend their hands against you, but He withheld their hands from you" ¹¹. In this expedition also, a polytheist shot an arrow at a man from the Ansar ¹² who was a scout ¹³ for the Messenger of Allah ¹, wounding him while he was reciting a surah ¹⁴ from the Quran. He continued reciting and did not stop despite what had happened to him.

Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
Muhajirun : The early Muslims who emigrated from Mecca to Medina.
Surah al-Hashr : Chapter 59 of the Quran, titled 'The Exile'.
Dhat al-Riqa' : An expedition name meaning 'the one with rags', referring to the rags wrapped around cracked feet.
Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
Nakhl : A place name, likely a valley or region in Najd.
nuqibat : Their feet became cracked or blistered from walking.
Salat al-Khawf : The Prayer of Fear, a shortened form of prayer performed during battle or danger.
qirat : A small unit of weight or currency, often used metaphorically for a small amount.
Yawm al-Harrah : The day of al-Harrah, a battle in 683 CE where the Syrian army attacked Medina.
Quran 5:11 : Verse from Surah al-Ma'idah (The Table Spread), chapter 5, verse 11.
Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet.
rabi'ah : A scout or lookout, one who watches for the enemy.
surah : A chapter of the Quran.

The Third Battle of Badr [1]

The third Battle of Badr ¹ On the day of Uhud, Abu Sufyan called out: "Our appointment with you is at Badr next year." The Messenger of God ﷺ ordered some of his companions to respond with "Yes." Upon his return from Dhat al-Riqa' ², the Messenger of God ﷺ stayed in Medina for the remainder of Jumada al-Ula, Jumada al-Akhira, and Rajab. Then he set out in Sha'ban of the fourth year for the aforementioned appointment. He appointed [Abdullah ibn] ³ Abdullah ibn Ubayy ibn Salul over Medina, and he camped at Badr, staying there for eight nights. Abu Sufyan set out with the people of Mecca until he camped at Majanna ⁴ on the side of al-Zahran; it is also said that he reached 'Usfan. Then they decided to return, excusing themselves by saying that the year was a year of drought. The Expedition of Dumat al-Jandal ⁵ The Messenger of God ﷺ returned to Medina and stayed there until the end of Dhu al-Hijjah of the fourth year of the Hijra. Then he set out for...

Ghazwat Badr al-Thalitha : The third military expedition led by the Prophet Muhammad to Badr, following the earlier battles of Badr and Uhud.
Dhat al-Riqa' : A location or expedition; Dhat al-Riqa' is the name of a campaign where the Prophet prayed the prayer of fear (salat al-khawf).
Abdullah ibn : The text has a lacuna; the name is likely 'Abdullah ibn Ubayy ibn Salul, a prominent hypocrite in Medina.
Majanna : A place near Mecca, possibly a market or valley.
Dumat al-Jandal : An oasis in northern Arabia, a strategic location on the trade route to Syria.

The Battle of the Trench [1]

Dumat al-Jandal in Rabi' al-Awwal, at the beginning of the fifth year of the Hijra, and he appointed Siba' ibn 'Arfatah over Medina. He [the Prophet] returned from his journey before reaching Dumat al-Jandal, and did not encounter any battle. The Expedition of the Trench ¹ Then came the Expedition of the Trench in Shawwal of the fifth year of the Hijra; thus said the authors of the military expeditions ²; but the established fact is that it was in the fourth year without doubt, due to the hadith of Ibn 'Umar: "I was presented to the Messenger of God on the day of Uhud when I was fourteen years old, and he rejected me; then I was presented to him on the day of the Trench when I was fifteen years old, and he allowed me." So it is correct that there was only one year between them, and that it was before Dumat al-Jandal without doubt ³. Its cause was that a group of Jews, including Salam ibn Abi al-Huqayq, and Kinana ibn al-Rabi' ibn Abi al-Huqayq, and Salam ibn Mishkam al-Nadriyyun, and Hawdha ibn Qays, and Abu 'Ammar al-Wa'iliyyun ⁴. They formed the confederates: they went out and came to Mecca calling for war against the Messenger of God, promising help from themselves to whoever volunteered for that, and the people of Mecca responded to them; then the aforementioned Jews went to Ghatafan, and called them to the same, and they responded. So Quraysh set out, led by Abu Sufyan ibn Harb, and Ghatafan set out, led by 'Uyayna ibn Hisn ibn Hudhayfa ibn Badr al-Fazari over Banu Fazara, and al-Harith ibn 'Awf ibn Abi Haritha al-Murri over Banu Murra, and Mis'ar ibn Rukhayla ⁵ ibn Nuwayra ibn Tarif ibn Sahma ibn 'Abd Allah ibn Hilal ibn Khalawa ibn Ashja' ibn Rayth ibn Ghatafan over those who followed him from Ashja'. When the Messenger of God heard of them, he ordered the digging of the trench around Medina, and he worked on it with his own hand, and the trench was completed; and there were miracles in it, among them that a rocky hillock appeared in the trench, blunting the pickaxes ⁶, so the Messenger of God came, prayed and sprinkled water on it, and it crumbled like a sand dune; and he fed a great multitude from a small amount of dates, among other things. The confederates advanced until they camped at the confluence of the valleys of Rumah ⁷, between al-Jurf and Zaghaba ⁸, with ten thousand of their allies and those who followed them from Kinana and others. And Ghatafan and those who followed them from the people of Najd camped at Dhanab Naqma ⁹, on the side of [Uhud] ¹⁰. The Messenger of God went out with three thousand Muslims ¹¹, though it has been said: only nine hundred, which is the correct and undoubted view, the first being a mistake; until they placed their backs against Sal', and they camped there with the trench between them. He appointed Ibn Umm Maktum over Medina, and ordered the women and children to be placed in the fortresses. Ka'b ibn Asad, the leader of Banu Qurayza, was in a treaty with the Messenger of God, but Hayy ibn Akhtab came to him and kept at him, while Ka'b refused, until he influenced him, and Ka'b broke his covenant with the Messenger of God and sided with Hayy. When the news reached him, the Messenger of God sent Sa'd ibn Mu'adh and Sa'd ibn 'Ubada, the chiefs of Aws and Khazraj, and Khawwat ibn Jubayr, brother of Banu 'Amr ibn 'Awf, and 'Abd Allah ibn Rawaha, brother of Banu al-Harith ibn al-Khazraj, to ascertain the matter. When they reached Banu Qurayza, they found them openly treacherous, and they insulted the Messenger of God, so Sa'd ibn Mu'adh exchanged insults with them, and they returned. The Messenger of God had ordered them, if they found the treachery of Banu Qurayza to be true, to hint at the news without stating it explicitly. So they came and said: 'Adal and al-Qara; reminding of the treachery of al-Qara against the companions of al-Raji'. The matter became grave, and the Muslims were surrounded from every side; some of Banu Haritha asked permission, saying: "O Messenger of God, our houses are exposed and outside Medina, so permit us to return to our homes." And Banu Salama also nearly faltered, but God made both groups steadfast and had mercy on both tribes; and the polytheists remained besieging the Muslims for about a month, with no battle between them, until the Messenger of God sent to 'Uyayna ibn Hisn ibn Hudhayfa and al-Harith ibn 'Awf ibn Abi Haritha, the two chiefs of Ghatafan, offering them one third of the fruits of Medina, and negotiations took place over that ¹², but the matter was not concluded. The Messenger of God mentioned that to Sa'd ibn Mu'adh and Sa'd ibn 'Ubada, and they said: "O Messenger of God, is it a command from God that we must accept, or something you desire that we do, or something you do for us?" He said: "Rather, something I do for you; by God, I only do this because I see the Arabs have shot at you from one bow." Sa'd ibn Mu'adh said: "O Messenger of God, we and these people were once in polytheism and idol worship ¹³, and they could not ¹⁴ eat a single date from them except as a guest or by purchase; now that God has honored us with Islam, guided us to it, and strengthened us through you, should we give them our wealth? By God, we will give them nothing but the sword." The Messenger of God approved his opinion, and they persisted in their situation. Then some horsemen from Quraysh, including 'Amr ibn 'Abd Wudd, brother of Banu 'Amir ibn Lu'ayy, and 'Ikrima ibn Abi Jahl, and Hubayra ibn Abi Wahb al-Makhzumiyyan, and Dirar ibn al-Khattab, brother of Banu Muharib ibn Fihr, came out on their horses. When they stopped at the trench, they said: "This is a trick, by God, the Arabs never knew such a thing." It is said that Salman suggested it. Then they aimed for a narrow place in the trench, crossed it and passed beyond, and their horses galloped with them in the salty plain between the trench and Sal', and they called for single combat. 'Ali ibn Abi Talib came out against 'Amr and killed him, and the rest left from where they had entered, returning to their people. The slogan of the Muslims on the day of the Trench was: "Ha, Mim, they will not be victorious." 'A'isha, the Mother of the Believers, was with Umm Sa'd ibn Mu'adh in the fortress of Banu Haritha, which was one of the strongest fortresses in Medina. And Safiyya, the aunt of the Messenger of God, was in Fari', the fortress of Hassan ibn Thabit, and Hassan ibn Thabit was in it with the women and children. During those days, Sa'd ibn Mu'adh was struck by an arrow that severed his median vein, shot by Hibban ibn Qays ibn al-'Arqa ¹⁵, though it is said that it was Abu Usama al-Jushami ¹⁶, an ally of Banu Makhzum, who shot him. It is said that when he was struck, Sa'd prayed, may God be pleased with him: "O God, if You have left any of the war against Quraysh, keep me alive for it, for there is no people I would rather fight ¹⁷ than those who harmed Your Messenger, denied him, and expelled him. O God, if You have ended the war between us and them, make it a martyrdom for me, and do not let me die until You comfort my eyes regarding Banu Qurayza." When the situation became severe and difficult, Nu'aym ibn Mas'ud ibn 'Amir ibn Unayf ibn Tha'laba ibn Qunfudh ibn Hilal ibn Khalawa ibn Ashja' ibn Rayth ibn Ghatafan came to the Messenger of God and said: "O Messenger of God, I have embraced Islam, and my people do not know of my Islam, so command me as you wish." The Messenger of God said to him: "You are only one man among us, so cause dissension among them if you can, for war is deception." So Nu'aym went out and came to Banu Qurayza, with whom he used to drink in the pre-Islamic period, and said: "O Banu Qurayza, you know my love for you and the special bond between us." They said: "You speak the truth." He said: "Indeed, Quraysh and Ghatafan are not like you; if they see something they like, they stay, otherwise they will go back to their lands and leave you; and you have no power against Muhammad if you are left with him, so do not fight with them until you take hostages from them." They said: "You have given good advice." Then he went to Quraysh and said to Abu Sufyan: "You know my sincerity towards you, and I have learned something that I must inform you of, so keep it secret from me." They said: "What is it?" He said: "Know that the Jews regret breaking their covenant with Muhammad, and they have sent to him that they will take hostages from you and hand them over to Muhammad, and then turn against you with him." Quraysh thanked him for that. Then he went to Ghatafan and said the same to them as he had said to Quraysh. When it was the night of Saturday in Shawwal of the year four, Abu Sufyan and Ghatafan sent to Banu Qurayza: "We are not in a place to stay, so prepare for battle tomorrow." The Jews sent back to them: "Today is Saturday, and moreover we will not fight with you until you give us hostages." They replied to their messenger: "By God, we will not give you hostages, so come out with us." Banu Qurayza said: "By God, Nu'aym spoke the truth." When the messengers returned to them with that, they said: "By God, Nu'aym told us the truth." So they refused to fight with them, and God sent upon them a great wind that overturned their pots and vessels. The Messenger of God sent Hudhayfa ibn al-Yaman as a spy, and he brought him news of their departure, and Quraysh and Ghatafan departed. When morning came, the Messenger of God, with the confederates gone, returned from the trench to Medina, and the Muslims laid down their arms. Then Gabriel came to him from God with the command to march against Banu Qurayza ¹⁸, after the noon prayer of that day. Some Muslims saw Gabriel that day in the form of Dihya al-Kalbi on a mule with a saddlecloth of brocade; later Dihya passed by them. The Messenger of God ordered that no one should pray the afternoon prayer except in Banu Qurayza. The Muslims set out, and the time for the afternoon prayer came while they were on the road. Some Muslims said: "We will pray, for we were not commanded to delay it beyond its time." Others said: "We will not pray it except where the Messenger of God ordered us to pray it." It is mentioned that some did not pray the afternoon prayer until night; this reached the Messenger of God, and he did not rebuke either group. Rebuke only applies to one who deliberately disobeys while knowing it is disobedience; as for one who interprets [the command] seeking good, even if he does not hit the truth, he is not rebuked. God knows that if we had been there, we would not have prayed the afternoon prayer that day except in Banu Qurayza, even if after several days ¹⁹. There is no difference between his transferring a prayer on that day to the location of Banu Qurayza, and his transferring the sunset prayer on the night of Muzdalifa, and the afternoon prayer on the day of 'Arafa to the time of noon; obedience in that is obligatory. Returning to the report: The Messenger of God gave the banner to 'Ali ibn Abi Talib, may God be pleased with him, and appointed Ibn Umm Maktum over Medina. The Messenger of God besieged their fortresses, and they made the Muslims hear insults against the Messenger of God. 'Ali met the Messenger of God and suggested that he not approach them because of what he heard. The Messenger of God said to him: "If they saw me, they would not say any of that." When they saw the Prophet, may God bless him and grant him peace,

He ²⁰ commanded them to stop what they were saying. The Messenger of Allah ²⁰ descended at one of their wells called 'Bi'r Anna' ²¹ or 'Bi'r Anni' ²², and besieged them for twenty-five nights ²³. Their leader Ka'b ibn Asad offered them three options: Islam; killing their children and women and then fighting until death; or attacking the Prophet ²⁰ on the night of Saturday, thinking the Muslims were secure from them. They refused all, and sent to the Messenger of Allah ²⁰ to send them Abu Lubaba ibn 'Abd al-Mundhir, brother of Banu 'Amr ibn 'Awf, who were allies of Aws. He sent him to them. When he came, their men, women, and children gathered and said: 'O Abu Lubaba, do you think we should submit to Muhammad's judgment?' He said: 'Yes,' and gestured to them that it meant slaughter. Then Abu Lubaba regretted immediately, knowing he had sinned. He went away without returning to the Prophet ²⁰, tied himself to a pillar of the mosque, and said: 'I will not leave this place until Allah forgives me.' He vowed never to enter the land of Banu Qurayza again, nor be in a land where Allah and His Messenger were betrayed. When the Messenger of Allah ²⁰ heard this, he said: 'If he had come to me, I would have asked forgiveness for him. But since he did what he did, I will not release him until Allah forgives him.' Then revelation came to the Messenger of Allah ²⁰ regarding Abu Lubaba, and the Messenger of Allah ²⁰ released him with his own hand. It is said that he remained tied to the pillar for six nights, only untying for prayer ²⁴. Banu Qurayza submitted to the judgment of Sa'd ibn Mu'adh, who judged them according to the judgment of the Messenger of Allah ²⁰. On the night of their surrender, Tha'laba and Usayd, sons of Sa'ya, and Asad ibn 'Ubayd, from the clan of Hudayl, relatives of Qurayza and Nadir, embraced Islam. That same night, 'Amr ibn Sa'di al-Qurazi left; he had refused to join them in breaking the covenant with the Messenger of Allah ²⁰, and he escaped, his whereabouts unknown. When Banu Qurayza submitted to his judgment ²⁰, the Aws said: 'O Messenger of Allah, you did with Banu Qaynuqa' as we know, and they are allies of our brothers the Khazraj, while these are our clients.' The Messenger of Allah ²⁰ said: 'Are you not satisfied, O Aws, that a man from among you judge them?' They said: 'Yes.' He said: 'Then that is up to Sa'd ibn Mu'adh.' The Messenger of Allah ²⁰ had placed Sa'd ibn Mu'adh in a tent in the mosque, tended by Rufayda al-Aslamiyya, a righteous woman who cared for the sick and wounded, so that the Prophet ²⁰ could visit him nearby. The Messenger of Allah ²⁰ sent for Sa'd to be brought to judge Banu Qurayza. He came riding a donkey, with a leather cushion, and his people surrounded him, saying: 'O Abu 'Amr, be good to your clients.' Sa'd said: 'It is time for Sa'd not to fear the blame of any blamer in Allah's cause.' Some of those with him returned to the homes of Banu 'Abd al-Ashhal and announced the doom of Banu Qurayza. When Sa'd approached the Messenger of Allah ²⁰, he said to the Muslims: 'Stand up for your leader.' The Muslims stood and said: 'O Abu 'Amr, the Messenger of Allah ²⁰ has appointed you over your clients to judge them.' He said: 'Do you have the covenant and pledge of Allah that the judgment over them will be as I judge?' They said: 'Yes.' He said: 'And on those here in the direction where the Messenger of Allah ²⁰ is?'—turning away from the Messenger of Allah ²⁰ out of reverence. The Messenger of Allah ²⁰ said: 'Yes.' Sa'd said: 'I judge that the men be killed, the property divided, and the women and children taken captive.' The Messenger of Allah ²⁰ said: 'You have judged them with the judgment of Allah from above seven heavens ²⁵.' The Messenger of Allah ²⁰ ordered them to be taken to the site of today's market in Medina, where trenches were dug. Then the Messenger of Allah ²⁰ ordered their necks to be struck in those trenches. On that day, Huyayy ibn Akhtab, father of the Mother of the Believers Safiyya, and Ka'b ibn Asad were killed, among six to seven hundred. Only one woman was killed, Bunaba ²⁶, wife of al-Hakam al-Qurazi, who threw a millstone on Khallad ibn Suwayd ibn al-Samit, killing him. The Messenger of Allah ²⁰ ordered the execution of every male who had reached puberty, and spared those who had not. The Messenger of Allah ²⁰ granted Thabit ibn Qays ibn Shammas the children of al-Zubayr Bata, and he spared them; among them was 'Abd al-Rahman ibn al-Zubayr, who embraced Islam and was a Companion. The Messenger of Allah ²⁰ also granted Rifa'a ibn Shamwil al-Qurazi to Umm al-Mundhir Salma ²⁷ bint Qays of Banu al-Najjar, who had prayed toward both qiblas ²⁸. Rifa'a embraced Islam and was a Companion, and he was among those who had not reached puberty ²⁹.

Ghazwat al-Khandaq : The Expedition of the Trench, also known as the Battle of the Trench or Battle of the Confederates (Ahzab), a defensive battle in 627 CE where Muslims dug a trench around Medina.
Ashab al-Maghazi : Authors of the military expeditions, early historians who compiled accounts of the Prophet's military campaigns.
Dumat al-Jandal : An oasis in northern Arabia; the expedition occurred in 626 CE, but the author argues the Trench expedition was earlier.
al-Wa'iliyyun : Two men from the tribe of Wa'il, possibly from the Banu Wa'il branch.
Mis'ar ibn Rukhayla : A leader of Ashja' tribe; name variant: Rukhayla or Rukhaylah.
Kudya : A hard rocky hillock or mass of rock that obstructed digging.
Rumah : A place near Medina, possibly a well or valley.
Zaghaba : A location near Medina, possibly a valley or area.
Dhanab Naqma : A place near Medina, literally 'tail of Naqma', a mountain or hill.
Uhud : Mountain north of Medina, site of the Battle of Uhud.
Three thousand : The number of Muslims; the author notes a variant of nine hundred, considering it more correct.
al-Murawada : Negotiation or bargaining over the terms of a truce or payment.
Shirk : Polytheism or associating partners with God.
La yutiqun : They could not; meaning they were unable to eat dates except by purchase or as guests.
Hibban ibn Qays ibn al-'Arqa : A man from the tribe of 'Amir; 'al-'Arqa' is a nickname meaning 'the lame'.
Abu Usama al-Jushami : A man from the tribe of Jusham, an ally of Banu Makhzum.
Ujahiduhum : I fight them; from jihad, meaning to strive or fight in God's cause.
Bani Qurayza : A Jewish tribe in Medina that broke their treaty with the Muslims, leading to their siege and punishment.
Ta'wil : Interpretation or exegesis, here referring to interpreting the Prophet's command regarding prayer.
ﷺ : Abbreviation for 'sallallahu 'alayhi wa sallam' (peace be upon him), used after mentioning the Prophet Muhammad.
بئر أنا : Bi'r Anna: a well belonging to Banu Qurayza.
بئر أني : Bi'r Anni: variant name for the same well.
ليلة : Layla: night; here meaning days and nights, i.e., 25 days.
رضوان الله تعالى عليه : Ridwan Allah ta'ala 'alayh: 'May Allah be pleased with him,' a phrase used for Companions.
سبعة أرقعة : Sab'at arqi'a: 'seven heavens,' referring to the seven layers of the sky.
بنابة : Bunaba: name of the woman who killed Khallad ibn Suwayd.
أم المنذر سلمى : Umm al-Mundhir Salma: a female Companion.
صلى القبلتين : Sallat al-qiblatayn: 'she prayed toward both qiblas,' meaning she was alive during the change of qibla from Jerusalem to Mecca.
لم ينبت : Lam yanbut: 'had not yet grown pubic hair,' indicating he was a child.

Mention of those who were martyred on the day of the Trench [1] and the day of Banu…

Mention of those who were martyred on the day of the Trench [1] and the day of Banu Qurayza [2].

And 'Atiyya al-Quraẓī felt shy, and he was a Companion ¹. The Messenger of God ﷺ divided the wealth of Banū Qurayẓa, allotting three shares to the horseman and one share to the foot soldier. The horses among the Muslims on that day were thirty-six. Among their captives, the Prophet ﷺ took Rayḥāna bint 'Amr ibn Khunāfa, one of the women of Banū 'Amr ibn Qurayẓa, and she remained in his possession until he died ﷺ. The conquest of Banū Qurayẓa occurred at the end of Dhū al-Qa'da, contiguous with the beginning of Dhū al-Ḥijja, in the fourth year of the Hijra. When the affair of Banū Qurayẓa was concluded, the supplication of the righteous man Sa'd ibn Mu'ādh (may God be pleased with him) was answered: his vein burst and he died. It is he at whose death the Throne of the Merciful trembled ², meaning the bearers of the Throne rejoiced at his soul. ﵁. Mention of those martyred on the Day of the Trench and the Day of Banū Qurayẓa ³ We mention them together because they are consecutive, with no interval between them. Those killed on the Day of the Trench: - Sa'd ibn Mu'ādh from Banū 'Abd al-Ashhal. - Anas ibn Aws ibn 'Atīk ibn 'Amr. - 'Abd Allāh ibn Sahl, both from Banū 'Abd al-Ashhal. - From Banū Salama ibn al-Khazraj: - al-Ṭufayl ibn al-Nu'mān. - Tha'laba ibn 'Anama ⁴. - From Banū Dīnār ibn al-Najjār ibn al-Khazraj: - Ka'b ibn Zayd, struck by a stray arrow which killed him ⁵. Those killed among the polytheists on the Day of the Trench: [From Banū 'Abd al-Dār]: - Munabbih ibn 'Uthmān ibn 'Ubayd ibn al-Sabbāq ibn 'Abd al-Dār, struck by an arrow from which he died in Mecca. It is also said: he is 'Uthmān ibn Munabbih ibn al-Sabbāq. [From Banū Makhzūm ibn Yaqẓa]: - Nawfal ibn 'Abd Allāh ibn al-Mughīra, who leaped into the trench and was killed there. [From Banū 'Āmir ibn Lu'ayy]: - 'Amr ibn 'Abd Wudd. - His son Ḥisl ibn 'Amr, from Banū 'Āmir ibn Lu'ayy. Those martyred on the Day of Banū Qurayẓa from the Muslims: - Khallād ibn Suwayd ibn Tha'laba ibn 'Amr, from Banū al-Ḥārith ibn al-Khazraj. A woman from Banū Qurayẓa threw a millstone at him and killed him ⁶.

ṣaḥāba : Companionship with the Prophet Muhammad; a Companion is one who met him, believed in him, and died as a Muslim.
trembled at his death : A hadith indicates that the Throne of God shook at the death of Sa'd ibn Mu'ādh, signifying divine pleasure and honor.
martyred : Those who died in battle for the cause of Islam are considered martyrs (shuhadā').
Tha'laba ibn 'Anama : Name of a companion; variant readings exist for the name 'Anama.
stray arrow : An arrow shot without a specific target, often causing unintended casualties.
millstone : A heavy stone used for grinding grain, here used as a weapon.

Abdullah ibn Atik was sent to kill Salam ibn Abi al-Huqayq, who is Abu Rafi'.

During the siege, Abu Sinan ibn Mihsan ibn Hurthan al-Asadi, the brother of 'Ukasha ibn Mihsan, died, and the Prophet ﷺ buried him in the cemetery of Banu Qurayza, where the Muslims who lived there continued to bury their dead until today. No one else was killed except these two. After the Trench ¹, the Quraysh disbelievers did not attack the Muslims again, praise be to Allah, Lord of the worlds. The Expedition of 'Abdullah ibn 'Atik to Kill Sallam ibn Abi al-Huqayq, also known as Abu Rafi' ² When Allah Almighty caused the disbeliever Ka'b ibn al-Ashraf to be killed at the hands of men from the Aws ³, the Khazraj desired to do something similar to increase their reward and service to Islam. They discussed that Sallam ibn Abi al-Huqayq was as hostile to the Messenger of Allah ﷺ and the Muslims as Ka'b ibn al-Ashraf had been. So they sought permission from the Messenger of Allah ﷺ to kill him, and he gave them permission. Five men from the Khazraj set out, all from Banu Salama: 'Abdullah ibn 'Atik, 'Abdullah ibn Unays, Abu Qatada al-Harith ibn Rib'i, Mas'ud ibn Sinan, and Khuzai' ibn al-Aswad ⁴, their ally among the Muslims. The Messenger of Allah ﷺ appointed 'Abdullah ibn 'Atik as their commander, and forbade them from killing women and children. They set out and came to Khaybar at night. Sallam was living in a house with a group, in an upper room ⁵. They climbed over the wall into the house, and secured every door from the outside. Then they came to the upper room where he was and asked for permission to enter. His wife said, "Who are you?" They said, "Some Arabs." She said, "Here is your man, so enter." When they entered, they locked the door behind them. She realized the evil and screamed. They intended to kill her, but then remembered the Prophet's ﷺ prohibition against killing women, so they refrained. Then they struck him with their swords while he was lying on his bed, white in the darkness of the night like a Coptic garment ⁶. 'Abdullah ibn 'Atik thrust his sword into his belly until it went through, while the enemy of Allah was saying, "Qatni, qatni ⁷." Then they descended. 'Abdullah ibn 'Atik had poor eyesight, so he fell and sprained his foot severely ⁸. His companions carried him until they came to one of their water channels ⁹ and entered it to hide. The people of the fortresses came out and lit fires in every direction. When they despaired, they returned. The Muslims said, "How can we know that the enemy of Allah is dead?" So one of them returned and mingled with the people, then returned to his companions and told them that he had stood with the crowd and heard his wife say, "By Allah, I heard the voice of Ibn 'Atik," then she corrected herself ¹⁰ and said, "How could Ibn 'Atik be in this land?" Then she looked at his face and said, "He is dead, by the God of the Jews." He said, "I was delighted."

al-Khandaq : The Trench; refers to the Battle of the Trench (Ghazwat al-Khandaq) in 627 CE, where Muslims dug a trench to defend Medina.
Abu Rafi' : Sallam ibn Abi al-Huqayq was also known as Abu Rafi'; a Jewish leader in Khaybar hostile to Islam.
Aws : One of the two main Arab tribes in Medina (the other being Khazraj); they had previously killed Ka'b ibn al-Ashraf.
Khuzai' ibn al-Aswad : A companion from the tribe of Khuzā‘a, allied with the Khazraj.
'Ulliya : An upper room or attic; a raised chamber in a house.
Qibtiyya : A fine white linen or cotton garment from Egypt (Coptic cloth).
Qatni qatni : An exclamation meaning 'Enough! Enough!' or 'It is enough for me!'
Wuthi'a : A severe sprain or dislocation of the foot.
Manhar : A water channel or irrigation canal; a place where water flows.
Akdhabtu nafsi : She corrected herself; literally 'I made myself a liar' meaning she doubted her own words.

The Expedition of Banu Lahyan [1]

He returned to his companions and informed them of his destruction. They went back to the Messenger of Allah ﷺ and told him, and they urged each other to kill him. The Prophet ﷺ said: "Bring your swords." They showed them to him, and he said about the sword of Abdullah ibn Unays: "This one killed him; I see traces of food on it." Expedition of Banu Lahyan ¹ The Messenger of Allah ﷺ stayed after the conquest of Qurayza for the remainder of Dhu al-Hijjah, Muharram, Safar, Rabi' al-Awwal, Rabi' al-Thani, and Jumada al-Ula. Then he set out, which was the sixth month after the conquest of Banu Qurayza, in the third month of the sixth year of the Hijra—so they said, but the correct view is that it was the fifth year—heading towards Banu Lahyan, seeking vengeance for the blood of 'Asim ibn Thabit and Khubayb ibn 'Adiyy and their companions, who were killed at al-Raji' ². This was after his return from Dumat al-Jandal. He ﷺ took a route via Ghurab, a mountain in the direction of al-Sham, to Makhid ³, then to al-Batra', then took the left side and came out at Yayn ⁴, then to the rocky hills of al-Yamam, then took the main road from the direction of Mecca, and hastened his journey until he camped at Ghuran ⁵.

Banu Lahyan : A tribe of the Hawazin confederation, located near Mecca. The expedition was a punitive raid for the killing of Muslim companions at al-Raji'.
al-Raji' : A location where a group of Muslim missionaries were ambushed and killed by the tribes of Banu Lahyan and others in 4 AH.
Makhid : A place name; possibly a valley or watering hole on the route.
Yayn : A place name; possibly a mountain or valley.
Ghuran : A valley or area near the territory of Banu Lahyan.

The Expedition of Dhu Qarad [1]

A valley between Amaj and 'Usfan, which are the dwellings of the Banu Lahyan, extending to a land called Saya ¹. He found that they had been warned and had taken refuge in the mountain peaks. The Messenger of Allah ﷺ set out when their surprise attack had failed and they had fortified themselves, with two hundred horsemen from his Companions, until he camped at 'Usfan. He sent two horsemen from his Companions until they reached Kara' al-Ghamim ², then they returned, and the Prophet ﷺ went back to Medina. The Expedition of Dhu Qarad ³ During the expedition of Banu Lahyan, the Ansar said: 'Medina is empty of us, we have gone far from it, and we fear that our enemy may attack it in our absence.' The Messenger of Allah ﷺ informed them that at every pass of its passes there is an angel guarding it by the command of Allah ﷿. Then he returned at that time. No sooner had the Muslims dismounted in Medina and stayed a few nights, when 'Uyayna ibn Hisn raided them with the Banu 'Abdullah ibn Ghatafan. They seized some milch camels belonging to the Messenger of Allah ﷺ, along with a man from Banu Ghifar and a woman. They killed the Ghifari and took the woman and the camels. The first to notice them was Salama ibn 'Amr ibn al-Akwa' al-Aslami, who was heading towards al-Ghaba ⁴. When he ascended Thaniyat al-Wada' ⁵, he saw the cavalry of the disbelievers and shouted, alerting the Muslims. Then he set out after them, performing great deeds, shooting them with arrows until he recovered what they had taken. When the alarm was raised in Medina, the first horseman to come to the Messenger of Allah ﷺ was al-Miqdad ibn al-Aswad, then 'Abbad ibn Bishr ibn Waqsh from Banu 'Abd al-Ashhal, Sa'd ibn Zayd from Banu 'Abd al-Ashhal, Usayd ibn Zuhayr from Banu al-Haritha, 'Ukasha ibn Mihsan al-Asadi, Muhriz ibn Nadla al-Asadi al-Akram ⁶, Abu Qatada al-Harith ibn Rib'i from Banu Salama, and Abu 'Ayyash ibn Zayd ibn al-Samit from Banu Zurayq. When they gathered, the Messenger of Allah ﷺ appointed Sa'd ibn Zayd as their commander. It is said that the Messenger of Allah ﷺ gave the horse of Abu 'Ayyash to Mu'adh ibn Ma'is, or 'A'idh ibn Ma'is, as he was more skilled in horsemanship than Abu 'Ayyash. The first to catch up with them was Muhriz ibn Nadla al-Akram, who was killed. He was riding a horse belonging to Mahmud ibn Maslama from Banu 'Abd al-Ashhal, which he had taken while its owner was absent. When he was killed, the horse returned to its stable ⁷ in Banu 'Abd al-Ashhal. It is said that he was killed by 'Abd al-Rahman ibn 'Uyayna ibn Hisn, who then rode his horse. Then Salama killed 'Abd al-Rahman and recovered the horse. The name of al-Miqdad's horse was Sabha, or Bu'jaja ⁸; the horse of Mu'adh ibn Waqsh was Lama'; the horse of 'Ukasha ibn Mihsan was Dhu al-Limma; the horse of Sa'd ibn Zayd was Lahiqa; the horse of Abu Qatada was Jarwa; and the horse of Usayd ibn...

Sāyah : A place name, possibly a valley or region.
Kara' al-Ghamīm : A location, likely a valley or pass.
Dhū Qarad : The name of an expedition, also known as the raid on the milch camels.
al-Ghābah : A place name, meaning 'the forest' or 'thicket'.
Thaniyat al-Wadā' : A mountain pass near Medina, meaning 'the pass of farewell'.
al-Akram : An epithet meaning 'the generous' or 'noble'.
Āriyah : A stable or enclosure for horses.
Bu'jajah : A name of a horse, possibly meaning 'the one with a white spot'.

The Expedition of Banu al-Mustaliq [1]

Ẓuhayr: a prescribed ¹; and the horse of Abū ʿAyyāsh: Jalwa ²; and the horse that al-Akhram rode: al-Janāḥ ³. The polytheists turned in flight, and the Messenger of Allah ﷺ reached a watering place called Dhū al-Qarad, where he slaughtered a she-camel from his recovered milch camels. He stayed there a night and a day, then returned to Medina. The Ghifārī woman came riding the she-camel of the Messenger of Allah ﷺ. When she reached Medina, she vowed to slaughter it. The Messenger of Allah ﷺ informed her that there is no vow in disobedience, nor for anyone regarding what they do not own, and he took his she-camel. Expedition of Banū al-Muṣṭaliq ⁴ Then the Messenger of Allah ﷺ remained in Medina for part of Jumādā al-Ākhira, Rajab, and the rest of the year. Then he campaigned against Banū al-Muṣṭaliq from Khuzāʿa in Shaʿbān of the sixth year of the Hijra, appointing over Medina Abū Dharr al-Ghifārī, or it is said: Numayla ibn ʿAbd Allāh al-Laythī. The Messenger of Allah ﷺ raided Banū al-Muṣṭaliq while they were unaware ⁵, at a watering place called al-Muraysīʿ ⁶, in the direction of Qudayd towards the coast. He killed those among them who were killed, and took captive the women and children. Among those captives was Juwayriyya bint al-Ḥārith ibn Abī Ḍirār, the chief of Banū al-Muṣṭaliq. She fell into the share of Thābit ibn Qays ibn Shammās, who made a contract of manumission with her. The Messenger of Allah ﷺ paid it on her behalf, freed her, and married her. In this expedition, Hishām ibn Ṣabāba al-Laythī, from Banū Layth ibn Bakr ibn ʿAbd Manāt ibn Kināna, was hit. A man from the Ansār, from the clan of ʿUbāda ibn al-Ṣāmit, struck him by mistake, thinking he was an enemy. On the return of the Messenger of Allah ﷺ from this expedition, ʿAbd Allāh ibn Ubayy ibn Salūl said: "If we return to Medina, the mightier will surely expel the meaner therefrom." This was due to a quarrel that occurred between a man from Banū Jihjāh ibn Masʿūd ⁷ al-Ghifārī, a hired man of ʿUmar ibn al-Khaṭṭāb, and Sinān ibn Wabar al-Juhanī, an ally of Banū ʿAwf ibn al-Khazraj. The Ghifārī called out: "O Muhājirūn!" and the Juhanī called out: "O Ansār!" Zayd ibn Arqam informed the Messenger of Allah ﷺ of ʿAbd Allāh ibn Ubayy's statement. Thereupon, from Allah Almighty, Sūrat al-Munāfiqūn was revealed. ʿAbd Allāh ibn ʿAbd Allāh ibn Ubayy disowned his father and came to the Messenger of Allah ﷺ, saying: "O Messenger of Allah, by Allah, you are the mightier and he is the meaner. By Allah, if you wish, you could expel him, O Messenger of Allah." He stood before his father near Medina, saying: "By Allah, you shall not enter it until the Messenger of Allah ﷺ permits you to enter, and then you may enter." ʿAbd Allāh ibn ʿAbd Allāh also said to the Messenger of Allah ﷺ: "O Messenger of Allah, I have heard that you intend to kill my father. I fear that if you order someone else to do it, my soul will not let me see my father's killer walking on the earth, so I would kill him for him, and thus enter the Fire if I kill a Muslim for a disbeliever. The Ansār know that I am the most dutiful of them to his father. But, O Messenger of Allah, if you intend to kill him, command me to do it, for by Allah, I will bring you his head." The Messenger of Allah ﷺ spoke well to him and informed him that he would not harm his father. Maqīṣ ibn Ṣabāba came from Mecca, outwardly professing Islam, and seeking the blood money for his brother Hishām ibn Ṣabāba. The Messenger of Allah ﷺ ordered it to be given to him. He took it, then attacked his brother's killer and killed him, then fled to Mecca as a disbeliever. He was one of those whom the Messenger of Allah ﷺ ordered to be killed on the day of the Conquest of Mecca, among those ordered to be killed. The battle cry of the Muslims on the day of Banū al-Muṣṭaliq was: "Die, die!" When the Muslims learned that the Messenger of Allah ﷺ had married Juwayriyya, they freed all the captives from Banū al-Muṣṭaliq that they held, out of honor for the marriage alliance with the Messenger of Allah ﷺ. Indeed, through her, a household of her people were set free. Then, more than two years after their acceptance of Islam, the Messenger of Allah ﷺ sent al-Walīd ibn ʿUqba ibn Abī Muʿayṭ as a collector of alms ⁸ to Banū al-Muṣṭaliq. They went out to meet him, but he became frightened, returned, and informed the Messenger of Allah ﷺ that they had intended to kill him. People spoke about campaigning against them. Then their delegate came, denying that their collector had returned before meeting them, explaining that they had only gone out to meet him, honoring his arrival. Thereupon was revealed: "O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful" [Sūrat al-Ḥujurāt, verse 6]. On the return of the people from the expedition of Banū al-Muṣṭaliq, the people of the slander ⁹ said what they said, and Allah Almighty revealed concerning that the exoneration of ʿĀʾisha, the Mother of the Believers, may Allah be pleased with her, as He revealed ¹⁰. We have narrated through authentic chains ¹¹ that Saʿd ibn Muʿādh had an exchange with Saʿd ibn ʿUbāda regarding something of that matter. In our view, this is a mistake, because Saʿd ibn Muʿādh died immediately after the conquest of Qurayẓa, without doubt. The conquest of Banū Qurayẓa was at the end of Dhū al-Qaʿda of the fourth year of the Hijra, while the expedition of Banū al-Muṣṭaliq was in Shaʿbān of the sixth year, a year and eight months after the death of Saʿd. The exchange between the two mentioned men occurred more than fifty nights after the return from the expedition of Banū al-Muṣṭaliq ¹². Ibn Isḥāq mentioned from al-Zuhrī from ʿUbayd Allāh ibn ʿAbd Allāh and others that the one who spoke with Saʿd ibn ʿUbāda was Usayd ibn al-Ḥuḍayr. This is correct. No human being is free from error, except those whom Allah has protected ¹³.

masnūn : A prescribed or recommended act in Islamic law, not obligatory but meritorious.
Jalwa : A proper name for a horse, meaning 'brightness' or 'splendor'.
al-Janāḥ : A proper name for a horse, meaning 'wing'.
Banū al-Muṣṭaliq : A sub-tribe of Khuzāʿa, located near the coast of the Red Sea.
ghārūn : Unaware, taken by surprise.
al-Muraysīʿ : A watering place in the direction of Qudayd, near the coast.
Jihjāh ibn Masʿūd : A companion from the Ghifār tribe, known for his strength.
muṣaddiq : A collector of alms (zakāt) appointed by the Islamic state.
ahl al-ifk : The people of the slander, referring to those who spread false accusations against ʿĀʾisha.
barāʾa : Exoneration; the revelation of verses in Sūrat al-Nūr declaring ʿĀʾisha's innocence.
ṭuruq ṣiḥāḥ : Authentic chains of transmission in hadith terminology.
khamsūn layla : Fifty nights; a period indicating a significant time gap.
ʿiṣam Allāh : Those whom Allah has protected from error, i.e., prophets and infallible figures.

The Expedition of al-Hudaybiyya [1]

The Expedition of al-Hudaybiyya ¹ After returning from the expedition of Banu al-Mustaliq, the Messenger of Allah ﷺ remained in Medina during Ramadan and Shawwal. In the sixth year, he set out in Dhu al-Qa‘dah for ‘Umra ², summoning the Bedouins around Medina, but most of them lagged behind. He set out with those who were with him from the Muhajirun ³, the Ansar ⁴, and the Arabs who followed him. He drove the sacrificial animals and entered the state of ihram ⁵ for ‘Umra from Dhu al-Hulayfa, so that people would know he had not gone out for war. He set out with a thousand men or more; those who exaggerate say: a thousand and five hundred, no more; those who minimize say: a thousand and three hundred; and those who take a middle course say: a thousand and four hundred. Some said they were seven hundred, but this is a severe error indeed. The correct number, without doubt, is between one thousand three hundred and one thousand five hundred. When Quraysh learned of this, they set out, determined to prevent the Messenger of Allah ﷺ from reaching the House ⁶ or to fight him before that. They sent Khalid ibn al-Walid with cavalry to Kara‘ al-Ghamim. News of this reached the Messenger of Allah ﷺ while he was at ‘Usfan, so he took a route that bypassed them, guided by a man from Aslam. This route was to the right, between the hills of al-Hamad, leading to Thaniyyat al-Mirar, the descent to al-Hudaybiyya from lower Mecca. When Quraysh learned of this, the cavalry with Khalid turned back to Quraysh. When the Messenger of Allah ﷺ reached the place we mentioned at al-Hudaybiyya, his she-camel knelt down. The people said, "She has become stubborn ⁷." But it was not her habit; rather, the One who restrained the elephant from Mecca restrained her. "Quraysh will not ask me today for any plan that involves maintaining family ties but I will grant it to them." Then the Messenger of Allah ﷺ dismounted there. It was said to him, "O Messenger of Allah, there is no water in the valley." So he took an arrow from his quiver and planted it in the ground, and it gushed forth with abundant water ⁸, sufficient for the entire army. It is said that the one who placed the arrow in the well was Najiya ibn Jundab ibn ‘Umayr ibn Ya‘mar ibn Darim ibn ‘Amr ibn Wathila ibn Sahm ibn Mazin ibn Salaman ibn Aslam ibn Afsa ibn Abi Haritha, who was the driver of the sacrificial camels of the Messenger of Allah ﷺ. It is also said that it was al-Bara’ ibn ‘Azib. Then negotiations took place between the Messenger of Allah ﷺ and the disbelievers of Quraysh, and the discussions were lengthy, until Suhayl ibn ‘Amr came to him ﷺ and made a treaty with him that he would depart that year, and the following year he would come for ‘Umra, entering Mecca with his Companions without weapons, except for swords in their sheaths, and stay for three days without more. There would be a truce for ten years, during which people would intermingle and be secure with one another. And whoever from the disbelievers came to the Muslims as a Muslim, whether man or woman, would be returned to the disbelievers, and whoever from the Muslims came to the disbelievers as an apostate would not be returned to the Muslims. This was difficult for the Muslims, and some of them spoke about it. But the Messenger of Allah ﷺ knew best what his Lord had taught him. He knew that Allah would bring about a guaranteed relief for the Muslims from Allah, and he informed the Muslims of that. He knew that this treaty was made by Allah a cause for the spread of Islam. People became at ease after their aversion. Suhayl ibn ‘Amr disliked writing "Muhammad the Messenger of Allah" in the document, and ‘Ali ibn Abi Talib, who was the scribe, refused to erase "the Messenger of Allah" ﷺ with his own hand ⁹. So the Messenger of Allah ﷺ erased this description with his own hand and ordered the scribe to write "Muhammad ibn ‘Abd Allah." Abu Jandal ibn Suhayl came, dragging his chains, and the Messenger of Allah ﷺ returned him to his father after Mikraz ibn Hafs had granted him protection ¹⁰. This was very difficult for the Muslims, but he ﷺ informed them that Allah would bring them relief. Some people from Quraysh came, said to be between forty and thirty, intending to attack the Muslims, but they were captured. The Messenger of Allah ﷺ released them, and they are the freed ones ¹¹ who are traced back to as the ‘Utaqiyyun ¹². Before the completion of this treaty, he ﷺ had sent ‘Uthman ibn ‘Affan as a messenger to Mecca, and it was rumored that the polytheists had killed him. So the Messenger of Allah ﷺ called for a pledge to fight to the death and not to flee from battle. This was the Pledge of Ridwan ¹³, which took place under the tree, about which Allah praised its people and informed that they would not enter the Fire. The Messenger of Allah ﷺ struck his left hand over his right and said, "This is for ‘Uthman." When the aforementioned treaty was concluded, the Messenger of Allah ﷺ ordered them to sacrifice and shave their heads. They did so after some reluctance and hesitation that angered the Messenger of Allah ﷺ, but then Allah guided them to do it. It is said that the one who shaved the head of the Messenger of Allah ﷺ was Kharash ibn Umayya ibn al-Fadl al-Khuza‘i. Then the Messenger of Allah ﷺ returned to Medina. Abu Basir ‘Utba ibn Usayd ibn Jariya came to him as a fugitive, having been detained in Mecca. He was a Thaqafi, an ally of Banu Zuhra. Al-Azhar ibn ‘Abd ‘Awf, the uncle of ‘Abd al-Rahman ibn ‘Awf, and al-Akhnas ibn Shariq al-Thaqafi sent a man from Banu ‘Amir ibn Lu’ayy and their client to him. They came to the Prophet ﷺ, and he handed him over to them. They took him away, and when they reached Dhu al-Hudaybiya, they dismounted. Abu Basir said to one of the two men, "Show me this sword." When he got hold of it, he struck the ‘Amiri with it and killed him. The client fled and came to the Prophet ﷺ, informing him of what had happened. Abu Basir then came and said, "O Messenger of Allah, your pledge is fulfilled, and Allah has fulfilled it for you. You handed me over to the people, but I have protected my religion from being corrupted or tampered with ¹⁴." The Messenger of Allah ﷺ said, "Woe to his mother, he is a kindler of war ¹⁵; if only he had men." Abu Basir realized that he would be returned, so he left until he reached the seashore, a place called al-‘Is, near Dhu al-Marwa, on the route of Quraysh to Syria. He began to intercept their caravans ¹⁶, and every fugitive from Quraysh who wanted to join the Muslims gathered around him.

Ghazwat al-Hudaybiyya : The Expedition of al-Hudaybiyya, a pivotal event in 6 AH where the Prophet ﷺ and his companions set out for 'Umra but were prevented by Quraysh, leading to the Treaty of al-Hudaybiyya.
'Umra : The lesser pilgrimage to Mecca, which can be performed at any time of the year, unlike Hajj which has specific dates.
Muhajirun : The early Muslims who emigrated from Mecca to Medina to escape persecution.
Ansar : The inhabitants of Medina who supported and hosted the Prophet ﷺ and the Muhajirun after the Hijra.
Ihram : A sacred state of consecration for pilgrimage, involving specific dress and prohibitions.
the House : The Ka'ba in Mecca, the holiest site in Islam.
khal'at : A term meaning the she-camel became stubborn or refused to move, but here it is explained as a divine restraint.
al-ruwa' : Abundant water; the water gushed forth copiously.
with his own hand : The Prophet ﷺ himself erased the phrase 'Messenger of Allah' to avoid conflict, showing his humility and commitment to peace.
ajara : Granted protection or asylum; Mikraz ibn Hafs gave Abu Jandal protection, but the Prophet ﷺ still returned him per the treaty.
the freed ones : Refers to those captured and then released by the Prophet ﷺ, later known as al-'Utaqiyyun.
al-'Utaqiyyun : A group of people freed by the Prophet ﷺ during the expedition, named after their release.
Bay'at al-Ridwan : The Pledge of Good Pleasure, a pledge of allegiance to fight to the death under a tree, mentioned in the Quran (48:18).
yu'abbath bi : To be tampered with or corrupted; Abu Basir means he protected his faith from being compromised.
mus'ir harb : A kindler of war; a phrase indicating someone who ignites conflict.
qata'a 'ala rifaqihim : He intercepted their caravans; Abu Basir began attacking Quraysh trade routes.

The Expedition of Khaybar [1]

Islam, so they harmed Quraysh, and they wrote to the Messenger of Allah ﷺ to include them in Medina. And Allah Most High revealed the abrogation of the aforementioned condition regarding the return of women, and Allah Most High forbade their return. Then Surah Bara'ah abrogated all of that, and praise be to Allah, Lord of the worlds. And Umm Kulthum bint 'Uqbah ibn Abi Mu'ayt migrated, so her two brothers 'Ammarah and al-Walid, sons of 'Uqbah, came [to claim] her, but Allah Most High forbade the return of women, and Allah Most High at that time prohibited the believers from holding onto disbelieving women, so their marriages to Muslims were dissolved; then the Messenger of Allah ﷺ returned to Medina. Expedition of Khaybar ¹ The Messenger of Allah ﷺ stayed in Medina after his return from al-Hudaybiyyah during Dhu al-Hijjah and part of Muharram, then he set out in the remainder of Muharram on a military expedition to Khaybar, which was near the end of the sixth year of the Hijrah ². The Messenger of Allah ﷺ appointed Numaylah ibn 'Abdullah al-Laythi as his deputy [in Medina], and he gave the banner to 'Ali ibn Abi Talib, and it is said that it was white. He marched via 'Asr ³, where a mosque was built for him ⁴, then via al-Sahba', then he camped in a valley called al-Raji', camping between them and Ghatafan so that they would not come to their aid. Ghatafan had intended to aid the Jews of Khaybar, but when they set out, Allah Most High made them hear from behind them a terrifying sound, so they turned back and stayed in their places. The Messenger of Allah ﷺ began to conquer the fortresses, strongholds, and properties one after another. The first of their fortresses he conquered was called Na'im, where Mahmud ibn Maslamah was killed—a millstone was thrown on him, killing him; then al-Qamus, the fortress of the Banu Abi al-Huqayq. The Messenger of Allah ﷺ took captives from them, among them ⁵: Safiyyah bint Huyayy ibn Akhtab, who was married to Kinanah ibn al-Rabi' ibn Abi al-Huqayq, and two of her cousins ⁶. He gave Safiyyah to Dihyah, then bought her from him for nine heads [of cattle], and placed her with Umm Sulaym until she completed her 'iddah [waiting period] and embraced Islam. Then the Messenger of Allah ﷺ freed her and married her, making her manumission her dowry, with no other dowry for her. This became a recommended practice for anyone who wishes to do so until the Day of Resurrection. In the expedition of Khaybar, the Messenger of Allah ﷺ forbade the meat of domestic donkeys, informing that they are impure, and ordered the cooking pots to be thrown away while they were boiling with their meat, and ordered the pots to be washed afterwards. At that time, he permitted the meat of horses and fed it to them. Then he conquered the fortress of al-Sa'b ibn Mu'adh, and there was no fortress in Khaybar with more food or more fat than it ⁷. The last of their fortresses he conquered were al-Watih and al-Sulalim, besieging them for about ten nights. The battle cry of the Muslims on the day of Khaybar was "Amt, Amt." Abu Bakr and 'Umar, may Allah be pleased with them, approached one of their fortresses but did not conquer it, so the Messenger of Allah ﷺ gave the banner to 'Ali, may Allah be pleased with him, and he conquered it. He had sore eyes, so the Prophet ﷺ spat in his eyes, and he was healed. The conquest of Khaybar included all the land and some fortresses by force [of arms]—which was the majority—and [some] ⁸ by treaty on condition of evacuation. The Messenger of Allah ﷺ divided it after setting aside the khums [one-fifth], and he allowed the Jews to remain on condition that they work it ⁹ with their wealth and themselves, with half of whatever produce or fruit came from it for them, and he would let them stay as long as he wished. They remained in that state until the Messenger of Allah ﷺ died, throughout the caliphate of Abu Bakr, and most of the caliphate of 'Umar. Then, at the end of his caliphate, he was informed that the Messenger of Allah ﷺ had ordered during his final illness that no two religions should remain in the Arabian Peninsula. So he ordered their expulsion from Khaybar and other parts of Arabia, and the Muslims took over their estates from the shares of Khaybar and disposed of them. The one in charge of dividing it among its owners was Jabbar ibn Sakhr from Banu Salamah, and Zayd ibn Thabit from Banu al-Najjar. During the conquest of Khaybar, a Jewish woman named Zaynab bint al-Harith, wife of Sallam ibn Mishkam, presented to the Messenger of Allah ﷺ a roasted sheep ¹⁰ in which she had placed poison. The part of the sheep most beloved to the Messenger of Allah ﷺ was the foreleg. The Messenger of Allah ﷺ took it, chewed a morsel, and with him was Bishr ibn al-Bara' ibn Ma'rur from Banu Salamah, who also ate from it and took an additional ¹¹ bite. The Prophet ﷺ said, "This bone tells me that it is poisoned," and he spat out the morsel. Then he summoned the Jewish woman, and she confessed. Bishr died from that bite, may Allah be pleased with him, and the Prophet ﷺ did not kill the Jewish woman ¹². The Muslims on the day of Khaybar numbered one thousand four hundred men and two hundred horsemen. The share of al-Zubayr ibn al-'Awwam fell in al-Khaw' ¹³ of al-Natah; the share of Banu Bayadah and Banu al-Harith ibn al-Khazraj also fell in al-Natah; Banu 'Awf ibn al-Khazraj and Muzaynah fell in Na'im of al-Natah; the share of 'Asim ibn 'Adi, brother of Banu 'Ajlan, fell with the share of the Messenger of Allah ﷺ; and the shares of 'Abd al-Rahman ibn 'Awf, Banu Sa'idah, Banu al-Najjar, 'Ali ibn Abi Talib, Talhah ibn 'Ubayd Allah, Ghifar, Aslam, 'Umar ibn al-Khattab, Banu Salamah, Banu Harithah, Juhaynah, and Thaqif from the Arabs fell in al-Shaqq.

Khaybar : An oasis north of Medina, inhabited by Jewish tribes, conquered by the Muslims in 7 AH.
al-Hijrah : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
'Asr : A place near Khaybar.
masjid : A mosque, a place of Islamic worship.
minhunna : Among them (feminine plural), referring to the female captives.
bintay : Two daughters (dual form), here meaning two female cousins.
wadak : Fat or grease, used for cooking.
ba'ḍuhā : Some of them, referring to the fortresses.
ya'malūhā : They work it, i.e., cultivate the land.
muṣallāh : Roasted (sheep).
izdāda : He took more, i.e., an additional bite.
al-yahūdiyyah : The Jewish woman, i.e., Zaynab bint al-Harith.
al-khaw' : A place or district in Khaybar.

Mention of those who were martyred on the day of Khaybar [1]

Ubayd ibn Aws, from the Banu Haritha ibn Awf, was known on that day as Ubayd al-Siham ¹ because of the many shares of people he bought on that day. Umar bought one hundred shares at Khaybar, and they remain his ongoing charity until today and until the Day of Resurrection. Mention of those martyred on the day of Khaybar: Rabi'a ibn Aktham ibn Sakhbara ibn Amr ibn Lakiz ibn Amir ibn Ghanm ibn Dudan ibn Asad ibn Khuzayma. Thaqaf ibn Amr ibn Sumayt ibn Tha'laba ibn Abd Allah ibn Ghanm ibn Dudan. Rifa'a ibn Masruh—all these are from the Banu Umayya ibn Abd Shams. Mas'ud ibn Rabi'a, from al-Qara, an ally of the Banu Zuhra. Abd Allah ibn al-Hubayb—and it is said: Ibn al-Hubayb ibn Uhayb ibn Suhaym ibn Ghayra, from the Banu Layth ibn Bakr ibn Abd Manat ibn Kinana, an ally of the Banu Asad ibn Abd al-Uzza and their maternal nephew. Bishr ibn al-Bara' ibn Ma'rur, from the Banu Salama, died from the poison he ate with the Messenger of God ﷺ. Fudayl ibn al-Nu'man, also from the Banu Salama. Mas'ud ibn Sa'd ibn Qays ibn Khalda ibn Amir ibn Zurays. Mahmud ibn Maslama ibn Khalid ibn Adi ibn Majda'a ibn Haritha ibn al-Harith ibn al-Aws, an ally of the Banu Abd al-Ashhal. Abu Diyah Thabit ibn Umayya ibn Imru' al-Qays ibn Tha'laba ibn Amr ibn Awf, from the people of Quba'. Mubashshir ibn Abd al-Mundhir ibn Dinar ibn Umayya ibn Malik ibn Awf ibn Amr ibn Awf. Al-Harith ibn Hatib. Aws ibn Qatada. Urwa ibn Murra ibn Suraqa. Aws ibn al-Qa'id. Anif ibn Habib. Thabit ibn Athala. Talha. Al-Aswad al-Ra'i, whose name is Aslam—all these are from the Banu Amr ibn Awf. From the Banu Ghifar: Amara ibn Uqba ibn Haritha ibn Ghifar ibn Mulayl ibn Damra, struck by an arrow. From Aslam: Amir ibn al-Akwa'. After the conquest of Khaybar, there arrived from Abyssinia: Ja'far ibn Abi Talib, his wife Asma' bint Umays, and their two sons: Abd Allah ibn Ja'far and Muhammad ibn Ja'far. Khalid ibn Sa'id ibn al-Asi ibn Umayya ibn Abd Shams, with his wife Amina bint Khalaf, and their two children: Sa'id and Uma. Amr ibn Sa'id ibn al-Asi—his wife Fatima bint Safwan al-Kinaniyya had died in Abyssinia. Mu'ayqib ibn Abi Fatima, who was in charge of the treasury for Umar, an ally of the family of Utba ibn Rabi'a. Al-Aswad ibn Nawfal ibn Khuwaylid ibn Asad ibn Abd al-Uzza. Jahm ibn Qays ibn Abd Shurahbil, and his two children: Amr ibn Jahm and Khuzayma bint Jahm. He was from the Banu Abd al-Dar, and his wife Ahramla bint Abd al-Aswad had died in Abyssinia.

al-Siham : Literally 'the arrows' or 'the shares'; a nickname referring to his purchase of many shares (siham) of the spoils from people.

The conquest of Fadak [1]

And al-Ḥārith ibn Khālid ibn Ṣakhr, from the Banū Taym ibn Murra, and his wife was Rayṭa bint al-Ḥārith ibn Jubayla, who died in the land of Abyssinia. And ʿUthmān ibn Rabīʿa ibn Ahbān al-Jumaḥī. And Maḥmiyya ibn Juzʾ al-Zubaydī, an ally of the Banū Sahm, to whom the Messenger of God ﷺ entrusted the khums ¹. And Maʿmar ibn ʿAbd Allāh ibn Naḍla, from the Banū ʿAdī ibn Kaʿb. And Abū Ḥāṭib ibn ʿAmr ibn ʿAbd Shams, from the Banū ʿĀmir ibn Luʾayy. And Mālik ibn Rabīʿa ibn Qays ibn ʿAbd Shams, from the Banū ʿĀmir ibn Luʾayy, along with his wife: ʿAmra bint al-Saʿdī ibn Waqdān ibn ʿAbd Shams al-ʿĀmiriyya. And he had come to the rest of the emigrants to Abyssinia two years before that, and these mentioned were the last to remain there ². The Conquest of Fadak ³ When the people of Fadak learned of what the Messenger of God ﷺ had done with the people of Khaybar, they sent to the Messenger of God ﷺ to grant them safety and to leave the properties. So the Messenger of God ﷺ responded to them accordingly, and it was among that which was not conquered by cavalry or camelry ⁴, and therefore it was not divided, and he placed it where his Lord commanded him.

khums : The one-fifth share of war booty that is allocated to God, the Prophet, his relatives, orphans, the needy, and travelers, as prescribed in Qur'an 8:41.
there : Referring to Abyssinia (Ethiopia), where a group of early Muslims had emigrated to escape persecution in Mecca.
Fadak : A fertile area north of Medina, conquered peacefully after the Battle of Khaybar. Its revenues were considered the personal property of the Prophet.
not conquered by cavalry or camelry : A technical term indicating that the land was acquired without military force, thus it was not subject to the usual rules of war booty distribution.

The conquests of Wadi al-Qura [1]

The Conquest of Wadi al-Qura ¹ When the Messenger of Allah ﷺ departed from Khaybar to Wadi al-Qura, a young slave named Mid‘am was struck by a stray arrow and killed ². The people said, "Congratulations on Paradise for him." But he ﷺ said, "No, by Him in Whose hand is my soul, the cloak that he took on the day of Khaybar from the spoils before they were divided is now blazing with fire upon him"—or words to that effect. He conquered it by force and divided it. The 'Umrah of Fulfillment ³ When the Messenger of Allah ﷺ returned from Khaybar, he stayed there for the months of Rabi‘, Jumada, Rajab, Sha‘ban, Ramadan, and Shawwal. During that time he sent out expeditions. Then he set out in Dhu al-Qa‘dah of the seventh year of the Hijrah, heading for 'Umrah, according to the treaty he had made with Quraysh at al-Hudaybiyyah. The leading men of Quraysh left Mecca out of enmity to Allah and His Messenger ﷺ. He ﷺ completed his 'Umrah and there, after his release from the state of ihram, he married Maymunah bint al-Harith, the maternal aunt of Ibn ‘Abbas and Khalid ibn al-Walid. When the three days [stipulated in the treaty] were completed, Quraysh compelled him [to leave].

Wadi al-Qura : A valley located north of Medina, known for its Jewish settlements.
Mid‘am : A slave of the Prophet ﷺ who was killed by a stray arrow during the expedition to Wadi al-Qura.
'Umrah of Fulfillment : The 'Umrah performed by the Prophet ﷺ in the seventh year of Hijrah to fulfill the treaty of al-Hudaybiyyah, also known as 'Umrat al-Qada'.

The Expedition of Mu'tah [1]

He left Mecca, and they did not give him respite until he consummated his marriage with the Mother of the Believers ¹. He left and consummated it at Sarif ². There she died during the days of Mu'awiya, and there she was buried. Her grave there is well-known to this day. The Expedition of Mu'ta ³ When the Messenger of God ﷺ returned from the 'Umra of Fulfillment ⁴, he stayed in Medina during Dhu al-Hijja, al-Muharram, Safar, and Rabi'. Then in Jumada al-Ula of the eighth year of the Hijra, he dispatched the expedition of commanders to Syria. Before that, after al-Hudaybiya and after Khaybar, the following had embraced Islam: 'Amr ibn al-'As, Khalid ibn al-Walid, and 'Uthman ibn Talha ibn Abi Talha. They were among the leading figures of Quraysh. The Messenger of God ﷺ appointed Zayd ibn Haritha as commander of the army, saying: "If he is struck down, then Ja'far ibn Abi Talib shall be the commander; if he is struck down, then 'Abdullah ibn Rawaha shall be the commander." The Messenger of God ﷺ escorted them and bade them farewell, then returned, and they set out. When they reached Ma'an in the land of Syria, news reached them that Heraclius, the king of the Byzantines, had encamped in the land of Bani Ma'ab, which is the land of the Bani Ma'ab mentioned in the scriptures of the Children of Israel, and that they used to raid them during the days of their dominion ⁵, and that they were from the people of Lot ﵇, and it is the land of al-Balqa' — with one hundred thousand Byzantines, and another one hundred thousand from the Christian Arabs of Syria: from Lakhm, Judham, and the tribes of Quda'a: from Bahra', Bali, and Balqayn, led by a man from Bani Irasha of Bali, called Malik ibn Rafila ⁶. The Muslims stayed in Ma'an for two nights and said: "Let us write to the Messenger of God ﷺ informing him of the number of our enemy, so that he may command us with his order or send us reinforcements." 'Abdullah ibn Rawaha said: "O people, that which you dislike is precisely what you went out seeking" — meaning martyrdom — "and we do not fight people by numbers or strength; we only fight them with this with which God has honored us. So go forth, for it is one of the two best things ⁷: either victory or martyrdom." The army agreed with this opinion and set out. When they reached the borders of al-Balqa', they encountered the aforementioned hosts with Heraclius near a village called Masharif. The Muslims took position in a village called Mu'ta. The Muslims appointed Qutba ibn Qatada al-'Udhri as commander of the right wing, and 'Ubaya ibn Malik al-Ansari — or 'Ubada — as commander of the left wing. They fought. The first commander, Zayd ibn Haritha, was killed, meeting the spears with his chest, the banner in his hand. Ja'far ibn Abi Talib took the banner, dismounted from his blonde horse — it is said he hamstrung it — and fought until his right hand was cut off. He took the banner with his left hand, and it was cut off, so he embraced it. He was killed like that, at the age of thirty-three. Then 'Abdullah ibn Rawaha took the banner. He hesitated somewhat about dismounting, then resolved and fought until he was killed. Then Thabit ibn Aqram, brother of Bani al-'Ajlan, took the banner and said: "O Muslims, agree upon a man from among you." They said:

Umm al-Mu'minin : Mother of the Believers, a title given to the wives of the Prophet Muhammad.
Sarif : A place near Mecca where the Prophet Muhammad consummated his marriage with Maymuna bint al-Harith.
Mu'ta : A village in present-day Jordan, site of the Battle of Mu'ta in 629 CE.
'Umra of Fulfillment : The 'Umra performed by the Prophet in 629 CE as per the Treaty of Hudaybiya.
days of their dominion : Referring to the period when the Israelites had a kingdom.
Malik ibn Rafila : A Christian Arab commander from the tribe of Bali.
one of the two best things : A phrase meaning either victory or martyrdom, both considered good outcomes.

The naming of those who were martyred on the day of Mu'tah [1].

He said: No. So Khalid ibn al-Walid took it ¹ and withdrew with the Muslims. The Prophet ﷺ was informed of the killing of the aforementioned commanders before the news arrived, on the very day they were killed. List of those martyred at Mu'ta ²: Zayd ibn Haritha, the first commander. Ja'far ibn Abi Talib, the second commander after him. 'Abdullah ibn Rawaha, the third commander. Mas'ud ibn al-Aswad ibn Haritha ibn Nadla, from Banu 'Adi ibn Ka'b. Wahb ibn Sa'd ibn Abi Sarh, from Banu Hasl, then from Banu 'Amir ibn Lu'ayy. 'Ubbad ibn Qays, who along with 'Abdullah ibn Rawaha was from Banu al-Harith ibn al-Khazraj. Al-Harith ibn al-Nu'man ibn Isaf ibn Nadla ibn 'Awf ibn Ghanm ibn Malik ibn al-Najjar. Suraqa ibn 'Amr ibn 'Atiyya ibn Khansa' ibn Mabdhal, from Banu Mazin ibn al-Najjar. Abu Kulayb, also said to be Abu Kilab. And his brother: Jabir, both sons of 'Amr ibn Zayd ibn 'Awf ibn Mabdhal. 'Amr and 'Amir, sons of Sa'd ibn al-Harith ibn 'Ubbad ibn Sa'd ibn 'Amir ibn Tha'laba.

khalid ibn al-walid : Khalid ibn al-Walid, a prominent companion of the Prophet Muhammad and a military commander, known for his strategic prowess.
mu'ta : Mu'ta, a battle fought in 629 CE between the early Muslims and the Byzantine Empire, resulting in Muslim losses but later considered a strategic victory.

The Conquest of Mecca [1]

Ibn Malik ibn Afsa, from the Banu al-Najjar. These are those who were mentioned among them. It is said that the number of Muslims on the day of Mu'tah was three thousand. The Expedition of the Conquest of Mecca ¹ He [the Prophet] stayed after Mu'tah during Jumada al-Akhira and Rajab. Then the event occurred that necessitated the violation of the treaty of Quraysh concluded on the day of al-Hudaybiyya, namely: that Khuza'a was in the covenant of the Messenger of Allah ², both its believers and its disbelievers, and the disbelievers of Banu Bakr ibn Abd Manat ibn Kinana were in the covenant of Quraysh. Then Banu Bakr ibn Abd Manat attacked a group from Khuza'a at a water source called al-Watir, in the lower part of Mecca. The cause of this was that a man called Malik ibn Abbad al-Hadrami, an ally of the family of al-Aswad ibn Razn, set out as a merchant. When he reached the territory of Khuza'a, they attacked him, killed him, and took his wealth. That was some time before Islam. Then Banu Bakr ibn Abd Manat, the clan of al-Aswad ibn Razn, attacked a man from Banu Khuza'a and killed him in retaliation for Malik ibn Abbad. Then Khuza'a attacked Salma, Kulthum, and Dhu'ayb, the sons of al-Aswad ibn Razn, and killed them. These brothers were the nobles of Banu Kinana; in the Jahiliyya ³ they used to pay two blood-wits, while the rest of their people paid one blood-wit. All these battles occurred before Islam. When Islam came, it prevented further conflict among those we mentioned, and people became occupied with it. When the truce concluded on the day of al-Hudaybiyya was established, people felt secure with one another. Then Banu al-Dil from Banu Bakr ibn Abd Manat seized that opportunity and the heedlessness of Khuza'a, wanting to exact revenge for the sons of al-Aswad ibn Razn. So Nawfal ibn Mu'awiya al-Dili set out with those of Banu Bakr ibn Abd Manat who obeyed him—not all of them followed him—and came until they attacked Khuza'a by night while they were at al-Watir, and they fought. Quraysh supported Banu Bakr with weapons, and some people from Quraysh helped them secretly with their own persons. Khuza'a was defeated and fled to the Sanctuary ⁴. Then the people of Nawfal ibn Mu'awiya said: "O Nawfal, the Sanctuary! Fear God, your God." The disbeliever said: "He has no god today. By God, O Banu Kinana, you steal in the Sanctuary, so why not exact your revenge there?" So they killed a man from Khuza'a called Munabbih, and they [the Khuza'a] took refuge in the houses of Mecca ⁵, entering the house of Budayl ibn Warqa' al-Khuza'i and the house of a client of theirs named Rafi'. This was a violation of the treaty concluded on the day of al-Hudaybiyya. So Amr ibn Salim al-Khuza'i—then one of Banu Ka'b—and Budayl ibn Warqa', and a group from Khuza'a set out until they came to the Messenger of Allah, seeking his help against what Banu Bakr ibn Abd Manat and Quraysh had done to them. He responded to them. The Messenger of Allah informed them that Abu Sufyan would come to strengthen the treaty and extend the term, and that he would return without achieving his need. Quraysh regretted what they had done, so Abu Sufyan set out for Medina to strengthen the treaty and extend the term. He met Budayl ibn Warqa' at Usfan, but Budayl concealed from him his journey to the Prophet and told him that he had only traveled along the coast. So Abu Sufyan proceeded until he reached Medina. He entered upon his daughter Umm Habiba, the Mother of the Believers ⁶, and went to sit on the bedding of the Messenger of Allah, but she folded it away from him. He said to her about that, and she said: "It is the bedding of the Messenger of Allah, and you are a polytheist, impure, so I did not like you to sit on it." He said: "You have become evil after me, O my daughter." Then he went to the Prophet in the mosque and spoke to him, but he did not answer him a word. Then Abu Sufyan went to Abu Bakr al-Siddiq and asked him to speak to the Messenger of Allah on his behalf regarding what he had come for, but Abu Bakr refused. He met Umar and spoke to him about it, and Umar said: "I would do that? By God, if I found nothing but ants, I would fight you with them." Then he entered Ali's house and found Fatima, the daughter of the Messenger of Allah, and al-Hasan, who was a child, with him. He spoke to Ali about what he had come for, and Ali said to him: "By God, we cannot speak to the Messenger of Allah about a matter he has decided upon." He turned to Fatima and said: "O daughter of Muhammad, would you order your son to grant protection between the people?" She said: "My son has not reached that, and no one can grant protection against the Messenger of Allah." Ali said: "O Abu Sufyan, you are the chief of Banu Kinana, so stand up and grant protection between the people, then go back to your land." He said: "Do you think that will avail me anything?" He said: "I do not think so, but I find no other way for you." So Abu Sufyan stood up in the mosque and said: "O people, I have granted protection between the people." Then he rode and set off back to Mecca until he arrived, and informed Quraysh of what he had done and what he had encountered. They said to him: "You have brought nothing; Ali ibn Abi Talib only toyed with you." Then the Messenger of Allah informed them that he was marching to Mecca, and he ordered them to prepare for that. He prayed to Allah to keep the news from Quraysh ⁷. Hatib ibn Abi Balta'a wrote a letter to Quraysh informing them of the intention of the Messenger of Allah. The news of that came to the Messenger of Allah from Allah, so he called Ali ibn Abi Talib, al-Zubayr, and al-Miqdad—they were horsemen—and said to them: "Go to Rawdat Khakh, for there is a woman with a letter for Quraysh." They set out, and when they reached the place the Messenger of Allah had described to them, they found the woman and made their camels kneel. They searched her entire luggage but found nothing. They said: "By God, the Messenger of Allah did not lie." Ali said: "By God, you will bring out the letter, or we will strip off your clothes." So she loosened the plaits of her hair and brought out the letter from them. They brought it to the Prophet, and when it was read to him, he said: "What is this, O Hatib?" Hatib said: "O Messenger of Allah, by God, I have not doubted in Islam, but I am attached to Quraysh, and I wanted to do them a favor so that they would protect my family and children in Mecca ⁸." Umar said: "O Messenger of Allah, let me strike the neck of this hypocrite." The Messenger of Allah said: "What do you know, O Umar? Perhaps Allah has looked upon the people of Badr and said: 'Do what you wish, for I have forgiven you.'" The Messenger of Allah set out with ten thousand, and appointed over Medina Abu Ruhm Kulthum ibn Husayn ibn Utba ibn Khalaf al-Ghifari. That was on the tenth of Ramadan. He fasted until he reached al-Kadid, between Usfan and Amaj, then he broke his fast after the afternoon prayer, and drank openly on his mount so that the people could see him, and he ordered them to break the fast. It reached him that some people continued fasting, and he said: "Those are the disobedient." This abrogated the previous permission to fast while traveling. The Prophet never traveled during Ramadan after that at all. So this ruling regarding travel abrogates what came before it, and nothing came after to abrogate it, nor any ruling to remove it. When he camped at Marr al-Zahran, with him were a thousand men from Banu Sulaym, a thousand and three men from Muzayna—it is also said: from Banu Sulaym seven hundred, from Ghifar four hundred, from Aslam four hundred, and groups from Qays, Asad, Tamim, and others, and also multitudes from the other tribes. Allah concealed the news from Quraysh due to the supplication of the Messenger of Allah, except that they were anxious and fearful. Abu Sufyan, Budayl ibn Warqa', and Hakim ibn Hizam had set out to spy for news. Al-Abbas ibn Abd al-Muttalib had emigrated during those days and met the Messenger of Allah at Dhu al-Hulayfa. He sent his heavy baggage to Medina and turned back with the Messenger of Allah as a warrior. Al-Abbas is among the Emigrants before the Conquest. It is also said that he met him at al-Juhfa. It is also mentioned that Abu Sufyan ibn al-Harith ibn Abd al-Muttalib and Abdullah ibn Abi Umayya ibn al-Mughira, the brother of Umm Salama, the Mother of the Believers, met him at Niq al-Iqab as emigrants. They asked permission from the Messenger of Allah, but he did not permit them. Umm Salama spoke to him, and he permitted them, and they embraced Islam. When they camped at Marr al-Zahran, al-Abbas felt pity for Quraysh, lest the army should suddenly attack them before they could take precautions for themselves and seek protection. So he mounted the mule of the Prophet and set out. When he reached al-Arak, hoping to see a woodcutter or a milkman who would go to Mecca and warn them, while he was walking, he heard the voices of Abu Sufyan and Budayl ibn Warqa', who were asking each other. They had seen the fires of the Prophet's camp, and Budayl was saying to Abu Sufyan: "By God, these are the fires of Khuza'a." Abu Sufyan said to him: "Khuza'a is too few and too lowly to have such fires." When al-Abbas heard his words, he called out: "O Abu Hanzala!" Abu Sufyan recognized his voice and said: "Abu al-Fadl?" He said: "Yes." Abu Sufyan said to him: "What is the matter? May my father and mother be your ransom." Al-Abbas said to him: "Woe to you, O Abu Sufyan! This is the Messenger of Allah with the people, and the morning of Quraysh!" Abu Sufyan said to him: "What is the remedy?" Al-Abbas said to him: "By God, if he captures you, he will kill you. So ride behind me and go with me to the Messenger of Allah." So al-Abbas made him ride behind him and brought him to the camp. When he passed by the fire of Umar, Umar looked at Abu Sufyan and recognized him, and said: "Abu Sufyan, the enemy of Allah! Praise be to Allah who has given us power over you without a treaty or covenant." Then he rushed out towards the Messenger of Allah, and al-Abbas raced him. Al-Abbas on the mule beat him, for Umar was slow in running. Al-Abbas entered, and Umar entered after him, and said: "O Messenger of Allah, this is Abu Sufyan; Allah has given you power over him without a treaty, so permit me to strike his neck." Al-Abbas said: "O Messenger of Allah, I have granted him protection." Umar repeated his words. Al-Abbas said: "Gently, O Umar! If he were from Banu Adi ibn Ka'b, you would not say this, but he is from Banu Abd Manaf." Umar said: "Gently! By God, your embracing Islam on the day you embraced Islam ⁹ was dearer to me than the embracing of Islam by al-Khattab if he had embraced, and I only say this because I know that your embracing Islam was dearer to the Messenger of Allah than the embracing of Islam by al-Khattab." The Messenger of Allah ordered that he be taken to his lodging and brought to him in the morning. Al-Abbas did that. When he brought him to the Prophet, the Messenger of Allah said to him: "Has not the time come for you to know that there is no god but Allah?" Abu Sufyan said: "May my father and mother be your ransom! How forbearing, generous, and kind you are! By God, I thought that if there were another god with him, he would have availed." Then the Messenger of Allah said to him: "Woe to you, O Abu Sufyan! Has not the time come for you to know that I am the Messenger of Allah?" He said: "May my father and mother be your ransom! How forbearing, generous, and kind you are! As for this ¹⁰, by God, there is still something in my heart about it." Al-Abbas said to him: "Woe to you! Embrace Islam before your neck is struck." So he embraced Islam. Then al-Abbas said: "O Messenger of Allah, Abu Sufyan is a man who loves honor, so grant him something." The Messenger of Allah said: "Whoever enters the house of Abu Sufyan is safe, whoever closes his door is safe, and whoever enters the mosque is safe." This statement of the Messenger of Allah applies to everyone from the people of Mecca who did not fight, by clear text with no ambiguity. Thus Mecca is granted amnesty without doubt, and therefore it was not taken by force ¹¹ in any way. If any Muslim from any of the Muslims had granted safety to a village from the Abode of War ¹² on condition that they close their doors and not fight, as the Messenger of Allah did with the people of Mecca, it would be a valid grant of safety, and every Muslim would be bound by it, and their blood, property, and homes would be inviolable, and they would be obliged to accept Islam or leave, unless they were People of the Book ¹³, in which case they could remain, paying the jizya ¹⁴ in humiliation. So how much more so the grant of safety by the Messenger of Allah! Whoever says that Mecca was a peace treaty in this sense has spoken the truth; whoever says it was a peace treaty on the basis that they resisted and defended themselves until they made peace has erred; and as for whoever says it was taken by force, he has erred in any case. The correct and certain view is that it was a grant of amnesty for their lives, children, property, and women, except for those who fought or were specifically excluded.

Then the Messenger of Allah ﷺ ordered al-‘Abbas to station Abu Sufyan at the mouth of the mountain or valley ¹⁵ so that he could see the armies of Allah Almighty. Al-‘Abbas did so and paraded the tribes before him, tribe by tribe, until the procession of the Messenger of Allah ﷺ arrived, consisting of the Emigrants and the Helpers, may Allah be pleased with them, all clad in armor and helmets. Abu Sufyan said: 'Who are these?' He replied: 'This is the Messenger of Allah ﷺ with the Emigrants and the Helpers.' Abu Sufyan said: 'By Allah, no one can withstand these. By Allah, O Abu al-Fadl, the kingdom of your nephew has become great this morning.' Al-‘Abbas said: 'It is prophethood, O Abu Sufyan.' He said: 'Then that is it.' Al-‘Abbas said: 'O Abu Sufyan, hurry to your people.' So Abu Sufyan hastened, and when he reached Mecca, he informed them of what had surrounded them and told them that the Messenger of Allah ﷺ had granted safety to anyone who entered his house, the mosque, or the house of Abu Sufyan. Some people prepared to fight, and this reached the Messenger of Allah ﷺ after he had arranged the army. He had placed the banner in the hand of Sa‘d ibn ‘Ubada, but then he heard that Sa‘d had said: 'Today is the day of battle; today sanctity is violated.' So the Messenger of Allah ﷺ ordered that the banner be given to al-Zubayr ibn al-‘Awwam, or it is said to ‘Ali ibn Abi Talib, or to Qays ibn Sa‘d ibn ‘Ubada. Al-Zubayr was in command of the left wing, Khalid ibn al-Walid of the right wing, which included Aslam, Ghifar, Muzayna, and Juhayna. Abu ‘Ubayda ibn al-Jarrah was at the forefront of the Prophet’s ﷺ procession. The Messenger of Allah ﷺ sent the armies from Dhu Tuwa and ordered al-Zubayr to enter from Dhu Kada ¹⁶ in the upper part of Mecca, and Khalid to enter from al-Layt in the lower part of Mecca, commanding them to fight those who fought them. ‘Ikrima ibn Abi Jahl, Safwan ibn Umayya, and Suhayl ibn ‘Amr had gathered a force at al-Khandama to fight, and Khalid’s men engaged them in skirmishes. Two Muslims were killed: Karz ibn Jabir from Banu Muharib ibn Fihr, and Khunays ibn Khalid ibn Rabi‘a ibn Asram al-Khuza‘i, an ally of Banu Munqidh, who strayed from Khalid’s army and were killed. Also, Salama ibn al-Mila’ al-Juhani was killed. About thirteen polytheists were killed, then they fled. The slogan of the Muslims on the day of the Conquest, Hunayn, and al-Ta’if was: the slogan of the Aws was 'O sons of ‘Ubayd Allah'; the slogan of the Khazraj was 'O sons of ‘Abd Allah'; and the slogan of the Emigrants was 'O sons of ‘Abd al-Rahman.' The Prophet ﷺ granted safety to the people as we mentioned, except for ‘Abd al-‘Uzza ibn Khatal, ‘Abd Allah ibn Sa‘d ibn Abi Sarh, ‘Ikrima ibn Abi Jahl, al-Huwayrith ibn Nuqaydh ibn Wahb ibn ‘Abd [ibn] Qusayy ¹⁷, Miqyas ibn Subaba, the two singing girls of Ibn Khatal—namely Fartana and her companion—and Sarah, a freedwoman of Banu ‘Abd al-Muttalib. As for Ibn Khatal, who was from Banu Taym al-Adram ibn Ghalib, he had embraced Islam and the Prophet ﷺ sent him as a collector of alms, sending with him a Muslim man. But he attacked and killed him, then rejoined the polytheists. On the day of the Conquest, he was found clinging to the curtains of the Ka‘ba, and Sa‘id ibn Hurayth al-Makhzumi and Abu Barza al-Aslami killed him. As for ‘Abd Allah ibn Sa‘d ibn Abi Sarh, he used to write for the Messenger of Allah ﷺ, then he fled to Mecca and went into hiding. ‘Uthman ibn ‘Affan brought him to the Messenger of Allah ﷺ, as he was his foster brother, and asked for safe conduct for him. The Messenger of Allah ﷺ remained silent for a while, then granted him safety and took his pledge. When he left, the Messenger of Allah ﷺ said to his companions: 'Why did not one of you get up and strike his neck?' A man from the Helpers said: 'Why did you not gesture to us?' He said: 'It is not for a prophet to have deceitful eyes.' He lived on, and ‘Umar appointed him as governor, then ‘Uthman put him in charge of Egypt. It was he who campaigned in Africa, and after his Islam, nothing but goodness, righteousness, and piety appeared from him. As for ‘Ikrima ibn Abi Jahl, he fled to Yemen, but his wife Umm Hakim bint al-Harith ibn Hisham followed him and brought him back, and he embraced Islam, and his Islam was good. As for al-Huwayrith ibn Nuqaydh, he used to harm the Messenger of Allah ﷺ in Mecca, and ‘Ali ibn Abi Talib killed him on the day of the Conquest. As for Miqyas ibn Subaba, he had come to the Prophet ﷺ as a Muslim, then he attacked a man from the Helpers and killed him because he had killed his brother by mistake. Numayla ibn ‘Abd Allah al-Laythi, his cousin, killed him on the day of the Conquest. As for the two singing girls of Ibn Khatal, one of them was killed, and safe conduct was sought for the other, so the Messenger of Allah ﷺ granted her safety. She lived until she died some time later. They used to sing satirical verses against the Messenger of Allah ﷺ. As for Sarah, safe conduct was also sought for her, and the Messenger of Allah ﷺ granted her safety. She lived until a man caused his horse to trample her in al-Abtah, and she died. A man from Banu Makhzum sought refuge with Umm Hani’ bint Abi Talib, and she granted him safety. The Messenger of Allah ﷺ confirmed her grant of safety for them. ‘Ali, may Allah be pleased with him, had wanted to kill them. It is said that they were al-Harith ibn Hisham and Zuhayr ibn Abi Umayya, the brother of Umm Salama. They embraced Islam and became among the best of Muslims. The Messenger of Allah ﷺ performed the circumambulation of the Ka‘ba and summoned ‘Uthman ibn Talha, taking the key of the Ka‘ba from him after Umm ‘Uthman had withheld it, then she handed it over. The Prophet ﷺ entered the Ka‘ba with Usama ibn Zayd, Bilal, and ‘Uthman ibn Talha, and no one else. They locked the doors and stayed for a while, and he ﷺ prayed inside. Then he came out, and they came out, and he returned the key to ‘Uthman ibn Talha, leaving the custodianship of the House with him. It remains in his descendants to this day, in the descendants of Shayba ibn ‘Uthman ibn Talha. The Messenger of Allah ﷺ ordered the breaking of the images inside and outside the Ka‘ba and the smashing of the idols around the Ka‘ba and in Mecca. Bilal gave the call to prayer from atop the Ka‘ba. The Messenger of Allah ﷺ delivered a sermon on the second day of the Conquest, announcing that he had abolished the customs of the pre-Islamic era, except for the custodianship of the House and the watering of pilgrims. He announced that fighting had not been permitted in Mecca for anyone before him, nor would it be for anyone after him; it was only permitted for him for a part of a day, and then it returned to its sanctity as before, with no bloodshed allowed. The Messenger of Allah ﷺ passed by the idols, which were fixed with lead, and he pointed at them with a staff he held, saying: 'Truth has come and falsehood has vanished.' He did not point at any idol except that it fell on its face. The Helpers feared that the Messenger of Allah ﷺ would remain in Mecca, but he informed them that his life and death would be with them. He passed by Fadala ibn ‘Umayr ibn al-Mulawwah al-Laythi, who was determined to assassinate the Messenger of Allah ﷺ. He said to him: 'What were you thinking to yourself?' He replied: 'Nothing, I was remembering Allah.' The Messenger of Allah ﷺ laughed and said: 'Ask forgiveness of Allah.' He placed his hand on his chest, and Fadala used to say: 'By Him who sent him with the truth, he did not remove his hand from my chest until there was no one on the face of the earth more beloved to me than him.' Safwan ibn Umayya fled to Yemen, but ‘Umayr ibn Wahb al-Jumahi followed him with a guarantee of safety from the Messenger of Allah ﷺ, so he returned. The Messenger of Allah ﷺ honored him and gave him four months’ respite. Ibn al-Ziba‘ra al-Sahmi, the poet, had fled to Najran, then returned and embraced Islam. Hubayra ibn Abi Wahb al-Makhzumi, the husband of Umm Hani’ bint Abi Talib, fled to Yemen and died there as a disbeliever. Then the Messenger of Allah ﷺ sent expeditions around Mecca, calling to Islam and ordering them to fight those who fought. Among them was Khalid ibn al-Walid, sent to Banu Judhayma ibn ‘Amir ibn ‘Abd Manat ibn Kinana. He killed some of them and took captives. The Prophet ﷺ disapproved of that and sent ‘Ali with money to them, paying blood money for their slain and returning what had been taken from them. Then he sent Khalid ibn al-Walid to al-‘Uzza, which was a house in Nakhlah venerated by Quraysh, Kinana, and all Mudar. Its custodians were Banu Shayban from Sulaym, allies of Banu Hashim. He demolished it ¹⁸. The Conquest of Mecca occurred with ten days remaining in Ramadan of the year eight.

ghazwa : An expedition or military campaign led by the Prophet Muhammad.
Rasul Allah : The Messenger of Allah, i.e., the Prophet Muhammad.
Jahiliyya : The pre-Islamic period of ignorance and polytheism.
al-haram : The sacred sanctuary around Mecca, where fighting is prohibited.
dur Makka : The houses or dwellings of Mecca.
Umm al-Mu'minin : Mother of the Believers, a title for the wives of the Prophet Muhammad.
bi-l-akhbar : With the news; i.e., to keep the news from reaching Quraysh.
sha'fati : My family and children; literally 'my sides' or 'my dependents'.
yawma aslamta : The day you embraced Islam; referring to al-Abbas's conversion.
amma hadhihi : As for this; referring to the declaration of prophethood.
anwa : By force; i.e., conquered by military force without a treaty.
dar al-harb : The Abode of War; territories not under Islamic rule and not in treaty with Muslims.
ahl al-kitab : People of the Book; Jews and Christians, who are allowed to live under Islamic rule with certain conditions.
jizya : A tax levied on non-Muslims living under Islamic rule in exchange for protection and exemption from military service.
khatm al-jabal : Literally 'mouth of the mountain'; a narrow pass or defile.
Dhu Kada : A mountain pass in the upper part of Mecca.
ibn Qusayy : The text has 'ibn Qusayy' as part of the lineage; Qusayy was an ancestor of the Quraysh.
al-‘Uzza : One of the major pre-Islamic goddesses worshipped by the Arabs, particularly by Quraysh and other tribes.

The Battle of Hunayn [1]

The Expedition of Hunayn ¹ When the conquest of Mecca was completed, the Hawazin ² gathered under Malik ibn 'Awf al-Nasri. Thaqif ³ joined him, along with his people Banu Nasr ibn Mu'awiya, Banu Jusham, Banu Sa'd ibn Bakr, and a few from Banu Hilal ibn 'Amir. None from Qays 'Aylan ⁴ attended except these; 'Uqayl and Bishr, the two sons of Ka'b ibn Rabi'a ibn 'Amir, and Banu Kilab ibn Rabi'a ibn 'Amir, and the rest of their brethren were absent. No one from Ka'b and Kilab worth mentioning attended. Banu Jusham brought with them their elder, chief, and former leader, Durayd ibn al-Simmah, an old man of no use, but they sought blessing from his presence and opinion. He was in a howdah due to his physical weakness. In Thaqif there were two leaders: from the Ahlaf ⁵, Qarib ibn al-Aswad ibn Mas'ud ibn Mu'attib; and from Banu Malik, Dhu al-Khimar Subay' ibn al-Harith ibn Malik, and his brother Ahmar ibn al-Harith. The overall command was with Malik al-Nasri. They gathered those mentioned, and the disbelievers brought their wealth, livestock, women, and children, so that they would fight to protect them. They encamped at Awtas ⁶. Durayd said to them: "Why do I hear the braying of camels, the braying of donkeys, the crying of children, and the bleating of sheep?" They said: "Malik brought the people's wealth and families with them." He said: "Where is Malik?" It was said: "Here he is." Durayd asked him: "Why did you do that?" Malik said: "So that the people would have their families and wealth with them and fight for them." Durayd said: "A shepherd of sheep, by Allah! Can anything turn back a fleeing man? If it is for you, nothing will benefit you except a man with his weapon; if it is against you, you will be disgraced in your family and wealth." Then he said: "What did Ka'b and Kilab do?" They said: "None of them attended." He said: "The grandfather and the grandfather's brother are absent. If it were a day of elevation and honor, Ka'b and Kilab would not have been absent. I wish you had done as Ka'b and Kilab did. Who from Banu 'Amir attended?" They said: "Amr ibn 'Amir and 'Awf ibn 'Amir." He said: "Those two are the young shoots: Amr ibn 'Amir and 'Awf ibn 'Amir; they neither benefit nor harm. O Malik! You have done nothing by advancing the vanguard of Hawazin to the fronts of the horses. Raise them to the strongholds of their land and the heights of their people, then let the rear guard meet the horses. If you win, those behind you will join you; if you lose, you will have secured your family and wealth." But Malik refused, and Hawazin opposed Durayd and followed Malik ibn 'Awf. Durayd said: "This is a day I did not witness, but it was not absent from me: Would that I were in it a young goat, I would trot and prance." The Messenger of Allah, peace and blessings be upon him, sent 'Abdullah ibn Abi Hadrad al-Aslami at night, who came after learning their routes and informed the Messenger of Allah of their destination. The Messenger of Allah borrowed armor from Safwan ibn Umayya ibn Khalaf; it is said: one hundred coats of mail, or four hundred. He set out with twelve thousand Muslims, ten thousand of whom had accompanied him from Medina, and two thousand from the Muslims of the Conquest ⁷. The Messenger of Allah appointed 'Attab ibn Asid ibn Abi al-'Is ibn Umayya ibn 'Abd Shams over Mecca and proceeded. Among those who followed him were 'Abbas ibn Mirdas with Banu Sulaym, al-Dahhak ibn Sufyan al-Kilabi, and groups from Banu 'Abs and Dhubyan. On this journey, some ignorant Bedouins saw a green tree. In the Jahiliyya ⁸, they had a well-known tree in a known place called Dhat Anwat ⁹, to which the disbelievers would go on a known day each year to venerate it. The ignorant Bedouins shouted: "O Messenger of Allah, appoint for us a Dhat Anwat as they have a Dhat Anwat." He said: "You have said, by Him in whose hand is the soul of Muhammad, as Moses said: 'Appoint for us a god as they have gods.' He said: 'Indeed, you are a people who act ignorantly.' ¹⁰ It is the ways; you will certainly follow the ways of those before you." Then he set out. When he reached the valley of Hunayn, which is a sloping valley of Tihama, Hawazin had hidden in the two sides of the valley, at the dimness of dawn. They attacked the Muslims as one man, and the defeated fled without anyone turning back. The Messenger of Allah called them, but they did not return. Those who stood firm with the Messenger of Allah were: Abu Bakr, 'Umar, 'Ali, al-'Abbas, Abu Sufyan ibn al-Harith, his son Ja'far, al-Fadl ibn al-'Abbas, Qutham ibn al-'Abbas, and a group of others. The Prophet, peace and blessings be upon him, was on his white mule named Duldul, and al-'Abbas held its bridle. The Prophet ordered him to call out: "O company of the Ansar! O company of the Ansar! O company of the people of the tree ¹¹!" Al-'Abbas had a very loud voice. It is reported that he also ordered him to call: "O company of the Muhajirun ¹²!" after that. When al-'Abbas called those mentioned, and they heard the voice, they began to return. A man among them could not turn his camel due to the multitude of the defeated, so he would take his coat of mail, put it on, take his sword and shield, dismount from his camel, and return on foot to the Messenger of Allah. When about a hundred had gathered around him, they faced Hawazin, and the battle intensified between them. Allah cast terror into the hearts of Hawazin when they reached the Messenger of Allah, and they could not control themselves. He threw a handful of pebbles at them, and every one of them was hit. Concerning this, Allah the Exalted says: "And you did not throw when you threw, but Allah threw." [Quran 8:17] It is mentioned from some of Hawazin who later embraced Islam that he said: "We met the Muslims, and we soon defeated them and pursued them until we came to a man riding a gray mule. When he saw us, he rebuked us and we were seized, and we could not control ourselves but retreated on our heels." The rest of those with the Prophet did not return except with the captives of Hawazin before him. Umm Sulaym stood firm among those who stood firm at the beginning, with a dagger in her hand, holding the noseband of Talha's white camel. Hawazin were defeated, and their wealth and families were seized. Heavy casualties were inflicted on Banu Malik of Thaqif. Seventy men of them were killed that day, including their two leaders: Dhu al-Khimar and his brother 'Uthman, sons of 'Abdullah ibn Rabi'a ibn al-Harith. Only two men from the Ahlaf were killed, because their leader Qarib ibn al-Aswad, when he saw the initial defeat, planted his banner in a tree and fled with his people. Malik ibn 'Awf al-Nasri fled with a group of them and entered al-Ta'if with Thaqif. Some groups with Hawazin withdrew to Awtas. Banu Ghayra from the Ahlaf of Thaqif headed toward Nakhla. A group of Muslim cavalry followed those heading toward Nakhla. Rabi'a ibn Rafi' ibn Ahban ibn Tha'laba ibn Rabi'a ibn Yarbu' ibn Samal ibn 'Awf ibn Imri' al-Qays from Banu Sulaym caught up with Durayd ibn al-Simmah and killed him. It is also said that the killer of Durayd was 'Abdullah ibn Qunay' ibn Ahban ibn Tha'laba ibn Rabi'a. In this expedition, after its conclusion, the Messenger of Allah said: "Whoever kills a person and has proof of it, his spoils belong to him." The Messenger of Allah sent Abu 'Amir al-Ash'ari, whose name was 'Ubayd, the uncle of Abu Musa al-Ash'ari, to those of Hawazin who had gathered at Awtas. Abu 'Amir was killed by an arrow shot by Salama ibn Durayd. Abu Musa took the banner and attacked his uncle's killer and killed him. Heavy casualties were inflicted on Banu Nasr ibn Mu'awiya. [It is said that two brothers shot Abu 'Amir: al-'Ala' and Awfa, sons of al-Harith; one hit his heart, the other his knee, then Abu Musa killed them.] It is also said that he killed nine brothers from the polytheists, each one he called to Islam, then attacked and killed him; then the tenth attacked him and killed Abu 'Amir, and later that tenth embraced Islam. The martyrs of Hunayn among the Muslims were: Ayman ibn 'Ubayd, the son of Umm Ayman, the maternal brother of Usama ibn Zayd. Yazid ibn Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad ibn 'Abd al-'Uzza; his horse bolted and he was killed; he was called "al-Janah." Suraqa ibn al-Harith ibn 'Adi ibn al-'Ajlan, from the Ansar. Abu 'Amir al-Ash'ari. The battle of Hawazin, which is the day of Hunayn, took place at the beginning of Shawwal in the eighth year of the Hijra ¹³.

Ghazwat Hunayn : The expedition of Hunayn, a battle in 8 AH (630 CE) between the Muslims and the Hawazin and Thaqif tribes.
Hawazin : A large Arab tribe from the Qays 'Aylan group, based in the region of Ta'if.
Thaqif : An Arab tribe from the region of Ta'if, often allied with Hawazin.
Qays 'Aylan : A major Arab tribal confederation, including Hawazin and other tribes.
Ahlaf : A sub-group of Thaqif, as opposed to Banu Malik.
Awtas : A valley near Hunayn where the Hawazin camped.
Conquest : Referring to the Conquest of Mecca (Fath Makkah) in 8 AH.
Jahiliyya : The pre-Islamic period of ignorance and polytheism.
Dhat Anwat : A sacred tree venerated by the pre-Islamic Arabs; the Muslims asked for a similar tree, which the Prophet refused.
Quran 7:138 : Reference to the verse where the Israelites asked Moses for a god, and he rebuked them.
People of the tree : Referring to the Ansar who gave the pledge of allegiance under a tree at Hudaybiyya (Bay'at al-Ridwan).
Muhajirun : The early Muslims who emigrated from Mecca to Medina.
Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.

The Expedition of Ta'if [1]

As for the Messenger of Allah ﷺ returning the women and children of Hawazin to them, and his giving some of their wealth to the leaders of Quraysh, the people of Najd, and other Arab chiefs—this is mentioned after the expedition of Ta'if. The Messenger of Allah ﷺ had departed from Hunayn to Ta'if, without stopping in Mecca. **The Expedition of Ta'if ¹** Abu Muhammad Ali ibn Ahmad (may Allah have mercy on him) said: Urwa ibn Mas'ud and Ghaylan ibn Salama al-Thaqafi did not witness the day of Hunayn nor the siege of Ta'if; they were in Jurash learning the craft of catapults and testudos ². The Messenger of Allah ﷺ took the route from al-Ji'irrana to Ta'if via Nakhl al-Yamaniyya, then Qarn, then al-Mulayh, then Bahra al-Rugha' from Liyya ³, where he built a mosque and prayed. It is mentioned that a man from Banu Hudhayl at Bahra al-Rugha' demanded blood revenge when he [the Prophet] camped there, and the Prophet ﷺ granted him retaliation. At that place there was a fortress belonging to Malik ibn Awf al-Nasri; the Prophet ﷺ ordered it demolished, and it was demolished. Then he took the road from Bahra al-Rugha' and asked about its name; he was told: al-Dhayyiqa (the narrow). He said: Rather it is al-Yusra (the easy). Then he camped under a lote-tree called al-Sadira, near the property of a man from Thaqif. The man prevented him from it ⁴ in his fortress, so the Prophet ﷺ ordered his property destroyed; it was demolished and ruined. Then he camped near Ta'if. Thaqif fortified themselves against him, and the Muslims fought them. Some Muslims were hit by arrows, so he moved from that camp to the site of the well-known mosque today, which was a valley called al-'Aqiq. He besieged them for twenty-some nights; it is also said: for ten-some nights, and this is correct without doubt. He had two of his wives with him, one of them being Umm Salama. The site of the mosque today is between their two dwellings, at the place of his prayer ﷺ. The construction of that mosque was undertaken by 'Amr ibn Umayya ibn Wahb ibn Malik al-Thaqafi. He ﷺ bombarded them with a catapult. Then a group of Muslims entered under a testudo ² and approached the wall of Ta'if. The people of Ta'if poured red-hot iron bars on them and shot arrows, hitting some of them. The Messenger of Allah ﷺ ordered the cutting of the vineyards of the people of Ta'if. Ibn Mas'ud asked him to spare his property, which was far from Ta'if, so he refrained from cutting it. Then the Messenger of Allah ﷺ departed from Ta'if. At that time, Abu Bakr came to the Messenger of Allah ﷺ as a Muslim, along with some slaves from the people of Ta'if; it is said that al-Azraq, the father of Nafi' ibn al-Azraq (leader of the Azariqa ⁵), was among them. **Martyrs at Ta'if:** - Sa'id ibn Sa'id ibn al-'As ibn Umayya. - 'Arfata ibn Janab ⁶, an ally of Banu Umayya from al-Azd. - 'Abdullah ibn Abi Bakr al-Siddiq, hit by an arrow; he remained ill from it until he died after the Messenger of Allah ﷺ, during the caliphate of his father. - 'Abdullah ibn Abi Umayya ibn al-Mughira al-Makhzumi, brother of Umm Salama, the Mother of the Believers. - 'Abdullah ibn 'Amir ibn Rabi'a al-'Anzi ⁷, an ally of Banu 'Adi ibn Ka'b. - Al-Sa'ib ibn al-Harith ibn Qays ibn 'Adi. - His brother: 'Abdullah ibn al-Harith, both from Banu Sahm. - Julayja ibn 'Abdullah, from Banu Sa'd ibn Layth. - Thabit ibn al-Jadha', from Banu Salama of the Ansar. - Al-Harith ibn Sahl ibn Abi Sa'sa'a, from Banu Mazin ibn al-Najjar. - Al-Mundhir ibn 'Abdullah, from Banu Sa'ida. - From al-Aws: Ruqaym ibn Thabit ibn Tha'laba ibn Zayd ibn Lawdhan ibn Mu'awiya. Bujayr ibn Zuhayr ibn Abi Sulma, the poet son of the poet, had good Islam and witnessed Hunayn and Ta'if. Then the Messenger of Allah ﷺ returned from Ta'if to al-Ji'irrana. There, the delegation of Hawazin came to him as Muslims, desiring [their captives]. The Messenger of Allah ﷺ gave them the choice between their women and children and their wealth; they chose their women and children. So the Messenger of Allah ﷺ ordered that the Muslims be spoken to about this, and they did so. He ﷺ said: "What is mine and the Banu 'Abd al-Muttalib's is yours." The Muhajirun and Ansar said: "What is ours is for the Messenger of Allah ﷺ." But al-Aqra' ibn Habis and 'Uyayna ibn Hisn refused to return what had fallen to them ⁸ of the spoils, and their people supported them. Al-'Abbas ibn Mirdas al-Sulami also refused, hoping his people Banu Sulaym would support him, but they refused, saying: "Rather, what is ours is for the Messenger of Allah ﷺ." So he ﷺ returned their women and children to them, and compensated those who were unwilling to give up their share with compensations they were satisfied with. The number of captives of Hawazin was six thousand persons, including al-Shayma', the sister of the Prophet ﷺ by fosterage ⁹; she was the daughter of al-Harith ibn 'Abd al-'Uzza, from Banu Sa'd ibn Bakr ibn Hawazin. The Messenger of Allah ﷺ honored her, gave her gifts, and treated her well, and she returned to her land by choice. The Messenger of Allah ﷺ divided the wealth among the Muslims. Then he gave from his share of the khums ¹⁰ to those whose hearts are to be reconciled ¹¹; they were: Abu Sufyan ibn Harb ibn Umayya and his son Mu'awiya; Hakim ibn Hizam ibn Khuwaylid ibn Asad ibn 'Abd al-'Uzza; al-Harith ibn al-Harith ibn Kalada, brother of Banu 'Abd al-Dar—some say this al-Harith ibn al-Harith was among the emigrants to Abyssinia; if that is correct, then Allah protected him from being among those whose hearts are to be reconciled who were given on this occasion, and he is the brother of al-Nadr ibn al-Harith whose neck the Messenger of Allah ﷺ struck in captivity on the day of Badr—; al-Harith ibn Hisham ibn al-Mughira al-Makhzumi; Suhayl ibn 'Amr; Huwaytib ibn 'Abd al-'Uzza ibn Abi Qays; al-'Ala' ibn Jariya al-Thaqafi, an ally of Banu Zuhra; Safwan ibn Umayya al-Jumahi; 'Uyayna ibn Hisn ibn Hudhayfa ibn Badr; and al-Aqra' ibn Habis al-Tamimi. Each of these was given one hundred camels. Al-'Abbas ibn Mirdas al-Sulami was given less than that, so he composed poetry addressing the Messenger of Allah ﷺ, and he completed it to one hundred. Malik ibn 'Awf al-Nasri, who had fled from Ta'if and then joined the Prophet ﷺ. These are the ones given hundreds. On that day, he ﷺ gave 'Adi ibn Qays ibn Hudhafa al-Sahmi fifty camels; Sa'id ibn Yarbu' [ibn] 'Ankatha ibn 'Amir ibn Makhzum fifty camels; and to Mukhrama ibn Nawfal al-Zuhri, 'Amr ibn Wahb al-Jumahi, and Hisham ibn 'Amr ibn Rabi'a ibn al-Harith ibn Habib, brother of Banu 'Amir ibn Lu'ayy, less than one hundred each. Among those to whom the Messenger of Allah ﷺ gave a number less than that were: Taliq ibn Sufyan ibn Umayya ibn 'Abd Shams; Khalid ibn Usayd ibn Abi al-'Is ibn Umayya ibn 'Abd Shams; Shayba ibn 'Uthman ibn Abi Talha ibn 'Abd al-'Uzza—he used to say about himself that he intended to assassinate the Messenger of Allah ﷺ on the day of Hunayn, but something overcame him that he cannot describe; he said: "Then I knew that he was protected by Allah"; Abu al-Nasabil ibn Ba'kak ibn Haritha ibn 'Amila ibn al-Sibaq ibn 'Abd al-Dar; 'Ikrima ibn 'Amir ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar; Zuhayr ibn Abi Umayya ibn al-Mughira, brother of Umm Salama, the Mother of the Believers; Khalid ibn Hisham ibn al-Mughira al-Makhzumi; Hisham ibn al-Walid, brother of Khalid ibn al-Walid; Sufyan ibn 'Abd al-Asad ibn Hilal ibn 'Abdullah ibn 'Umar ibn Makhzum; al-Sa'ib ibn Abi al-Sa'ib ibn 'Abid ¹² ibn 'Abdullah ibn 'Umar ibn Makhzum; Mutti' ibn al-Aswad ibn Haritha ibn Nadla, brother of Banu 'Adiyy ibn Ka'b; Abu Jahn ibn Hudhayfa ibn Ghanim al-'Adawi; Uhayha ibn Umayya al-Jumahi; Nawfal ibn Mu'awiya ibn 'Urwa ibn Sakhr ibn Razn ibn Ya'mur ibn Nufatha ibn 'Adi ibn al-Dil, from Banu Bakr ibn 'Abd Manat ibn Kinana; 'Alqama ibn 'Ulatha ibn 'Awf ibn al-Ahwas ibn Ja'far ibn Kilab ibn Rabi'a ibn 'Amir ibn Sa'sa'a; Khalid ibn Hawdha ibn Khalid—nicknamed al-Hils—ibn Rabi'a ibn 'Amr, the knight of al-Dahya' ¹³, ibn 'Amir ibn Rabi'a ibn 'Amir ibn Sa'sa'a; and his brother Harmala ibn Hawdha. Some young men of the Ansar spoke about this in a way that did not please their elders and leaders. So the Messenger of Allah ﷺ reminded them of Allah's favor upon them through Islam and through him ﷺ, and that he only gave to people new in Islam and in affliction, to reconcile their hearts to Islam, and they were satisfied—may Allah be pleased with them ¹⁴. It was mentioned to the Messenger of Allah ﷺ that Ju'ayl ibn Suraqa al-Damri was not given anything. He informed that he is better than the whole earth full of people like 'Uyayna ¹⁵; he reconciled 'Uyayna, and entrusted Ju'ayl ibn Suraqa to his Islam. This distribution took place at al-Ji'irrana. Then the Messenger of Allah ﷺ performed 'Umra from al-Ji'irrana to Mecca, then returned to Medina, entering it with six days remaining in Dhu al-Qa'da. The expedition of Ta'if took place in Dhu al-Qa'da of the eighth year of the Hijra. The duration of the Messenger of Allah's ﷺ absence from the time he left Medina until he conquered Mecca, fought Hawazin, besieged Ta'if, and returned to Medina was two months and sixteen days. He ﷺ appointed Malik ibn 'Awf ibn Sa'id ibn Yarbu' al-Nasri—who had been the leader of the disbelievers on the day of Hunayn—over those of his people who had embraced Islam, and over Salama, Fahm, and Thumala. He ordered him to raid Thaqif, which he did, and he tightened the noose on them. His Islam and the Islam of those with him, and the Islam of all those whose hearts are to be reconciled, improved, except for 'Uyayna ibn Hisn, who remained suspect. Those whose hearts are to be reconciled—despite the goodness of their Islam—were of varying degrees in Islam. Among them were the virtuous and diligent, such as al-Harith ibn Hisham, Suhayl ibn 'Amr, and Hakim ibn Hizam; and among them were good people below these, such as Safwan ibn Umayya, 'Amr ibn Wahb, Mutti' ibn al-Aswad, and Mu'awiya ibn Abi Sufyan; and the rest we think only good of them. Among those who embraced Islam on the day of the Conquest and after, from the nobles ¹⁶, were peers of those we mentioned, and the Messenger of Allah ﷺ was confident in the soundness of their faith and the strength of their intentions in Islam for Allah, so he did not include them among those he gave to: 'Ikrima ibn Abi Jahl, 'Attab ibn Asid ibn Abi Umayya, and Jubayr ibn Mut'im.

Ghazwat al-Ta'if : The expedition to Ta'if, a city in the Hijaz, which took place in 8 AH after the Battle of Hunayn.
dabbaba : A testudo or movable shelter used in siege warfare to protect soldiers approaching walls.
Bahra al-Rugha' min Liyya : A location on the route to Ta'if; Liyya is a place near Ta'if.
tamanna'a al-rajulu minhu : The man prevented him from using his property, likely by claiming ownership or blocking access.
Azariqa : A Kharijite sect named after Nafi' ibn al-Azraq, known for their extreme views.
Arfata ibn Janab : A companion martyred at Ta'if; his lineage is given as an ally of Banu Umayya from al-Azd.
al-'Anzi : Attributed to 'Anz, a tribe or clan; likely a nisba indicating affiliation.
ma waqa'a lahum min al-fay' : The portion of the spoils that fell to them as their share.
al-Shayma' : The foster-sister of the Prophet ﷺ, daughter of Halima al-Sa'diyya.
al-khums : The one-fifth share of spoils allocated to the Prophet ﷺ and certain categories as per Qur'an 8:41.
al-mu'allafatu qulubuhum : Those whose hearts are to be reconciled; a category of recipients of zakat or spoils to win them over to Islam.
ibn 'Abid : The name 'Abid (worshipper) is a variant reading; some sources have 'Abid or 'Abd.
al-Dahya' : A place or a nickname; 'Faris al-Dahya'' means the knight of al-Dahya'.
radiya Allahu 'anhum : May Allah be pleased with them; a formula of respect for the Companions.
khayr min tila' al-ardh mithl 'Uyayna : Better than the whole earth full of people like 'Uyayna; a hyperbolic expression of his worth.
al-ashraf : The nobles or chiefs of the Quraysh and other tribes.

The Expedition of Tabuk [1]

The Messenger of God ﷺ appointed Attab ibn Asid over Mecca; he was a young man, about twenty-six years old, and was extremely pious and ascetic. He performed the Hajj with the Muslims that year. He was the first governor to perform the Hajj in Islam, while the polytheists performed Hajj according to their own rites. Ka'b ibn Zuhayr ibn Abi Sulma came repenting and praising the Messenger of God ﷺ, having previously satirized him. The Prophet ﷺ accepted his Islam and his praise, and rewarded him. The Expedition of Tabuk ¹ This was the last expedition in which the Messenger of God ﷺ personally participated. The Prophet ﷺ had returned from his Umrah after the siege of Ta'if, as we mentioned, at the end of Dhu al-Qa'dah in the year eight. He stayed in Medina during Dhu al-Hijjah, Muharram, Safar, Rabi' al-Awwal, Rabi' al-Thani, Jumada al-Ula, and Jumada al-Akhirah. Then, in Rajab of the year nine of the Hijra, the Messenger of God ﷺ announced the expedition against the Byzantines; this was during intense heat, when the first fruits had ripened, and in a year of drought. He ﷺ would hardly ever set out for a destination without concealing his true intent, except for the expedition of Tabuk, for he ﷺ disclosed it to the people due to the hardship of the situation, the great distance, and the strength of the intended enemy. Al-Jadd ibn Qays, a brother of the Banu Salama, who was suspect, asked the Messenger of God ﷺ for permission to stay behind, though he was wealthy and strong; the Prophet ﷺ permitted him and turned away from him. Concerning him was revealed: {And among them is he who says, 'Permit me and do not tempt me.' Unquestionably, into temptation they have fallen.} [Surah al-Tawbah, verse 49]. A group of hypocrites used to gather in the house of Suwaylim the Jew, at Jasum ², to discourage people from the expedition. The Messenger of God ﷺ sent Talhah ibn Ubayd Allah with a group and ordered them to burn the house down upon them. Talhah did so, and al-Dahhak ibn Khalifah, who was in the house, leaped and fell, breaking his leg. Ibn Ubayriq, who was with them, also fled. Many Muslims spent and sought reward. Uthman ﵁ spent a great amount; it is reported that he provided nine hundred camels and one hundred horses for this expedition, and equipped their mounts, so that they lacked neither a hobble nor a halter ³. It is also reported that he spent a thousand dinars. In this expedition, the Weepers ⁴ came to the Messenger of God ﷺ; they were seven: Salim ibn Umayr of Banu Amr ibn Awf, 'Albah ibn Zayd of Banu Harithah, Abu Layla Abd al-Rahman ibn Ka'b of Banu Mazin ibn al-Najjar, Amr ibn al-Hamam of Banu Salama, Abd Allah ibn al-Mughaffal al-Muzani (it is also said he was Abd Allah ibn Amr al-Muzani), Harmi ibn Abd Allah of Banu Waqif, and al-Irbad ibn Sariyah al-Fazari. They asked the Messenger of God ﷺ for mounts, but he found none to give them, so they turned away with their eyes overflowing with tears, grieving that they could not find anything to spend. It is mentioned that Ibn Yamin ibn Amr ibn Ka'b al-Nadri provided Abu Layla and Abd Allah ibn Mughaffal with a camel of his to ride alternately and gave them dates as provisions ⁵. The Bedouins who stayed behind made excuses, and the Messenger of God ﷺ accepted them ⁶. He ﷺ set out, and appointed over Medina Muhammad ibn Maslamah; it is also said it was Siba' ibn 'Arfatah, or Ali ibn Abi Talib. Abd Allah ibn Ubayy ibn Salul set up his camp on one side, ostensibly going out with the Messenger of God ﷺ; his camp, they claim, was not smaller than the other camp. This is false, for only between seventy and eighty stayed behind with him. This actually occurred on the day of Uhud, and even that is questionable. It has been said that on that day, those with him were not fewer than the other camp. The correct view is that he had fewer than those with the Prophet ﷺ on the day of Uhud. As for those with Abd Allah ibn Ubayy in the expedition of Tabuk, who stayed behind after his departure, they were the people of hypocrisy and doubt, in the aforementioned number. The Messenger of God ﷺ passed by al-Hijr, the land of Thamud, and ordered them not to perform ablution with its water nor to knead dough with it; whatever dough they had already made, they should feed to the camels. He ordered them to use water from the well of the she-camel for all such purposes, and commanded them not to enter the houses of the Thamud except weeping. He ﷺ forbade anyone from going out alone without a companion. Two men from Banu Sa'idah went out separately: one to relieve himself, and he was strangled ⁷ on his way; the Messenger of God ﷺ was informed, prayed for him, and he was healed. The other went out in search of his camel, and the wind threw him into one of the mountains of Tayy; Tayy later returned him to the Messenger of God ﷺ. The people suffered thirst during this expedition, so the Messenger of God ﷺ called upon his Lord, and He sent a cloud that rained upon them. The Prophet's ﷺ camel was lost, and some hypocrites said, 'Muhammad claims to know the news of the heavens, yet he does not know where his camel is.' Revelation came to the Messenger of God ﷺ with the location of his camel, so he informed his companions, and they rushed to the place he described, finding it there. It is said that the speaker was Zayd ibn al-Lusayt al-Qaynuqa'i, a hypocrite; some say he later repented, others say he did not. In this expedition, it is mentioned that the Messenger of God ﷺ, seeing Abu Dharr following the army's trail intending to catch up with him, said: 'May God have mercy on Abu Dharr; he walks alone, dies alone, and will be resurrected alone.' And so it was, as he ﷺ said. God Almighty exposed through revelation a group of hypocrites who had weakened the Muslims by discouraging them. Among them, Mukhshin ibn Humayr repented and prayed to God to expiate his sin through a martyrdom that would conceal his whereabouts; he was killed on the day of al-Yamamah, and his trace was never found. The Messenger of God ﷺ made a treaty with Yuhannah ibn Ru'bah, the ruler of Aylah, on payment of the jizyah ⁸. He ﷺ sent Khalid ibn al-Walid to Ukaydir ibn Abd al-Malik al-Kindi, the ruler of Dumat al-Jandal, and informed him that he would find him hunting wild cows. It so happened that Khalid approached Ukaydir's fortress at night, and God had sent wild cows that spent the night rubbing their horns against the fortress. Ukaydir was eager to hunt them, so he went out at night, and Khalid captured him. He was brought to the Messenger of God ﷺ, who pardoned him, returned him, and made a treaty with him on payment of the jizyah. The Messenger of God ﷺ stayed at Tabuk for twenty nights ⁹ and did not go beyond it. On his way, there was a small spring; he forbade anyone from reaching it before him, but two men went ahead and exhausted its water. He ﷺ cursed them ¹⁰, then placed his hand in it and performed ablution with water that oozed from it, then poured it back and prayed for blessing, and it gushed forth with abundant water, sufficient for the entire army. The Messenger of God ﷺ informed that that place would become gardens, and so it was. On his return, he ﷺ ordered the demolition of the Mosque of Harm ¹¹. He commanded Malik ibn al-Dukhshum of Banu Salim and Ma'n ibn Adi (or his brother Asim ibn Adi of Banu al-Ajlan) to demolish and burn it. Malik ibn al-Dukhshum entered his house, brought out a flame of fire, and they burned and demolished the mosque. Those who built it were: Khudham ibn Khalid of Banu Ubayd ibn Zayd, of Banu Amr ibn Awf (from whose house the Mosque of Harm was taken out); Mu'attib ibn Qushayr of Banu Dubay'ah ibn Zayd; Abu Habibah ibn al-Az'ar of Banu Dubay'ah ibn Zayd; Abbad ibn Hunayf of Banu Amr ibn Awf; Jariyah ibn Amir and his two sons, Mujammi' ibn Jariyah and Zayd ibn Jariyah; Nubtal ibn al-Harith of Banu Dubay'ah; Bakhraj of Banu Dubay'ah; Bijad ibn Uthman of Banu Dubay'ah; and Wadi'ah ibn Thabit of Banu Zayd. Some have mentioned Tha'labah ibn Hatib among them, but this is a mistake, for Tha'labah was present at Badr. The Messenger of God ﷺ has named mosques between Tabuk and Medina ¹²: the Mosque of Tabuk, the Mosque of Buthaynah Mudran ¹³, the Mosque at Dhat al-Zirab, the Mosque at al-Akhdar, the Mosque at Dhat al-Khatmi, the Mosque at Ala' ¹⁴, the Mosque at the edge of al-Batra' from Dhanab Kawakib ¹⁵, the Mosque at Shiqq Tara, and the Mosque at Dhi al-Marwah.

Tabuk : A location in northwestern Arabia, near the border of modern-day Jordan; the expedition took place in 9 AH (630 CE).
Jasum : A place or person; possibly a location where the hypocrites gathered.
ʿiqāl : A hobble used to restrain a camel's legs; shikāl refers to a halter or headstall.
al-Bakkāʾūn : The Weepers; a group of poor Muslims who wept because they could not afford to join the expedition.
nāḍiḥ : A camel used for carrying water; yaʿtaqibānihi means they rode it alternately.
al-mukhallafūn : Those who stayed behind; the Bedouins who made excuses for not joining the expedition.
khunitha : He was strangled or choked; possibly a supernatural event.
jizyah : A tax levied on non-Muslims in an Islamic state in exchange for protection and exemption from military service.
twenty nights : The Prophet stayed at Tabuk for about twenty days, not exceeding that.
sabbahumā : He cursed them; a verbal rebuke.
Masjid al-Ḍirār : The Mosque of Harm; a mosque built by hypocrites to cause division among Muslims.
named mosques : Mosques where the Prophet prayed during the expedition, each named after a location.
Mudrān : A place name; possibly a variant of 'Mudar' or a location.
Alāʾ : A place name; possibly a valley or area.
Dhanab Kawākib : A place name; literally 'tail of stars,' possibly a mountain or landmark.

The Islam of Thaqif [1]

Al-Jifah ¹, a mosque at the front of my basin, a mosque at al-Hajar, a mosque at al-Sa'id, a mosque at Wadi al-Qura, a mosque at al-Ruq'ah ² in the district of Banu 'Udhrah, a mosque at Dhu al-Marwah ³, a mosque at al-Fayfa', and a mosque at Dhi Khushub ⁴. During this expedition, Ka'b ibn Malik of Banu Salamah, Murarah ibn al-Rabi' of Banu 'Amr ibn 'Awf, and Hilal ibn Umayyah al-Waqifi remained behind, and they were righteous men. The Prophet ﷺ forbade speaking to them for fifty days, then their repentance was revealed. Those who remained behind due to evil intentions from among the people of Madinah were slightly over eighty men. The return of the Messenger of Allah ﷺ from Tabuk was in Ramadan of the year nine. The Acceptance of Islam by Thaqif ⁵ When it was Ramadan of the aforementioned year nine, after the Messenger of Allah ﷺ returned from Tabuk, the delegation of Thaqif came to him. 'Urwah ibn Mas'ud al-Thaqafi had joined the Messenger of Allah ﷺ upon his return from Hunayn and al-Ta'if, before entering Madinah, and he had embraced Islam. He was the chief of Thaqif. He asked the Messenger of Allah ﷺ for permission to return to his people and call them to Islam. The Messenger of Allah ﷺ feared for him from them and warned him, but he insisted, trusting his position among them. He returned and called them to Islam, but they shot him with arrows, and he died. He instructed at his death that he be buried outside al-Ta'if with the martyrs who were killed when the Messenger of Allah ﷺ besieged them. He was buried there, may Allah be pleased with him. Then Thaqif realized that they had no power to withstand what they were in of opposing all the Arabs. Their leaders were 'Amr ibn Umayyah, brother of Banu 'Ilaj, and 'Abd Yalil ibn 'Amr ibn 'Umayr, who was from the allies of Banu Ghayrah, a clan of Thaqif. They agreed to send to the Messenger of Allah ﷺ 'Abd Yalil ibn 'Amr and two men from the allies: al-Hakam ibn 'Amr ibn Wahb ibn Mu'attib and Sharhabil ibn Ghaylan, and three from Banu Malik: 'Uthman ibn Abi al-'Asi ibn Bashr ibn 'Abd Dahman, brother of Banu Yasar, Numayr ibn Kharshah ibn Rabi'ah, brother of Banu al-Harith, and Aws ibn 'Awf. It is said that he fought 'Urwah ibn Mas'ud. They set out until they arrived in Madinah. The first to see them at Qanat was their cousin al-Mughirah ibn Shu'bah, who was tending the mounts of the Messenger of Allah ﷺ during his shift. He left the mounts with them and hurried to give glad tidings to the Messenger of Allah ﷺ of their arrival. He met Abu Bakr, who asked him about his matter. Al-Mughirah informed him of the arrival of his people's delegation to embrace Islam. Abu Bakr adjured him to let him be the one to give the glad tidings to the Messenger of Allah ﷺ. So Abu Bakr was the one who gave the glad tidings to the Messenger of Allah ﷺ about this matter. Al-Mughirah returned and went back with them, telling them how to greet ⁶ the Messenger of Allah ﷺ, but they did not do so; they greeted him with the greeting of the Jahiliyyah. The Messenger of Allah ﷺ pitched a tent for them in a corner of the mosque. Khalid ibn Sa'id ibn al-'As was the one who shuttled between them and the Messenger of Allah ﷺ, and he wrote the document for them. Food would come to them from the Messenger of Allah ﷺ, but they would not eat it until Khalid had eaten from it. They asked the Messenger of Allah ﷺ to leave their Taghut ⁷ for a period, not to destroy it. The Messenger of Allah ﷺ refused that. They also asked to be excused from ⁸ prayer, but he refused them that. They asked that they not destroy their idols with their own hands, and he agreed to that. He appointed 'Uthman ibn Abi al-'Asi, who was the youngest among them, because he saw him as the most eager to learn the Qur'an and the laws of Islam. They embraced Islam, and the Messenger of Allah ﷺ ordered 'Uthman ibn Abi al-'Asi to teach them the laws of Islam. Among what he commanded him was to lead them in prayer and to follow the weakest among them, meaning not to prolong the prayer beyond the capacity of the weakest person praying behind him. He also ordered him to appoint a mu'adhdhin who would not take a wage for his adhan. Then they returned to their land, and the Messenger of Allah ﷺ sent Abu Sufyan ibn Harb and al-Mughirah ibn Shu'bah to destroy the Taghut, which was al-Lat. Abu Sufyan stayed...

al-Jifah : A place name; possibly a location in the region of Tabuk or elsewhere, mentioned in early Islamic sources.
al-Ruq'ah : A place name; a location in the district of Banu 'Udhrah.
Dhu al-Marwah : A place name; a location in the region of Najd or elsewhere.
Dhi Khushub : A place name; a location near Madinah.
Thaqif : A prominent Arab tribe that resided in Ta'if; they embraced Islam in the 9th year of the Hijrah.
how to greet : The Islamic greeting is 'As-salamu 'alaykum' (peace be upon you), as opposed to the pre-Islamic greetings.
Taghut : An idol or object of worship other than Allah; here referring to the idol al-Lat, which was worshipped by Thaqif.
excused from : They asked to be exempted from the obligation of prayer, which the Prophet refused.

The proof of Abu Bakr al-Siddiq [1] and the sending of Ali ibn Abi Talib [2] with Surah…

The proof of Abu Bakr al-Siddiq [1] and the sending of Ali ibn Abi Talib [2] with Surah Bara'ah [3] to recite it to the people during the season [4].

With his wealth, at Dhu al-Haram. Al-Mughira said: 'Enter upon your people yourself.' So al-Mughira entered and began demolishing the Taghiya ¹, while his people, Banu Mu'attib, stood in his defense, fearing that he might be shot. The women of Thaqif came out bareheaded, weeping for al-Lat ² and lamenting over her. Al-Mughira demolished it and took its wealth and ornaments. The Messenger of God ﷺ paid off the debt of 'Urwa ibn Mas'ud from the wealth of the Taghiya. Qarib ibn al-Aswad ibn Mas'ud asked him to pay off his debt, which he had incurred on behalf of his father, and he did so. Abu Mulayh ibn 'Urwa ibn Mas'ud and Qarib ibn al-Aswad had already embraced Islam before the conversion of Thaqif. The Hajj of Abu Bakr al-Siddiq ﵁ And 'Ali ibn Abi Talib ﵁ was sent with Surah Bara'a ³ To recite it to the people during the season ⁴. The people performed Hajj in the year nine, in Dhu al-Hijja, under Abu Bakr al-Siddiq as the commander over the people for the Hajj. The Messenger of God ﷺ sent 'Ali ibn Abi Talib, may God be pleased with him, with Surah Bara'a, to recite it to the people during the season, repudiating every treaty holder his treaty, and invalidating every previous covenant, according to the rulings stated in the Surah. And success is from God Almighty.

Taghiya : A term for a false deity or idol; here referring to the idol al-Lat.
al-Lat : A pre-Islamic Arabian goddess worshipped by the Thaqif tribe.
Surah Bara'a : Surah al-Tawba (Repentance), also known as Bara'a (Disavowal), the ninth chapter of the Quran.
season : The Hajj season, the annual pilgrimage to Mecca.

Chapter

Chapter (1) Then the delegations of the Arabs came successively, submitting to Islam, except those whom Allah Almighty forsaken: such as 'Amir ibn al-Tufayl ibn Malik ibn Ja'far ibn Kilab, and Arbad ibn Qays ibn Jaz' ibn Khalid ibn Ja'far ibn Kilab. They both came to the Messenger of Allah ﷺ but refused Islam, so the Messenger of Allah ﷺ invoked Allah against them; 'Amir died of a glandular swelling ¹, and Arbad died by a thunderbolt ². And a delegation from Banu Tamim came to the Messenger of Allah ﷺ: 'Atarid ibn Hajib ibn Zurara, al-Aqra' ibn Habis, al-Zibriqan ibn Badr, 'Amr ibn al-Ahtam al-Minqari, Malik ibn Waqsh ibn 'Asim, al-Hitat ³—whom the Messenger of Allah ﷺ made brothers with Mu'awiya ibn Abi Sufyan—and Nu'aym ibn Yazid, and Qays ibn al-Harith. Al-Aqra' ibn Habis had accepted Islam before that. And from Banu Sa'd ibn Bakr came: Dimam ibn Tha'laba. And al-Jarud al-'Abdi, and al-Ashajj al-'Asri ⁴, and others from the delegations of 'Abd al-Qays came. They had come before the conquest of Mecca and accepted Islam at that time. And the delegation of Banu Hanifa came, among them Musaylima. When they returned, he claimed prophethood—may Allah curse him—and with him apostatized from the Arabs those whom Allah forsaken from his people. But Thumama ibn Uthal, may Allah be pleased with him, remained firm in Islam.

al-ghudda : A glandular swelling or abscess, often fatal in pre-modern times.
al-sa'iqah : A thunderbolt or lightning strike, considered a divine punishment.
al-Hitat : A nickname meaning 'the one who reproaches' or 'the censurer'.
al-Ashajj al-'Asri : Al-Ashajj means 'the one with a scar on his face'; al-'Asri refers to his tribe 'Asr.

The Farewell Pilgrimage [1]

And the delegation of Zayd al-Khayl al-Ta'i came, the delegate of Tayyi'. And Farwa ibn Musayk al-Muradi came, the delegate of his people, and the Messenger of God ﷺ appointed him over all of Madh'hij with all its tribes. And 'Amr ibn Ma'di Karib ¹ came, the delegate of al-Azd. And the Prophet ﷺ sent Mu'adh ibn Jabal to Yemen ². And Farwa ibn 'Amr al-Judhami embraced Islam and sent gifts to the Messenger of God ﷺ, but the governor of the adjacent Byzantine territory seized him and crucified him ³. And the Prophet ﷺ sent Khalid ibn al-Walid to the Banu al-Harith ibn Ka'b in Najran ⁴, and they embraced Islam. [The Farewell Pilgrimage] ⁵ Then he ﷺ performed the Farewell Pilgrimage. He left Medina for it after praying the noon prayer on Thursday, with six days remaining in Dhu al-Qa'dah, and spent the night at Dhu al-Hulayfah, and from there he entered the state of ihram for a combined Hajj and 'Umra ⁶. He had with him the sacrificial animals: one hundred camels, some of which he ﷺ brought himself, and some—about a third—were brought by 'Ali ibn Abi Talib ﵁ from Yemen. He ﵊ entered Mecca from its upper part ⁷ on Sunday, the fourth of Dhu al-Hijjah in the year ten. On the way, he instructed that whoever wished could enter ihram for Hajj, whoever wished could enter ihram for 'Umra, and whoever wished could combine them. When he approached Mecca, he ordered those who had sacrificial animals to combine 'Umra and Hajj ⁸, and ordered everyone without a sacrificial animal to annul their Hajj and make it an 'Umra ⁹ without exception. When asked about their tamattu' ¹⁰—whether it was for that year only or forever—he ﷺ said: "Rather, forever and ever; 'Umra has been incorporated into Hajj until the Day of Resurrection." And the Messenger of God ﷺ ordered 'A'isha ﵂, when she menstruated—she had entered ihram for 'Umra—to add Hajj to it and do everything a pilgrim does, except for circumambulating the House ¹¹. And he ﷺ performed a single tawaf for his 'Umra and Hajj. And he applied perfume for his ihram when he entered ihram, and for his ihram when he exited ihram before circumambulating the House.

Amr ibn Ma'di Karib : A famous pre-Islamic poet and warrior who later embraced Islam.
Mu'adh ibn Jabal to Yemen : Mu'adh ibn Jabal was sent as a teacher and judge to Yemen.
crucified him : He was executed by the Byzantines for his allegiance to the Prophet.
Banu al-Harith ibn Ka'b in Najran : A tribe in Najran, southern Arabia.
The Farewell Pilgrimage : The Prophet's only Hajj, in 10 AH, during which he delivered his farewell sermon.
qarinan bayna al-hajj wa al-'umra : Performing Hajj and 'Umra together in a single state of ihram (qiran).
from its upper part : He entered Mecca from the direction of Kada', a high place.
combine 'Umra and Hajj : i.e., perform qiran, combining both with one ihram.
annul their Hajj and make it an 'Umra : This is known as tamattu', where one performs 'Umra first, then Hajj separately.
tamattu' : A type of pilgrimage where one performs 'Umra and Hajj separately with a break in between.
circumambulating the House : Tawaf around the Kaaba; menstruating women are prohibited from performing tawaf.

His death, peace be upon him [1]

With a pleasant scent of musk, it remained visible on his blessed head for more than three days after his iḥrām ¹. He ordered that a muḥrim ² who died at ʿArafah be shrouded in his two garments, not be touched with perfume, and that his face and head not be covered. He ordered the people not to depart until their last act was at the House, except for a menstruating woman who had performed the ṭawāf al-ifāḍah ³ before her period. Then he returned to Medina from the lower part of Mecca before sunrise on Wednesday, the fourteenth of Dhū al-Ḥijjah. The author, may Allah have mercy on him, said: We have devoted a large volume to this, covering all its accounts, by the grace of Allah Almighty, and from Him, Exalted and Majestic, is success. His Death ﷺ ⁴ Then, when the people had embraced Islam, he ﷺ knew that he was departing to his Lord Almighty. So he went out and prayed over the martyrs of Uḥud, his prayer over the dead, after nearly ten years ⁵. Then, when the Messenger of Allah ﷺ was afflicted with the illness from which he died, he was in the house of Maymūnah, the Mother of the Believers. Then he ﷺ asked his wives for permission to be nursed in the house of ʿĀʾishah, the Mother of the Believers, and they granted him permission ⁶. During his unconsciousness, they offered to give him al-ladūd ⁷, but he forbade them. However, they persisted and gave it to him. Al-ladūd was something the Arabs used to do: a medicine administered into the sides of the mouth. When he regained consciousness, he ordered that all of them be subjected to retaliation, so they were all given al-ladūd, except his uncle al-ʿAbbās, who was not present when they gave it to him. Sawdah, the Mother of the Believers, was given al-ladūd while she was fasting ⁸. On Thursday, four nights before his death ﷺ, a group of Companions gathered around him, and he said, "Bring me a shoulder blade and an inkwell, so that I may write for you a document after which you will never go astray ⁹." ʿUmar ibn al-Khaṭṭāb ﷺ said—intending good—and it became the reason for preventing that document: "The Messenger of Allah ﷺ is overcome with pain, and we have the Book of Allah; Allah's Book is sufficient for us." Some people supported him, even saying, "Has the Messenger of Allah ﷺ become delirious? ¹⁰" Others said, "Respond with the shoulder blade and inkwell, so that the Messenger of Allah ﷺ may write for you a document after which you will never go astray." This displeased the Messenger of Allah ﷺ, and he ordered them to leave his presence. So the calamity, all the calamity, was what prevented him from that document. However, there is no doubt that if it had been among the obligatory duties of the religion and the necessities of the Law, neither ʿUmar's words nor anyone else's would have deterred him from it. During that illness, he said to ʿĀʾishah, the Mother of the Believers ﷺ, "I intended to send for your father and your brother and write a document and make a covenant, lest someone wish or someone say something, but Allah and the believers refuse except Abū Bakr." And that document, Allah knows best, which he ﷺ wanted to write so that they would not go astray after him, was only about the succession of Abū Bakr. The consequence of this became apparent, and the people almost perished in the dispute over who would succeed the Messenger of Allah in leading the Muslims, and then over who would succeed after him, up to the time of ʿAlī, and the matter continued similarly after ʿAlī. In short, the document would have removed this conflict, even if only to spare the shedding of blood in the matter of ʿUthmān and those after him. There is no power or strength except with Allah Almighty. Indeed, many groups perished in this, and their misguidance persists to this day. He ﷺ led Abū Bakr in prayer in a complete prayer, and Abū Bakr led the people in prayer during those days, by the covenant of the Messenger of Allah ﷺ to him in that regard. He ﷺ went out on one of those days, leaning on ʿAlī and al-ʿAbbās, while Abū Bakr had begun leading the people in prayer. He sat to the left of Abū Bakr, while Abū Bakr was in the position of the imam, and Abū Bakr stood to his right in the position of a follower, hearing the takbīr ¹¹ of the Messenger of Allah ﷺ. So the Prophet ﷺ led the people in prayer, leading them while sitting, and they were behind him. This supported what had previously occurred of his ﷺ leading the people in prayer while sitting. This was a permission for the one leading the prayer to stand to the right of the imam in such a prayer. This was the last prayer that the Messenger of Allah ﷺ led the people in. Then Allah Almighty took the soul of His Prophet ﷺ on Monday, when the forenoon was well advanced, on the twelfth of Rabīʿ al-Awwal, at the completion of ten years after the Hijrah ¹². The last thing his male Companions saw of him was during their dawn prayer on that Monday. The revelation ceased with his death ﷺ, and the religion was established. The people prayed over him in groups, with no one leading them. He was buried in the house of ʿĀʾishah, the Mother of the Believers, in the middle of Wednesday night, a day and a half and a half night after his death. He was washed by al-ʿAbbās, al-Faḍl and Qutham his sons, ʿAlī ibn Abī Ṭālib, Usāmah ibn Zayd, Shuqrān the freed slave of the Messenger of Allah ﷺ, and Aws ibn Khawlī, one of Banū ʿAwf ibn al-Khazraj, an Anṣārī who fought at Badr. Usāmah and Shuqrān poured the water. He was shrouded in three white cotton garments from Sūḥūl, without a shirt, turban, trousers, or armor. He ﷺ was simply wrapped in them ¹³. Abū Ṭalḥah al-Anṣārī dug his grave, and he made a niche in the side of the grave. Usāmah placed the bricks, and ʿAlī ibn Abī Ṭālib, al-Faḍl and Qutham the sons of al-ʿAbbās, Shuqrān, and Aws ibn Khawlī lowered him into his grave. A small velvet cloth that he used to spread during his lifetime was spread under him. It is said that ʿAbd al-Raḥmān ibn al-Aswad al-Zuhrī entered the grave with them. The duration of his illness ﷺ was twelve days, beginning with a headache on Thursday; some say fourteen days. ʿĀʾishah, the Mother of the Believers, said: "The Messenger of Allah ﷺ used to breathe heavily during his illness from which he died, resembling the breathing of one eating raisins." At the time of his death, he was given a choice, and he chose the meeting with his Lord Almighty. ʿĀʾishah said: "I heard him say, with a hoarse voice, 'Rather, the Highest Companion.'" He died ﷺ leaning against her chest. We ask Allah Almighty, seeking intercession through him ﷺ to Allah Almighty, Exalted is His praise, to gather us with him, to shield us through the blessing of following him from the Fire, to bless him, to forgive his entire nation, and to make us among his nation. Āmīn. End of the Book Jawāmiʿ al-Sīrah Followed by other treatises by Ibn Ḥazm

iḥrām : The state of ritual consecration for Hajj or ʿUmrah, involving specific dress and prohibitions.
muḥrim : A person who has entered the state of iḥrām.
ṭawāf al-ifāḍah : The circumambulation of the Kaaba performed after returning from ʿArafah during Hajj, also known as ṭawāf al-ziyārah.
ﷺ : Abbreviation for ṣallā llāhu ʿalayhi wa-sallam, meaning 'may Allah bless him and grant him peace,' used after mentioning the Prophet Muhammad.
prayed over the martyrs of Uḥud : The Prophet performed a funeral prayer for the martyrs of the Battle of Uḥud, which occurred in 3 AH, about ten years before his death.
Maymūnah... ʿĀʾishah : Maymūnah bint al-Ḥārith and ʿĀʾishah bint Abī Bakr were wives of the Prophet, known as Mothers of the Believers.
al-ladūd : A medicinal substance administered by pouring or inserting into the side of the mouth, used by the Arabs.
Sawdah... fasting : Sawdah bint Zamʿah was another wife of the Prophet. She was given al-ladūd while observing a voluntary fast.
shoulder blade and an inkwell : The Prophet requested writing materials to dictate a document, which some interpret as a will regarding succession.
delirious : Some Companions suggested the Prophet was speaking in delirium due to his illness, leading to disagreement about fulfilling his request.
takbīr : The utterance of 'Allāhu Akbar' (Allah is the Greatest) during prayer.
Hijrah : The emigration of the Prophet from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
wrapped in them : The Prophet was shrouded in three garments without a shirt or turban, as per his sunnah.

Footnotes and comments [1]

See the biography of Ibn Hazm in: Kitāb Jadhwat al-Muqtabis by al-Ḥumaydī, no. 708; Maṭmaḥ al-Anfus by al-Fatḥ ibn Khāqān, p. 55; al-Dhakhīra 1:140; al-Mughrib, no. 253; Tadhkirat al-Ḥuffāẓ by al-Dhahabī 3:341; Lisān al-Mīzān 4:198-202. Also see what Professor Saʿīd al-Afghānī wrote in the introduction to his book “Ibn Ḥazm al-Andalusī wa-Risālatahu fī al-Mufāḍala bayn al-Ṣaḥāba” and the book by Asín Palacios about Ibn Ḥazm. From his treatise “Mudāwāt al-Nufūs wa-Tahdhīb al-Akhlāq” – edition of Muḥammad Adham al-Kutubī in Egypt, p. 13. al-Faṣl fī al-Milal 2:90. Same source, and see Jawāmiʿ al-Sīra: 41. See for example al-Faṣl 2:86. Refer to Jawāmiʿ al-Sīra pp. 33, 35, 36, 39. Fihrist Ibn Khayr p. 230. Fihrist Ibn Khayr: 230-237. See ʿUyūn al-Athar fī Funūn al-Maghāzī wa-al-Shamāʾil wa-al-Siyar 1:110, and al-Ishāra fī Jawāmiʿ al-Sīra, footnote no. 1 p. 52. Imtāʿ al-Asmāʿ: 50, and Jawāmiʿ al-Sīra: 97. al-Imtāʿ: 215, and Jawāmiʿ al-Sīra: 206. al-Imtāʿ: 276, and Jawāmiʿ al-Sīra: 207. See for example p. 275 of Jadhwat al-Muqtabis. See Jawāmiʿ al-Sīra: 192, and Ibn Kathīr’s commentary on that 4:118. al-Mughrib by Ibn Saʿīd 1:355, edited by Dr. Shawqī Ḍayf, Dār al-Maʿārif edition. Ibn Ḥazm’s treatise on the Rightly-Guided Caliphs ¹ – Appendices to Jawāmiʿ al-Sīra pp. 359-360. al-Muḥallā by Ibn Ḥazm 1:236. His treatise on the Caliphs – Appendices to Jawāmiʿ al-Sīra: 360. Ibn Ḥazm’s treatise on the Caliphs – Appendices to Jawāmiʿ al-Sīra: 360. See scattered pages in Nuqṭ al-ʿArūs by Ibn Ḥazm. Treatise on the Caliphs – Appendices to Jawāmiʿ al-Sīra: 365-366. Tadhkirat al-Ḥuffāẓ, biography of Ibn Ḥazm. al-Iʿlān bi-al-Tawārīkh: 89. A work in two volumes by Shaykh ʿAbd al-Ḥayy al-Kattānī, printed by al-Maṭbaʿa al-Ahliyya in Rabat, 1346 AH. Kitāb al-Tarātīb al-Idāriyya, introduction p. 42. There is another manuscript copy of this Sīra in the Public Library in Berlin, no. 9510 b m 594, and see Brockelmann – Supplement I p. 695. His biography is given by al-Balawī in his travelogue Tāj al-Mafraq, folio 52 of the manuscript (no. 1053 geographical) in the Egyptian National Library; by al-Ṣafadī in Aʿyān al-ʿAṣr, vol. 7, part 1, folio 67 of the manuscript in the Egyptian National Library, no. 1091 history; he repeated his biography in Nakt al-Himyān: 280; the author of al-Nafḥ quoted what is in Aʿyān al-ʿAṣr 1:825; also Ibn Ḥajar gave a detailed biography in al-Durar al-Kāmina, no. 832. See also Bughyat al-Wuʿāt: 121, Durrat al-Ḥijāl, no. 560, and Shadharāt al-Dhahab 6:145. al-Durar al-Kāmina 4:304. Aʿyān al-ʿAṣr. See the biography of Ibn Hārūn al-Ṭāʾī in: Aʿyān al-ʿAṣr by al-Ṣafadī, vol. 3, part 2, folio 236; al-Durar al-Kāmina, no. 2234; Durrat al-Ḥijāl, no. 929; Shadharāt al-Dhahab 6:7. al-Durar al-Kāmina 4:306. See the biography of Ḥasan (or Ḥusayn) ibn ʿAbd al-ʿAzīz ibn Abī al-Aḥwaṣ in: Bughyat al-Wuʿāt: 234, Taʾrīkh Quḍāt al-Andalus by al-Nubāhī: 127, al-Iḥāṭa by Lisān al-Dīn 1:292. See also Masālik al-Abṣār, vol. 11, p. 471 (among those quoted by al-ʿUmarī from Abū Ḥayyān from the book al-Niḍār), and Ibn al-Zubayr also gave his biography in Ṣilat al-Ṣila. See his biography in: al-Takmila by Ibn al-Abbār, no. 292; Taʾrīkh Quḍāt al-Andalus: 117; Shadharāt al-Dhahab 6:116. Ibn al-Zubayr also gave his biography in Ṣilat al-Ṣila. See al-Ṣila by Ibn Bashkuwāl, no. 531, in the biography of al-Ruʿaynī. See the introduction to al-Takmila by Ibn al-Abbār. Refer to the biography of ʿAbd al-Bāqī ibn Biryāl in Ṣilat Ibn Bashkuwāl, no. 825; in Bughyat al-Multamis by al-Ḍabbī, no. 1125; in Muʿjam al-Silafī, folio 138; in Muʿjam al-Buldān by Yāqūt, entry “Wādī al-Ḥijāra”; and in al-Tāj (Brill). The author of al-Qāmūs mentioned his grandfather as “Barʾāl” with a ḍamma, but the author of al-Tāj commented that the correct form of his grandfather is “Biryāl” with a yāʾ, as recorded by al-Ḥāfiẓ and others. “Ḥ” is an abbreviation for “taḥwīl” ², a term used by ḥadīth scholars to indicate the transfer of the chain of transmission from its beginning. In the original: Ibn Riyāl al-Ḥijāzī, which is an error; we have given his biography in the introduction. See his lineage in: Ibn Hishām 1:1, Ibn Saʿd 1/1:27, Ṭabarī 2:172, Tahdhīb Ibn ʿAsākir 1:277, Talqīḥ al-Fuhūm: 5, Ibn Sayyid al-Nās 1:21, Ibn Kathīr 2:252, Zād al-Maʿād 1:28, Tahdhīb al-Nawawī 1:21, Taʾrīkh al-Dhahabī 1:18. Addition for context. ʿAdī: he is Ibn Kaʿb; as for Jumaḥ and Sahm, they are the two sons of ʿAmr ibn Huṣayṣ ibn Kaʿb (al-Jamhara: 150). Ibn Ḥazm said in al-Jamhara: 10 “There is no one among the Arabs named ‘Malik’ with a sukūn on the lām except ‘Malik ibn Kināna’ only; the rest are ‘Mālik’ with a kasra on the lām and an alif before it, and I do not know of anyone later named ‘Malik’ except ‘Malik’ the father of Bakr ibn Mālik, the ruler of Farghāna, one of the great dihqāns ³.” In the original: Ḥaddān; corrected from al-Jamhara: 17, Nasab Quraysh: 10, and Ṭabarī 2:188. See Jamharat al-Ansāb: 232-275, on the genealogies of the Qays tribes and their branches. See al-Jamhara: 278 on ʿAbd al-Qays and its tribes. Ibn Ḥazm’s statement gives the impression that Ghāfiq is not from ʿAkk. The correct view is that Banū Ghāfiq are from ʿAkk. al-Jamhara: 309. Ṭabarī 1:162 called him ʿAyṣ or ʿAyṣā; in al-Jamhara: 474: ʿAyṣāb; he is Esau mentioned in the Torah, and his descendants are the Edomites. This is supported by Ibn Ḥazm’s statement in al-Jamhara: “His sons lived in the mountains of Sarāt between Syria and the Hijaz, and they have all perished.” This applies to the Edomites. Refer to his birth in Ibn Hishām 1:167; Ibn Saʿd 1/1:62; Ṭabarī 2:172; Tahdhīb Ibn ʿAsākir 1:280; Talqīḥ al-Fuhūm: 4; Ibn Sayyid al-Nās 1:26; Ibn Kathīr 2:259; Taʾrīkh al-Dhahabī 1:21; al-Imtāʿ: 3. And his mission in: Ibn Hishām 1:249; Ibn Saʿd 1/1:126; Ṭabarī 2:201; Ibn Sayyid al-Nās 1:80; Ibn Kathīr 2:306; Zād al-Maʿād 1:33; Taʾrīkh al-Dhahabī 1:67; al-Imtāʿ: 12. And his age in: Ibn Saʿd 2/2:81; Ibn Kathīr 5:256; Taʾrīkh al-Dhahabī 1:322; al-Imtāʿ: 551. And his death in: Ibn Hishām 4:298; Ibn Saʿd 2/2:47; Ṭabarī 3:188; Talqīḥ al-Fuhūm: 38; Ibn Sayyid al-Nās 2:335; Ibn Kathīr 5:237; Taʾrīkh al-Dhahabī 1:315; al-Imtāʿ: 551. There is disagreement among the biographers regarding the age of the Messenger when his father died (see al-Imtāʿ: 5); the majority hold that his father died while he was still in his mother’s womb. Ibn Saʿd 2/2:10, 29 and al-Maqrīzī in al-Imtāʿ: 542, 543 mentioned that the illness began in the house of Maymūna and intensified there, so he asked his wives for permission to move to ʿĀʾisha’s house, and they permitted him; in al-Imtāʿ: 541: it is said that his illness began in the house of Zaynab bint Jaḥsh. Afdhādhan: none of them leading them in prayer. Saḥūliyya: attributed to the village of Saḥūl in Yemen, from which white cotton garments are brought. We did not find mention of trousers in anyone other than Ibn Ḥazm; the most famous reports are those found in Ibn Saʿd: 2/2:65, which state that the Messenger of God was shrouded in three garments, with no cloak, shirt, or turban. Ibn Saʿd devoted a chapter in al-Ṭabaqāt 1/1:112 to the signs of prophethood and the descent of revelation upon the Messenger of God; Ibn Kathīr 6:74 listed them in detail and extracted the relevant ḥadīths. Abū Nuʿaym elaborated on them in his book “Dalāʾil al-Nubuwwa,” especially in chapters twenty-two and twenty-nine; al-Suyūṭī wrote al-Khaṣāʾiṣ al-Kubrā on them. al-Bayhaqī covered them in his book Dalāʾil al-Nubuwwa, which is in manuscript. al-Mawāhib al-Laduniyya 1:453. See also Ṣaḥīḥ al-Bukhārī 4:191 in the chapter on the signs of prophethood, and Taʾrīkh al-Dhahabī 1:74, 240 ff. Amdād: plural of mudd, a measure of volume, which is a quarter of a ṣāʿ; a ṣāʿ is four amdād. It is said that the origin of the mudd is that a man extends his hands and fills his palms with food. al-ʿUnāq: the female kid goat. al-Rabḍa (with ḍamma or kasra on the rāʾ); it is said: “He brought us dates like the rabḍa of a lamb,” meaning the size of a lamb’s carcass when it lies down. In the original: “wa-baqī bi-jinsihi kamā kān,” which seems to be a corruption of “bi-juththatihi”; juththa of a person is his body. Ibn Fāris said that the root (jthth) indicates the gathering of something. It is the command of God to His Messenger: “Say, ‘If the abode of the Hereafter with God is for you exclusively and not for the people, then wish for death, if you should be truthful.’ But they will never wish for it, ever, because of what their hands have put forth. And God is Knowing of the wrongdoers” (Qur’an 2:94-95). And His command: “Say, ‘O you who are Jews, if you claim that you are allies of God, excluding the people, then wish for death, if you should be truthful.’ But they will not wish for it, ever, because of what their hands have put forth. And God is Knowing of the wrongdoers” (Qur’an 62:6-7). What is between brackets is not in the original; what we have added is correct according to the ḥadīth of al-Bukhārī (5:13-14) from Abū Mūsā al-Ashʿarī who said: “… Then another came seeking permission, so he was silent for a while, then said: ‘Permit him and give him glad tidings of Paradise, despite a trial that will befall him.’ And it was ʿUthmān ibn ʿAffān.” That is the saying of the Messenger of God to Surāqa ibn Mālik: “How will you be when you wear the bracelets of Kisrā?” When the conquests were made, ʿUmar brought the bracelets of Kisrā, called Surāqa, and put them on him. Thus Ibn Ḥazm said “about the average height,” while in Ibn Saʿd and others it is “above average height.” al-Mubāhala: mutual cursing; the mubāhala with the Christians of Najrān is mentioned in Sūrat Āl ʿImrān: 61. See Ibn Hishām 2:233, Ibn Saʿd 1/2:84, and al-Imtāʿ: 502. Thus his lineage also appears in al-Jamhara: 268, Ibn Hishām 4:213, Ṭabarī 3:165, Ibn Sayyid al-Nās 2:232, al-Imtāʿ: 508, and al-Aghānī 15:130. In Ibn Saʿd 1/2:51: he is Arbad ibn Rabīʿa ibn Mālik ibn Jaʿfar, which is an error; we do not know how it occurred in Ibn Saʿd’s book. If it were an error by Ibn Saʿd, the scholars of the ummah who transmitted from him would have corrected it, or they would have transmitted a different version due to the consensus of genealogists. Perhaps the copyist of this manuscript saw Ibn Saʿd saying “Arbad, the brother of Labīd ibn Rabīʿa ibn Mālik ibn Jaʿfar” and inadvertently confused one lineage with another. Arbad ibn Qays is undoubtedly the maternal brother of Labīd ibn Rabīʿa. Zuwayyat: folded up and gathered.

He is Qatada ibn al-Nu'man, and his eye was injured on the day of Uhud. See Ibn Hisham 3:87; and 'nadara' means: to come out of its place and fall. ⁴ Ibn Habib did not count him among the mockers, but rather mentioned him among those who used to harm the Messenger of God (al-Muhabbar p. 157). There is nothing in the biography of al-Hakam as recorded in al-Isti'ab, Usd al-Ghaba, and al-Isaba that indicates what Ibn Hazm mentions here; however, al-Baladhuri mentioned him in Ansab al-Ashraf (5:27) and said: He was suspected in his religion, so he used to walk behind the Messenger of God, gesticulating at him, imitating him, and twisting his nose and mouth. When he prayed, he stood behind him, and they pointed with their fingers, so he remained in his contortion and was afflicted with madness. ⁵ In the original: "al-Harith ibn Abi 'Awf" and the correct form is from al-Jamhara: 241, Tabaqat Ibn Sa'd: 566, and Ibn Hisham 3:226. The aforementioned al-Harith was the leader of Banu Murra on the day of al-Ahzab. See the report in his biography in al-Isaba. ⁶ In al-Aghani (11:89) that his mother's name was Qirsafa, and that she was called al-Barsa' for her whiteness, not because of leprosy; Ibn al-Anbari said in Sharh al-Mufaddaliyat (p. 336) that Qirsafa was his maternal grandmother, while his mother was Jamra or Jubra. ⁷ See regarding the Prophet's pilgrimages and 'umras: Ibn Sayyid al-Nas 2:280, Zad al-Ma'ad 1:357, 364, and Ibn Kathir 5:215. Ibn Sayyid al-Nas considered his 'umras to be four, counting among them the 'umra from which the polytheists prevented him at al-Hudaybiyya, as did Ibn Kathir. ⁸ Al-Ji'rana: with kasra on the first letter by consensus; hadith scholars break the 'ayn and double the ra', while literary scholars consider this an error and make the 'ayn sukun and the ra' light. Al-Ji'rana is a watering place between Mecca and al-Ta'if. ⁹ It was recorded in an independent list by al-Waqidi: 2-8, Ibn Habib: 110-125, Ibn al-Jawzi in Talqih al-Fuhum: 22-36, Ibn al-Qayyim in Zad al-Ma'ad 1:66, Abu Nu'aym (Dala'il al-Nubuwwa: 173), and Ibn Kathir 5:216. It was recorded in detail in all books of biography. There is considerable disagreement regarding the order of these expeditions, as well as the subsequent missions. Ibn Hisham is the closest of the biographers to what Ibn Hazm chose, except that Ibn Hisham made the expedition of al-'Ushayra the fourth, while Ibn Hazm—like Ibn Habib—made it the third. Ibn Hisham counted the expeditions as twenty-seven, while Ibn Hazm counted them as twenty-five. ¹⁰ See: al-Waqidi: 2-8; al-Muhabbar: 116; Ansab al-Ashraf, vol. 1, folios 179-186; Talqih al-Fuhum: 22-36; and Zad al-Ma'ad 1:66. ¹¹ "Thaniyyat al-Marra": Yaqut said (3:25): "With fatha on the mim and tashdid on the ra', as if it is a lightening of 'al-mar'a' (woman), similar to their lightening of 'al-mas'ala' to 'masala'. They transferred the vowel of the hamza to the preceding letter to indicate the omitted letter." ¹² Ibn Sa'd said (2/1:24): al-Qurda is a land in Najd between al-Rabadha and al-Ghamra, a region of Dhat 'Irq. ¹³ Dhu al-Qussa: a place between it and Medina twenty-four miles (Ibn Sa'd 2/1:61; al-Imta' p. 264). ¹⁴ Al-Ghamra: with a ta' at the end as mentioned by Ibn Hisham, Yaqut, and Ibn al-Faqih; it is a district of Medina on the road to Najd; al-Maqrizi omitted the ta' (p. 264). In the biography of 'Ukasha ibn Mihsan in Tabaqat Ibn Sa'd (2/1:61) that he was sent to al-Ghamr, Ghamr Marzuq. Al-Ghamr is a watering place of Banu Asad two nights from Fayd. ¹⁵ Qatan: a mountain in the region of Fayd, with a watering place of Banu Asad ibn Khuzayma, in Najd. ¹⁶ In Ibn Hisham 4:260 and al-Imta': 256: al-Qurta' from Banu Bakr ibn Kilab. ¹⁷ In the original: al-Humum (with an unpointed ha'), corrected from Ibn Hisham 4:260, al-Waqidi p. 5, Ibn Sa'd 2/1:62, and Yaqut. ¹⁸ Hisma: mountains and land of Judham between Layla and the side of the Tih of the Children of Israel, and between the land of Banu 'Udhra. ¹⁹ In the original: al-Turuq; corrected from al-Waqidi: 5, Ibn Sa'd 2:63, and Yaqut, in the region of Nakhl on the road to Iraq. ²⁰ In al-Imta': 266. Al-Waqidi said: al-Taraf is thirty-six miles from Medina; al-Maqrizi added: it is in the region of Nakhl on the road to Iraq. ²¹ Thus mentioned here; in Ibn Hisham, al-Waqidi, and al-Imta' it is: Sufyan ibn Khalid. ²² Addition from Ibn Hisham 4:271, Ibn Sa'd 2:91, and al-Imta': 334. ²³ Al-Haraqat from Juhayna: they are Banu Humays ibn 'Amr ibn Tha'laba ibn Mudi'a (see al-Jamhara p. 417). ²⁴ In the original: Waqim, corrected from Ibn Hisham 4:275, Ibn Sa'd 2/1:96, and al-Imta' p. 356. This expedition was called by Ibn Sa'd, Ibn Sayyid al-Nas 2:161, and al-Imta' the expedition of Abu Qatada ibn Rib'i. There is no disagreement about the expedition itself, but rather about who led it; Ibn Hisham made it the expedition of Ibn Abi Hadrad, and mentioned Abu Qatada among those who went out in it. ²⁵ This is the expedition called in the books of biography "Ghazwat al-Khabt" because the Muslims ate the leaves of al-Khabt, a type of tree (see Ibn Sa'd 2/1:95, Ibn Sayyid al-Nas 2:158, and al-Imta': 354). ²⁶ Ibn Hisham (4:282) indicated when discussing the mission of 'Amr ibn Umayya that it is not among the missions mentioned by Ibn Ishaq, but rather an addition by Ibn Hisham himself. ²⁷ In the original: Abi 'Uqayl, which is an error. ²⁸ Addition required by context. ²⁹ In the original: "Jabir ibn Khalaf…" which is an error; at least the name of the father of Karz is missing from the lineage. ³⁰ See the description of the Prophet in: Ibn Sa'd 1/2:120, Musnad of Imam Ahmad ibn Hanbal, edited by Ahmad Muhammad Shakir, in hadiths (684, 744, 798, 944, 946, 947, 1053, 1122, 1299, 1300), Kitab al-Shama'il of al-Tirmidhi (vol. 1 pp. 8-67 with commentary by 'Ali al-Qari), Tahdhib Ibn 'Asakir 1:314, Ibn Sayyid al-Nas 2:323, Tarikh al-Dhahabi 1:243, Tahdhib al-Nawawi 1:25. Some of what Ibn Hazm mentions is taken verbatim from the hadith of Anas (see Ibn Sa'd 1/2:123) and from the hadith of 'Ali ibn Abi Talib, whose numbers we have indicated in the Musnad. As for his names, refer to: Ibn Sa'd 1/1:64, al-Tabari 3:185, Ibn 'Asakir 1:73, Talqih al-Fuhum p. 6; Zad al-Ma'ad p. 38; Tarikh al-Dhahabi 1:24; Tarikh al-Khamis 1:206; Tahdhib al-Nawawi 1:22; Ibn Sa'd added to his names: al-Khatam, and Rasul al-Rahma. ³¹ Al-Umhaq: intensely white with no mixture of redness. Al-Adim: dark-skinned. ³² Rajul qatt al-sha'r wa qattatahu: i.e., short and curly. Al-Sabt is its opposite. Sha'r rajil: between straightness and curliness. ³³ Al-Karadis: every two bones that meet at a joint. Awtaf al-ashfar: i.e., his eyelashes were long. ³⁴ Al-Takaffu': leaning forward as a ship leans in its motion. ³⁵ See Ibn Sa'd 1/2:135 where the discussion of the Prophet's gray hairs. ³⁶ Al-Nughd: with fatha and damm on the nun: the thin bone at the tip of the shoulder. ³⁷ Khaylan: plural of khayal: a mole on the body. ³⁸ The order of this chapter differs somewhat from that in al-Muhabbar (p. 125); in various places of Futuh al-Buldan of al-Baladhuri there is mention of the Prophet's governors; in Ansab al-Ashraf 1:255-256 there is a special chapter on them; see also Zad al-Ma'ad 1:64. ³⁹ Al-Muhabbar (126) added that Ziyad was governor over the sadaqat of Hadramawt. ⁴⁰ Abu Sufyan was appointed over Najran after 'Amr ibn Hazm (see Futuh al-Buldan p. 76). ⁴¹ See regarding the villages of 'Urayna, Kitab al-Amwal no. 23. ⁴² Al-Baladhuri (Futuh p. 88) considered that al-'Ala' was first governor over Bahrain, then was succeeded by Aban Sa'id. ⁴³ Missing in the original. ⁴⁴ In the original: 'Arfaj ibn 'Amr ibn Zayd, which is an error; corrected from Ibn Sa'd and others. ⁴⁵ Ibn Sa'd (4/1:146) mentioned that Mahmiyya ibn Juz' was appointed over the division of the khums and the shares of the Muslims on the day of al-Muraysi'; and he reported another narration supporting that the general matter of the khums was entrusted to him. ⁴³ In the original: "li-hadratihi," which is a scribal error; his saying "bi-hadratihi" means: those who were present with him on the day of al-Muraysi', as previously mentioned. ⁴⁴ Thus Ibn Hazm mentioned; Ibn Habib mentioned that Mu'ayqib was appointed over the spoils. See the biography of Mu'ayqib in Ibn Sa'd (4/1:86). ⁴⁵ 'Amr ibn 'Abasa has a biography in Ibn Sa'd (4/1:157), in al-Isti'ab and Usd al-Ghaba. He is mentioned in Musnad Ahmad 4:111-115, 385-388. There is nothing in the mentioned sources indicating that he was a friend of the Messenger of God in the pre-Islamic period, but he was among the earliest people to embrace Islam, so much so that he used to say he was a quarter of Islam. ⁴⁶ In Ibn Sa'd and Usd al-Ghaba: 'Iyad ibn Himar; in al-Lisan and al-Isaba: Himar; Ibn Hajar said in his commentary on the name: His father is named after the well-known animal, and some pedantic jurists have distorted it, thinking that no one is named that. ⁴⁷ Missing in the original. ⁴⁸ The nisba for people from al-Haram is "Harami" with kasr of the ha' and sukun of the ra'; if for other than people, it is "Harami" with fatha of both. ⁴⁹ He has a biography in al-Isaba and it is said that he used to stand at the head of the Messenger of God, girded with a sword. See Talqih al-Fuhum (p. 38) and Zad al-Ma'ad 1:63 regarding those who used to strike necks before him. ⁵⁰ See the names of his scribes: in Ansab al-Ashraf 1:256; Futuh al-Buldan: 478; al-Jahshiyari p. 12; Talqih al-Fuhum: 37; Zad al-Ma'ad 1:59; Tahdhib al-Nawawi 1:29; Ibn Sayyid al-Nas 2:315; their number there is many; the author of al-Taratib al-Idariyya (1:114) reported from Ibn 'Asakir that he counted them in Tarikh Dimashq as twenty-three, and they were brought to twenty-five in Bahjat al-Mahafil. See also al-Isti'ab in the biography of Zayd ibn Thabit. ⁵¹ See in this diverse chapter sections on his mu'adhdhins, guards, poets, and orators in Zad al-Ma'ad (1:63-66) and Talqih al-Fuhum: 38. ⁵² Missing from the original. ⁵³ In Usd al-Ghaba and al-Isaba: Haram; in al-Jamhara (162): Hadam. ⁵⁴ What is mentioned here agrees with what is in al-Jamhara (p. 161). In Usd al-Ghaba: 'Adi. ⁵⁵ Abu Tayba: with fatha on the ta' as vocalized by al-Nawawi (1:264); his name is Nafi' or otherwise; he was a slave of Banu Bayada; see his biography in Usd al-Ghaba, and see in Ibn Sa'd (1/2:143) a chapter on the Prophet's chamberlains. ⁵⁶ See the Prophet's taking of the seal ring in: Tabaqat Ibn Sa'd 1/2:161, Tarikh al-Dhahabi 1:287. ⁵⁷

Refer to his messengers in: Ibn Hisham 4:254, Ibn Sa'd 1/2:15, al-Muhabbar p. 75, Ibn Sayyid al-Nas 2:260-270, Ibn Kathir 4:262, al-Imta' p. 307, Tahdhib al-Nawawi 1:30. ⁴⁶ Missing in the original. ⁴⁷ In Ibn Sa'd 1/2:18 and Ibn Sayyid al-Nas: to Jayfar and 'Abd. ⁴⁸ In the original: 'Amr ibn 'Amir, corrected from Ibn Hisham. ⁴⁹ In Ibn Hisham: 'Abd Kulal al-Himyari. ⁵⁰ Blank in the original, addition from biographical works. "Ma'bur," and it is said his name is "Habu": a Coptic eunuch relative of Mariya, gifted by al-Muqawqis to the Prophet ﷺ. (al-Isaba and Usd al-Ghaba). ⁵¹ Jashsh al-habb: to grind it coarsely. ⁵² See details in Ibn Sa'd 1/2:15-38. ⁵³ Refer to this chapter in al-Simt al-Thamin by al-Muhibb al-Tabari, and the biographies of the Prophet's wives in the eighth part of Ibn Sa'd (p. 35 ff.); see also Ibn Hisham 4:293; al-Muhabbar p. 77; Ibn 'Asakir 1:292; Talqih al-Fuhum p. 9; Zad al-Ma'ad 1:51; Tahdhib al-Nawawi 1:27; Ibn Sayyid al-Nas 2:300; Ibn Kathir 5:291. ⁵⁴ In al-Mawahib al-Laduniyya (1:75) that Khadija died one year before the Hijra and that this was stated by Ibn Hazm himself who claimed consensus, but this contradicts what he affirmed here, perhaps it is something he retracted, as was his habit in most of what he wrote. ⁵⁵ Similarly in Ibn Sa'd and Ibn Hisham; but in al-Jamhara (133); Nasab Quraysh p. 22, al-Muhabbar p. 79, and al-Isaba, it is: 'A'idh. Abu Dhu'ayb al-Khushani distinguished between them precisely, saying: Every descendant of 'Amr ibn Makhzum is 'Abid with ba' and unpointed dal, and every descendant of 'Imran ibn Makhzum is 'A'idh. ⁵⁶ This is also what Ibn Hisham said, i.e., that Abu Hala succeeded 'Atiq ibn 'Abid over Khadija. Ibn 'Abd al-Barr held that her first husband was Abu Hala and 'Atiq succeeded him, and Ibn 'Abd al-Barr attributed this view to the majority, as did Ibn Sa'd and the author of al-Muhabbar. ⁵⁷ In the original: al-'Abbas, corrected from al-Jamhara p. 199 and al-Isaba (biography of Khadija) and (biography of Hind ibn Abi Hala 6:293-294). ⁵⁸ In the original: Surad, corrected from al-Jamhara (199), al-Muhabbar (78), Maqatil al-Talibiyyin (48), and al-Naqa'id (438). ⁵⁹ Ibn Hazm mentioned in al-Jamhara that al-Hasan narrated from his maternal uncle Hind the description of the Prophet ﷺ. His hadith on this was narrated by al-Tirmidhi in al-Shama'il (1:38 ff. of al-Qari's commentary). It was also narrated by al-Baghawi, al-Tabarani, and others, as stated by al-Hafiz in al-Isaba (6:294). ⁶⁰ "Wudd" with damma on waw, and it may be pronounced with fatha. ⁶¹ This agrees with what al-Mus'ab al-Zubayri mentioned in Nasab Quraysh (p. 300). In Ibn Sa'd (vol. 8 p. 60) in the biography of Umm Salama, his name is Suhayl. Al-Hafiz mentioned both views in al-Isaba (8:240). They agreed that this Abu Umayya was nicknamed "Zad al-Rakb." ⁶² Ibn Hisham did not mention Durra but mentioned Ruqayya in her place (see 4:294). ⁶³ Al-Khatib wrote his biography in Tarikh Baghdad (no. 3877), and al-Tabari mentioned in the events of the year 241 AH that he was appointed judge of al-Sharqiyya during the caliphate of al-Mutawakkil; he was among those who heard from al-Waqidi, and he has a good history. ⁶⁴ He is Abu Bakr Ahmad ibn Zuhayr ibn Harb ibn Shaddad, trustworthy, knowledgeable, precise, a memorizer, well-versed in the days of the people and the imams of literature. He compiled a history and abridged it. Al-Khatib said: I know no history more abundant in benefits than his, and he would only narrate it in full. He was born in 205 AH and died in 299 AH. ⁶⁵ Perhaps he is Abu Muhammad 'Ata' ibn Abi Rabah, the jurist of the Hijaz, who was unique in issuing fatwas in Mecca along with Mujahid, died in 114 AH. (See Ibn Sa'd 5:344). ⁶⁶ Both Ibn Sa'd (8:81) and Ibn al-Athir (Usd al-Ghaba) mentioned that Zaynab died in the year twenty, meaning her death was at the end of 'Umar's caliphate, not at its beginning. But there is no disagreement that Zaynab was the first of the Prophet's wives to die after him. ⁶⁷ We previously pointed out the difference in sources regarding the form of this name: ibn 'Abid and 'A'idh (see p. 31, note 5). ⁶⁸ In the original: Khuzayma; corrected from al-Jamhara (228), Nasab Quraysh (16), and al-Imta' (195). ⁶⁹ Ibn Hazm's statement that Juwayriyya was with 'Abdullah ibn Jahsh agrees with what is in Ibn Hisham (4:296), a narration also cited by the author of al-Simt (p. 117); Ibn Sa'd, the author of al-Imta', al-Muhibb al-Tabari, and Ibn Sayyid al-Nas mentioned that she was with a man from her paternal cousins called Ibn Abi Dirar ibn Habib, and in another narration mentioned by Ibn Sa'd: Safwan ibn Malik; and in Usd al-Ghaba and Ibn Sayyid al-Nas: Musafi' ibn Safwan. ⁷⁰ Ibn Sa'd 5:85. ⁷¹ Ibn Hajar said in al-Isaba: It is said her name was Hind; Ramla is more correct. ⁷² From the context of Ibn Hazm's text, it is understood that the Prophet married Umm Habiba while she was in Abyssinia. In a narration from Qatada: the Prophet only married her after she came to Medina. Ibn Hajar said in al-Isaba: What is mentioned from Qatada is a refutation of Ibn Hazm's claim; although Ibn Hajar then says: There is consensus that the Prophet married Umm Habiba while she was in Abyssinia. Ibn Hazm's view did not deviate from that consensus, so how could Qatada's view be a refutation of Ibn Hazm's claim? ⁷³ In the original: Fahath, corrected from al-Tabari (1:198) and al-Jamhara (496); in the Torah: Qahat (3/17). ⁷⁴ See this narration of al-Waqidi in Ibn Sa'd 8:92; in another narration also cited by Ibn Sa'd: she died in the year fifty-two. ⁷⁵ Thus (with ra') in al-Isaba; "Hazm" in Ibn Sa'd 8:94 and Usd al-Ghaba. ⁷⁶ Sarif: a valley ten miles from Mecca. ⁷⁷ He is Khalifa ibn Khayyat, the Basran memorizer, nicknamed Shabab, author of al-Tarikh and al-Tabaqat, died in 240 AH (see his biography in Tahdhib al-Tahdhib; and Shadharat al-Dhahab by Ibn al-'Imad. What Ibn Hazm transmitted from him was also transmitted by Ibn 'Asakir 1:308. ⁷⁸ It is His saying: "O Prophet, say to your wives, 'If you desire the life of this world and its adornment, then come, I will provide for you and give you a gracious release. But if you desire Allah and His Messenger and the Hereafter, then indeed Allah has prepared for the doers of good among you a great reward'" (al-Ahzab 29-30). ⁷⁹ al-Sadaqat: plural of sadaqa, with fatha on sad and damma on dal, meaning the woman's dowry. ⁸⁰ See Sahih al-Bukhari 7:24. ⁸¹ Same source. ⁸² See: Ibn Hisham 1:202, Ibn Sa'd 1/1:85, Tahdhib Ibn 'Asakir 1:291, Talqih al-Fuhum p. 15, Zad al-Ma'ad 1:49, Ibn Sayyid al-Nas 2:288, Ibn Kathir 5:306, Tarikh al-Khamis 1:272, Tahdhib al-Nawawi 1:26, and see what the author of al-Muhabbar (p. 52) and al-Muhibb in al-Simt al-Thamin (146-166) mentioned regarding his daughters specifically. ⁸³ Ibn Sa'd and Ibn Sayyid al-Nas mentioned that he lived sixteen months. ³⁹ There is much disagreement about the name of Abu al-'As. Al-Baladhuri favored that his name was Laqit, and Ibn 'Abd al-Barr reported that it was Hushaym or Muhashshim. Abu Nu'aym said it was Yasir, Ibn Hajar said: I think it (i.e., Yasir) is a distortion of Qasim. ⁴⁰ See Ibn 'Asakir (1:296), where he transmits from Ibn Hazm that Zaynab died at the beginning of the year eight of the Hijra, and Ibn Hazm does not specify the date of death here as he transmits from Khalifa; perhaps Ibn 'Asakir transmitted Ibn Hazm's view from one of his other books. ⁴¹ In al-Simt (p. 161) that he died at the age of six. Perhaps Ibn Hazm erred here when he read that 'Abdullah died in the year four. ⁴² "al-Muhsin": with shadda on the broken sin. See al-Isaba (6:150-151) and al-Musnad, in the two hadiths (769, 953) and the two addenda (2287-2552) of the addenda to al-Musnad, edited by Ahmad Muhammad Shakir. ⁴³ Ibn Sa'd: 1/2:89 ff., Tahdhib Ibn 'Asakir 1:338, Dala'il al-Nubuwwa p. 56; Ibn Sayyid al-Nas 2:329, Tarikh al-Khamis 1:207, Tahdhib al-Nawawi 1:31, Tarikh al-Dhahabi 1:259-279. ⁴⁴ In the original: yajif. Hafa 'alayhi: to wrong and oppress him. ⁴⁵ Thus in the original, and before the sentence in the manuscript there is a question mark; there is a missing word before "fi akhlaqihim" such as "al-muru'a." ⁴⁶ Liqah: camels, plural of laqha and laquh, originally meaning a milch camel. ⁴⁷ See: Ibn Hisham 1:251, Ibn Sa'd 1/1:129; Ibn Sayyid al-Nas 1:80, Ibn Kathir 2:306, Tarikh al-Dhahabi 1:67, al-Imta' p. 12, Tarikh al-Khamis 1:280. ⁴⁸ al-Ghatt: severe pressing and compressing; it is said he pressed him to test whether he would say something of his own accord. ⁴⁹ Necessary addition, because 'Uthman is his father's name. ⁵⁰ Missing from the original. ⁵¹ On the early converts to Islam, see: Ibn Hisham 1:257, Ibn Sayyid al-Nas 1:91, Ibn Kathir 3:37, al-Imta' p. 15, Tarikh al-Khamis 1:286. ⁵² Ibn Hazm did not mention his lineage, so the copyist wrote in the margin of the manuscript: His lineage should be given, and it is - as the author mentioned in al-Jamhara: 'Amr ibn 'Abasa ibn Munqidh [ibn 'Amir] ibn Khalid ibn Hudhayfa ibn 'Amr ibn Khalaf ibn Mazin ibn Malik ibn Tha'laba ibn Bahtha [ibn Sulaym] ibn Mansur ibn 'Ikrima ibn Khasafa ibn Qays 'Aylan ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan. Ibn Hazm mentioned him earlier (p. 25) and said he was a friend of the Prophet in the Jahiliyya. This lineage written by the copyist in the margin of the original is taken from al-Jamhara by Ibn Hazm (p. 252) with reference to the lineage column therein (pp. 248-252). The margin writer erred by writing "Munqal" instead of "Munqidh," added [ibn 'Amir] after Munqidh, and omitted [ibn Sulaym] between "Bahtha" and "Mansur." There are other views on his lineage. See Tabaqat Ibn Sa'd (4/1:157-160) and (7/2:125-126), al-Isaba (5:5-6), and al-Mustadrak by al-Hakim (3:616-617). ⁵³ In Ibn Hisham: Uhayb. ⁵⁴ Ibn Hazm counted Khalid ibn Sa'id among the early converts, based on narrations that say he was third, fourth, or fifth, and Ibn Hisham ended with him (see 1:277).

Ibn Hisham did not mention among the early Muslims from the brothers of 'Uthman ibn Maz'un except two: Qudamah and 'Abdullah. Ibn Hazm's statement "his brothers" in the plural form necessitates including al-Sa'ib among them. Ibn Hazm mentioned all four in al-Jamharah (p. 152) and said: "They were emigrants who participated in Badr, among the early emigrants and the elite of the Companions." ⁸⁴

There is disagreement regarding the name of this Companion; he is either 'Uthman or 'Amir. Hisham ibn Muhammad used to say he is 'Amir ibn 'Abd Ghanm. In some printed editions of Ibn Hisham's Sira, he is mentioned as 'Amr, but we did not find this name in the biographical works; perhaps this 'Amr is a corruption. See al-Isaba. See the account of the document in: Ibn Hisham 1:375, Ibn Sa'd 1/1:139, al-Tabari 2:225, Ibn Sayyid al-Nas 1:126, al-Dhahabi's Tarikh 1:131, Ibn Kathir 3:84, and al-Imta':25. Addition from Ibn Hisham 4:138, Usd al-Ghaba, and al-Isaba. Thus his name appears in Ibn Hisham, Ibn Sayyid al-Nas, and al-Imta'; while al-Muhabbar:162, Nasab Quraysh:212, and al-Jamhara:108 name him Hashim. In the original: "and he bequeathed" which is a corruption. The correct phrase is "awha" meaning he sent a trustworthy messenger to one of his trustworthy servants. Ibn al-Dughunna: with a damm on the first letter and a kasra on the second, and a shadda on the nun according to linguists; with a fatha on the first and a kasra on the second and a light nun according to narrators. Al-Qastallani (al-Mawahib 1:71) recorded it according to the second way, while it is recorded according to the first way in al-Taj. There is disagreement about his name: according to al-Baladhuri, he is al-Harith; according to al-Suhayli, he is Malik; in some commentaries on the Sira, he is Rabi', but this is a mistake because Rabi' ibn al-Dughunna is another person, namely Salma, and the one mentioned here is from al-Qara, while Salma is the killer of Durayd ibn al-Simma. There is also a third Companion named Ibn al-Dughunna (see Fath al-Bari 7:180). Ibn Hazm mentions here 'Ammar ibn Yasir among those who returned from Abyssinia. He did not mention him earlier among those who migrated there, and his migration to Abyssinia is not certain. Either his name was omitted earlier and should have been included, or the copyist added it here because he saw it mentioned in Ibn Hisham. Ibn Hisham 2:7 mentions Abu Sabra ibn Abi Ruhm among those who returned from Abyssinia, after mentioning 'Abd Allah ibn Suhayl. Ibn Hazm omitted mentioning him in both the migration and the return. Missing from the original. Thaqafuhu: they seized him and captured him. In the original: 'Abd Allah ibn Makhrama ibn 'Abd al-'Uzza. It is most likely that this is a scribal error for 'Abd Allah ibn Suhayl, because the latter was imprisoned and then escaped to the Messenger on the day of Badr, as mentioned by Ibn Hisham 2:7, Usd al-Ghaba, and al-Isaba; 'Abd Allah ibn Makhrama has no connection to that incident. See the account of the death of Khadija and Abu Talib in: Ibn Hisham 2:57, Ibn Sa'd 1/1:141, Ibn Sayyid al-Nas 1:129, Ibn Kathir 3:122, al-Dhahabi's Tarikh 1:140, and al-Imta':27. See the account of his journey to Ta'if in: Ibn Hisham 2:60, Ibn Sa'd 1/1:141, al-Tabari 2:229, Ibn Sayyid al-Nas 1:134, Ibn Kathir 3:135, al-Dhahabi's Tarikh 1:166, and al-Imta':28. See the account of al-Tufayl's conversion in: Ibn Hisham 2:21, Ibn Sa'd 4/1:175, Ibn Sayyid al-Nas 1:139, Ibn Kathir 3:99, and al-Imta':28. See: Ibn Hisham 2:36, Ibn Sa'd 1/1:142, Ansab al-Ashraf 1:119, Tahdhib Ibn 'Asakir 1:379, Ibn Sayyid al-Nas 1:140, 144, Zad al-Ma'ad 2:125, al-Dhahabi's Tarikh 1:141, 148, Ibn Kathir 3:108, al-Imta':29, Tarikh al-Khamis 1:306, and Sahih al-Bukhari 5:52. See the account of the Messenger presenting himself to the Arab tribes in: Ibn Hisham 2:63, Ibn Sa'd 1/1:145, Ibn Sayyid al-Nas 1:152, al-Dhahabi's Tarikh 1:166, Ibn Kathir 3:138, and al-Imta':30. Addition from the genealogical works. See the account of the arrival of the Ansar in: Ibn Hisham 2:69, Ibn Sa'd 1/1:145, al-Tabari 2:234, Ibn Sayyid al-Nas 1:155, al-Dhahabi's Tarikh 1:171, Ibn Kathir 3:145, al-Imta':32, and al-Mawahib al-Laduniyya 1:76; some sources consider the arrival of the Ansar and their meeting with the Messenger as the first 'Aqaba. Addition from al-Jamhara:329. In the original: Abu. Correction from al-Jamhara and Nasab Quraysh. His lineage in the original was: Rafi' ibn Malik ibn al-'Ajlan ibn 'Amr ibn 'Amir ibn Zuraiq ibn Jusham ibn Malik ibn Ghadb ibn 'Amir ibn Zuraiq ibn al-Khazraj; there is severe confusion in it, so we corrected it based on what is found in Ibn Sa'd 3/2:148, al-Jamhara:378, and Ibn Hisham 2:71. Addition from al-Jamhara:339 and Ibn Hisham 2:74. Ibn Hazm mentions in al-Jamhara that 'Amir - the father of 'Uqba - was a participant in the 'Aqaba (i.e., among those who attended the 'Aqaba), while in Ibn Sa'd 3/2:110, it is 'Uqba who attended the first 'Aqaba. Al-Waqidi said: this is the confirmed view with us. See the account of the first 'Aqaba in Ibn Hisham 2:73, Ibn Sa'd 1/1:147, al-Tabari 2:235, Ansab al-Ashraf 1:111, Talqih al-Fuhum:213, Ibn Sayyid al-Nas 1:155, Ibn Kathir 3:150, al-Dhahabi's Tarikh 1:171, al-Imta':32, and Tarikh al-Khamis 1:317. Addition from Ibn Sa'd 3:2:93, Usd al-Ghaba, and al-Isaba. Ibn Ishaq and Ibn al-Kalbi recorded it with a sukun on the za', while al-Daraqutni recorded it with a fatha. Ibn 'Abd al-Barr said: there is no Khuzama with a fatha among the Ansar. Recorded with a shadda on the mim in Usd al-Ghaba. Written as Ghusayna in Usd al-Ghaba, and in Mu'jam al-Bakri:28: Ghusayna with a sad. Banu Ghusayna are: Banu Suwad ibn Murri ibn Arasha, and among them is al-Mujadhdhar ibn Dhiyad al-Badri. In the original: ten; this is a mistake. The people of Hijaz lighten the ya' of al-Tayhan, while others double it. See Ibn Sayyid al-Nas 1:157. Ibn Hazm counts Abu al-Haytham ibn al-Tayhan here among Banu 'Abd al-Ashhal. He mentions him in al-Jamhara:320 among Banu Za'ura' ibn Jusham. This is the same as what Ibn al-Athir mentioned in Usd al-Ghaba, and he commented: it is said that he was from Bali and an ally of Banu 'Abd al-Ashhal. Ibn Ishaq held that 'Uwaym ibn Sa'ida was from Bali and an ally of Banu Umayya ibn Zayd, but no one else mentioned this; see p. 79, note 1 of this book. Al-Maqrizi (al-Imta':34-35) transmitted from Ibn Hazm his statement: "And Mus'ab ibn 'Umair ... Naqi' al-Khadamat" and said: Ibn Hazm was certain about this, i.e., that Mus'ab led the people in the first Friday prayer. This is a view in which Ibn Hazm contradicted what Ibn Ishaq mentioned, that As'ad ibn Zurara led them in the first Friday prayer (see al-Sira 2:77). See the account of the conversion of Sa'd and Usayd in: Ibn Hisham 2:77, Ibn Sayyid al-Nas 1:159, Ibn Kathir 3:152, and al-Imta':34. Also an exception by Abu 'Umar (see Ibn Sayyid al-Nas 1:161) and the author followed him in this, but Ibn Ishaq did not mention him. In the original: Qays. Correction from al-Jamhara:320, Ibn Sayyid al-Nas 1:161, al-Imta':34, and al-Isaba. It is also said: Uqaysh. Ibn Hisham 2:80 added Wa'il after Waqif, among those he excluded from the branches of al-Aws. This phrase, from "They were residents" to "then all of them converted" is quoted verbatim in Ibn Sayyid al-Nas 1:161 from Abu 'Umar ibn 'Abd al-Barr. In the original: fawa'ada. See Ibn Hisham 2:81, Ibn Sa'd 1/1:148, al-Tabari 2:235, Ibn Sayyid al-Nas 1:161, al-Dhahabi's Tarikh 1:177, Ibn Kathir 3:158, and al-Imta':35. This 'Aqaba is also called the third 'Aqaba in some biographies. Al-azr: plural of izār, which is a metaphor for woman and self; the second meaning is intended here. See - Ibn Hisham 2:86, Ibn Sa'd 1/1:148, al-Muhabbar:268, Tarikh al-Tabari 2:235, Ansab al-Ashraf 1:117, Talqih al-Fuhum:214, Ibn Sayyid al-Nas 1:157, al-Dhahabi's Tarikh 1:181, Tarikh al-Khamis 1:316. In the original: Ibn Abi Malik. Correction from al-Jamhara:344 and the biographical and biographical works. Addition from al-Jamhara:339 and the biographical and biographical works. In the original: Khuzayma. Al-Khushani recorded it with a fatha on the ha' and a kasra on the za', and it is also in Ibn Sa'd 3/2:142. Addition from al-Jamhara:346 and the biographical works. Ibn Hazm omitted "Haritha" from the lineage of al-Mundhir in al-Jamhara and Ibn Sa'd 3/2:145, while Ibn Hisham and the authors of Usd al-Ghaba and al-Isti'ab included it. Its inclusion is the narration of Ibn Ishaq, followed by Abu 'Umar; while Ibn al-Kalbi, Ibn Manda, and Abu Nu'aym said: Khunays ibn Ludhan, and omitted Haritha. Addition from Ibn Hisham, al-Jamhara:344, and Ibn Sa'd 3/2:142. Addition in the biographical and biographical works, which the author omitted in this book. "Rafi'" does not appear in his lineage in al-Jamhara:319, Ibn Sa'd 3/2:135, and al-Isaba, but Ibn Hisham 2:87 and al-Isti'ab include it. Addition from Ibn Sa'd 3/2:47, Ibn Hisham 2:87, al-Jamhara:325, Usd al-Ghaba, and al-Isti'ab; in his lineage as given by the author of al-Imta':37 there is a difference from what is found in the mentioned sources. Ibn al-Athir said: Ibn Ishaq traced his lineage to Banu 'Amr ibn 'Awf, then gave his lineage as mentioned here, so I do not know the basis for his statement "from Banu 'Amr ibn 'Awf". This difficulty raised by Ibn al-Athir does not occur in Ibn Hisham's Sira. Al-Waqidi and Ibn 'Umara al-Ansari traced Sa'd ibn Khaythama's lineage as mentioned, and Ibn al-Kalbi also traced it similarly except that he differed regarding al-Nahat, saying al-Hanat ibn Ka'b. (See Ibn Sa'd 3/2:47). Rifa'a ibn 'Abd al-Mundhir is well-known as Abu Lubaba. There is much disagreement about his name: it is Bashir, Rifa'a, or Marwan. There are also other differences regarding the word "Zunayr" in his lineage: it is Zunbur (in Ibn Sa'd 3/2:28 and al-Imta' 37), Zurr (in al-Jamhara:314 and al-Isaba), and Zubayr (in al-Isti'ab). In the margin of the manuscript copy: also Zubayr, indicating that the copyist changed it to Zunayr by comparison with the printed Sira on the margin of al-Suhayli, as it seems. In the original: Yazid. Addition from the biographical and genealogical works. See the names of those who attended the 'Aqaba in: Ibn Hisham 2:97, al-Dhahabi's Tarikh 1:183, Talqih al-Fuhum:215, Ibn Sayyid al-Nas 1:167, and Ibn Kathir 3:166. In the original: Za'ba. Correction from Ibn Sa'd 3/2:16 and al-Isti'ab. In the original: Hubayl; in al-Isti'ab: Hushaym.

In the original: 'Imran ibn Halwan, but the books of biographies and biographies agree on naming him 'Amr and do not mention 'Halwan' in his lineage. ⁸⁵ In Ibn Hisham 2:99: al-Sawaf. ⁸⁶ See p. 72 where 'Uwaym ibn Sa'ida is counted among Banu 'Amr ibn 'Awf, and see comment no. 4 on the same page. ⁸⁷ Addition from al-Jumhara: 328, Ibn Hisham 2:100, and Ibn Sa'd 3/2:49. ⁸⁸ Addition from al-Jumhara: 328. ⁸⁹ Addition from Ibn Hisham 2:100, Ibn Sa'd 3/2:68, al-Isti'ab and al-Isaba; in al-Jumhara: 330 'al-Nu'man ibn 'Utayk'. ⁹⁰ In the original: Jadila, corrected from al-Jumhara: 327, Ibn Hisham 2:100. ⁹¹ In the original: 'Amir, correct is what we have established. ⁹² al-Saqa: the rear of the army. ⁹³ Thus it appears also in Ibn Hisham 2:101, al-Isti'ab, Usd al-Ghaba, and al-Isaba. Ibn Hisham said in his comments that the correct form is 'Atiyya, and it is so in al-Jumhara: 333. ⁹⁴ In the original: from Banu al-Najjar, followed by a blank space of about two words; correction from the context after it and Ibn Hisham and al-Jumhara. ⁹⁵ In the original: Jallas, with jim; Ibn Hisham 2:348 considered it an error and the correct form is with kha' mu'jama; al-Daraqutni recorded it with fatha of kha' and tashdid of lam, while others recorded it with kasra and takhfif of lam (see Ibn Sayyid al-Nas 1:168). This name appears with kha' in Ibn Sa'd 3/2:83, Usd al-Ghaba, and al-Isaba, and with jim in al-Jumhara: 344. ⁹⁶ Missing from the original, but it is established in what preceded. ⁹⁷ Ibn 'Umara al-Ansari said: There is no Tha'laba among his ancestors, because Tha'laba ibn 'Abd Rabbih is the brother of Zayd and the uncle of the aforementioned 'Abd Allah, so they inserted him into his lineage by mistake. Abu 'Umar mentioned something similar, and Ibn al-Athir transmitted it in Usd al-Ghaba. As for those who affirm Tha'laba in his lineage, they are: Ibn al-Kalbi, Ibn Manda, and Abu Nu'aym (see Ibn Sa'd 3/2:87). ⁹⁸ al-Nida': the call to prayer; 'Abd Allah saw in his sleep a man who guided him to the formula of the adhan, and when he told the Messenger about his dream, he said: 'It is a true dream, so go with Bilal and cast it upon him, and let him give the call to prayer with it' (Ibn Hisham 2:155). ⁹⁹ In the original: 'Amir, correction from al-Jumhara: 344, Ibn Hisham 2:102, Ibn Sa'd 3/2:82, and al-Imta': 250. ¹⁰⁰ Ibn Ishaq omits from his lineage 'Atiyya, which is in al-Jumhara: 344 and al-Isti'ab: 'Uqba ibn 'Amr ibn Tha'laba ibn Yasira ibn 'Usaira ibn 'Atiyya ibn Jadara. In Yasira there is disagreement; it is in Ibn Ishaq 2:102: Asira, and Ibn Sayyid al-Nas said it is in Ibn Ishaq: Yasira. As for Ibn 'Uqba, he says: Asira with fatha of hamza. Al-Daraqutni and Abu Bakr ibn al-Khatib transmitted from Ibn Ishaq himself: Nusayr with damma of nun, and thus three different versions come from Ibn Ishaq. Similarly, they differed in the diacritics of 'Usaira: some open the 'ayn and break the sin, others open the sin and double the 'ayn; Jadara - with kasra of jim as recorded by al-Daraqutni, and with damma of jim as recorded by others, and some say: Khadara with kha' mu'jama (see Ibn Sayyid al-Nas 1:168-169 and al-Khushani 1:122). ¹⁰¹ In the original: Wadana; in Ibn Sa'd 3/2:132 and Ibn Hisham 2:102: Wadha with dhal mu'jama and fatha followed by fa', Ibn Hisham said: It is also said: Wadafa with dal, and it is also narrated: Wadaqa - recorded by al-Dani in his book A'traf al-Muwatta' with fatha of waw and sukun of dal muhmala followed by qaf (see al-Isaba). ¹⁰² The word 'Qutba' appears in the original between 'Amir' and 'Bayada', the correct is to delete it based on Ibn Hisham, Ibn Sa'd, al-Jumhara, and al-Isti'ab. ¹⁰³ Addition from al-Jumhara: 340, Ibn Hisham 2:103, Ibn Sa'd 3/2:111, and al-Isti'ab. ¹⁰⁴ Addition from al-Jumhara: 341, Ibn Hisham 2:105, Ibn Sa'd 3/2:118, and al-Imta': 316. ¹⁰⁵ Thus narrated from Ibn Ishaq, but Ibn Hisham 2:105 thinks the correct form is Aswad. ¹⁰⁶ In the original: Ghanam, but as Ibn Hajar recorded in al-Isaba: 'Anama, with fatha of 'ayn and nun, see Ibn Sa'd 3/2:118. ¹⁰⁷ In the original: Ghanam. ¹⁰⁸ In the original: Sa'id, correction from al-Jumhara: 423 and al-Isti'ab. ¹⁰⁹ Addition from al-Jumhara. ¹¹⁰ There is disagreement in his lineage after Taym; according to some: Taym ibn Bahtha ibn Nashira ibn Yarbu'. In al-Jumhara and al-Isti'ab what we have established, and in the original it was: Taym ibn Tha'laba ibn Thabit, which no one has affirmed in this manner. ²⁷ In the original: al-Yarn, a distortion. ²⁸ Addition from al-Jumhara: 339 and Ibn Hisham 2:106. ²⁹ Ibn Hazm mentioned his lineage in al-Jumhara and omitted Labda from it; its affirmation is the narration of Musa ibn 'Uqba; see Ibn Sa'd 3/2:111; and in the original it appeared 'Tha'laba ibn Ka'b' in place of 'Tha'laba ibn al-Harith', correction from Ibn Sa'd and Ibn Hisham 2:106. ³⁰ Khudayj: with kha' munqata and kasra of dal, see al-Suhayli 1:283. ³¹ al-Farafir: narrated with fa' and qaf, recorded by al-Daraqutni; see al-Khushani 1:123. ³² In the original: Yazid; correction from Ibn Hisham 2:107, Usd al-Ghaba, and al-Isaba. ³³ Read with sukun of zay, which is the narration of Ibn Ishaq and Ibn al-Kalbi, while al-Tabari opens it (see Ibn Sayyid al-Nas 1:172 and al-Isaba). ³⁴ In the original: 'Amir, correction from Usd al-Ghaba and al-Isaba. 'Umara: with fatha of 'ayn and tashdid of mim. See Ibn Sayyid al-Nas 1:172. ³⁵ Addition from al-Jumhara: 336, Ibn Hisham 2:108, Ibn Sa'd 2/2:92; there is disagreement in his lineage mentioned by Ibn Sa'd. ³⁶ Recorded in Usd al-Ghaba and al-Isaba with fatha of nun and kasra of sin. ³⁷ In the original: Malik, correction from Ibn Hisham 2:109, Ibn Sayyid al-Nas 1:170, and al-Isaba. ³⁸ In the original: al-Muhajirin. ³⁹ See the account of the Hijra to Medina in: Ibn Hisham 2:111, Ibn Sa'd 1/1:152, Ibn Sayyid al-Nas 1:173, Tarikh al-Dhahabi 1:190, Zad al-Ma'ad 2:136, Ibn Kathir 3:168, al-Imta': 37, and Tarikh al-Khamis: 322. ⁴⁰ His name is 'Abd' without addition, and this Abu Ahmad was a poet, translated by al-Marzubani in Mu'jam al-Shu'ara'. ⁴¹ Thus this name appears in the original and in Ibn Hisham 2:114, and it is al-Fari'a as in al-Qamus, Usd al-Ghaba, and al-Isaba, and no one has affirmed it in any other way. Perhaps al-Fur'a is a form of endearment, as is said for Fatima: Futma, and for 'A'isha: 'Aysha. ⁴² A blank in the original. I have completed from Ibn Sayyid al-Nas 1:173, and the text from his saying 'And all of Banu Jahsh migrated...' is transmitted from Abu 'Umar ibn 'Abd al-Barr. ⁴³ In the original: Zunayr; in al-Isaba (biography of Mubashshir): Zunbur: with zay, nun, and muwahhada, pattern of Ja'far. ⁴⁴ There is much disagreement in his name; in Ibn Hisham: Humayra with ha', and it is said: Jumayra with jim; in Ibn Sa'd: Humayr with tashdid and tasghir; Ibn Makula affirmed the latter; in the commentary on page (317) of the Sira, Gottingen edition, Ibn Hisham said: Khumayra with kha'. ⁴⁵ In the original: Hisham, correction from Ibn Hisham 2:116, Usd al-Ghaba, and al-Isaba. ⁴⁶ Judhama: with dhal munqata, thus Muslim ibn al-Hajjaj mentioned it; al-Suhayli said: The known form is 'Judama' with dal, and it may be 'Judama' with tashdid. Al-Suhayli preferred that Judama bint Wahb ibn Muhsin be the daughter of the brother of 'Ukasha ibn Muhsin; he said: As for Judama bint Jandal, she is not known among the family of Jahsh al-Asadiyyin. ⁴⁷ He named her here Umama, but her name appears in most sources as Amina; al-Khushani said: The correct form is Umayma. ⁴⁸ She is called Umm Habiba and Umm Habib; Ibn Hajar stated that she is Umm Habiba with an extra ha', while Abu 'Umar allowed both forms, then said: Most of them drop the ha'. Ibn Kathir contradicted this and said that Umm Habiba is more common. See the investigation of Ibn Sayyid al-Nas 1:180. ⁴⁹ In the original: fa-nazala. ⁵⁰ In the original: i'tadaw. ⁵¹ al-Tanadub: with damma of dad, al-Waqashi recorded it with kasra (see al-Khushani 1:125); al-Ada: with fatha of first letter - as recorded by al-Bakri - it is lengthened and shortened, and in language: a pool that collects rainwater; Sarif: with fatha of first letter and kasra of second - as recorded by al-Bakri - a place between Mecca and Medina, six miles from Mecca on the road of Marr. ⁵² This paragraph and the one before it are from what Ibn Sayyid al-Nas transmitted from Abu 'Umar ibn 'Abd al-Barr, and Ibn Hazm presented it with slight modification. ⁵³ In the original: Zunayr, see comment no. 5 on p. 86. ⁵⁴ al-Sanh: with damma then sukun, al-Bakri recorded it with damma of first and second letters followed by ha' muhmala: a fortress for Jusham and Zayd, sons of al-Harith, a mile from the Prophet's Mosque, and it contained the house of Abu Bakr al-Siddiq. (See al-Samhudi 2:325). ⁵⁵ See comment no. 1, p. 59 of this book. ⁵⁶ In the original: 'nazala 'ala...' which is an addition by the copyist, we think, so we deleted it. ⁵⁷ al-'Usba: with sukun of sad muhmala, and they differed in its first letter: some said with damma, others with fatha, and some recorded it with fatha of 'ayn and sad; al-Bukhari narrated from Nafi' from Ibn 'Umar: 'When the first Muhajirun arrived, they stayed at al-Mu'sab, the house of Banu Jahjabi'; they are the same. ⁵⁸ In the original: Ya'ar ibn Yazid, correction from Ibn Hisham 2:122 and al-Isaba; Ya'ar: with ta' tahtaniyya after it muhmala light; Musa ibn 'Uqba said: with ta' fawqaniyya. See al-Isti'ab and al-Isaba. ⁵⁹ In the original: wa-adha'a; araghat: sought and desired. ⁶⁰ Missing from the original. ⁶¹ See the account of the Hijra of the Messenger in: Ibn Hisham 2:123, Ibn Sa'd 1/1:153, al-Tabari p. 2:245, Ansab al-Ashraf 1:120, Ibn Sayyid al-Nas 1:181, Ibn Kathir 3:174, 3:174, Zad al-Ma'ad 2:136, Tarikh al-Dhahabi 1:190, Tarikh al-Khamis 1:322, and al-Bukhari 5:56. ⁶² In Ibn Sa'd 1/1:159 and al-Imta': 39: Urayqit; in Ibn Hisham 1:129: Arqat. ⁶³ In the original: allati. ⁶⁴ Thus Ibn Hazm used this letter of language meaning 'passed', and he repeated it in other places to come. ⁶⁵ Ibn Hisham said: Mujaj with two jims and kasra of mim, and he recorded them with damma; Yaqut said: Majah with fatha of mim then jim and ending with ha' muhmala. ⁶⁶ It is said: Dhu al-Ghadawayn with ghayn and dad mu'jamatayn, and it is said: Dhu al-'Asawayn with 'ayn and sad muhmalatayn; see Mu'jam Yaqut.

Dhū Kashd ¹¹¹: al-Bakrī records it with a kasra on the first letter, sukūn on the second, and a dāl after it; Yāqūt, however, says Dhū Kashr. ¹¹² In the original: Bābān, which is an error. ¹¹³ Ibn Hishām 2:136 says: It is also called al-ʿAbāʿīb; Yāqūt says: It is also called al-ʿUshayāna. ¹¹⁴ al-Qāḥa ¹¹⁴ — with an unpointed ḥāʾ — also called al-Fāja — is three stages from Medina before al-Suqyā. See Yāqūt’s dictionary and al-Samhūdī 2:357. ¹¹⁵ al-ʿArj: with a fatḥa on the first letter, sukūn on the second, and a jīm, seventy-eight miles from Medina. ¹¹⁶ al-Ẓahr: camels used for carrying loads and riding; its plural is Ẓahrān, with a ḍamma. ¹¹⁷ al-Dāraquṭnī records it with two fatḥas; see al-Suhaylī 2:9–10. ¹¹⁸ In the original: li-yubarridahu. ¹¹⁹ In the original: al-ʿUlyā; the correct form is al-ʿĀʾir or al-Āʾir, as mentioned by Ibn Hishām 2:136 and Yāqūt. In al-Ṭabarī 2:246 and Ibn Saʿd 1/1:157: al-Ghābir. ¹²⁰ al-Ḍaḥāʾ: the sun’s highest ascent, close to midday. ¹²¹ In the original: yarḥaẓukum; this is a scribal error. ¹²² In the margin of the copy: It is said he alighted at Khārija ibn Zayd’s; this is taken from Ibn Hishām 2:138. ¹²³ Yāqūt quotes Ibn Isḥāq’s text mentioning Rānūnāʾ and says: I have not found this anywhere except in Ibn Isḥāq’s book summarized by Ibn Hishām; everyone says he prayed with them in the valley bottom among Banī Sālim. Ibn Zabāla says: He prayed at Dhū Ṣulb, not Rānūnāʾ; al-Samhūdī says: Although they differ in some places, they converge at a single point; see Yāqūt’s dictionary and al-Samhūdī 2:214. ¹²⁴ A blank in the original; we have added it based on what appears a few lines later in the text. ¹²⁵ al-Murīd: the place where dates are dried. ¹²⁶ He means that Abū Ayyūb threatened a tyrant and said to him: “O tyrant, do you poke at my house? By Him who sent him with the truth, were it not for Islam, I would strike you with the sword.” See al-Samhūdī 1:186. ¹²⁷ See the account of the mosque’s construction in Ibn Hishām 2:140, Ibn Saʿd 1/2:1, al-Ṭabarī 2:256, Ibn Sayyid al-Nās 1:159, Ibn Kathīr 3:214, al-Imtāʿ: 47, Taʾrīkh al-Khamīs 1:343. ¹²⁸ ʿAḍādatā al-bāb: the two wooden posts erected to the right and left of the entrant. Sawārī al-masjid: its pillars; singular: sāriya. ¹²⁹ In the original: wa-ʿamalahu. ¹³⁰ See the account of his treaty with the Jews in Ibn Hishām 2:147, Ibn Sayyid al-Nās 1:197, Ibn Kathīr 3:224, al-Imtāʿ: 49. ¹³¹ See the account of the brotherhood in Ibn Hishām 2:150, Ibn Saʿd 1/2:1, Ibn Sayyid al-Nās 1:199, Ibn Kathīr 3:226, al-Imtāʿ: 49, Taʾrīkh al-Khamīs 1:352, al-Bukhārī 5:69. ¹³² In the original: wa-ākhā. ¹³³ In the original: “ḍayfahu,” but in Arabic “ḍayf” does not mean “host.” ¹³⁴ The Messenger of God gave him this nickname when he learned what he did at Biʾr Maʿūna: after his companions were killed and only he remained, they granted him safety, but he refused to accept their guarantee and insisted on going to the place where Ḥarām ibn Milḥān, their leader, was killed; he fought them until he was killed. The Messenger said: “Aʿnaq [he hastened] to die,” meaning he rushed to his death. ¹³⁵ [p. 97] Ibn Kathīr says in his book al-Fuṣūl fī Ikhtiṣār Sīrat al-Rasūl, p. 26, after mentioning the brotherhood: “God then prescribed zakāt as a relief for the poor among the Muhājirūn; thus Ibn Ḥazm mentions this date. Some ḥadīth scholars have said that it was difficult for them to determine when zakāt was prescribed.” The author of al-Imtāʿ also refers to Ibn Ḥazm’s opinion on the date of zakāt’s prescription, p. 50. ¹³⁶ [p. 97] In the original: zuriya. ¹³⁷ [p. 97] al-Qawad: killing the murderer for the victim. ¹³⁸ [p. 97] Nazgha: a whisper from Satan, meaning what he instigates in a person of sins; i.e., he casts into his heart what corrupts him with his companions. Ibn Ḥazm mentions al-Ḥārith ibn Suwayd in al-Jamhara, p. 318, and mentions his hypocrisy, then says: It is said that he disavowed hypocrisy at the time of his death. He comments: This must be accepted, because he witnessed Uḥud, and no hypocrite witnessed Uḥud. ¹³⁹ [p. 98] In Ibn Isḥāq 2:168 and 4:174, Nubtal ibn al-Ḥārith is from Banī Lawdhān, then from Banī Ḍubayʿa ibn Zayd. See also Ibn Sayyid al-Nās 1:209. ¹⁴⁰ [p. 98] Istaḍarra bi-abīhi: he suffered harm from his father’s hypocrisy. ¹⁴¹ [p. 98] In the original: wa-aṣḥābuhum. ¹⁴² [p. 98] Addition from al-Jamhara: 314; in Ibn Hishām, he is Khudhām ibn Khālid. It appears that this phrase was omitted by the copyist. ¹⁴³ [p. 98] In the original: Nāfiʿ; corrected from al-Jamhara: 315, Ibn Hishām 2:17, and Ibn Sayyid al-Nās 1:210. ¹⁴⁴ [p. 99] Thus it is with a tāʾ in Ibn Hishām 2:174 and al-Imtāʿ: 497; he is called “al-Luṣayb” in al-Iṣāba, recorded with an unpointed lām, a mathnā, and a bāʾ at the end; some say it begins with a nūn. ¹³⁵ [p. 100] See the account of this raid in: Ibn Hishām 2:241, Ibn Saʿd 2/1:3, al-Ṭabarī 2:259, 261, Ibn Sayyid al-Nās 1:224, Ibn Kathīr 3:241, Zād al-Maʿād 2:212, al-Imtāʿ: 53, Taʾrīkh al-Khamīs 1:363. ¹³⁶ [p. 100] See: Ibn Hishām 2:245, 241, Ibn Saʿd 2/1:2, al-Ṭabarī 2:259, 260, Ibn Sayyid al-Nās 1:224, Ibn Kathīr 3:234, al-Imtāʿ: 51, 52, Taʾrīkh al-Khamīs 1:356, 357, al-Mawāhib al-Laduniyya 1:97. ¹³⁷ [p. 101] In the original: Ajnāʾ; corrected from Ibn Saʿd, al-Imtāʿ, and Yāqūt. What Yāqūt quotes from Ibn Isḥāq under “Aḥyāʾ” is not found in the Sīra. ¹³⁵ [p. 102] See: Ibn Hishām 2:248, Ibn Saʿd 2/1:3, al-Ṭabarī 2:260, 261, Ansāb al-Ashrāf 1:135, Ibn Sayyid al-Nās 1:226, Ibn Kathīr 3:246, Zād al-Maʿād 2:212, al-Imtāʿ: 54, Taʾrīkh al-Khamīs 1:363, al-Mawāhib 1:98. ¹³⁶ [p. 102] See: Ibn Hishām 2:248, Ibn Saʿd 2/1:4, al-Ṭabarī 2:260, 261, Ansāb al-Ashrāf 1:135, Ibn Sayyid al-Nās 1:226, Ibn Kathīr 3:246, al-Imtāʿ: 54, al-Mawāhib al-Laduniyya: 98, Taʾrīkh al-Khamīs 1:363. ¹³⁷ [p. 102] Addition required by the context. ¹³⁸ [p. 102] In the original: al-Mushtarab; likewise in Ibn Hishām 2:249; Yāqūt makes it al-Mushayrab, saying: I found it in Ibn Isḥāq’s Maghāzī as al-Mushtarab. It is al-Mushayrab in al-Ṭabarī 2:260. ¹³⁹ [p. 102] al-Khalāʾiq: land in the vicinity of Medina belonging to ʿAbd Allāh ibn Abī Aḥmad ibn Jaḥsh; also called al-Ḥalāʾiq, with a ḥāʾ. ¹³⁵ [p. 103] Farsh Malal: about twenty miles or slightly more from Medina. ¹³⁶ [p. 103] In Yāqūt: Ṣukhayrāt al-Yamām, with a diminutive. See p. 108 of this book, where it appears as Ṣukhayrāt. In Ibn Hishām 2:249 and al-Ṭabarī 2:260: Ṣuḥayrāt al-Yamām. See Tāj al-ʿArūs (ṣ-ḥ-r). ¹³⁷ [p. 103] Addition from Ibn Hishām. ¹³⁸ [p. 103] See the account of the first Badr in: Ibn Hishām 2:251, Ibn Saʿd 2/1:4, Ibn Sayyid al-Nās 1:227, Ibn Kathīr 3:247, al-Imtāʿ: 54, al-Mawāhib 1:98, Taʾrīkh al-Khamīs 1:365. ¹³⁹ [p. 103] This phrase is quoted from Ibn Ḥazm in al-Imtāʿ: 54, al-Mawāhib 1:98, and Taʾrīkh al-Khamīs 1:365. ¹⁴⁰ [p. 103] See: Ibn Hishām 2:251, Ibn Saʿd 2/1:3, al-Ṭabarī 2:259, Ibn Sayyid al-Nās 1:225, al-Imtāʿ: 53, Taʾrīkh al-Khamīs 1:359. ¹⁴¹ [p. 103] al-Khirār, with a fatḥa then tashdīd: one of the valleys of Medina; it is said to be wells on the left of the highway near Khumm. ¹³⁵ [p. 104] See the account of the expedition of ʿAbd Allāh ibn Jaḥsh in: Ibn Hishām 2:252, Ibn Saʿd 2/1:5, Ibn Sayyid al-Nās 1:227, Ibn Kathīr 3:248, al-Imtāʿ: 55, Taʾrīkh al-Khamīs 1:365. ¹³⁶ [p. 105] In the original: iftalata. ¹³⁵ [p. 106] See the account of the change of the qibla in: Ibn Hishām 2:257, Ibn Saʿd 1/2:3, al-Ṭabarī 2:265, Ibn Sayyid al-Nās 1:230 with much detail, Ibn Kathīr 3:252, al-Imtāʿ: 60, al-Mawāhib 1:99, Taʾrīkh al-Khamīs 1:367, al-Bukhārī 1:84. ¹³⁶ [p. 106] Addition required by the context. ¹³⁵ [p. 107] See al-Wāqidī: 11, Ibn Hishām 2:257, Ibn Saʿd 2/1:6, al-Ṭabarī 2:267, Ansāb al-Ashrāf 1:135, Ibn Sayyid al-Nās 1:241, Ibn Kathīr 3:256, Zād al-Maʿād 2:216, al-Imtāʿ: 60, al-Mawāhib 1:101, Taʾrīkh al-Khamīs 1:368, al-Bukhārī 5:73. ¹³⁶ [p. 107] In the original: ahl. ¹³⁷ [p. 107] Awʿaba al-qawm: if they all went out to raid. ¹³⁸ [p. 108] Thus in the original, unvocalized; the references give only one way of vocalizing it: with a ḍamma on the first letter. ¹³⁹ [p. 108] Yīn: with a fatḥa on the yāʾ, then sukūn, then nūn. There is no other word in their speech with yāʾ as both first and second radical. al-Ghānī records it with a fatḥa on both yāʾs. Naṣr says: Yīn is a valley with a spring in the districts of Medina, a barīd away from it; it is the abode of Aslam from Khuzāʿa. It is added to Marr, so it is said: Marr Yīn, just as Marr al-Ẓahrān is said. It will appear alone without the addition in the expedition of Banī Laḥyān. The editors of Ibn Hishām’s Sīra (al-Ḥalabī edition, 1936) did not vocalize it; in the account of Badr it appears as “Marrayīn” (as if it were the dual of Marā), and in the expedition of Laḥyān 2:292 it is written as “Bayn” with a kasra on the bāʾ, quoted from Yāqūt, although the two places are the same. See the discussion of Yīn in al-Tāj and al-Samhūdī 2:393. ¹⁴⁰ [p. 108] See p. 103, note 2 of this book. ¹⁴¹ [p. 108] Thus vocalized by both Yāqūt and al-Samhūdī, with a ḍamma on the ẓāʾ. ¹⁴² [p. 109] In the original: wa-Ḥaqqān. Al-Samhūdī says: Ruḥqān, with a ḍamma, then sukūn, then qāf, and a nūn at the end. ¹⁴³ [p. 109] In most books of Sīra: jazaʿa fīhi, i.e., he cut across it and traversed it. ¹⁴⁴ [p. 109] Thus in the Sīra 2:267, al-Lisān, and Yāqūt’s dictionary; al-Samhūdī says: it is aḍāfir, plural of ḍafīra, meaning linguistically: a sand dune. ¹⁴⁵ [p. 109] In the original: al-diya; the correct form is al-dibba, with a fatḥa on the first letter and tashdīd on the second; ḥadīth scholars sometimes lighten it, but the tashdīd is more correct. In al-Qāmūs: al-dibba, with a ḍamma, is a place near Badr; see al-Samhūdī and Yāqūt’s dictionary. ¹⁴⁶ [p. 109] al-Ḥanān: with tashdīd, also lightened; see Yāqūt’s dictionary and al-Samhūdī. ¹⁴⁷ [p. 110] al-Rāwiya: the animals used to carry water. ¹⁴⁸ [p. 110] In the original: Kaysān. Corrected from the books of Sīra. ¹⁴⁹ [p. 111] In the original: awṣā. See note 1, p. 65 of this book. ¹⁵⁰ [p. 111] al-Dahs: soft ground in which walking is heavy. ¹⁵¹ [p. 112] al-Qulub: plural of Qalīb, meaning the well. ¹⁵² [p. 113] al-Jadhl: the large part of cut tree trunks; it is said to be sticks shaped like palm branches. ¹⁵³ [p. 113] al-Thiql: baggage; in Ibn Hishām 2:287: al-Nafal.

See: al-Wāqidī: 151, Ibn Hishām 2: 333, Ibn Sayyid al-Nās 1: 272, and Tārīkh al-Khamīs 1: 396. Al-Bukhārī 5: 87 mentioned some of them arranged alphabetically, and Ibn al-Jawzī mentioned them in Talqīḥ al-Fuhūm: 212, and Ibn Kathīr 3: 314 also in this order. The author of al-Muḥabbar mentioned those whose name was Saʿīd or ʿAbd Allāh (see pp. 276-281) and those among the mawālī ¹⁵⁴ who witnessed it, p. 287. Ibn Saʿd devoted the third part of his Ṭabaqāt to the biographies of the Badrīs ¹⁵⁵. ¹⁵⁵ There is disagreement about his lineage. See al-Jamhara: 236, and Usd al-Ghāba. ¹⁵⁶ Al-Wāqidī, Ibn Hishām, and Ibn Kathīr did not mention him, but the author mentioned him in al-Jamhara: 181. ¹⁵⁷ Likewise in al-Jamhara: 181 and al-Istīʿāb; it is "Lukayz" in Ibn Hishām 2: 335 and Ibn Kathīr 3: 318, and al-Iṣāba. ¹⁵⁸ Al-Fīrūzābādī vocalized it with fatḥa on the thāʾ. ¹⁵⁹ In the original: "ʿUbayda." The correction is from al-Jamhara: 117, Ibn Hishām 2: 336, al-Wāqidī: 154, and al-Istīʿāb. ¹⁶⁰ Addition from al-Sīra 2: 336 and al-Istīʿāb. ⁸ Addition from al-Jamhara: 412. ⁹ Addition from al-Jamhara: 412 and Ibn Hishām 2: 337. ¹⁰ There is much abbreviation in the lineage of al-Miqdād; see al-Jamhara: 412. In the original it was: Ibn Saʿd Ibn Zuhayr Ibn Thaqīf Ibn Thaʿlaba; see its correction previously on p. 60, notes 1, 2, and 3. ¹¹ In the original: Zayd; correction from al-Jamhara: 179 and Ibn Hishām 2: 337. ¹² In the original: Ibn Ḥammāla Ibn Suḥaym Ibn ʿĀʾidha Ibn Salbaʿ; we corrected it according to what is in al-Jamhara: 179, with slight difference from what is in Ibn Hishām. ¹³ After "Ghubshān," the lineage of Dhū al-Shimālayn differs from what is in al-Jamhara: 230. ¹⁴ In the original: ʿUmayr. ¹⁵ See note 6 on p. 60. ¹⁶ What is in the books of sīra is that he was a mawlā ¹⁵⁴ of Banī Makhzūm; and Makhzūm is from Quraysh, they are Banū Fihr Ibn Mālik. ¹⁷ Al-ʿAyhāma in the language means: long-necked. ¹⁸ Ibn Isḥāq mentioned him among the Badrīs ¹⁵⁵, but Mūsā Ibn ʿUqba, al-Wāqidī, and Ibn ʿĀʾidh did not (see Ibn Kathīr 3: 321). The copyist placed it between brackets, perhaps indicating that he added it to the original. It must be included to complete the number of Badrīs from Banī ʿAdī to fourteen. ¹⁹ Addition from al-Jamhara: 152 and Ibn Hishām 3: 341. ²⁰ Ibn Ḥazm in al-Jamhara adds to the Badrīs from the sons of Maẓʿūn the name al-Sāʾib Ibn Maẓʿūn, brother of ʿUthmān, but Mūsā Ibn ʿUqba and Ibn Isḥāq did not mention him among the Badrīs (see Ibn Kathīr 3: 319). ²¹ Mūsā Ibn ʿUqba did not mention him among those who witnessed Badr, and Hishām al-Kalbī used to say: the one who witnessed Badr was al-Sāʾib Ibn Maẓʿūn (see note 3 on the previous page), brother of ʿUthmān Ibn Maẓʿūn by his father. Ibn Saʿd said: This is in our view a mistake, because the authors of sīra and those who know the maghāzī ¹⁵⁶ are certain that al-Sāʾib Ibn ʿUthmān was among those who witnessed Badr. ²² In the original: Saʿīd; correction from al-Jamhara: 156. ²³ In the original: Wahīb; we corrected it from al-Wāqidī: 156, Ibn Saʿd 3/1: 296, and al-Istīʿāb; he is among those mentioned by Mūsā Ibn ʿUqba among the Badrīs but not by Ibn Isḥāq. See Ibn Hishām's comment 2: 342. ²⁴ In the original: ʿIyāḍ Ibn Abī Zuhayr; we referred for its correction to al-Suhaylī 2: 95, Ibn Saʿd 3/1: 304, al-Istīʿāb, and al-Iṣāba. The author of al-Iṣāba transmitted from Khalīfa Ibn Khayyāṭ that ʿIyāḍ might be ʿIyāḍ Ibn Ghanm Ibn Zuhayr, known in the conquests of al-Shām, and Ibn ʿAsākir inclined to this. ²⁵ Affirming the yāʾ in words like "qāḍī" and "mawālī" is correct classical Arabic. Its like is confirmed in the recitations of some of the seven qurrāʾ ¹⁵⁷ and others in the Noble Book. It is confirmed by many authoritative early imams. The Qurʾān is the strongest evidence. ²⁶ In the original: Zaʿba. See note 2 on p. 78; check its vocalization in al-Qāmūs, al-Iṣāba, and al-Istīʿāb. ²⁷ Addition from Ibn Saʿd 3/2: 18, al-Jamhara: 322, al-Istīʿāb, and al-Iṣāba. ²⁸ Thus Ibn Isḥāq and al-Wāqidī also name him; as for Mūsā Ibn ʿUqba and Abū Maʿshar, they say: he is ʿUtayk Ibn al-Tayhān. See Ibn Saʿd 3/2: 23, and Ibn Hishām's comment 2: 343. ²⁹ In al-Jamhara: 223: al-Ḥārith Ibn ʿAbd Rizāḥ; see also Ibn Saʿd 3/2: 27. ³⁰ In the original: "and his cousin Muʿattib Ibn ʿUbayd," which is a mistake. Al-Wāqidī: 158 and his student Ibn Saʿd count Muʿattib Ibn ʿUbayd as a Balawī ¹⁵⁸ ally of Banī Ẓafar; Ibn ʿUmāra al-Anṣārī traced his lineage to Banī Ẓafar, saying: he is Muʿattib Ibn ʿUbayd Ibn Suwād Ibn al-Haytham Ibn Ẓafar; and he commented: so whoever does not know his lineage among Banī Ẓafar places him in Balī because of his brother ʿAbd Allāh Ibn Ṭāriq. Both Abū ʿUmar and Ibn al-Athīr have translated for him twice: once under Muʿattib, and another under Mughīth. In a narration from Ibn Isḥāq, his name is Muʿattib Ibn ʿAbada. ³¹ What is between brackets is an addition by the copyist from Ibn Hishām; al-Wāqidī: 158 and Ibn Saʿd 3/2: 23 mentioned them. ³² Thus his lineage appears in al-Jamhara: 313, al-Istīʿāb, and al-Iṣāba. Al-Nuʿmān is not mentioned in his lineage in Ibn Hishām 2: 344 and Ibn Saʿd 3/2: 33. ³³ In Ibn Hishām and Ibn Saʿd: Umma; in al-Jamhara, al-Istīʿāb, and al-Iṣāba it is as I have established here. ³⁴ Ibn Saʿd 3/2: 34 named him ʿUmayr, and said: Muḥammad Ibn Isḥāq alone said: ʿAmr Ibn Maʿbad, but in the printed Sīra it appears as "ʿUmar." ³⁵ Addition from Ibn Hishām 2: 345 and Ibn Saʿd 3/2: 35. ³⁶ In the original: Zunayr; see al-Iṣāba, biography of "Mubashshir Ibn al-Mundhir." ³⁷ In the original: ʿĀbis. Correction from Ibn Saʿd 3/2: 30 and Usd al-Ghāba. ³⁸ It may also be "ʿUnjuda" with ḍamma on the ʿayn and jīm; his father's name is ʿAbd al-Ḥārith, and he is not from Banī Umayya Ibn Zayd, but an ally of theirs from Balī. Thus said Muḥammad Ibn Isḥāq, and Abū Maʿshar used to call him ʿĀmir; see Ibn Saʿd 3/2: 32. ³⁹ Ibn Saʿd said in his biography: some people trace him and trace Rāfiʿ Ibn ʿUnjuda (see previous note) to Banī ʿAmr Ibn ʿAwf, but I have sought their birth and lineage in the genealogies of Banī ʿAmr and did not find it. ⁴⁰ In the original: Arqam; correction from Ibn Saʿd 3/2: 36, al-Istīʿāb, and al-Iṣāba. ⁴¹ Thus Muḥammad Ibn Isḥāq and Abū Maʿshar traced his lineage. Al-Wāqidī and Ibn ʿUmāra al-Anṣārī disagreed with them, saying: Ibn Isḥāq and Abū Maʿshar and those who narrated from them erred in the lineage of Jabr Ibn ʿUtayk, attributing him to his uncle al-Ḥārith, and al-Ḥārith witnessed Badr with him. Ibn Isḥāq did not mention his uncle among those who witnessed it; see Ibn Saʿd 3/2: 38. ⁴² With fatḥa on the first and second letters, which is the view of Hishām al-Kalbī, or with kasra on the first and sukūn on the second. This is what Ibn Isḥāq, Abū Maʿshar, Mūsā Ibn ʿUqba, and al-Wāqidī said. ⁴³ Al-Khushanī vocalized it with fatḥa on the bāʾ and sukūn on the rāʾ, then said: it is also narrated with ḍamma on the bāʾ and fatḥa on the rāʾ. ⁴⁴ In the original: "Abū Ḥayya," and both Isḥāq and Abū Maʿshar named him Abū Ḥabba, as Ibn Saʿd mentioned. In the printed Sīra it is "Ḥanna." Al-Wāqidī said: there is no one among those who witnessed Badr with the kunya ¹⁵⁹ Abū Ḥabba, but Ibn ʿUmāra said: the one who witnessed it was Abū Ḥanna. See Ibn Saʿd 3/2: 45; Abū ʿUmar said: the correct form is Abū Ḥabba, with bāʾ, and this is the view of the majority of ḥadīth scholars. ⁴⁵ In the original: Tayḥān; the correct form is from Ibn Saʿd 3/2: 41. ⁴⁶ Thus it appears here and in some books of rijāl ¹⁶⁰, and "Laʿbīla Ibn Qusmayl" is mentioned in al-Qāmūs (ʿabl), but in Ibn Hishām 2: 347 it is "ʿAmīla," likewise later in the lineage of al-Mujadhdhar Ibn Dhīyād. ⁴⁷ Their number in the narration of Mūsā Ibn ʿUqba is sixty-three men, because he counted among them al-Ḥārith Ibn Qays Ibn Hīsha and al-Ḥārith Ibn ʿArfaja, which Ibn Isḥāq omitted. ⁴⁸ In the original: Thumma Ibn al-Ḥārith. ⁴⁹ Addition from Ibn Hishām 2: 348 and Ibn Saʿd 3/2: 79. ⁵⁰ In the original: Subayʿ Ibn Qays Ibn Thaʿlaba Ibn ʿAysha; we omitted Thaʿlaba from his lineage because it does not appear in Ibn Hishām, Ibn Saʿd, al-Istīʿāb, and Usd al-Ghāba. ⁵¹ In Ibn Saʿd 3/2: 84: "ʿUbāda"; Abū ʿUmar mentioned both forms, and translated for him twice. ⁵² Ibn Hishām 2: 349 said: Fasham is his mother, a woman from al-Qayn Ibn Jisr; Ibn Saʿd 3/2: 85 said: to her he is attributed, so it is said: Yazīd Fasham. ⁵³ Al-Khushanī 1: 173 vocalized it with kasra on the ʿayn and fatḥa on the tāʾ, following al-Dāraquṭnī, and corrected it. ⁵⁴ Muḥammad Ibn ʿUmar said: he is Sufyān Ibn Nasr; as for "Bishr," it is the saying of Mūsā Ibn ʿUqba, Ibn Isḥāq, and Abū Maʿshar; Ibn Saʿd 3/2: 86 said: perhaps their narrators did not accurately record this name from them. Al-Khushanī mentioned it and said: the correct form is with nūn. ⁵⁵ In the original: Quʿayn. ⁵⁶ Al-Dāraquṭnī vocalized it - as the author of al-Iṣāba mentioned - with ḍamma on the mīm and a final nūn, diminutive; some claimed it is with kasra on the mīm, and it was reported from others as "al-Murayn" with kasra on the mīm, a silent rāʾ, and then a yāʾ. ⁵⁷ In Ibn Saʿd 3/2: 89 he is an ally of Banī al-Ḥārith Ibn al-Khazraj. ⁵⁸ In the original: "and they" instead of "then from." ⁵⁹ Al-Suhaylī said: Abū Baḥr recorded from Abū al-Walīd: "Jazʾ" with sukūn on the zāy, and he did not find it from others except with kasra on the zāy. In al-Istīʿāb and Ibn Saʿd 3/2: 91 it is "Jazā" without diacritics. ⁶⁰ There is much disagreement about his kunya ¹⁵⁹ and the vocalization of his lineage: he is Abū Khamīṣa or Abū Ḥumayḍa, or Abū ʿUṣayma, Maʿbad Ibn ʿAbbād (or Ibn Qays or Ibn ʿUbāda) Ibn Qashʿar (or Qashʿar or Qushayr) Ibn al-Muqaddam (or al-Qadam or al-Fadam) - see Ibn Hishām 2: 350, al-Istīʿāb, Ibn Kathīr 3: 324, al-Iṣāba, and refer to al-Jamhara: 336. ⁶¹ Thus it appears in most sources; al-Suhaylī said: it occurs in the genealogies of the Badrīs as "Ibn Quraysh" with kasra on the qāf and shīn, which is more correct. ⁶² Likewise in Ibn Hishām 2: 351, and it is "Wadhaqa" in Ibn Saʿd 3/2: 98, and "Waraqa" in al-Istīʿāb. In Usd al-Ghāba it is transmitted from Abū ʿUmar that he made it with dhāl and fāʾ and wrote above it a dāl without dots. ⁶³ Thus it is in the copy from which the copyist of our manuscript transmitted, but he wrote in the text: Qays, and the original is in the margin. ⁶⁴ In the original: "ʿAmīla." See p. 129, note 2.

↩ (65) [p134] In the original: 'Abbad; we changed it based on the narration of Ibn Ishaq as stated by Ibn Sa'd. As for al-Waqidi and Ibn 'Imara al-Ansari, they used to say that it was 'Abada ibn al-Hasḥās (see: 3/2:99). ↩ (66) [p134] In the original: Rabī'a; the correction is from Ibn Hisham 2:352 and Ibn Sa'd 3/2:100. ↩ (67) [p134] In the original: Bahz ibn Sulaym; we have established the correct version based on Ibn Hisham and Ibn Sa'd. ↩ (68) [p135] In the original: al-Badī; in Ibn Sa'd 3/2:102 it is 'al-Yadī', and in al-Isti'āb and al-Iṣāba it is 'al-Badan'. Abu 'Umar said: It is authentically reported from Ibn Ishaq as 'al-Badan' with bā' and nūn, and likewise narrated from Musa ibn 'Uqba with nūn. Isma'il ibn Ibrahim ibn 'Uqba narrated it from his uncle Musa with yā', thus making a mistake. ↩ (69) [p135] In the original: 'al-Badī'. See the previous note. ↩ (70) [p135] The word 'rajulān' (two men) occurs in the original after the word 'Sā'ida' and has no meaning. ↩ (71) [p135] In Ibn Sa'd 3/2:103: 'Abd Rabb'. Ibn Sa'd mentioned that Ibn Ishaq alone called him 'Abd Allah. ↩ (72) [p135] He is also called Ibn Jammāz; see Ibn Hisham 2:353 and Ibn Sa'd 3/2:104. Al-Waqidi and Ibn 'Imara counted him among Ghassān, while Ibn Ishaq and Abu Ma'shar attributed him to Juhayna. ↩ (73) [p136] In the original: 'ibn'. ↩ (74) [p136] After Khirāsh, his father al-Ṣimma was mentioned among the Badrīs ¹⁶¹. This is utterly unreasonable. Perhaps he intended to identify him by his father, and what he said about him was omitted. Abu Khirāsh had a brother called Mu'ādh ibn al-Ṣimma, whom some counted among the Badrīs, but al-Waqidi said: It is not confirmed nor agreed upon; see Ibn Sa'd 3/2:107. ↩ (75) [p136] And Ḥabīb ibn Aswad, a client of theirs. In the original: 'Amr; corrected from Ibn Hisham 2:354, Ibn Sa'd 3/2:110, al-Isti'āb, and al-Iṣāba. ↩ (76) [p137] In Ibn Sa'd 3/2:116: Ḥamza, while it is 'Khārija' according to Ibn Ishaq, and 'Ḥāritha' in the statement of Musa ibn 'Uqba. Al-Khushanī 1:173 said: It is also said 'Ibn Ḥumayr' with lightening of the yā', and 'Khumayr' with khā'. ↩ (77) [p137] Al-Waqidi named him Sawād ibn Razn. Ibn Ishaq and Abu Ma'shar said: He is Sawād ibn Zurayq. Ibn Sa'd preferred that Zurayq is a distortion from those who narrated from them. See Ibn Sa'd 3/2:116. ↩ (78) [p138] Musa ibn 'Uqba did not mention him among the Badrīs. ↩ (79) [p138] In Ibn Sa'd 3/2:117: al-Nu'mān ibn Sinān, which is the narration of Musa ibn 'Uqba, and Ibn 'Abd al-Barr chose it. ↩ (80) [p139] In the original: 'ibn 'Adī ibn 'Āmir ibn Ka'b'; 'Āmir' was not mentioned in his lineage in the books of men and genealogy, so we omitted it. ↩ (81) [p139] Addition from Ibn Hisham, Ibn Sa'd, and al-Jumhara. ↩ (82) [p139] He is 'Abbād ibn Qays in Ibn Hisham 2:357, Ibn Sa'd 3/2:128, al-Isti'āb, and al-Iṣāba. ↩ (83) [p139] Ibn Ishaq alone named him Sa'd ibn Yazīd; see Ibn Sa'd 3/2:128. ↩ (84) [p139] Al-Waqidi alone named him al-Fākih ibn Nasr. Ibn 'Imara al-Ansari denied that and said: There is no Nasr among the Ansār except Sufyān ibn Nasr in Banu al-Ḥārith ibn al-Khazraj (Ibn Sa'd 3/2:129). Ibn Hisham said: He is Busr ibn al-Fākih. ↩ (85) [p140] Addition from Ibn Hisham 2:358 and Ibn Sa'd 3/2:130. ↩ (86) [p140] In the original: Mālik; we corrected it from Ibn Hisham 2:358, Ibn Sa'd, and al-Jumhara: 338. ↩ (87) [p140] In his lineage mentioned in al-Jumhara: 337, there is no mention of Tha'laba. ↩ (88) [p140] In Ibn Hisham: 'Rujayla' also; he said: It is said 'Rukhayla' with khā', and al-Dāraquṭnī recorded it as such from the statement of Ibn Ishaq himself. Al-Suhaylī mentioned that it is 'Rukhayla' (with khā') in the narration of Musa ibn 'Uqba, and Abu 'Umar recorded it with ḥā' from the narration of Ibn Hisham (see al-Sīra 2:358, al-Suhaylī 2:100, al-Khushanī 1:174). ↩ (89) [p140] The author added in al-Jumhara: 337 in his lineage the word 'Khālid' between Tha'laba and 'Āmir. ↩ (90) [p141] Thus his name appears in Ibn Hisham 2:359 and Ibn Sa'd 3/2:50. Ibn Hisham said: It is also said 'Ushayra'. This 'Usayra' is not mentioned in the lineage of Thābit ibn Khālid in al-Jumhara: 328. ↩ (91) [p141] Addition from al-Jumhara: 329 and Ibn Sa'd 3/2:53. ↩ (92) [p141] In the original: Uṣayrim. Corrected from al-Jumhara and Ibn Hisham. ↩ (93) [p142] It is also said: Lu'aymān (Ibn Hisham 2:360); likewise it appears in al-Jumhara: 329, and he is nicknamed al-Ḍāḥik. ↩ (94) [p142] His name is 'Uṣayma in Ibn Hisham 2:360 and Ibn Sa'd 3/2:58. Ibn Ḥajar allowed that it could be said in 'Iṣma. ↩ (95) [p142] In the original: 'Afra', which is a mistake, because 'Afra' is the wife of al-Ḥārith, not his mother. ↩ (96) [p142] Thus in the original: 'kusira bihī', and it is likewise in Ibn Hisham 2:360 and Tārīkh al-Khamīs: 401; it is something not recorded by the lexicographers, and we fear it may be an error. In other books of sīra it is 'kusira' without 'bihī', meaning he suffered a fracture. ↩ (97) [p142] In the original: Jadīla; corrected from Ibn Hisham, Ibn Sa'd, and al-Jumhara. ↩ (98) [p143] Addition from al-Isti'āb and al-Iṣāba, agreeing with what Ibn Ishaq used to say about his lineage. As for al-Waqidi and al-Kalbī, they said: He is Ubayy ibn Thābit and his kunya is Abu Shaykh. According to Ibn Ishaq's view, he would be the nephew of the poet Ḥassān ibn Thābit; according to the second view, he would be his brother. ↩ (99) [p143] After Mālik in his lineage, he added: 'ibn 'Adī ibn Mālik ibn Ghanm ibn 'Adī'; we omitted it because it contradicts what is in al-Jumhara: 327, Ibn Sa'd 3/2:64, Ibn Hisham, al-Isti'āb, and others. ↩ (100) [p144] Addition from al-Jumhara: 331. ↩ (101) [p144] In the original: Zayd; it has no existence in his lineage as mentioned in the books of men and genealogy. ↩ (102) [p144] See note no. 1 on p. 142 of this book. ↩ (103) [p145] Addition from al-Jumhara: 330, Ibn Sa'd 3/2:76, and al-Isti'āb. ↩ (104) [p145] Addition from Ibn Sa'd 3/2:76, al-Isti'āb, and al-Iṣāba. ↩ (1) [p146] Addition from Ibn Hisham, Ibn Sa'd, and al-Isti'āb; there is disagreement about his lineage. ↩ (2) [p146] See al-Wāqidī: 141, Ibn Hisham 2:364, Talqīḥ al-Fuhūm: 224, Ibn Sayyid al-Nās 1:482, Ibn Kathīr 3:327, and Tārīkh al-Khamīs: 402. ↩ (1) [p147] See: al-Wāqidī: 143, Ibn Hisham 2:365, Ibn Sayyid al-Nās: 285, and Tārīkh al-Khamīs 1:403. ↩ (2) [p148] In the original: 'Amr. ↩ (3) [p150] In the original: Wajra; Ibn Ishaq said: Wajza; Ibn Hisham said: Ḥarra with ḥā' and rā' (al-Khushanī 1:175). ↩ (4) [p150] What is between brackets are necessary additions, because they are not all from Banu 'Abd Shams, but rather from various tribes. This is clarified by what is between brackets. ↩ (5) [p151] In the original: 'It is also said to him'. ↩ (6) [p151] Thus the attribution of this verse appears in Ibn Hisham 3:5, al-Wāqidī: 173, and Ibn Sayyid al-Nās 1:286. The verse is in the Ḥamāsa of Abu Tammām (Sharḥ al-Tibrīzī 1:102) attributed to al-Ḥuṣayn ibn al-Ḥumām al-Murrī. Perhaps this Khālid recited it as an example. ↩ (7) [p151] In the original: 'Ā'idh. See note no. 5 on p. 31 of this book. ↩ (8) [p151] In the original: 'Uthmān; corrected from Nasab Quraysh: 386 and al-Jumhara: 153. ↩ (1) [p152] The mention of Banu Asad ibn 'Abd al-'Uzzā and 'Abd Allah ibn Ḥumayd was added by Ibn Hisham to Ibn Ishaq (Ibn Hisham 3:7). ↩ (2) [p152] See: Ibn Hisham 3:46, Ibn Sa'd 2/1:21, Zād al-Ma'ād 2:229, Ibn Sayyid al-Nās 1:294, Ibn Kathīr 3:344, al-Imtā': 107, and Tārīkh al-Khamīs 1:407. ↩ (3) [p152] Refer to al-Imtā': 107 where he quotes this phrase from Ibn Ḥazm. ↩ (4) [p152] See: al-Wāqidī: 182, Ibn Hisham 3:47, Ibn Sa'd 2/1:20, al-Ṭabarī 2:299, Ansāb al-Ashrāf 1:147, Ibn Sayyid al-Nās 1:344, Ibn Kathīr 3:344, al-Imtā': 106, and Tārīkh al-Khamīs 1:410. ↩ (1) [p153] Aṣwār is the plural of ṣūr, which is a qiyās ¹⁶² even if the dictionaries do not mention it; al-ṣūr is a collective noun with no singular from its own root, meaning: small palm trees or a cluster of palm trees. ↩ (2) [p153] See: al-Wāqidī: 192, Ibn Hisham 3:49, Ibn Sa'd 2/1:23, Ibn Sayyid al-Nās 1:303, Ibn Kathīr 4:2, al-Imtā': 110, and Tārīkh al-Khamīs 1:414. ↩ (3) [p153] See the account of Baḥrān in: al-Wāqidī: 195, Ibn Hisham 3:50, Ibn Sa'd 2/1:24, Ibn Sayyid al-Nās 1:304, Ibn Kathīr 4:3, al-Imtā': 111, and Tārīkh al-Khamīs 1:416. ↩ (1) [p154] See: al-Wāqidī: 184, Ibn Hisham 3:54, Ibn Sa'd 2/1:21, al-Ṭabarī 3:2, Ibn Sayyid al-Nās 1:298, Ibn Kathīr 4:5, al-Imtā': 107, and Tārīkh al-Khamīs 1:412; and see in al-Muḥabbar: 282 the names of those who participated in killing him. ↩ (2) [p154] In the original: fifteen. ↩ (3) [p154] See: al-Wāqidī: 184, Ibn Hisham 3:54, Ibn Sa'd 2/1:21, al-Ṭabarī 3:2, Ibn Sayyid al-Nās 1:298, Ibn Kathīr 4:5, al-Imtā': 107, and Tārīkh al-Khamīs 1:412; and see in al-Muḥabbar: 282 the names of those who participated in killing him. ↩ (4) [p155] Al-mighwal ¹⁶³, with kasra: a kind of short sword that a man conceals under his clothes; it is said: a thin iron implement with a sharp edge and a blunt back; it is said: a whip with a thin sword inside that the assassin ties around his waist to assassinate people. Al-thanna ¹⁶⁴ of a person: the area below the navel above the pubic region, the lower abdomen. ↩ (1) [p156] See: al-Wāqidī: 197, Ibn Hisham 3:64, Ibn Sa'd 2/1:25, al-Ṭabarī 3:9, Ansāb al-Ashrāf 1:148, Ibn Sayyid al-Nās 2:2, Ibn Kathīr 4:9, Zād al-Ma'ād 2:231, al-Imtā': 114, al-Mawāhib 1:119, Tārīkh al-Khamīs 1:419, and Ṣaḥīḥ al-Bukhārī 5:93. ↩ (2) [p156] Al-Aḥābīsh ¹⁶⁵: tribes from al-Qāra who joined Banu Layth in the war that occurred between them and Quraysh before Islam. It is said: Banu al-Muṣṭaliq and Banu al-Hawn ibn Khuzayma gathered at a mountain called Ḥubashī in lower Mecca, and made an alliance there with Quraysh, swearing by Allah: 'We will be together against others as long as night and day follow each other, and as long as Ḥubashī remains in its place.' So they were called Aḥābīsh Quraysh, after the mountain. ↩ (3) [p157] In the original: 'He refused that from seeking help.' Corrected from al-Imtā': 120. ↩ (4) [p157] This sentence occurred in the original after his saying 'And he returned from them to the Messenger of Allah ﷺ.' It has no meaning there, so we moved it to its correct place. ↩ (5) [p157] In the original: 'from us he goes out'. ↩ (6) [p158] In the original: 'he left'. ↩ (7) [p158] In the margin of the copy: It is a mountain in Uḥud called Jabal al-Ramy. ↩ (8) [p158] Al-ẓahr ¹⁶⁶: camels. Al-kurā' ¹⁶⁷: horses. ↩ (9) [p158] In the original: 'ibn al-Aws'. ↩ (10) [p158] Addition from Ibn Hisham 3:70. ↩ (11) [p158] Ẓāhir ¹⁶⁸ of two dir' ¹⁶⁹: not one above the other. ↩ (12) [p159] In the original: 'this'. ↩ (13) [p159] It should have been struck with it against the enemy until it bends. See Ibn Hisham 3:71. ↩ (14) [p160] In the original: 'al-Naḍr ibn Anas'.

(15) [p.160] In the original: wa-waṣala (and he connected/arrived) (16) [p.160] ar-rabāʿiyyah (the incisor): one of the four teeth that follow the front teeth (ath-thaniyyah), between the front tooth and the canine (an-nāb) (17) [p.160] al-bayḍah (the helmet): al-ḥawdhah (the helmet/armor headpiece) (18) [p.161] In the original: wa-akabbat (and she/he fell upon her/his face). The correct reading is likely what we have established. Wa-alabba ʿalā al-amr: he adhered to/persisted in the matter (19) [p.161] In the original: bi-thaniyyatihi (with his front tooth) (20) [p.161] ajhaḍa (he removed): he took away and removed (21) [p.163] al-mihrās (the stone basin): a hollowed-out rock that holds much water; it is a name at the farthest part of the mountain pass (shiʿb) of Uḥud where water collects in a hollow there (22) [p.163] badana (he became worn out/weak): he became aged and weak (23) [p.163] In the original: al-juʿb. The correct reading is from Tafsīr aṭ-Ṭabarī 4:96, from Ibn Isḥāq who said: "ʿUthmān ibn ʿAffān, ʿUqbah ibn ʿUthmān, and Saʿd ibn ʿUthmān, two men from the Anṣār, fled until they reached al-Julʿub - a mountain near Medina in the direction of al-Aʿwaṣ. They stayed there for three days, then returned to the Messenger of Allah ﷺ, who said to them: 'You have gone far and wide in it (i.e., in your flight).'" In Ibn Hishām 3:92, it is mentioned that some of those who fled reached al-Munaqqā, before al-Aʿwaṣ. See also "al-Jaʿlab" in Muʿjam mā istaʿjam and in Yāqūt (24) [p.163] al-Aʿwaṣ, with the first letter fatḥa and with ṣād (unpointed): a location east of Medina, about twelve miles from it (25) [p.164] aẓ-ẓamʾ (the interval between drinks): the period between two drinks or two waterings. Their saying: "Nothing remains of his life except the ẓamʾ of a donkey," meaning nothing remains of his life except a little. It is said that no beast of burden has a shorter ẓamʾ than the donkey (26) [p.165] ḥānahu Allāh (Allah destroyed him): He destroyed him, from al-ḥayn (with fatḥa on the ḥā): meaning destruction (27) [p.165] al-mūras (dyed with wars): dyed with wars, which is a yellow plant (28) [p.166] al-atīy (the outsider): a man who is among a people but is not of them (29) [p.166] See: al-Wāqidī: 291, Ibn Hishām 3:129, Ibn Saʿd 2/1:29, Talqīḥ al-fuhūm: 224, Ibn Sayyid an-Nās 2:27, Ibn Kathīr 4:20, 46, al-Imtāʿ: 160, Tārīkh al-khamīs 1:45 (30) [p.167] al-ḥarad (rage/anger): fury and anger (31) [p.167] An addition required by the context (32) [p.167] In the original: Khabbāb. The correction is from Ibn Hishām; ad-Dāraquṭnī narrated that it is "Jannāb" with an open jīm from Ibn Isḥāq; al-Khushanī 1:236 said: the preserved form is with ḥāʾ (33) [p.168] Uṭum (fortress) named after the district. His companions - as mentioned by Ibn Ḥazm as well - were Banū Zaʿwarāʾ ibn Jusham (al-Jamharah: 319 and as-Samhūdī 2:309). So his statement here: "the people of Rātij from Banū ʿAbd al-Ashhal" is an error made by Ibn Isḥāq, and Ibn Ḥazm followed him in this book. However, he did not fall into this error in al-Jamharah. This is because ʿAbd al-Ashhal ibn Jusham is the brother of Zuhūrāʾ ibn Jusham, and their father is al-Ḥārith ibn al-Khazraj. Ibn Isḥāq treated the people of Rātij separately after mentioning Banū ʿAbd al-Ashhal, thus indicating that the people of Rātij are not Banū ʿAbd al-Ashhal - see Usd al-ghābah where you will find a detailed discussion of this confusion (34) [p.168] In the original: ʿUbayd ibn ʿUmayr. The correction is from al-Jamharah: 320, and Ibn Hishām 3:130 (35) [p.168] In the original: Zaʿwarāʾ ibn Jusham ibn ʿAbd al-Ashhal. This is an error in terms of lineage, so we have deleted what comes after Jusham (36) [p.168] Ḥabīb ibn Zayd is not from the direct lineage of Banū Zaʿwarāʾ ibn Jusham, but he is an ally (ḥalīf) of theirs from Banū Bayāḍah (see Ibn Sayyid an-Nās 2:28) (37) [p.168] In the original: Yazīd ibn Zayd. This is an error (38) [p.168] In the original: Khāṭib. The correction is from al-Istīʿāb, Usd al-ghābah, Ibn Sayyid an-Nās, and al-Iṣābah (39) [p.168] In the original: Yazīd. Its correction is from Ibn Hishām (40) [p.169] After "Ḥanẓalah" in the original it mentions: Qays ibn Zayd ibn Ḍubayʿah among those martyred on the day of Uḥud. This is definitely an error, and perhaps he intended to identify Qays, because he appeared in the lineage of his grandson Abū Sufyān ibn al-Ḥārith, saying: Qays ibn Zayd is Ibn Ḍubayʿah (41) [p.169] Thus it appears here. However, in Ibn Hishām 3:133, al-Istīʿāb, Usd al-ghābah, and al-Iṣābah, the one killed from Banū Khaṭmah on the day of Uḥud was al-Ḥārith ibn ʿAdī. Al-Wāqidī and the scholars of military expeditions (ahl al-maghāzī) said: ʿUmayr ibn ʿAdī did not attend Uḥud or al-Khandaq due to a defect in his eyesight. Ibn Ḥazm mentioned him here following Abū ʿUmar in his Maghāzī (42) [p.169] In the original: "And from Banū al-Khazraj, then from Banū an-Najjār." The context indicates its error (43) [p.170] An addition clarifying the lineage of Banū Mabdhal (44) [p.170] Aws and his brother Ḥassān are not from Banū Mabdhal, but they are from Banū ʿAmr ibn Mālik ibn an-Najjār (45) [p.170] Both Anas ibn an-Naḍr and Qays ibn Mukhallad trace back to ʿAdī ibn an-Najjār (46) [p.171] In the original: Rabīʿah. The correction is from Ibn Hishām, al-Istīʿāb, and Usd al-ghābah (47) [p.171] In the original: al-badī. It is likely a correction from al-badan (the body), see commentary no. (1) p. 135 (48) [p.173] In the original: Abū Saʿd. We corrected it from al-Jamharah: 118, and Ibn Hishām 3:134 (49) [p.173] Missing from the original (1) [p.175] See the account of this raid in: al-Wāqidī: 325, Ibn Hishām 3:107, Ibn Saʿd 2/1:34, aṭ-Ṭabarī 3:29, Ibn Sayyid an-Nās 2:37, Ibn Kathīr 4:48, al-Imtāʿ: 166, al-Mawāhib 1:128, Tārīkh al-khamīs 1:447 (2) [p.175] In the original: "the day of Uḥud, sixteen nights [into the month]" (3) [p.175] Ṭawāhu (he passed by it): he passed by it. It is said: "He passed by us and ṭawānā," meaning he passed us by (1) [p.176] See: al-Wāqidī: 344, Ibn Hishām 3:178, Ibn Saʿd 2/1:39, aṭ-Ṭabarī 3:29, Ibn Sayyid an-Nās 2:40, Ibn Kathīr 4:62, al-Imtāʿ: 174, al-Mawāhib 1:130, Tārīkh al-khamīs 1:454, Ṣaḥīḥ al-Bukhārī 5:103, al-Musnad: 7915 (ed. Aḥmad Muḥammad Shākir) (2) [p.176] In al-Jāmiʿ aṣ-Ṣaḥīḥ of al-Bukhārī, they were ten, and Ibn Sayyid an-Nās said the same. In al-Wāqidī, they were seven. The correct number is ten, seven of whom are known by name in the books of ḥadīth and sīrah, and three were not among the well-known of the people. The seventh whom Ibn Ḥazm did not mention here is Muʿattib ibn ʿUbayd (3) [p.176] The correct account: He appointed over them ʿĀṣim ibn Thābit (al-Bukhārī 5:103) (4) [p.176] ar-Rajīʿ: the name of a watering place of Hudhayl. Al-Bukhārī narrated that it is between ʿUsfān and Mecca (5) [p.177] Thus in the original: perhaps the correct reading is "ibnayhā" (her two sons) (6) [p.177] al-qaḥf (with kasr on the qāf): what is broken off from the skull (7) [p.177] ad-dabar (bees and hornets): bees and hornets (8) [p.177] Aʿṭaw bi-aydīhim (they surrendered): they submitted (1) [p.178] The two verses are in al-Bukhārī 5:104, Ibn Sayyid an-Nās 2:41, and others (2) [p.178] See the account of Biʾr Maʿūnah in: al-Wāqidī: 337, 378, Ibn Hishām 3:193, Ibn Saʿd 2/1:36, aṭ-Ṭabarī 3:33, Ibn Sayyid an-Nās 2:46, Ibn Kathīr 4:71, Zād al-maʿād 2:272, al-Imtāʿ: 170, al-Mawāhib 1:133, Tārīkh al-khamīs 1:451 (3) [p.179] Biʾr Maʿūnah: a watering place of Banū Sulaym, between the land of Banū ʿĀmir and the land of Banū Sulaym, both towns being near it, and it is closer to the lava plain (ḥarrah) of Banū Sulaym (4) [p.179] irtaththa (he was carried away wounded): he was lifted up while wounded (5) [p.180] In the original: Uḥayḥah ibn ʿAmr ibn al-Julāḥ (1) [p.181] See the account of Banū an-Naḍīr in: al-Wāqidī: 353, Ibn Hishām 3:199, Ibn Saʿd 2/1:40, aṭ-Ṭabarī 3:36, Ansāb al-ashrāf 1:163, Futūḥ al-buldān: 23, Ibn Sayyid an-Nās 2:48, Ibn Kathīr 4:74, Zād al-maʿād 2:185, al-Imtāʿ: 178, al-Mawāhib 1:135, Tārīkh al-khamīs 1:460, Ṣaḥīḥ al-Bukhārī 5:88 (2) [p.181] In the original: "istaqbalahu" (he faced him), which has no meaning here. Wa-stalabathahu: he found him slow/tardy (3) [p.181] See al-Imtāʿ: 180, where he quotes from Ibn Ḥazm (1) [p.182] In the corrections of al-Khushanī 1:286, it is Abū Kaʿb (2) [p.182] See Ibn Hishām 3:213, Ibn Saʿd 2/1:43, aṭ-Ṭabarī 3:39, Ansāb al-ashrāf 1:163, Ibn Sayyid an-Nās 2:52, Ibn Kathīr 4:83, Zād al-maʿād 2:274, al-Imtāʿ: 188, al-Mawāhib 1:137, Tārīkh al-khamīs 1:463, al-Bukhārī 5:113 (3) [p.183] Nakhl: one of the settlements of Banū Thaʿlabah in Najd, to the right of Medina, in a valley called Shadakh (see as-Samhūdī 2:381). Ibn Saʿd said in defining Dhāt ar-Riqāʿ: it is a mountain with patches of red, black, and white, near the palm trees (an-nakhīl), between as-Saʿd and ash-Shuqrah (Ibn Saʿd 2/1:43) (4) [p.183] Nuqibat al-aqdām (the feet became blistered): their skin became thin and blistered from walking (5) [p.183] ar-rabīʾah (the lookout): the spy and scout who watches for the people to prevent an enemy from surprising them, and he is only on a mountain or high place from which he can see (1) [p.184] This raid is also called Badr aṣ-Ṣughrā (the Lesser Badr) or Badr al-Mawʿid (the Appointed Badr). See its account in: Ibn Hishām 3:220, Ibn Saʿd 2/42, aṭ-Ṭabarī 3:41, Ansāb al-ashrāf 1:163, Ibn Sayyid an-Nās 2:53, Ibn Kathīr 4:87, al-Imtāʿ: 183, al-Mawāhib 1:139, Tārīkh al-khamīs 1:456 (2) [p.184] See al-Imtāʿ: 186, where he presents Ibn Ḥazm's opinion that the later Badr was after Dhāt ar-Riqāʿ… (3) [p.184] Missing from the original. In al-Imtāʿ: 184, al-Mawāhib 1:140, and Tārīkh al-khamīs 1:465, it is mentioned that he appointed ʿAbdullāh ibn Rawāḥah over it (4) [p.184] In the original: taḥtahu (under him) (5) [p.184] See the account of this raid in: Ibn Hishām 3:224, Ibn Saʿd 2/1:44, aṭ-Ṭabarī 3:43, Ansāb al-ashrāf 1:164, Ibn Sayyid an-Nās 2:54, Ibn Kathīr 4:92, Zād al-maʿād 2:278, al-Imtāʿ: 193, al-Mawāhib 1:140, Tārīkh al-khamīs: 1:469 (1) [p.185] See: al-Wāqidī: 362, Ibn Hishām 3:226, Ibn Saʿd 2/1:47, aṭ-Ṭabarī 3:43, Ansāb al-ashrāf 1:165, Ibn Sayyid an-Nās 2:54, Ibn Kathīr 4:92, Zād al-maʿād 2:288, al-Imtāʿ: 215, al-Mawāhib 1:142, Tārīkh al-khamīs 1:479, al-Bukhārī 5:107 (2) [p.185] Excepted from them is Mūsā ibn ʿUqbah, for he said it was in the year four, and Imām Mālik followed him in this, and al-Bukhārī approved it; and Ibn Ḥazm firmly held this view in this book (3) [p.185] Ibn Kathīr in his book al-Fuṣūl: 56 quoted this statement of Ibn Ḥazm and his argument with the ḥadīth of Ibn ʿUmar, and commented on it saying: "This ḥadīth is recorded in the two Ṣaḥīḥs and does not indicate what he [Ibn Ḥazm] claimed, because the criterion for permitting participation in war with him ﷺ was fifteen years of age. So he would not permit anyone who had not reached it, and would permit anyone who had reached it. When Ibn ʿUmar on the day of Uḥud was among those who had not reached it, he did not permit him, and when he had reached it on the day of al-Khandaq, he permitted him. This does not negate that it may have been a year or two or three or more beyond that, so it is as if he said: 'I was presented to him on the day of al-Khandaq while I was of age or among the sons of war.' It has been said that he was on the day of Uḥud at the beginning of his fourteenth year and on the day of al-Khandaq at the end of his fifteenth; [so between them is more than a year, and this opinion was approved by some who did not adopt the view of Mūsā ibn ʿUqbah]."

The original text consists entirely of footnotes (numbered in Arabic) from a scholarly edition of a historical work (likely Ibn Hisham's Sira or similar). These notes contain textual corrections, variant readings, geographical explanations, and references to other sources. Since there is no main text to translate, the output is empty.

See: al-Wāqidī: 389, Ibn Hishām 3: 342, Ibn Saʿd 2/1: 77, al-Ṭabarī 3: 91, Ansāb al-Ashrāf 1: 169, Futūḥ al-Buldān: 29, Ibn Sayyid al-Nās 2: 130, Ibn Kathīr 4: 181, Zād al-Maʿād 2: 324, al-Imtāʿ: 309, al-Mawāhib 1: 173, Tārīkh al-Khamīs 2: 42, al-Bukhārī 5: 130. (3) [p211] Reference to Ibn Ḥazm’s opinion in al-Imtāʿ: 310 regarding the date of the Expedition of Khaybar; the majority hold that this expedition took place in year 7. Ibn Kathīr in al-Fuṣūl: 74 says: As for Ibn Ḥazm, he holds that it was in year 6 without doubt, based on his convention, for he considers that the beginning of the Hijrī years is the month of Rabīʿ al-Awwal in which the Messenger of Allah ﷺ arrived in Medina as an emigrant, but he was not followed in this, as the majority hold that the beginning of the calendar is from Muḥarram of that year. (4) [p212] ʿAṣr: with kasr then sukūn, and it is also narrated with two fatḥas, the first is more famous and common, and Yāqūt chose it: a mountain between Medina and Wādī al-Farʿ. (5) [p212] In the original: "banā" instead of "fabānā". (6) [p212] In the original: minhum. (7) [p212] In the original: banā; the word "bintī" appears in most sīra books in the accusative case assuming an omitted verb, i.e., "he took captive Ṣafiyya and a niece of hers"; in Ibn Saʿd 8: 86 and al-Imtāʿ: 321: "he took captive Ṣafiyya and a niece of hers." (8) [p213] al-Wadak: the fat and grease of meat that is extracted from it. (9) [p213] An addition necessary for the coherence and clarity of the context. (10) [p213] In the original: yaʿmilūhā; it appears in Lisān al-ʿArab (maddah ʿamila) "In the ḥadīth of Khaybar: He gave them their land on condition that they work it from their own wealth; al-iʿtimāl is a verbal noun from al-ʿamal, meaning that they undertake what is needed of cultivation, agriculture, pollination, guarding, and the like." (11) [p214] al-Muṣallā: roasted. (12) [p214] In the original: warada. (13) [p214] See in al-Imtāʿ: 322 the differing reports about the killing of the Jewish woman who poisoned the Messenger. (14) [p214] In the original: bi-l-jūʿ. And al-Khawʿ: a place name in Naṭāt. (1) [p215] See: al-Wāqidī: 390, Ibn Hishām 3: 357, Ibn Sayyid al-Nās 2: 142, Ibn Kathīr 4: 214, al-Imtāʿ: 329, Tārīkh al-Khamīs 2: 53. (2) [p215] In the original: Ṣakhīra. (3) [p215] Thus in the original, and also in Ibn Saʿd, al-Iṣāba, and the original sīra manuscripts; the editors of the Sīra changed it to "Bukayr" following Abū ʿUmar in al-Istīʿāb. (4) [p215] Addition from Ibn Hishām 3: 358, al-Istīʿāb, al-Iṣāba, and Usd al-Ghāba. (5) [p215] What is between brackets came in the original before the name ʿAbd Allāh ibn al-Hubayb. (6) [p216] In the original: Thābit ibn Thābit; al-Ṭabarī mentioned that Asʿad is "al-Nuʿmān" and others said his name is "ʿUmayr" (see al-Suhaylī 2: 244). (7) [p216] In the original: "Mubashshir ibn ʿAbd Allāh ibn al-Mundhir." The correction is from the books of rijāl and sīra. (8) [p216] In the original: ʿAmr. The correction is from Ibn Hishām 3: 358 and Ibn Sayyid al-Nās 2: 143. (9) [p216] In the original: wa-Thābit ibn Athala ibn Ṭalḥa. Ṭalḥa is one of those martyred at Khaybar, but he is obscure in the books of rijāl. Abū Dharr said: "He is Ṭalḥa ibn Yaḥyā ibn Mulayl ibn Ḍamra." (10) [p216] ʿAdū ibn Isḥāq from Banū Aslam. (11) [p217] See the report about the arrival of Jaʿfar and his companions from Abyssinia in Ibn Hishām 4: 3, Ibn Kathīr 4: 205, and al-Imtāʿ: 325. (12) [p217] In the original: wa-banūhumā. Ibn Isḥāq did not mention Muḥammad ibn Jaʿfar, and in al-Suhaylī 2: 250 that Jaʿfar had born to him in Abyssinia: ʿAbd Allāh, Muḥammad, and ʿAwn. (13) [p217] In the original: ʿAmr ibn Saʿīd ibn al-ʿĀṣī and Umm Khālid; as for this Umm Khālid, she is Āmina bint Khālid ibn Saʿīd whom he mentioned before ʿAmr, and I think the scribe omitted and placed her after her position. (1) [p218] Ibn Isḥāq 4: 5 added two others among those returning with Jaʿfar: ʿĀmir ibn Abī Waqqāṣ al-Zuhrī and ʿUtba ibn Masʿūd, an ally of theirs from Hudhayl. (2) [p218] See the report about the conquest of Fadak in: Ibn Hishām 3: 368, al-Ṭabarī 3: 98, Futūḥ al-Buldān: 36, al-Imtāʿ: 331, Tārīkh al-Khamīs 2: 58. (1) [p219] See: al-Ṭabarī 3: 91, Futūḥ al-Buldān: 41, Ibn Sayyid al-Nās 2: 143, Ibn Kathīr 4: 212, Zād al-Maʿād 2: 354, al-Imtāʿ: 332, al-Mawāhib 1: 182, Tārīkh al-Khamīs 2: 58. (2) [p219] It is said: he was struck by a stray arrow, if it came from an unknown direction. (3) [p219] See the report about the ʿUmrat al-Qaḍāʾ in: al-Wāqidī: 399, Ibn Hishām 4: 12, Ibn Saʿd 2/1: 87, al-Ṭabarī 3: 100, Ansāb al-Ashrāf 1: 169, Ibn Sayyid al-Nās 2: 148, Ibn Kathīr 4: 226, Zād al-Maʿād 2: 366, al-Imtāʿ: 336, Tārīkh al-Khamīs 2: 62, al-Bukhārī 5: 141. (1) [p220] "Sarif": with fatḥa on the sīn and kasra on the rāʾ, and it may be declined or not. (2) [p220] See the Expedition of Muʾta in: al-Wāqidī: 401, Ibn Hishām 4: 15, Ibn Saʿd 2/1: 92, al-Ṭabarī 3: 107, Ibn Sayyid al-Nās 2: 153, Ibn Kathīr 4: 241, Zād al-Maʿād 2: 374, al-Imtāʿ: 344, Tārīkh al-Khamīs 2: 70, al-Bukhārī 5: 143. (3) [p220] In the original: yuʿāwirūnahum; ghāwara al-qawm: he raided them once and they raided him once. (4) [p221] Thus in the original. It is also in some copies of the Sīra, and in some: rāfila, zāfila; in al-Ṭabarī: rāfila. (5) [p221] In the original: fa-qāla lahu. (6) [p221] In the original: al-ḥasanatayn. (1) [p222] Refer to Ibn Hishām 4: 30, Ibn Sayyid al-Nās 2: 156, Ibn Kathīr 4: 259, Tārīkh al-Khamīs 2: 75. (1) [p223] See the report about the Conquest in: al-Wāqidī: 406, Ibn Hishām 4: 31, Ibn Saʿd 2/1: 96, al-Ṭabarī 3: 110, Ansāb al-Ashrāf 1: 170, Ibn Sayyid al-Nās 2: 163, Ibn Kathīr 4: 278, Zād al-Maʿād 2: 384, al-Imtāʿ: 357, al-Mawāhib 1: 191, Tārīkh al-Khamīs 2: 77, al-Bukhārī 5: 145. (2) [p224] In the original: "inḥajazat", which is a distortion. Inḥajara: entered a hole or hiding place as a refugee under duress. In Ibn Hishām 4: 33: "When Khuzaʿa entered Mecca, they took refuge in the house of Budayl ibn Warqāʾ." In al-Imtāʿ: 357-358: "until they brought them into the house of Budayl ibn Warqāʾ..." (3) [p224] In the original: wa-kāna. (4) [p224] Addition required by the context. (5) [p226] Text of the ḥadīth: "O Allah, take away the eyes and news from Quraysh until we take them by surprise." (6) [p226] In the original: sāqatī, which is a distortion. Shaʾfat al-rajul: his family and wealth. (7) [p227] In the original: wa-thalāth. (8) [p228] In the original: yaʾkhudhā. (9) [p228] In the original: "yastāminūn". (10) [p229] In the original: la-kāna. (11) [p229] In the original: fa-qāla. (12) [p229] In the original: amā wa-llāhi hādhihi. (13) [p230] The origin of al-khaṭm for every bird: its beak, and for an animal: the front of its nose, and khaṭm al-jabal: its nose. (14) [p231] In the original: taʾbas; taʾabbasha al-qawm: they gathered and assembled. (15) [p231] Ibn Ḥazm said: Kudāʾ - with dāl - is in upper Mecca near al-Muḥaṣṣab. Kudayy, with ḍamm of kāf and tanwīn of dāl, is in lower Mecca near Dhī Ṭuwā. Kudayy, in diminutive form, is for one who leaves Mecca for Yemen - (see Yāqūt, quoting Ibn Ḥazm). (16) [p232] Missing from the original. (17) [p233] Tammaw: perhaps he meant "remained." We do not know if it is correct in the language. In al-Imtāʿ: 385: "fa-kūshifū." (18) [p235] See regarding the dispatch of Khālid to Banū Judhayma and to al-ʿUzzā: Ibn Hishām 4: 70, 79, Ibn Saʿd 2: 105, 106, al-Ṭabarī 3: 123, Ibn Sayyid al-Nās 2: 184, 185, Ibn Kathīr 4: 312-316, al-Imtāʿ: 398, 399, al-Mawāhib 1: 207, Tārīkh al-Khamīs 2: 95, 97. (1) [p236] See the report about Ḥunayn in: al-Wāqidī 417, Ibn Hishām 4: 80, Ibn Saʿd 2/1: 108, al-Ṭabarī 3: 125, Ibn Sayyid al-Nās 2: 187, Ibn Kathīr 4: 322, Zād al-Maʿād 2: 438, al-Imtāʿ: 401, al-Mawāhib 1: 208, Tārīkh al-Khamīs 2: 99, al-Bukhārī 5: 153. (2) [p236] Addition from Ibn Hishām 4: 80. (3) [p236] al-Yaʿār: the sound of sheep, or the sound of goats. (4) [p237] In the original: fa-qāla lahu mālik. (5) [p237] al-Ḥadd: activity, speed, and decisiveness in matters. (6) [p237] al-Judhʿān: dual of jadhaʿ, meaning young, hence inexperienced. (7) [p237] Bayḍat al-qawm: their origin, gathering place, seat of authority, and center of their call. (8) [p237] In the original: "al-ṣabā" and al-ṣabāa: plural of ṣābiʾ, meaning one who leaves a religion for another; it was said of a man if he embraced Islam during the time of the Prophet ﷺ: he has ṣabaʾa, and the Arabs used to call the Prophet the Ṣābiʾ, because he left the religion of Quraysh for the religion of Islam. So al-ṣabāa - in Durayd's words - are the Muslims. See Lisān al-ʿArab. (9) [p238] Dhāt Anwāṭ: a specific tree on which the polytheists used to hang their weapons, i.e., suspend them, and they would stay around it. (10) [p238] Sūrat al-Aʿrāf, verse 138. (11) [p238] In the original: wādī; it is also correct, for they used to keep the yāʾ in such cases or drop it; see comment no. 2 p. 122 of this book. And al-judhūr: the place from which one descends. (12) [p239] ʿAmāyat al-ṣubḥ: its darkness before it becomes clear. (13) [p239] al-Ḥakka: the bridle, or a piece of iron in it that is on the horse's nose; the Arabs also used to make it from leather. (14) [p239] In Ibn Hishām: O company of the companions of the samura tree. (15) [p240] Refer to this text in al-Ṭabarī and in Tārīkh al-Khamīs 2: 105. (16) [p240] In the original: fa-mā labithnāhum. (17) [p240] Zabarahu: he forbade him and rebuked him. (18) [p241] In Ibn Hishām 4: 97: Naṣr ibn Riʾāb. (19) [p241] Addition required by the context, see Ibn Hishām 4: 97. (20) [p241] In the original: Rabīʿa. The addition of "Asad" to his lineage from al-Jamhara: 109-110 and al-Iṣāba. (21) [p241] His name: Surāqa ibn al-Ḥārith, according to Ibn Isḥāq, and Surāqa ibn al-Ḥubāb, according to others; hence Ibn ʿAbd al-Barr mentioned him in two entries. (1) [p242] See al-Wāqidī: 422, Ibn Hishām 4: 121, Ibn Saʿd 2/1: 114, al-Ṭabarī 3: 132, Ibn Sayyid al-Nās 2: 200, Ibn Kathīr 4: 345, Zād al-Maʿād 2: 461, al-Imtāʿ: 415, al-Mawāhib 1: 214, Tārīkh al-Khamīs 2: 109, al-Bukhārī 5: 156. (2) [p242] All these places are in the vicinity of Ṭāʾif. As for "Qarn" with fatḥa on the rāʾ or sukūn, it is a district of Ṭāʾif; "Mulayḥ": a valley there; "Liyya": from its areas; "Baḥra": close to it; and "al-Baḥra" with ḍamma on the bāʾ and fatḥa, a language: a place where thumām grows. (3) [p243] In the original: min. (4) [p244] Ibn Junāb: thus named by Ibn Isḥāq. Ibn Hishām 4: 192 said: "It is said: Ibn Ḥubāb."

In the original: "al-ʿArni", which is an error; the correct form is from al-Iṣābah. ¹⁷⁰ In the original: "lahum". ¹⁷¹ In the original: "khums al-khums". ¹⁷² See the report about the wealth of Hawāzin and the gifts to their hearts in: Ibn Hishām 4:130, Ibn Saʿd 2/1:110, al-Ṭabarī 3:134, Ibn Sayyid al-Nās 2:193, Ibn Kathīr 4:352, al-Imtāʿ:423, al-Mawāhib 1:216, Tārīkh al-Khamīs 2:112. ¹⁷³ In the original: "ʿĀʾidh"; see commentary no. 5 p. 31. ¹⁷⁴ Ibn al-Aʿrābī said (p. 74) that Fāris al-Ḍaḥyāʾ is ʿAmr ibn ʿĀmir ibn Rabīʿa ibn ʿĀmir ibn Ṣaʿṣaʿa, and he cited the verse of Khidāsh ibn Zuhayr: "Abū Fāris al-Ḍaḥyāʾ: ʿAmr ibn ʿĀmir". ¹⁷⁵ In al-Bukhārī 5:159: "Indeed, Quraysh are recent in pre-Islamic ignorance and calamity, and I wanted to compensate them and win them over." ¹⁷⁶ Ṭilāʿ al-arḍ: its fill, or what fills it until it overflows. ¹⁷⁷ In the original: "al-aʿrāb". ¹⁷⁸ See: al-Wāqidī:425, Ibn Hishām 4:159, Ibn Saʿd 2/1:118, al-Ṭabarī 3:142, Ibn Sayyid al-Nās 2:215, Ibn Kathīr 5:2, Zād al-Maʿād 3:3, al-Imtāʿ:445, al-Mawāhib 1:222, Tārīkh al-Khamīs 2:122, al-Bukhārī 6:2. ¹⁷⁹ Al-Khushanī said: it is a place name. It is reported that the Prophet prayed in the mosque of Rātij and drank from Jāsūm, a well there belonging to al-Haytham ibn al-Tayyihān. (See al-Samhūdī 3:62, 131). ¹⁸⁰ Al-ʿIqāl: a rope used to tie the camel's foreleg to its upper arm; al-Shikāl: also a rope used to hobble an animal, tying the leg and hand together, or a cord on the leg itself. ¹⁸¹ Al-Nāḍiḥ: the camel used for drawing water. ¹⁸² In other biographies: "So Allah did not excuse them." ¹⁸³ See the use of this word meaning "passed" earlier on p. 92, commentary no. (1). ¹⁸⁴ In the original: "al-Jazīra". ¹⁸⁵ In Ibn Hishām 4:170: "a little over ten nights"; Ibn Saʿd 2:121 said: "twenty nights". ¹⁸⁶ He cursed them and prayed against them. ¹⁸⁷ See the mosques of Tabūk in al-Samhūdī 2:181. Their number according to some is six, i.e., an increase of two mosques over what Ibn Isḥāq mentioned. ¹⁸⁸ Madrān: vocalized with fatḥa on the mīm and kasra on the dāl. ¹⁸⁹ In the original: "bil-ālāʾ". Corrected from Ibn Hishām 4:174 and Muʿjam mā istaʿjam. In al-Samhūdī 2:181: "bi-alā" with a fatḥa on the bāʾ, then hamza and lām with fatḥa. Al-Samhūdī's statement is strange. ¹⁹⁰ Al-Bakrī said (Batrāʾ): it is only in the land of Banū al-Ḥārith ibn Kaʿb. ¹⁹¹ Thus in Ibn Hishām 4:174, and in some copies it is read with a khāʾ. ¹⁹² Al-Bakrī said: I fear it is at al-Ruqma; others said: at al-Suqyā, and al-Suqyā is also a place in ʿUdhra near Wādī al-Qurā. ¹⁹³ The mosque of Dhī al-Ramwa: eight barīd from Medina. ¹⁹⁴ Dhū Khushub: one stage from Medina. ¹⁹⁵ See Ibn Hishām 4:182, Ibn Saʿd 1/2:52, al-Ṭabarī 3:140, Ibn Sayyid al-Nās 2:228, Ibn Kathīr 5:29, Zād al-Maʿād 3:60, al-Imtāʿ:489, Tārīkh al-Khamīs 2:134. ¹⁹⁶ In the original: "tuḥyūn". ¹⁹⁷ An idol is called ṭāghiya and ṭāghūt. What is meant here is al-Lāt, which Thaqīf worshipped, built a house for it, appointed custodians, venerated it, and circumambulated it, imitating the Kaʿba. ¹⁹⁸ In the original: "ʿan". ¹⁹⁹ See Ibn Hishām 4:182, Ibn Saʿd 1/2:52, al-Ṭabarī 3:140, Ibn Sayyid al-Nās 2:228, Ibn Kathīr 5:29, Zād al-Maʿād 3:60, al-Imtāʿ:489, Tārīkh al-Khamīs 2:134. ²⁰⁰ In the original: "tuḥyūn". ²⁰¹ An idol is called ṭāghiya and ṭāghūt. What is meant here is al-Lāt, which Thaqīf worshipped, built a house for it, appointed custodians, venerated it, and circumambulated it, imitating the Kaʿba. ²⁰² In the original: "ʿan". ²⁰³ See Ibn Hishām 4:188, Ibn Saʿd 2/1:121, al-Ṭabarī 3:154, Ibn Sayyid al-Nās 2:231, Ibn Kathīr 5:36, Zād al-Maʿād 3:52, al-Imtāʿ:498, al-Mawāhib 1:228, Tārīkh al-Khamīs 2:141. ²⁰⁴ See the reports of the delegations in Ibn Hishām 4:205-246, Ibn Saʿd 1/2:38-86, al-Ṭabarī 3:150-155, Ibn Sayyid al-Nās 2:232-258, Ibn Kathīr 5:40-95, Zād al-Maʿād 3:60-115, al-Imtāʿ:434-435, 495, 505-509; Tārīkh al-Khamīs 2:192-198. ²⁰⁵ His name: al-Mundhir ibn al-Ḥārith ibn ʿĀʾidh al-ʿAṣarī, with fatḥa on the ʿayn and ṣād, attributed to "ʿAṣr", a branch of ʿAbd al-Qays. ²⁰⁶ It is Wādī Zubayd, and he came with ten of them, staying with Saʿd ibn ʿUbāda. ²⁰⁷ Refer to Ibn Hishām 4:237. ²⁰⁸ The same source. ²⁰⁹ The same source 4:239. ²¹⁰ Refer to the Farewell Pilgrimage in al-Wāqidī:432, Ibn Hishām 4:248, Ibn Saʿd 2/1:124, al-Ṭabarī 3:174, Ibn Sayyid al-Nās 2:272, Ibn Kathīr 5:109, al-Imtāʿ:510, al-Mawāhib 1:231, Tārīkh al-Khamīs 2:148. ²¹¹ This is what Ibn Ḥazm chose here, supported by some reports from Makḥūl and Abū Ṭalḥa; there are other reports from ʿĀʾisha and Jābir that the Prophet performed ḥajj alone, and the view that he declared ḥajj alone is the school of Medina; others say he combined ʿumra with his ḥajj, and some said he entered Mecca as a mutamattiʿ with ʿumra, then added ḥajj to it. ²¹² That is, he entered it from Kudā. ²¹³ See this report from Jābir in Ibn Saʿd 2/1:126. ²¹⁴ Refer to this: Kitāb al-Muḥallā by Ibn Ḥazm 7:108-109. ²¹⁵ Al-Mutamattiʿ: one who declares ʿumra in one of the months of ḥajj and then performs ḥajj in that same year (al-Muḥallā 7:164). ²¹⁶ Ibn Ḥazm said in al-Muḥallā 7:105 that ʿĀʾisha did not perform ʿumra in the year of the Farewell Pilgrimage before ḥajj at all, because she entered while menstruating, she menstruated at Sarif, and did not circumambulate the House until after she became pure on the day of sacrifice - this is well-known - and therefore she asked the Prophet to let her perform ʿumra after ḥajj, so he let her perform ʿumra from al-Tanʿīm after the days of tashrīq ended. ²¹⁷ In al-Muḥallā 7:82: "We recommend that a man and woman perfume themselves at iḥrām with the best perfume they can find, such as ghāliya and incense with ambergris, etc., and then not remove it from themselves; some people disliked perfume for the muḥrim; Ibn Ḥazm defended perfuming and disapproved of those who disliked it for the muḥrim." ²¹⁸ It is "Kitāb Ḥajjat al-Wadāʿ" and there is a manuscript copy in the Fayḍ Allāh Library in Istanbul, microfilmed at the Institute of Arabic Manuscripts at the Arab League. We will publish it, God willing. ²¹⁹ Refer to Ibn Hishām 4:291, 298-317, Ibn Saʿd 2/2:10-80, al-Ṭabarī 3:192-207, Ibn Sayyid al-Nās 2:335-242, Ibn Kathīr 5:223-244, al-Imtāʿ:540-551, al-Mawāhib 2:474-505, Tārīkh al-Khamīs 2:160-173, al-Bukhārī 6:9-16. ²²⁰ Written in the margin of the copy: "The correct is eight except a little, because one was at the head of the third - as previously." ²²¹ See commentary no. 1 p. 6. ²²²

al-khulafāʾ al-mahdiyyīn : The Rightly-Guided Caliphs, the first four caliphs after the Prophet Muhammad.
taḥwīl : A term used in ḥadīth studies to indicate a shift in the chain of transmission, often marked by the letter 'ḥ'.
dihqān : A Persian term for a village headman or landowner, used in early Islamic history for local rulers in Persia.
nadara : To come out of its place and fall.
al-Hakam : Al-Hakam ibn Abi al-'As, a Qurayshi who used to mock the Prophet and imitate his gait.
al-Harith ibn Abi 'Awf : Correct name is al-Harith ibn 'Awf al-Murri, leader of Banu Murra at the Battle of the Trench.
al-Barsa' : Nickname meaning 'the white-spotted', not necessarily due to leprosy.
'umra : Lesser pilgrimage to Mecca.
al-Ji'rana : A place between Mecca and al-Ta'if, a miqat for 'umra.
ghazwa : Military expedition led by the Prophet.
Thaniyyat al-Marra : A mountain pass; the name is a lightened form of 'al-mar'a' (woman).
al-Qurda : A land in Najd between al-Rabadha and al-Ghamra.
Dhu al-Qussa : A place 24 miles from Medina.
al-Ghamra : A district of Medina on the road to Najd.
Qatan : A mountain in Najd with a watering place of Banu Asad.
al-Qurta' : A tribe from Banu Bakr ibn Kilab.
al-Humum : Corrected from al-Humum; a place.
Hisma : Mountains and land of Judham.
al-Turuq : Corrected to al-Taraf; a place in Nakhl on the Iraq road.
al-Taraf : A place 36 miles from Medina in Nakhl.
Sufyan ibn Khalid : Correct name of the leader of the expedition.
al-Haraqat : A subtribe of Juhayna: Banu Humays.
Waqim : Corrected to Wadi al-Qura; a place.
Ghazwat al-Khabt : Expedition where Muslims ate leaves of the khabt tree.
ba'th : Mission or expedition.
Abi 'Uqayl : Error for Abi 'Aqil.
Jabir ibn Khalaf : Error; name missing father of Karz.
al-Umhaq : Intensely white skin without redness.
al-Adim : Dark-skinned.
qatt al-sha'r : Short and curly hair.
al-sabt : Straight hair.
al-karadis : Joints where two bones meet.
awtaf al-ashfar : Long eyelashes.
al-takaffu' : Leaning forward while walking.
al-nughd : Thin bone at the tip of the shoulder.
khaylan : Moles on the body.
sadaqat : Charitable taxes or alms.
khums : One-fifth share of spoils.
al-Muraysi' : A battle or expedition.
Mu'ayqib : Companion appointed over spoils.
rub' al-Islam : A quarter of Islam; said by 'Amr ibn 'Abasa indicating early conversion.
Himar : Name meaning 'donkey'; a companion's father.
Harami : Nisba for someone from al-Haram (Mecca).
Abu Tayba : The Prophet's cupper; name Nafi'.
khatam : Seal ring.
sāqiṭa : Missing or omitted in the original manuscript.
Jayfar wa 'Abd : Jayfar and 'Abd: names of two brothers, rulers of Oman, to whom the Prophet sent a letter.
'Amr ibn 'Āmir : Corrected name; original had 'Amr ibn 'Amir.
'Abd Kulāl al-Ḥimyarī : A Himyarite name; 'Abd Kulal is a proper name.
Ma'būr : Also said to be Hābū; a Coptic eunuch relative of Mariya, gifted by al-Muqawqis.
jashsh al-ḥabb : To grind coarsely, like groats.
al-Simt al-Thamīn : A book by al-Muhibb al-Tabari on the Prophet's wives.
al-Mawāhib al-Laduniyya : A book by al-Qastallani; here it mentions a claim by Ibn Hazm about Khadija's death.
'Ābid vs. 'Ā'idh : Two different names; Abu Dhu'ayb distinguished them by lineage.
Abū Hāla : Khadija's husband before the Prophet; his name was Hind or Hala.
al-'Abbās : Corrected from original 'al-'Abbas'; refers to a person's name.
Ṣurad : Corrected from original 'Surad'; a name.
Ḥasan ibn 'Alī : The Prophet's grandson; narrated the description of the Prophet from his maternal uncle Hind.
Wudd : A name; can be pronounced with damma or fatha on the waw.
Zād al-Rakb : Nickname of Abu Umayya, meaning 'provision for the caravan'.
Durra : A daughter of the Prophet; Ibn Hisham mentions Ruqayya instead.
al-Khaṭīb : Al-Khatib al-Baghdadi, author of Tarikh Baghdad.
Aḥmad ibn Zuhayr : Abu Bakr Ahmad ibn Zuhayr, a historian and hadith scholar.
'Aṭā' ibn Abī Rabāḥ : A prominent jurist of Mecca, died 114 AH.
Zaynab bint Jaḥsh : One of the Prophet's wives; died in 20 AH according to some.
ibn 'Ābid / 'Ā'idh : Discrepancy in the name; see note 9.
Khuzayma : Corrected from original 'Khuzayma'; a name.
Juwayriyya bint al-Ḥārith : One of the Prophet's wives; her previous husband is disputed.
Umm Ḥabība : One of the Prophet's wives; married while in Abyssinia.
Fāhāth : Corrected from original 'Fahath'; a name from the Torah (Qahat).
al-Wāqidī : Muhammad ibn 'Umar al-Waqidi, a historian.
Hazm : Variant reading; in al-Isaba it is with ra' (Harz).
Sarif : A valley ten miles from Mecca.
Khalīfa ibn Khayyāṭ : A Basran historian, nicknamed Shabab, died 240 AH.
al-Ṣadaqāt : Plural of sadaqa, meaning the dowry (mahr) of a woman.
Ṣaḥīḥ al-Bukhārī : The most authentic hadith collection by Imam al-Bukhari.
Abū al-'Āṣ : Son-in-law of the Prophet; his name is disputed: Laqit, Hushaym, etc.
al-Muḥsin : With shadda on the sin; a name or title.
al-Ghaṭṭ : Severe pressing; here refers to the Angel Gabriel pressing the Prophet.
'Uthmān ibn 'Affān : The third Caliph; his father's name is 'Affan.
'Amr ibn 'Abasa : A companion; his lineage is given in the note.
Uhayb : Variant reading in Ibn Hisham for a name.
Khālid ibn Sa'īd : An early convert to Islam.
al-Jamharah : Abbreviation for 'Jamharat Ansab al-'Arab', a genealogical work by Ibn Hazm.
al-ṣaḥīḥ : The correct form or reading.
al-sawāf : Plural of sāf, meaning 'the pure' or 'the chosen'; here a proper name.
al-Jumhara : Abbreviation for Jamharat Ansāb al-‘Arab by Ibn Hazm.
al-Isti‘āb : Al-Isti‘āb fī Ma‘rifat al-Aṣḥāb by Ibn ‘Abd al-Barr.
al-Iṣāba : Al-Iṣāba fī Tamyīz al-Ṣaḥāba by Ibn Hajar al-‘Asqalānī.
al-sāqa : The rear guard of an army.
Usd al-Ghāba : Usd al-Ghāba fī Ma‘rifat al-Ṣaḥāba by Ibn al-Athīr.
al-nidā’ : The call to prayer (adhān).
al-Imtā‘ : Al-Imtā‘ bi’l-Arba‘īn by al-Maqrīzī.
al-Khushanī : Reference to al-Khushanī’s work on the companions.
al-Dānī : Abū ‘Amr al-Dānī, a scholar of qirā’āt and ḥadīth.
al-Suhaylī : Al-Suhaylī, author of al-Rawḍ al-Unuf, a commentary on Ibn Hishām’s Sīra.
al-Waqshī : A scholar known for his work on genealogy.
al-Bakrī : Al-Bakrī, author of Mu‘jam mā Ista‘jam, a geographical dictionary.
al-Samhūdī : Al-Samhūdī, author of Wafā’ al-Wafā, a history of Medina.
al-Marzubānī : Al-Marzubānī, author of Mu‘jam al-Shu‘arā’.
al-Qāmūs : Al-Qāmūs al-Muḥīṭ by al-Fīrūzābādī.
Ibn Mākūlā : Ibn Mākūlā, author of al-Ikmāl fī Raf‘ al-Irtiyāb.
al-Ṭabarī : Al-Ṭabarī, historian and exegete.
Ibn Sayyid al-Nās : Ibn Sayyid al-Nās, author of ‘Uyūn al-Athar fī Funūn al-Maghāzī wa’l-Shamā’il.
Zād al-Ma‘ād : Zād al-Ma‘ād fī Hady Khayr al-‘Ibād by Ibn Qayyim al-Jawziyya.
Ibn Kathīr : Ibn Kathīr, historian and exegete, author of al-Bidāya wa’l-Nihāya.
Tārīkh al-Khamīs : Tārīkh al-Khamīs fī Aḥwāl Anfas al-Nafīs by al-Diyārbakrī.
al-Bukhārī : Al-Bukhārī, compiler of the Ṣaḥīḥ.
al-Dhahabī : Al-Dhahabī, historian and biographer.
al-Ṣaḥīḥ : The correct form or reading.
Dhū Kashd : A place name; al-Bakrī records it with a kasra on the first letter, sukūn on the second, and a dāl after it; Yāqūt says Dhū Kashr.
Bābān : An error in the original manuscript; the correct form is not specified.
al-ʿAbāʿīb / al-ʿUshayāna : Alternative names for a location; Ibn Hishām says it is called al-ʿAbāʿīb, Yāqūt says al-ʿUshayāna.
al-Qāḥa : A place three stages from Medina before al-Suqyā; also called al-Fāja.
al-ʿArj : A place seventy-eight miles from Medina.
al-Ẓahr : Camels used for carrying loads and riding; plural Ẓahrān.
al-Dāraquṭnī : A scholar who recorded the name with two fatḥas.
li-yubarridahu : An error in the original; the correct reading is uncertain.
al-ʿĀʾir / al-Āʾir : The correct form of a place name; the original has al-ʿUlyā, which is an error.
al-Ḍaḥāʾ : The time when the sun is high, close to midday.
yarḥaẓukum : A scribal error; the intended word is uncertain.
Khārija ibn Zayd : A companion; it is said the Prophet alighted at his house.
Rānūnāʾ : A place mentioned by Ibn Isḥāq; Yāqūt says he did not find it elsewhere. Some say the Prophet prayed at Dhū Ṣulb instead.
Blank in original : A blank in the manuscript; the missing text has been supplied from context.
al-Murīd : The place where dates are dried.
Abū Ayyūb : A companion who threatened a tyrant for poking at his house.
Construction of the mosque : References to accounts of the Prophet's mosque construction in Medina.
ʿAḍādatā al-bāb / Sawārī al-masjid : The two doorposts and the pillars of the mosque.
wa-ʿamalahu : An error in the original; the correct reading is uncertain.
Treaty with the Jews : The Prophet's treaty with the Jewish tribes of Medina.
Brotherhood (al-Muʾākhāh) : The pact of brotherhood between the Muhājirūn and Anṣār.
wa-ākhā : An error in the original; the correct form is uncertain.
ḍayfahu : An error; 'ḍayf' means guest, not host.
Aʿnaq : A nickname given by the Prophet to a companion who hastened to his death at Biʾr Maʿūna.
Battle of Badr : The major battle at Badr.
ahl : An error in the original; the correct reading is uncertain.
Awʿaba al-qawm : They all went out to raid.
Unvocalized name : A place name left unvocalized in the original.
Yīn : A valley near Medina; also called Marr Yīn.
See p. 103 note 2 : Cross-reference to a previous note.
Vocalized by Yāqūt and al-Samhūdī : A place name vocalized with a ḍamma on the ẓāʾ.
Ruḥqān : A place name; the original has Ḥaqqān.
jazaʿa fīhi : He cut across it.
aḍāfir : Plural of ḍafīra, meaning sand dunes.
al-dibba : A place near Badr; the original has al-diya.
al-Ḥanān : A place name.
al-Rāwiya : Animals used to carry water.
Kaysān : An error in the original; corrected to a different name.
awṣā : An error in the original; see note 1 p. 65.
al-Dahs : Soft ground.
al-Qulub : Plural of Qalīb, meaning wells.
al-Jadhl : Large tree trunks or sticks.
al-Thiql / al-Nafal : Baggage; Ibn Hishām has al-Nafal (spoils).
mawālī : Singular mawlā: a non-Arab Muslim client or freedman attached to an Arab tribe.
Badrīs : Those who participated in the Battle of Badr (2 AH), highly esteemed among early Muslims.
maghāzī : Military expeditions or campaigns of the Prophet Muhammad.
qurrāʾ : Singular qāriʾ: Quranic reciters, especially the seven canonical readers.
Balawī : A person from the tribe of Balī, a northern Arabian tribe.
kunya : An honorific name beginning with Abū (father of) or Umm (mother of).
rijāl : Singular rajul: men; in Islamic sciences, it refers to the narrators of hadith.
Badrīs : Those who participated in the Battle of Badr, the first major battle in Islam.
qiyās : Analogical reasoning in Arabic grammar; here it means the plural form is derived by analogy.
al-mighwal : A short sword or dagger concealed under clothes, used for assassination.
al-thanna : The area below the navel and above the pubic region; the lower abdomen.
al-Aḥābīsh : Tribes allied with Quraysh before Islam, named after the mountain Ḥubashī.
al-ẓahr : Camels used for transport or riding.
al-kurā' : Horses, especially cavalry.
Ẓāhir : Here meaning 'apparent' or 'visible'; in context, describing the arrangement of two coats of mail.
dir' : A coat of mail or armor.
al-Iṣābah : A reference work on the Companions of the Prophet by Ibn Ḥajar al-ʿAsqalānī.
lahum : Arabic pronoun meaning 'for them'.
khums al-khums : One-fifth of the one-fifth; a share of war booty.
Hawāzin : A large Arab tribe.
ʿĀʾidh : A name; possibly a person's name.
Fāris al-Ḍaḥyāʾ : A title meaning 'Knight of al-Ḍaḥyāʾ', a place or tribe.
Quraysh : The dominant tribe in Mecca at the time of the Prophet.
Ṭilāʿ al-arḍ : An expression meaning 'the fill of the earth' or 'what fills it'.
al-aʿrāb : Bedouins; nomadic Arabs.
al-Wāqidī : A famous early Muslim historian and biographer.
Rātij : A place name; a mosque.
al-ʿIqāl : A rope used to hobble a camel.
al-Nāḍiḥ : A camel used for drawing water.
falam yaʿdhurhum Allāh : So Allah did not excuse them.
marra : To pass by or go.
al-Jazīra : The Arabian Peninsula.
bawḍ ʿashrata layla : A little over ten nights.
laʿanahumā wa daʿā ʿalayhimā : He cursed them and prayed against them.
Masājid Tabūk : Mosques in the region of Tabūk.
Madrān : A place name; vocalized with fatḥa on mīm and kasra on dāl.
bil-ālāʾ : An expression meaning 'with the blessings' or similar; corrected from other sources.
Batrāʾ : A place name; a land of Banū al-Ḥārith ibn Kaʿb.
khāʾ : The Arabic letter khāʾ; indicates a variant reading.
al-Ruqma : A place name.
barīd : A unit of distance; about 12 miles or 4 farsakhs.
Dhū Khushub : A place name; one stage from Medina.
Zād al-Maʿād : A book by Ibn Qayyim al-Jawziyya on the Prophet's biography.
tuḥyūn : Second person masculine plural imperfect verb meaning 'you live'.
al-Lāt : A pre-Islamic Arabian goddess worshipped by Thaqīf.
ʿan : Arabic preposition meaning 'from' or 'about'.
al-Imtāʿ : A book on the Prophet's biography by al-Maqrīzī.
tuḥyūn : Same as note 28.
al-Lāt : Same as note 29.
ʿan : Same as note 30.
al-Mawāhib : A book on the Prophet's biography by al-Qasṭallānī.
Wufūd : Delegations; the delegations that came to the Prophet after the conquest of Mecca.
al-ʿAṣarī : A nisba referring to the tribe ʿAṣr, a branch of ʿAbd al-Qays.
Wādī Zubayd : A valley in Yemen.
Ibn Hishām : A famous biographer of the Prophet; his work is an abridgment of Ibn Isḥāq's Sīra.
Ibn Hishām : Same as note 39.
Ibn Hishām : Same as note 39.
Ḥajjat al-Wadāʿ : The Farewell Pilgrimage; the Prophet's last pilgrimage.
ifrād al-ḥajj : Performing ḥajj alone without ʿumra.
Kudā : A place name; a mountain pass near Mecca.
Jābir : A Companion of the Prophet, known for narrating many ḥadīth.
al-Muḥallā : A book of jurisprudence by Ibn Ḥazm.
mutamattiʿ : One who performs tamattuʿ, a type of pilgrimage combining ʿumra and ḥajj.
Sarif : A place near Mecca.
ghāliya : A type of perfume made from musk and other ingredients.
Kitāb Ḥajjat al-Wadāʿ : A book on the Farewell Pilgrimage by Ibn Ḥazm.
Tārīkh al-Khamīs : A historical work by al-Diyārbakrī.
thāmina illā shayʾan : Eight except a little; a phrase indicating a number slightly less than eight.
ṣ: 6 : Page 6; a reference to a previous commentary.

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