The Comprehensive Collections of the Prophetic Biography [1]

Compendium of the Prophetic Biography. Introduction: Lineage of the Messenger of God ﷺ, His Birth, His Mission, His Age, and His Death ﷺ. Banners of the Messenger of God ﷺ. His Pilgrimage ﷺ and How Many 'Umras He Performed in Islam. His Military Expeditions ﷺ. His Detachments ﷺ. His Description and Names ﷺ. His Governors ﷺ. Section: His Letters ﷺ. Section: His Messengers ﷺ. His Wives ﷺ. His Children ﷺ. His Character ﷺ. Selections from History: The Night Journey, the Ascension to the Noble Heaven. The Arrival of the Helpers Seeking an Alliance from Quraysh and the Meeting of the Messenger of God ﷺ with Them and His Invitation to Them to Islam. The First 'Aqaba. The Second 'Aqaba. These Are the Names of Those Who Attended 'Aqaba from Among Those Who Were Not the Leaders ¹, May God Be Pleased with Them and Have Mercy on Them. The Prescription of Zakat. The Expedition of al-Abwā'. The Detachment of Ḥamza ibn 'Abd al-Muṭṭalib ibn Hāshim and the Detachment of 'Ubayda ibn al-Ḥārith. The Expedition of Buwāṭ. The Expedition of al-'Ushayra. The First Badr Expedition. The Detachment of Sa'd ibn Abī Waqqāṣ. The Detachment of 'Abd Allāh ibn Jaḥsh. The Change of the Qibla. The Second Badr Expedition. The Names 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 Amarr. The Expedition of Baḥrān. The Expedition of Banū Qaynuqā'. The Mission to Ka'b ibn al-Ashraf. The Expedition of Uḥud. Mention of Those Martyred from the Muslims on the Day of Uḥud. Mention of Those Killed from the Quraysh Disbelievers on That Day: Twenty-Two Men. The Expedition of Ḥamrā' al-Asad. The Mission of al-Rajī'. The Mission of Bi'r Ma‘ūna. The Expedition of Banū al-Naḍīr. The Expedition of Dhāt al-Riqā‘. The Third Badr Expedition. The Expedition of Dūmat al-Jandal. The Expedition of al-Khandaq. Mention of Those Martyred on the Day of al-Khandaq and the Day of Banū Qurayẓa. The Mission of 'Abd Allāh ibn Abī 'Atīk to Kill Sallām ibn Abī al-Ḥuqayq, Who Is Abū Rāfi‘. The Expedition of Banū Laḥyān. The Expedition of Dhī Qarad. The Expedition of Banū al-Muṣṭaliq. The Expedition of al-Ḥudaybiyya. The Expedition of Khaybar. The Expedition of Khaybar. Mention of Those Martyred on the Day of Khaybar. The Conquest of Fadak. The Conquest of Wādī al-Qurā. The 'Umra of al-Qaḍā'. The Expedition of Mu'ta. The Expedition of Mu'ta. The Names of Those Martyred on the Day of Mu'ta. The Expedition of the Conquest of Mecca. The Expedition of Ḥunayn. The Expedition of al-Ṭā'if. The Expedition of Tabūk. The Acceptance of Islam by Thaqīf. The Pilgrimage of Abū Bakr al-Ṣiddīq, May God Be Pleased with Him, and the Dispatch of 'Alī ibn Abī Ṭālib with Sūrat Barā'a to Recite It to the People During the Season. Section: The Farewell Pilgrimage. His Death ﷺ. Footnotes.

1. nuqabā' : Leaders or representatives of the tribes who were chosen to oversee the affairs of their people; in the context of the 'Aqaba pledges, they were the twelve leaders appointed by the Prophet to represent the Ansar.

The Comprehensive [1] of the Prophetic Biography [2]

Source: https://shamela.ws/book/9728 Date of extraction: 2026-06-17

In the Name of Allah, the Most Gracious, the Most Merciful [1].

In the name of God, the Most Gracious, the Most Merciful. May God bless our master Muhammad, his family, and his Companions and grant them peace. The eminent and unique Imam, the traveler Abu Hayyan Muhammad ibn Yusuf ibn ‘Ali ibn Hayyan al-Andalusi al-Jayyani (may God have mercy on him) informed me of the works of Abu Muhammad ‘Ali ibn Ahmad ibn Sa‘id ibn Hazm al-Farisi al-Zahiri, our Shaykh and Imam. He said: The scribe Abu Muhammad ‘Abdullah ibn Muhammad ibn Harun al-Ta’i al-Qurtubi in the city of Tunis and others informed me of the works of Imam Abu Muhammad and all his transmissions. They said: The judge of the community according to the school of the people of hadith, Abu al-Qasim Ahmad ibn Yazid ibn Baqi ¹ informed us, and the memorizer ² and judge Abu ‘Ali al-Hasan ibn ‘Abd al-‘Aziz ibn Abi al-Ahwas also informed us from Ibn Baqi. He said: The judge and preacher Abu al-Hasan Shurayh ibn Muhammad ibn Shurayh al-Ru‘ayni, who was the last to transmit from him, informed us. He said: Abu Muhammad ‘Ali ibn Ahmad ibn Sa‘id ibn Hazm (may God have mercy on him) informed us. And in the beginning of the original manuscript from which I copied: The judge Abu al-Hasan Shurayh ibn Muhammad ibn Shurayh al-Ru‘ayni wrote to me from Hims al-Andalus, saying: Abu Muhammad ‘Ali ibn Ahmad ibn Sa‘id ibn Hazm al-Zahiri, the memorizer, informed us. He said: 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-Hajari, who said (may God have mercy on him):

1. ح : Abbreviation for 'حرف التحويل' (letter of conversion) used in Islamic manuscript transmission to indicate a change in the chain of narrators.
2. الحافظ : Al-Hafiz: A title for a hadith scholar who has memorized at least 100,000 hadiths with their chains of transmission.

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

Chapter on the Lineage of the Messenger of Allah ﷺ ¹ He is Abu al-Qasim Muhammad ibn Abdullah ibn Abd al-Muttalib—whose name was Shaybat al-Hamd—ibn Hashim—whose name was Amr—ibn Abd Manaf—whose name was al-Mughira—ibn Qusayy—whose name was Zayd—ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinana ibn Khuzayma ibn Mudrika 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 Ishmael, the sacrificed ², the Messenger of Allah, son of Ibrahim, the Friend of Allah and His Messenger. May Allah bless our master Muhammad, and upon them both, and upon all His messengers and prophets. With Abd al-Muttalib, the following converge: the Banu Ali, Ja'far, and Aqil—sons of Abu Talib—and the Banu al-Abbas, Banu al-Harith, and Banu Abu Lahab. With Abd Manaf, the following converge: the Banu Umayya, the rest of the Banu Abd Shams, Banu al-Muttalib, and Banu Nawfal. With Qusayy, the following converge: the Banu Abd al-Uzza and Banu Abd al-Dar, among whom are the chamberlains of the Ka'ba. With Kilab, the following converge: the Banu Zuhra, and his mother was from them, namely Amina bint Wahb ibn Abd Manaf ibn Zuhra. With Murra, the following converge: the Banu Tamim ibn Murra and Banu Makhzum ibn Yaqaza ibn Murra. With Ka'b, the following converge: the Banu Adi, Banu Jumah, and Banu Sahm. With Lu'ayy, the following converge: the Banu Amir ibn Lu'ayy. With Ghalib, the following converge: the Banu Taym al-Adram. With Fihr, the following converge: the Banu al-Harith and Banu Muharib. This Fihr is the father of all Quraysh; whoever is not from his offspring has no lineage in Quraysh, and whoever is from the offspring of Fihr is a Qurashi. With Kinana, the following converge: all who trace their lineage to Kinana from the Banu Abd Manat, Malik, Malkan, Hidal, and Amr ibn Kinana. With Khuzayma, the following converge: the Banu Asad and al-Qara, who are the Banu al-Hawn ibn Khuzayma. With Mudrika, the following converge: the Banu Hudhayl. With Ilyas, the following converge: the Banu Tamim and their brothers, Banu Dabba, Muzayna, al-Ribab, Khuza'a, and Aslam. As for al-Ribab, they are: Taym, Adi, Thawr, and Akil. With Mudar, the following converge: all the tribes of Qays: Sulaym, Mazin, Fazara, Abs, Ashja', Murra, the rest of Banu Dhubyan, Ghatafan; Aqil, Qushayr, al-Harish, Ja'da, al-Ajlan, Kilab, al-Baka', Hilal, Suwa'a, Banu Jusham, Banu Nasr, Thaqif, Sa'd, the rest of Hawazin, Muharib, Adwan, Fahm, Bahila, Ghani, al-Tafawa, and the rest of Qays. With Nizar, the following converge: the tribes of Rabi'a, such as Bakr, Taghlib, Anz—sons of Wa'il—Abd al-Qays and its subtribes, Anaza, and al-Namir ibn Qasit.

1. ﷺ : Abbreviation for 'salla Allahu alayhi wa sallam' (peace and blessings of Allah be upon him), used after mentioning the Prophet Muhammad.
2. al-dhabih : The sacrificed one; refers to Ishmael, whom Abraham was commanded to sacrifice according to Islamic tradition.

His birth, his mission, his age, and his death ﷺ [1]

And in Ma'add, there meet with him: Iyad, without doubt. And in 'Adnan, there meet with him: Banu 'Awf and Ghafiq. And in Ibrahim al-Khalil ¹, there meet with him: Banu Isra'il, and those whose lineage is known from among the children of 'Isad ² son of Ishaq, brother of Ya'qub, and that does not exist today. As for Quda'a and the tribes of Qahtan, who are the people of Yemen, God knows best about their branching, except that they meet with him in Nuh, without doubt, and with God Almighty is success. [His birth, his mission, his age, and his death ﷺ] The Messenger of God ﷺ was born in Mecca, and lived as an orphan, for his father died when he ﵇ had not completed three years ³, and his mother died when he had not completed seven years. His grandfather 'Abd al-Muttalib took custody of him, and 'Abd al-Muttalib died when the Messenger of God ﷺ was eight years old. Then his uncle Abu Talib took custody of him, and he was kind to him, and God Almighty thereby alleviated his punishment, for he is the lightest in punishment among the people of Hellfire. Prophethood came to him ﵇ from God ﷿ while he was in the cave of Hira', and he ﵇ was forty years old. He stayed in Mecca for thirteen years, during which men and women among his Companions embraced Islam. Then he migrated to Medina, when God honored the Ansar ⁴, may God be pleased with them, with that. He stayed in Medina for ten years. He died ﷺ there, and his grave is there, in the mosque, in his house which was the house of 'A'isha, the Mother of the Believers, may God be pleased with her, and in it he was buried ﷺ. His illness began in the house of 'A'isha, and it became severe in the house of Maymuna, the Mother of the Believers, may God be pleased with her. He fell ill in the house of 'A'isha with the permission of his wives, may God be pleased with them, for that. The people prayed over him individually ⁵, and he was shrouded in three white cotton Sahuli ⁶ garments, without a shirt, trousers, or turban. A niche was dug for him in his grave, which is the pit under the ledge of the grave. His washing was undertaken by 'Ali, and al-'Abbas his uncle, and al-Fadl and Qutham, the sons of al-'Abbas, and Usama ibn Zayd his freed slave, and Shuqran his freed slave as well, ﵃. Entered his grave: 'Ali ibn Abi Talib, may God be pleased with him, and al-Fadl, and Qutham, and Shuqran, and it is said: Aws ibn Khawli al-Ansari. It is said that al-Mughira ibn Shu'ba descended into his grave by a trick. He was covered with a striped Yemeni cloak, and a velvet cloth that he used to cover himself was placed in his grave. He died at the age of sixty-three years. He was born on Monday, the eighth of Rabi' al-Awwal, and was sent as a prophet on Monday, a few days into Rabi' al-Awwal, and he migrated on Monday, a few days into Rabi' al-Awwal. He died ﷺ on Monday, the eighth of Rabi' al-Awwal; other opinions have been mentioned. There is no disagreement that he ﵇ died on Monday and was buried on the night of Wednesday, and it is said: on Tuesday.

1. al-Khalil : The Intimate Friend; a title of Prophet Ibrahim (Abraham).
2. 'Isad : Possibly a variant or error for 'Is (Esau); the text refers to the children of Esau son of Isaac.
3. three years : The Prophet's father died before his birth or when he was very young; some sources say he was two months old.
4. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet after his migration.
5. afdhadh : Individually, one by one, without an imam leading the prayer.
6. Sahuli : Fine white cotton cloth from Sahul, a village in Yemen.

The Banners of the Messenger of Allah ﷺ [1]

His illness lasted twelve days, and it was said: fourteen days. It began with a headache and continued, and during his illness he expectorated something resembling the expectoration of one who eats raisins. He died after Allah gave him the choice ¹ between remaining in the world and meeting his Lord, and he chose the meeting with his Lord, the Exalted. The Miracles of the Messenger of Allah ² 1. Among them is the Qur'an, which called the Arabs and others—since Allah sent him, century after century until this day, and until the Day of Resurrection—to produce something like it if they doubted its truthfulness. Allah, the Exalted, incapacitated all eloquent speakers from doing so, and prevented the jinn and others from that. He 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" ³. 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 should be truthful'" ⁴. 2. And Allah, the Exalted, split the moon for him in Mecca, when the Quraysh asked him 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'" ⁵. 3. And 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. And once more than that, from barley loaves carried by Anas ibn Malik in his hand. And once he fed the entire army, numbering nine hundred, from a small amount of dates brought by the daughter of Bashir ibn Sa'd in her hand; they ate from them until they were full, and some remained. 4. And 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 accommodate his blessed hand. And 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 both overflowed with water. The army, numbering thousands, drank from the spring of Tabuk until they were all satisfied, and it continues to flow until the Day of Resurrection. And from the well of Hudaybiyyah, one thousand four hundred drank until they were all satisfied, whereas before there was no water in it. 5. And 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 camel's resting place. He supplied them all from it, and it remained as it was. 6. And he threw a handful of dust at the army, and their eyes were blinded. The Qur'an was revealed concerning that in His saying: "And you did not throw when you threw, but Allah threw" ⁶. 7. And he nullified soothsaying ⁷ with his mission, so it ceased, whereas it had been widespread and existing. 8. And 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 those present heard from it a sound like the moaning of a camel. He embraced it, and it became still. The place of the trunk is known to this day, a place where one stands. 9. And he called the Jews to wish for death, and informed them that they would not wish for it, so they were prevented from uttering it. This is mentioned in the Qur'an. 10. And he informed of unseen matters. He foretold that Ammar would be killed by the transgressing group. And that Uthman ⁸ would be afflicted with a trial and that Paradise would be his. And that al-Hasan ibn Ali, may Allah be pleased with them both, would be a leader through whom Allah would reconcile two great factions of the Muslims. All of this came to pass. And he informed about a man who fought in the way of Allah that he would be among the people of the Fire, and it became evident that that man killed himself. These things are absolutely not known by any means of prior knowledge—neither by stars, nor by scapulomancy ⁹, nor by geomancy ¹⁰, nor by augury ¹¹. 11. And Suraqa ibn Malik ibn Ju'shum followed him, and the forelegs 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. And he foretold that the bracelets of Kisra ¹² would be placed on his arms, and so it was. 13. And 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. And he foretold the death of the Negus ¹³, while between him and the Negus was the salty sea and days of travel by land. He and all his companions went out to al-Baqi' ¹⁴ and prayed over him, and it was found that he had died that day when the news arrived. 15. And he left his house while a hundred of the Quraysh were waiting to kill him, as they claimed. He placed dust on their heads, and they did not see him. 16. And a camel complained to him in the presence of his companions and humbled itself before him. 17. And he said to a group of his companions: "One of you is in the Fire, his molar like Uhud ¹⁵." They all died as Muslims except one, who apostatized: al-Rahhal al-Hanafi. He was killed as an apostate alongside Musaylimah the liar, may Allah curse them both. 18. And 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. And he called two trees, and they came to him and joined together, then he commanded them and they separated. 20. And he, peace and blessings be upon him, was of medium height, but when he walked with tall people, he towered over them. 21. And he called the Christians to mutual imprecation ¹⁶, but they refrained. He informed that if they did so, they would all perish. They knew the truth of his statement, so they refrained. 22. And 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—they were the two horsemen of the Arabs and their assassins—determined to kill him. But Allah prevented them from doing so. He placed a barrier between Arbad and himself, and once with Amir, and once with a wall. He prayed against them, and Amir perished on his way back from him, and Arbad was destroyed by a thunderbolt that burned him, may Allah curse them both. 23. And he informed that he would kill Ubayy ibn Khalaf al-Jumahi. On the day of Uhud, he scratched him lightly, and that scratch caused his death. 24. And he was fed poison. The one who ate it with him died immediately, while he lived for four years after that. The poisoned foreleg of the sheep spoke to him, telling him it was poisoned. 25. And on the day of Badr, he informed his companions of the places where the chiefs of the Quraysh would be killed, and he pointed out their positions man by man. Not one of them deviated from that spot. 26. And he foretold that groups from his community would raid by sea. He said to Umm Haram bint Milhan: "You are among them." And she was among them. The raiding of a group from his community by sea took place. 27. And the earth was folded for him ¹⁷, so he saw its eastern and western parts. He foretold that the dominion of his community would reach what was folded for him. And so it was: their dominion reached from the far east to the lands of Sind and the Turks, to the far west of the coasts of the ocean surrounding al-Andalus and the lands of the Berbers. They did not expand as much in the south and north, meaning like their expansion east and west. It was exactly as he foretold. 28. And 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. And 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. And he wiped the udder of a sheep, and it gave milk. This was the cause of the conversion of Abdullah ibn Mas'ud. And another time in the tent of Umm Ma'bad al-Khuza'iyya. 31. And the eye of one of his companions, Qatada, was struck and fell out. He returned it, and it became the strongest and most beautiful of his eyes. 32. And he spat into the eyes of Ali, may Allah be pleased with him, on the day of Khaybar, while he was suffering from ophthalmia, and he was cured instantly and never suffered from it 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. And they used to hear the food glorifying Allah before him. 34. And the leg of one of his companions was injured; he wiped it, and it was healed instantly. 35. And the provisions of an army he was with became scarce. He called for all the remaining provisions, and a very small amount was gathered. He invoked blessing upon it, then commanded them to take, and there was no container in the army that was not filled. 36. And al-Hakam ibn Abi al-'As imitated his walk mockingly. He said to him: "Be so." He continued to tremble until he died.

1. خيره الله : Allah gave him the choice: refers to the Islamic belief that the Prophet was given the option to remain in the world or to meet his Lord, and he chose the latter.
2. أعلام رسول الله : Miracles of the Messenger of Allah: signs or miracles performed by the Prophet Muhammad to prove his prophethood.
3. سورة : Surah: a chapter of the Qur'an.
4. سورة : Surah: a chapter of the Qur'an.
5. سحر مستمر : Passing magic: a phrase from the Qur'an (54:2) meaning magic that is continuous or fleeting.
6. وما رميت إذ رميت ولكن الله رمى : Qur'an 8:17: 'And you did not throw when you threw, but Allah threw.' Refers to the miracle of the Prophet throwing dust that blinded the enemy.
7. الكهانة : Soothsaying: divination or fortune-telling, often associated with pre-Islamic practices.
8. عثمان : Uthman ibn Affan, the third Caliph, known for his trial and martyrdom.
9. كتف : Scapulomancy: divination using the shoulder blades of animals.
10. خط : Geomancy: divination by interpreting patterns in sand or earth.
11. زجر : Augury: divination by observing the flight of birds.
12. كسرى : Kisra: title of the Sassanid Persian emperor.
13. النجاشى : Negus: title of the Ethiopian king, specifically Ashama ibn Abjar who protected Muslim refugees.
14. البقيع : Al-Baqi': a cemetery in Medina where many companions are buried.
15. أحد : Uhud: a mountain near Medina, site of the Battle of Uhud.
16. المباهلة : Mutual imprecation: a challenge to invoke curses upon the lying party, as proposed to the Christians of Najran.
17. زوى : Folded: refers to the miracle of the earth being folded so the Prophet could see its far reaches.

He performed Hajj [1] and how many Umrah [2] did he perform in Islam?

37. And 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, and he said: 'She has whiteness ¹.' The Arabs used to refer to leprosy by this term. The Prophet ﷺ said to him: 'Let it be so.' So she became leprous from that moment. Her father left and saw what had happened to her. Then 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' ². This is among his signs and miracles ﷺ. We have only mentioned what is well-known and transmitted with near-tawatur ³. And with Allah is success. [His Hajj ﷺ and how many 'Umras he performed in Islam] He performed Hajj and 'Umra before prophethood and after it, before the Hijra, many times, the number of which is unknown. After he migrated to Medina, he only performed one Hajj, which was the Farewell Hajj in the year 10 AH. After migrating to Medina, he performed two separate 'Umras, intending them and completing them: One was the 'Umra of al-Qadiyya ⁴, which he intended from Medina in the year 7 AH, completing it in Dhu al-Qa'da. The other was his 'Umra from al-Ji'rana in the year 8 AH, following the Battle of Hunayn, also in Dhu al-Qa'da. He performed a third 'Umra, which he combined with his Hajj mentioned above, intending both from Medina, entering ihram for them in Dhu al-Qa'da, and completing them in Dhu al-Hijja.

1. bayāḍ : Literally 'whiteness', a euphemism for leprosy or vitiligo.
2. Ibn al-Barṣā’ : Son of the leprous woman, a nickname for the poet Shabib ibn Yazid.
3. tawātur : A term in hadith studies meaning a report transmitted by so many chains that it is considered mutawatir, i.e., unquestionably authentic.
4. ‘Umrat al-Qadiyya : The 'Umra of al-Qadiyya, also known as 'Umrat al-Hudaybiyya, performed after the Treaty of Hudaybiyya.

His military expeditions [1]

He set out to perform 'Umra from Medina, but the polytheists prevented him when he reached al-Hudaybiyya. So he shaved his head ¹ there, sacrificed the sacrificial animal, and returned with his Companions, may Allah be pleased with them all. [His Campaigns, peace and blessings be upon him] He, may Allah's prayers and peace be upon him, undertook twenty-five campaigns, which in order are: The first was the campaign of Waddan, which is al-Abwa'; then the campaign of Buwat, which is in the direction of Radwa; then the campaign of al-'Ushayra in the valley of Yanbu'; then the first campaign of Badr, seeking Karz ibn Jabir; then the second Badr, which is the great battle ² by which Allah Almighty exalted Islam and destroyed the leaders of disbelief; then the campaign of Banu Sulaym until he reached Qarqarat al-Kudr; then the campaign of al-Sawiq, seeking Abu Sufyan ibn Harb; then the campaign of Ghatafan, which is the campaign of Dhu Amarr; then the campaign of Najran; then the campaign of Uhud; then the campaign of Hamra' al-Asad; then the campaign of Dhat al-Riqa' in Nakhl; then the later Badr; then Dumah al-Jandal; then the campaign of the Trench, which was the last campaign in which the people of disbelief advanced against him; then the campaign of Banu Qurayza; then the campaign of Banu Lihyan from Hudhayl; then the campaign of Dhu Qarad; then the campaign of Banu al-Mustaliq from Khuza'a; then the campaign of al-Hudaybiyya; then the campaign of Khaybar; then the campaign of the Conquest—the conquest of Mecca; then the campaign of Hunayn against Hawazin; then al-Ta'if; then Tabuk. He fought in nine of them: the great Badr, which is the Badr of fighting, which is the Badr of the great battle; and he, peace be upon him, fought in Uhud, the Trench, Qurayza, al-Mustaliq, Khaybar, the Conquest, Hunayn, and al-Ta'if. It is said that he, peace be upon him, fought in Wadi al-Qura and al-Ghaba, but he did not fight at all in the rest. And with Allah is success.

1. ḥalla : To shave the head, a ritual act performed after completing 'Umra or Hajj, symbolizing the end of the state of iḥrām.
2. al-baṭsha : The great battle; refers to the decisive Battle of Badr where Muslims defeated the Quraysh.

His sending [1] ﷺ

His expeditions ¹ (ﷺ): 1. He dispatched 'Ubaydah ibn al-Harith ibn al-Muttalib to the lower part of Thaniyyat al-Murrah. 2. He dispatched Hamzah ibn 'Abd al-Muttalib to the coast of the sea in the direction of al-'Ays. These two expeditions were very close together or simultaneous, so there is disagreement as to which came first. They were his first expeditions and the first banners he tied. 3. He dispatched Sa'd ibn Abi Waqqas to al-Kharrar. 4. He dispatched 'Abdullah ibn Jahsh to Nakhla. 5. He dispatched his freedman Zayd ibn Harithah to al-Qardah. 6. He dispatched Muhammad ibn Maslamah al-Ansari to kill Ka'b ibn al-Ashraf. 7. He dispatched Mursid ibn Abi Mursid al-Ghanawi to al-Raji'. 8. He dispatched al-Mundhir ibn 'Amr al-Ansari to Bi'r Ma'unah. 9. He dispatched 'Abdullah ibn 'Atik to kill Sallam ibn Abi al-Huqayq in Khaybar. 10. He dispatched Abu 'Ubaydah ibn al-Jarrah to Dhu al-Qissah, on the route to Iraq. 11. He dispatched 'Umar ibn al-Khattab to Turabah, in the land of Banu 'Amir. 12. He dispatched 'Ali ibn Abi Talib to Yemen. 13. He dispatched Ghalib ibn 'Abdullah al-Laythi to al-Kadid, to Banu al-Mulawwah of Banu Kinanah. 14. He dispatched 'Ali ibn Abi Talib to Banu 'Abdullah ibn Sa'd, from the people of Fadak. 15. He dispatched Ibn Abi al-'Awja' al-Sulami to Banu Sulaym. 16. He dispatched 'Ukashah ibn Mihsan al-Asadi to al-Ghamrah. 17. He dispatched Abu Salamah ibn 'Abd al-Asad al-Makhzumi to Qatan, a watering place of Banu Asad in the region of Najd. 18. He dispatched Muhammad ibn Maslamah al-Ansari from Banu Harithah ibn al-Aws to al-Qurta', from Hawazin. 19. He dispatched Bashir ibn Sa'd al-Ansari from Banu al-Harith ibn al-Khazraj to the region of Khaybar. 20. He dispatched Zayd ibn Harithah to al-Jumum, in the land of Banu Sulaym. 21. He also dispatched Zayd to Judham, in the land of Hasma. 22. He also dispatched Zayd to al-Tarf, in the direction of Nakhl on the route to Iraq. 23. He dispatched Abu Bakr (﵁) to Fazarah. 24. He dispatched Abu 'Amir al-Ash'ari, the uncle of Abu Musa, to Awtas. 25. He also dispatched Zayd to Fazarah, and he killed Umm Qirfah and others. 26. He dispatched 'Abdullah ibn Rawahah to Khaybar. 27. He dispatched 'Abdullah ibn 'Atik again to Khaybar to kill Abu Rafi' ibn Abi al-Huqayq. 28. He dispatched 'Abdullah ibn Unays al-Juhani to kill Khalid ibn Sufyan al-Hudhali. 'Abdullah killed him. He (﵇) sent him alone for that purpose and gave him a sign ² at his meeting: that 'Abdullah would be seized by a tremor, and it happened as he (﵇) said. 29. He dispatched commanders: over them Zayd ibn Harithah; if killed, then Ja'far ibn Abi Talib; if killed, then 'Abdullah ibn Rawahah. They were all killed (may Allah be pleased with them) at Mu'tah in the border of Syria. There they encountered the Christian armies of the Byzantines and Arab Christians. Khalid ibn al-Walid took the banner and withdrew with the Muslims. 30. He dispatched Ka'b ibn 'Umayr al-Ghifari to Dhat Atlah, in the land of Syria. 31. He dispatched 'Uyaynah ibn Hisn ibn Hudhayfah ibn Badr al-Fazari to Banu al-'Anbar of Banu Tamim. 32. He dispatched Ghalib ibn 'Abdullah al-Laythi to the land of Banu Murrah, and they struck at al-Haraqat from Juhaynah. 33. He dispatched Khalid ibn al-Walid to Banu Judhaymah of Banu Kinanah. 34. He also dispatched Khalid to Yemen. 35. He dispatched 'Amr ibn al-'As to Dhat al-Salasil in the land of Banu 'Udhrah, and reinforced him with an army under Abu 'Ubaydah. 36. He dispatched 'Abdullah ibn Abi Hadrad al-Aslami to Batn Idam. 37. He also dispatched Ibn Abi Hadrad to al-Ghabah. 38. He dispatched 'Abd al-Rahman ibn 'Awf to Dumah al-Jandal. 39. He dispatched Abu 'Ubaydah ibn al-Jarrah to the coast of the sea. 40. He dispatched 'Amr ibn Umayyah al-Damri to kill Abu Sufyan Sakhr ibn Harb ibn Umayyah, but he could not do so and it was not possible for him. 41. He dispatched Zayd ibn Harithah to Madyan. 42. He dispatched Salim ibn 'Umayr to Abu 'Afak, from Banu 'Amr ibn 'Awf, and killed him. 43. He dispatched 'Amr ibn 'Adi al-Khatmi to 'Asma' bint Marwan, from Banu Umayyah ibn Zayd, and killed her.

1. ba'uth : Expedition or military detachment sent by the Prophet Muhammad (ﷺ), often for specific missions such as raids, reconnaissance, or assassination of enemies.
2. ayah : Sign or miracle; here, a supernatural sign given by the Prophet to 'Abdullah ibn Unays as a confirmation of his mission.

His attribute and His names [1]

44. And he sent an expedition in which Thumama ibn Uthal al-Hanafi was taken captive. 45. And he sent an expedition under 'Alqama ibn Mujazziz al-Mudliji. 46. And he sent an expedition under Karz ibn Jabir in pursuit of those who had killed the shepherds and gouged out their eyes. 47. And he sent an expedition under Usama ibn Zayd to Syria, which was his last expedition; he died before it could be carried out, so Abu Bakr al-Siddiq carried it out. May the pleasure, mercy, and blessings of God be upon them. And with God is success. [His Description and Names] He was neither excessively tall nor short, neither extremely white nor brown ¹, neither with very curly nor straight hair. 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 a large head, thick eyelashes ², 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. When he turned, he turned his whole body. He often looked down 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 his hair was long, it reached his earlobes and shoulders; when short, it reached the middle of his ears. His head and beard had no more than twenty white hairs. He is Muhammad, Ahmad, al-Mahi (by whom God erases disbelief), al-Hashir (who will be the first to be resurrected), al-'Aqib (after whom there is no prophet), al-Muqaffi, the Prophet of Repentance, and the Prophet of Epic Battle. God named him 'Kind and Merciful.'

1. al-adam : A brownish complexion, often used to describe the color of the Prophet's skin, meaning not extremely white but with a healthy tan.
2. awtaf al-ashfar : Having long and thick eyelashes, considered a sign of beauty.

His commanders, peace be upon him [1]

On the left side of his shoulder blade was the Seal of Prophethood ¹, resembling a pigeon's egg, the same color as his body, with some moles ² on it, and above it some hairs. [His Governors ﷺ] Bādhān al-Fārisī over all of Yemen—he is Bādhān ibn Sāsān ibn Balāsh, son of King Jāmāsf, son of King Fīrūz ibn Yazdajird the King, son of Bahrām Jūr the King. When Bādhān died, the Messenger of Allah ﷺ 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. 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 Asīd ibn Abī al-ʿĪṣ ibn Umayyah ibn ʿAbd Shams over Mecca, conducting the season ³ and the Hajj 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. 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, which are Fadak and others. He appointed their brother Abān ibn Saʿīd over the city of al-Khaṭṭ in Bahrain, which is the one to which spears are attributed. He appointed al-ʿAlāʾ ibn al-Ḥaḍramī, an ally of Banū 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 al-ʿĀṣ al-Thaqafī over al-Ṭāʾif. He appointed Maḥmiyyah ibn Juzʾ ibn ʿAbd Yaghūth ibn ʿUwayj ibn ʿAmr ibn Zubayd al-Zubaydī over the fifths ⁴ that were in his presence ﷺ. It is said: he was an ally of Banū Jumaḥ. He appointed ʿAlī ibn Abī Ṭālib, may Allah honor his face, over the fifths in Yemen and over judicial matters there. He appointed Muʿayqīb ibn Abī Fāṭimah al-Dawsī, an ally of Banū Umayyah ibn ʿAbd Shams, over his seal ﷺ. He appointed ʿAdī ibn Ḥātim over the alms of Banū Asad. He appointed Mālik ibn Nuwayrah al-Yarbūʿī over the alms of Banū Ḥanẓalah ibn Zayd Manāt ibn Tamīm. He appointed Qays ibn ʿĀṣim al-Minqarī and al-Zibriqān ibn Badr over the alms of Banū Saʿd ibn Zayd Manāt ibn Tamīm. He appointed ʿUmar ibn al-Khaṭṭāb over some of the alms as well, and a large group over the alms as well, because each tribe had a governor who collected its alms. He appointed Abū Bakr al-Ṣiddīq over the season of the year nine, and his successor over all affairs was Abū Bakr al-Ṣiddīq ﵁.

1. khatam al-nubuwwa : The Seal of Prophethood, a physical mark on the Prophet Muhammad's body believed to be a sign of his prophethood.
2. khīlān : Moles or small black spots on the skin.
3. al-mawsim : The season of pilgrimage, referring to the annual Hajj period.
4. al-akhmās : The fifths, referring to the one-fifth share of war booty allocated to the Prophet and certain other recipients according to Islamic law.

Chapter [1]

[Chapter] 'Amr ibn 'Abasah al-Sulami was a friend of the Messenger of God ﷺ in the pre-Islamic period ¹. And 'Iyad ibn Himar ibn Najiyah ibn 'Uqal ibn Muhammad ibn Sufyan ibn Mujashi' ibn Darim ibn Malik ibn Handhalah ibn Zayd Manat ibn Tamim was a sworn brother ² of the Messenger of God ﷺ in the pre-Islamic period. This means that Quraysh belonged to the Hums ³, while Banu Mujashi' belonged to the Hillah ⁴; these were two religious traditions among the Arabs in pre-Islamic times. The Hillah would not circumambulate the House ⁵ except naked, unless a man from the Hums lent him clothes to circumambulate in. Thus 'Iyad used to circumambulate in the clothes of the Messenger of God ﷺ. This 'Iyad was a paternal cousin of al-Aqra' ibn Habis ibn 'Uqal. And al-Dahhak ibn Sufyan al-Kilabi was the sword-bearer ⁶ of the Prophet ﷺ. And success is from God. [His Scribes ﷺ] 'Ali ibn Abi Talib, 'Uthman, 'Umar, Abu Bakr, Khalid ibn Sa'id ibn al-'As, Ubayy ibn Ka'b al-Ansari, Handhalah ibn al-Rabi' al-Asadi, Yazid ibn Abi Sufyan, Zayd ibn Thabit al-Ansari from Banu al-Najjar, and Mu'awiyah ibn Abi Sufyan. Zayd ibn Thabit was the most constant of them in this task, followed by Mu'awiyah after the Conquest ⁷. They were both continuously engaged in writing before him ﷺ, for revelation and other matters, having no other occupation.

1. al-Jahiliyyah : The pre-Islamic period of ignorance before the advent of Islam.
2. Haram : A sworn brother or confederate, a pact of mutual protection and alliance.
3. al-Hums : A group of Quraysh and allied tribes who considered themselves sacred and followed strict rituals during pilgrimage.
4. al-Hillah : The 'permitted' or non-sacred tribes who were not bound by the strict rules of the Hums.
5. al-Bayt : The Kaaba, the sacred house of God in Mecca.
6. Sayyaf : Sword-bearer or one who carried the Prophet's sword.
7. al-Fath : The Conquest of Mecca in 8 AH (630 CE).

Chapter [1]

Qays ibn Sa‘d ibn ‘Ubādah al-Sā‘idī held a position with the Messenger of Allah ﷺ akin to that of the chief of police with a governor. Al-Mughīrah ibn Shu‘bah al-Thaqafī stood at his head with a sword on the Day of al-Ḥudaybiyyah. Bilāl ibn Rabāḥ was in charge of his expenditures. Umm Ayman was his wet nurse. Anas ibn Mālik was his servant. Dhu’ayb ibn Ḥalḥalah ibn ‘Amr al-Khuzā‘ī, the father of the jurist Qabīṣah ibn Dhu’ayb, was the custodian of the sacrificial animals ¹ of the Messenger of Allah ﷺ that he had offered, and the supervisor over them. Rabāḥ al-Aswad, his freed slave, and Abū Mūsā al-Ash‘arī were granted permission to enter upon him. Ibn Umm Maktūm, the blind man—who was from the Banū ‘Āmir ibn Lu’ayy, his name being ‘Amr ibn Qays ibn Zā’idah ibn al-Aṣamm, and his name (al-Aṣamm) was Jundab ibn Huzm ibn Rawāḥah ibn Ḥujr ibn ‘Abd ibn Mu‘ayṣ ibn ‘Āmir ibn Lu’ayy—was his caller to prayer ² along with Bilāl. Abū Taybah from the Anṣār was his cupper ³. His poets who defended Islam with their tongues were: Ka‘b ibn Mālik al-Aslamī, ‘Abdullāh ibn Rawāḥah from the Banū al-Ḥārith ibn al-Khazraj, and Ḥassān ibn Thābit from the Banū al-Najjār—all of them from the Khazraj of the Anṣār. His orator was Thābit ibn Qays ibn al-Shammās. His horseman was Abū Qatādah al-Anṣārī. His host was Abū Ayyūb Khālid ibn Zayd from the Banū al-Najjār.

1. budn : Sacrificial animals, specifically camels or cattle, offered as gifts or for sacrifice during pilgrimage.
2. mu'adhdhin : The person who performs the call to prayer (adhān).
3. hajjam : A cupper, a practitioner of cupping therapy (ḥijāmah), a traditional medical practice involving bloodletting.

His messengers ﷺ

The Prophet ﷺ took a gold ring, then threw it away and disassociated himself from it; and he took a silver ring, its stone ¹ from it, its engraving: Muhammad, Messenger, Allah, in three lines. He used to wear it on his blessed little finger of his left hand, and sometimes on his blessed right hand, placing its stone toward the palm of his hand. He forbade anyone to engrave like his engraving, just as he forbade anyone to use his kunya ². So none of that is permissible. The ring remained on his hand until he died, then on the hand of Abu Bakr, then 'Umar, then on the hand of 'Uthman. When it was the sixth year of his caliphate, it fell from his hand into the well of Aris ³. The well was drained, and piles of mud were taken out, but the ring was not found. "Indeed we belong to Allah, and indeed to Him we shall return" ⁴, for it was a blessed relic that disappeared. [His Messengers ﷺ] The Messenger of Allah ﷺ, before the Conquest and after al-Hudaybiyya, sent his messengers 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 ⁵ Abrawiz ibn Hurmuz, the king of Persia. 3. He sent 'Amr ibn Umayya al-Damari to the Negus ⁶, the king of Abyssinia. 4. He sent Hatib ibn Abi Balta'a al-Lakhmi to al-Muqawqis ⁷, the ruler of Alexandria and Egypt. 5. He sent 'Amr ibn al-'As to Jayfar and 'Iyadh, the sons of al-Julanda al-Azdi, the kings of Oman. 6. He sent Sulayt ibn 'Amr, one of the Banu 'Amr ibn Lu'ayy, to Hawdha ibn 'Ali, the king of al-Yamama, and to Thumama ibn Uthal, both of the Hanifa tribe. 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 district 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 ⁸ 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 Muran, and others. All the kings we mentioned who were sent to embraced Islam, and their people embraced Islam, except for Caesar, al-Muqawqis, Hawdha, Kisra, al-Harith ibn Abi Shamr, and the Negus—not the one to whom the Companions of the Messenger of Allah ﷺ migrated; that one died, may Allah be pleased with him, as a Muslim, and revelation came to the Messenger of Allah ﷺ about his death, so he announced it to the Muslims, and went out with them to al-Baqi' ⁹, arranged his Companions in rows, and prayed over him, saying four takbirs ¹⁰. He had been hiding 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 drew near and made peace with the Messenger of Allah ﷺ, sending him a eunuch slave named Mabur, a mule called al-Duldul, and two slave girls: one of them was Mariya, the mother of the Messenger of Allah's son ﷺ ¹¹, and the other was her sister Sirin. The Messenger of Allah ﷺ gave Sirin to Hassan ibn Thabit, and she bore him his son 'Abd al-Rahman, who is the maternal cousin of Ibrahim.

1. fass : The stone or gem set in a ring.
2. kunya : An honorific name beginning with 'Abu' (father of) or 'Umm' (mother of).
3. Bi'r Aris : A well in Medina, located in Quba'.
4. Inna lillahi wa inna ilayhi raji'un : Quranic verse 2:156, said upon calamity.
5. Kisra : Title of the Sassanid emperor of Persia.
6. al-Najashi : Title of the king of Abyssinia (Ethiopia).
7. al-Muqawqis : Title of the Byzantine governor of Egypt.
8. muqawwila : Plural of muqawwil, a tribal chief or leader in Yemen.
9. al-Baqi' : The cemetery of Medina, where many Companions are buried.
10. takbir : Saying 'Allahu Akbar' (Allah is the Greatest).
11. umm walad : A slave woman who bears a child to her master, becoming free upon his death.

His wives, peace be upon him [1]

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. It is said: then it came into the possession of Abdullah ibn Ja'far ibn Abi Talib, and he would husk barley for it due to its long life, until it died during the days of Muawiya. As for Kisra ¹, he was the ugliest of the people in response, and he tore up the letter, so the Messenger of Allah ﷺ supplicated against him, and Allah tore apart his kingdom first, then the kingdom of the Persians entirely. May blessings and peace be upon him, he had many messengers to the Arab tribes. [His Wives ﷺ] The first of his wives ﷺ: Khadija bint Khuwaylid bin Asad bin Abd al-Uzza bin Qusayy bin Kilab. He married her when he was twenty-five years old, and she died three years before the Hijra. He did not marry anyone else until she died. She was previously married to Atiq bin Abid bin Abdullah bin Umar bin Makhzum, and she bore him Abdullah. Then Abu Hala, whose name is Hind bin Zurara bin al-Nabash bin Adi bin Habib bin Surd bin Salama bin Jurwa bin Asid bin Amr bin Tamim, married her after him, and she bore him two sons: Hind and al-Harith, and a daughter named Zaynab. As for Hind bin Hind, he witnessed Uhud, settled in Basra, and al-Hasan bin Ali ibn Abi Talib narrated from him. As for al-Harith, one of the disbelievers killed him at the Yemeni Corner. When Khadija died, he married Sawda bint Zam'a bin Qays bin Abd Shams bin Abd Wudd bin Nasr bin Malik bin Hisl bin Amir bin Lu'ayy. She was previously married to her cousin al-Sakran bin Amr bin Abd Shams; he died and left her. Then the Messenger of Allah ﷺ married Aisha bint Abi Bakr al-Siddiq, whose name is Abdullah, son of Abi Quhafa, whose name is Uthman, bin Amir bin Amr bin Ka'b bin Sa'd bin Taym, bin Murra bin Ka'b bin Lu'ayy bin 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 fifty-eight. Then he married Hafsa bint Umar ibn al-Khattab two years and some months after the Hijra. She was previously married to Khunays bin Hudhafa al-Sahmi, who died and left her. She died in the year forty-five, and Marwan, who was the governor of Medina, prayed over her. Then he married Zaynab bint Khuzayma bin al-Harith bin Abdullah bin Amr bin Abdullah bin Abd Manaf bin Hilal bin Amir bin Sa'sa'a. She was previously married to Ubayda bin al-Harith bin al-Muttalib bin Abd Manaf, who was killed on the day of Badr. Zaynab died during his lifetime two months after he took her in marriage. Al-Zuhri said: Rather, she was with Abdullah bin Jahsh al-Asadi, who was martyred on the day of Uhud. He married Umm Salama, whose name is Hind, bint Abi Umayya, whose name is Hudhayfa, bin al-Mughira bin Abdullah bin Umar bin Makhzum bin Yaqaza bin Murra bin Ka'b bin Lu'ayy. She was previously married to Abu Salama, whose name is Abdullah bin Abd al-Asad al-Makhzumi, and she bore him Umar, Salama, Durra, and Zaynab. She was the last of his wives to die, dying in the year fifty-nine. Likewise, Abu Hassan al-Hasan bin Uthman al-Ziyadi mentioned in his history that she died in the year fifty-nine. Ibn Abi Khaythama said: one year before Muawiya. Ata said: the last of them to die was Safiyya, but this is a mistake. He married Zaynab bint Jahsh bin Ri'ab bin Ya'mur bin Sabra bin Murra bin Kabir bin Ghanm bin Dudan bin Asad bin Khuzayma. She was previously married to his freedman Zayd bin Haritha. 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 ². When the lands were conquered and Umar gave her what he had apportioned for her, she wept and wailed and supplicated to Allah that He not show her the next year until she met the Messenger of Allah ﷺ in the state of austerity in which he had left her in the world. So she died before the year was complete. Then the Messenger of Allah ﷺ married Juwayriyya bint al-Harith bin Abi Dirar, whose name is Habib, bin al-Harith bin Abid bin Malik bin Judhayma, who is al-Mustaliq, from Khuza'a. She was previously married to a man from her cousins, named Abdullah bin Jahsh al-Asadi. She died in the year fifty-six in Rabi' al-Awwal, and Marwan prayed over her, according to al-Waqidi. Then he married Umm Habiba, whose name is Ramla, and it is said Hind, bint Abi Sufyan Sakhr bin Harb bin Umayya bin Abd Shams, after al-Hudaybiyya. She was brought to him from the land of Abyssinia, where she had emigrated as a Muslim. She was previously married to Ubaydullah bin 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 Muawiya, in the year forty-four, according to Abu Hassan al-Ziyadi, and al-Waqidi also said the same. He married after the conquest of Khaybar, Safiyya bint Huyayy bin Akhtab, from Banu al-Nadir, from the descendants of the Messenger of Allah ﷺ Harun bin Imran, the brother of Musa bin Imran ﷺ, who is Imran bin Qahath bin Lawi bin the Messenger of Allah ﷺ Ya'qub bin the Messenger of Allah ﷺ Ishaq bin the Messenger of Allah ﷺ Ibrahim, the Messenger of Allah and His Friend. She was previously married to Kinana bin Abi al-Huqayq. Al-Waqidi, may Allah have mercy on him, said: In the year fifty, Safiyya bint Huyayy died, and Abu Hassan al-Ziyadi also said the same. Then he married Maymuna bint al-Harith bin Hazn bin Bujayr bin Harm bin Ruwayba bin Abdullah bin Hilal bin Amir bin Sa'sa'a. She is the maternal aunt of Khalid ibn al-Walid and Abdullah ibn Abbas. She was previously married to Abu Ruhm bin Abd al-Uzza bin Abi Qays bin Abd Wudd bin Nasr bin Malik bin Hisl bin Amir bin Lu'ayy. Abdullah bin Muhammad bin Aqil bin Abi Talib said: Rather, she was with Huwaytib bin Abd al-Uzza, the brother of Abu Ruhm. She was the last one he married ﷺ. He married her in Mecca during the Umra of al-Qada after he had become lawful, and consummated the marriage at Sarif, where she died during the days of Muawiya, in the year fifty-one, according to Khalifa. Her grave there is well-known. He sent for al-Jawniyya to marry her, and 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 ﷺ ever divorced any woman, except Hafsa bint Umar, then he took her back, by Allah's command to him to take her back. He ﷺ intended to divorce Sawda bint Zam'a when she grew old, and he feared that 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. There remained no woman among his wives, the Mothers of the Believers, except that she chose him when Allah revealed the verse of choice ³. Whoever mentions other than this has mentioned certain falsehood.

1. Kisra : Title of the Sasanian emperor of Persia, derived from the Persian 'Khosrow'.
2. whom Allah married to him from above : Reference to the Quranic verse (33:37) where Allah commanded the Prophet to marry Zaynab after her divorce from Zayd, indicating divine sanction.
3. verse of choice : Quran 33:28-29, where the Prophet's wives were given the choice between worldly life and Allah and His Messenger.

His children ﷺ [1]

It is authentically reported that his gifts to his wives were five hundred dirhams each, this is what is established in that regard, except for Safiyya, for he freed her and made her emancipation her dowry, she had no dowry other than that at all, so it became a sunnah after him ¹. He gave a wedding feast for Zaynab bint Jahsh with one sheep, 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 no fat or meat, only sawiq ², dates, and clarified butter. He gave a wedding feast for one of his wives, not named to us, with two mudd ³ of barley, and that sufficed all who attended. He used to spend on his wives each year twenty wasq ⁴ of barley and eighty wasq of dates. Thus we have narrated it through a chain of utmost authenticity, and we have narrated through a weak chain that this amount was for each of them annually, and God knows best. For each of them had female and male slaves and freed slaves during his lifetime, peace be upon him, and may God be pleased with all of them with a pleasure that necessitates Paradise for them. [His Children, peace be upon him] All his children, male and female, were from Khadijah bint Khuwaylid, except for Ibrahim, for he was from Mariyah al-Qibtiyyah, whom al-Muqawqis ⁵ gifted to him; no child was born to him from other than her. The males from his children: Al-Qasim, by whom he was nicknamed, was his eldest child; he lived only a few days, born to him before prophethood. And two other sons, concerning the name of one of them there is disagreement, but the narration does not deviate from 'Abdullah', 'al-Tahir', and 'al-Tayyib' ⁶. We have narrated through the chain of Hisham ibn 'Urwah from his father that he had a son named 'Abd al-'Uzza before prophethood, but this is unlikely, and the report is mursal ⁷, 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, and died three months before the death of his father, peace be upon him, on the day of the solar eclipse. His daughters: Zaynab, his eldest daughter; she married Abu al-'As, whose name was al-Qasim ibn al-Rabi' ibn 'Abd al-'Uzza ibn 'Abd Shams ibn 'Abd Manaf, and Khadijah, the Mother of the Believers, was the maternal aunt of Abu al-'As. Zaynab had no husband other than Abu al-'As, and she died with him in the year eight of the Hijrah, as Khalifah said. Abu al-'As died during the caliphate of 'Umar. Zaynab bore to Abu al-'As: 'Ali, who died as a youth, and Umamah, whom 'Ali ibn Abi Talib married after Fatimah, but she did not bear him any children, and he died before her; then al-Mughirah ibn Nawfal ibn al-Harith ibn 'Abd al-Muttalib married her, and she died with him without bearing him any children. The Messenger of God, peace be upon him, also had: Ruqayyah, whom 'Uthman ibn 'Affan married; she had no husband other than him, and she bore him a son named 'Abdullah, who died at the age of four, then Ruqayyah died three days after the Battle of Badr. He, peace be upon him, also had: Fatimah, may God be pleased with her, and the Commander of the Faithful, 'Ali ibn Abi Talib, may God honor his face, married her, and she bore him: al-Hasan, who was his eldest child.

1. sunnah : A practice or precedent established by the Prophet Muhammad, considered normative for Muslims.
2. sawiq : A type of roasted barley or wheat flour, often mixed with dates or honey.
3. mudd : A unit of volume, approximately 0.5-1 liter, varying by region.
4. wasq : A unit of dry measure, equivalent to 60 sa' (approximately 130-150 kg).
5. al-Muqawqis : The title of the Byzantine governor of Egypt at the time of the Prophet.
6. al-Tahir, al-Tayyib : Names meaning 'the pure' and 'the good,' respectively, used for the Prophet's sons who died in infancy.
7. mursal : A type of hadith where a Successor (Tabi'i) narrates directly from the Prophet without mentioning the Companion.

His character ﷺ [1]

And al-Husayn, Zaynab, Umm Kulthum, and a son who died young named al-Muhsin. Zaynab bint Ali married Abdullah ibn Ja'far ibn Abi Talib, and she bore him Ali ibn Abdullah, who has descendants. Umm Kulthum married Umar ibn al-Khattab ¹, and she bore him Zayd, who has no descendants, nor does his mother. Fatima died six months after the Messenger of God ², and she had no husband other than Ali. The Messenger of God had Umm Kulthum, who was his youngest daughter; she was betrothed to Utba 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 God, in the ninth year of the Hijra, as stated by Khalifa ibn Khayyat, and she bore him no children. [His character] The Messenger of God possessed a great character, as his Lord described him ³. He was the most forbearing of people, the bravest, the most just, and the most chaste; his hand never touched a woman he did not own, or who was not lawful to him in marriage, or who was not a close relative. He was the most generous of people; no dinar or dirham remained with him. If anything remained and he could not find someone to give it to before nightfall, he would not go home until he had parted with it to someone in need. He took only enough for his family's yearly sustenance from what God gave him, from the simplest things he could find—barley and dates—and spent the rest in the way of God. He never asked God for anything without being given it, then he would draw upon his yearly 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 would accept the invitation of a slave or a free man. He would accept gifts, even if only a sip of milk or a rabbit's thigh, and would reciprocate for them, and he would eat them; but he would not accept charity nor eat it. A slave-girl or a poor person could take him by the hand, and he would go with them wherever they called. He would 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 help 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 help from a polytheist.' His companions found one of their best and most virtuous men killed, a loss that would shake great lands and numerous armies, yet he did not become harsh against his enemies, the Jews, among whom the slain man was found; rather, he paid blood money for him with one hundred camels from the alms of the Muslims, even though his companions were in need of a single camel to strengthen themselves. He paid blood money for the Banu Judhayma, even though their faith was not assured, because it was required by God's command. He would tie a stone to his belly from hunger, and at other times he would eat whatever he found; he would not refuse what was present, nor seek what was absent, nor refrain from lawful food. If he found dates without bread, he ate them; if he found roast 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 never ate reclining nor from a dining table; his napkin was the soles of his feet. He never ate his fill of wheat bread for three consecutive days until he met God, out of preference for others over himself, not from poverty or stinginess. He would accept wedding invitations, visit the sick, and attend funerals. He would walk alone among his enemies without a guard. He was the most humble of people, the most silent without arrogance, the most eloquent without prolixity, and the most cheerful in countenance. Nothing of worldly affairs frightened him. He would wear whatever he found: sometimes a cloak, sometimes a striped Yemeni garment, sometimes a woolen robe—whatever was permissible. He wore a silver ring with a stone of the same metal, wearing it on his right little finger, and sometimes on his left. He would let a slave or someone else ride behind him. He would ride whatever was available: sometimes a horse, sometimes a camel, sometimes a donkey, sometimes a gray mule, and sometimes he would walk barefoot without a cloak, turban, or cap. He would visit the sick in the farthest parts of Medina in the same manner. He loved perfume and disliked bad odors. He would sit with the poor, eat with the needy, and adhere to the character of the people of... ⁴ and win over people of nobility by treating them well. He would maintain ties with his relatives without preferring them over those who were better than them. He was not harsh with anyone; he would accept the apology of the one who apologized. He would joke but only speak the truth; he would laugh without guffawing; he would see permissible play and not forbid it; he would race his wives on foot; and he would bear it when voices were raised against him. He had pollinating palm trees and sheep, from whose milk he and his family sustained themselves. He had male and female slaves, and he did not treat himself better than them in food or clothing. He never spent time except in work for God or in what was necessary for his own well-being. He would go out to his companions' gardens, accept small gifts, drink sweet nabidh ⁵, and not despise a poor person for his poverty and affliction, nor fear a king for his kingship; he called both to God equally. He was fed poison and was bewitched, but he did not kill the one who poisoned him or the one who bewitched him, since he did not consider them deserving of death; if it had been obligatory, he would not have spared them. God gathered for him excellent conduct and perfect governance. He was unlettered, unable to read or write, and grew up in a land of ignorance and deserts, in a country of poverty, and he tended sheep. God raised him surrounded by kindness, an orphan with no father or mother, and God taught him all praiseworthy qualities and virtuous ways. And God revealed to him the stories of...

1. Umar ibn al-Khattab : The second Caliph of Islam, known for his justice and strength.
2. Messenger of God : The Prophet Muhammad, peace be upon him.
3. as his Lord described him : Reference to Quran 68:4: 'And indeed, you are of a great moral character.'
4. people of... : The text is incomplete here; likely referring to 'ahl al-suffa' (the people of the bench) or similar.
5. nabidh : A drink made from dates or raisins, often non-alcoholic or lightly fermented.

Sentences from history [1]

The first and the last, and in it is salvation and success in the Hereafter, and bliss and deliverance in this world, and adherence to duty, and abandonment of superfluous things of every kind. May Allah Almighty grant us success in obedience to Him ¹ in His command, and in following His example in His action, except in what is specific to Him. Amen, Amen. [Passages from History] The Messenger of Allah ﷺ used to seclude himself, drawing near to Allah ﷿ in a cave known as the Cave of Hira. He, peace and blessings of Allah be upon him, was made to love this, not commanded by anyone, nor did he see anyone doing it to emulate. Rather, Allah Almighty willed him for that, so he would stay in it ¹ for days and nights, and in it revelation came to him. The first time it came to him, the angel came and said to him: "Read!" He said: "I am not a reader." So he pressed him until he reached his limit ², then released him and said: "Read!" He said: "I am not a reader." 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." ³ And this is the first that was revealed of the Quran. The Prophet ﷺ brought it to Khadija, the Mother of the Believers, and she was the first to believe. Then among the youths, Ali believed. Then among the men, Abu Bakr al-Siddiq ibn Abi Quhafa believed—his name being Uthman ibn Amir ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. It is also said that the first to believe after Khadija, the Mother of the Believers, was Abu Bakr, then Ali ibn Abi Talib—his father's name being Abd Manaf ibn Abd al-Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr—and Zayd ibn Haritha, and Bilal. Then Amr ibn Abasa al-Sulami embraced Islam, and Khalid ibn Sa'id ibn al-As ibn Umayya ibn Abd Shams ibn Abd Manaf, and Sa'd ibn Abi Waqqas—Abu Waqqas's name being Malik ibn Uhayb ibn Abd Manaf ibn Qusayy ibn Kilab. Then Uthman ibn Affan ibn Abi al-As ibn Umayya 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 Zuhra ibn Kilab, and Talha ibn Ubayd Allah ibn Uthman ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra, and Khalid ibn Sa'id, and Amr ibn Abasa, and Sa'd ibn Abi Waqqas—these were among the first to embrace Islam. All those we mentioned embraced Islam through the invitation of Abu Bakr al-Siddiq. It is also said that Sa'd embraced Islam through Abu Bakr's invitation, except for Khalid and Amr, who embraced Islam earlier through his ⁴ invitation. Then Abu Ubayda embraced Islam—his name being Amir ibn Abd Allah ibn al-Jarrah ibn Hilal ibn Uhayb ibn Dabba ibn al-Harith ibn Fihr—and Abu Salama ibn Abd al-Asad ibn Hilal ibn Abd Allah ibn Umar ibn Makhzum ibn Yaqaza ibn Murra, and Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy, and his brothers Qudama, Abd Allah, and al-Sa'ib, and Sa'id ibn Zayd ibn Amr ibn Nufayl ibn Abd al-Uzza ibn Riyyah ibn Qurt ibn Rizah ibn Adi ibn Ka'b ibn Lu'ayy. His father Zayd had rejected idols in the Jahiliyya ⁵ and affirmed the oneness of Allah ﷿, and the Messenger of Allah ﷺ informed that he would be raised on the Day of Resurrection as a single community. And Asma bint Abi Bakr al-Siddiq, and Fatima bint al-Khattab ibn Nufayl ibn Abd al-Uzza, sister of Umar ibn al-Khattab, wife of Sa'id ibn Zayd, and Umayr ibn Abi Waqqas, brother of Sa'd ibn Abi Waqqas, and Abd Allah ibn Mas'ud ibn Ghafil ibn Habib ibn Shamkh ibn Far ibn Makhzum ibn Sahila ibn Kahil ibn al-Harith ibn Tamim ibn Sa'd ibn Hudhayl ibn Mudrika, ally of Banu Zuhra. He used to tend sheep for Uqba ibn Abi Mu'ayt, and the reason for his embracing Islam was that the Messenger of Allah ﷺ milked a dry ewe from his flock and it gave milk ⁶. And Mas'ud ibn Rabi'a ibn Amr ibn Sa'd ibn Abd al-Uzza ibn Hammad ibn Ghalib ibn Muhallam ibn A'idha ibn Yathi' ibn Mulayh ibn al-Hawn ibn Khuzayma ibn Mudrika—they are al-Qara—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'a ibn al-Mughira ibn Abd Allah ibn Umar ibn Makhzum ibn Yaqaza ibn Murra, and his wife Asma bint Makhriba al-Tamimiyya, and Khunays ibn Hudhafa ibn Qays ibn Adi ibn Sa'id ibn Sahm ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy—he was the husband of Hafsa bint Umar ibn al-Khattab before the Messenger of Allah ﷺ—and Amir ibn Rabi'a al-Anzi, from Anz Wa'il, ally of the family of al-Khattab, and Abd Allah ibn Jahsh ibn Ri'ab ibn Sabra ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad ibn Khuzayma, ally of Banu Umayya 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 Hudhafa ibn Jumah ibn Amr ibn Husays ibn Ka'b, and his wife the daughter of al-Mujallal 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 Khattab ibn al-Harith, and his wife Fukayha bint Yasar, and Ma'mar ibn al-Harith ibn Amr ibn Habib ibn Wahb ibn Hudhafa 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 ibn al-Harith ibn Zuhra ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib, and his wife Ramla bint Abi Awf ibn Sabra ibn Sa'id ibn Sahm ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy, and al-Nahham—his name being Nu'aym ibn Abd Allah ibn Asid ibn Abd Manaf ibn Awf ibn Ubayd ibn Uwayj ibn Adi ibn Ka'b ibn Lu'ayy—and Amir ibn Fuhayra al-Azdi, his mother Fuhayra being a freed slave of Abu Bakr al-Siddiq, and Amina bint Khalaf ibn As'ad ibn Amir ibn Bayada ibn Yathi' ibn Ja'thama ibn Sa'd ibn Mulayh ibn Amr, from Khuza'a, 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 Hudhayfa Mihsham ibn Utba ibn Rabi'a ibn Abd Shams ibn Abd Manaf, and Waqid ibn Abd Allah ibn Abd Manaf ibn Urayn ibn Tha'laba ibn Yarbu' ibn Hanthala ibn Malik ibn Zayd Manat ibn Tamim, ally of Banu Adi ibn Ka'b, and Khalid, Aqil, Amir, and Iyas, sons of al-Bukayr ibn Abd Yalil ibn Nashib ibn Ghira ibn Sa'd ibn Layth ibn Bakr ibn Abd Manat ibn Kinana, allies of Banu Adi ibn Ka'b, and Ammar ibn Yasir, 'Ansi from Madhhij, freed slave of Banu Makhzum, and Suhayb ibn Sinan from Banu al-Namr ibn Qasit, ally of the family of Jud'an from Banu Taym ibn Murra, and al-Arqam ibn Abi al-Arqam—his name being Abd Manaf—ibn Abi Jundub—his name being Asad—ibn Abd Allah ibn Umar ibn Makhzum. Then Umar ibn al-Khattab ibn Nufayl ibn Abd al-Uzza ibn Riyyah ibn Qurt. It is said that with him Allah completed forty of the Companions, and perhaps that was while Amr ibn Abasa was not in Mecca and Umayr ibn Abi Waqqas was young, and perhaps there were others like this. 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 some polytheists came upon them and fought them. Sa'd struck a man with a camel's jawbone and wounded him ⁷. Then the Messenger of Allah ﷺ publicly called to Allah ﷿, and Quraysh openly showed him enmity and harm, except that his uncle Abu Talib was protective of him, defending him, while remaining on the religion of his people. Those who openly harmed and showed enmity to the Messenger of Allah ﷺ, the first and most severe among his people, were: his uncle Abu Lahab—his name being 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: Utba and Shayba, sons of Rabi'a ibn Abd Shams, and Uqba ibn Abi Mu'ayt ibn Abi Amr ibn Rabi'a ibn Umayya ibn Abd Shams, one of the mockers, and Abu Sufyan Sakhr ibn Harb ibn Umayya ibn Abd Shams, one of the mockers, and al-Hakam ibn Abi al-As ibn Umayya ibn Abd Shams, one of the mockers, and Mu'awiya ibn al-Mughira ibn Abi al-As ibn Umayya ibn Abd Shams, and from Banu Abd al-Dar ibn Qusayy: al-Nadr ibn al-Harith ibn Alqama ibn Kalada 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'a ibn al-Aswad, and Abu al-Bukhturi al-Asi ibn Hisham ibn Asad ibn Abd al-Uzza ibn Qusayy, and from Banu Zuhra ibn Kilab: his maternal cousin al-Asad ibn Abd Yaghuth ibn Wahb ibn Abd Manaf ibn Zuhra ibn Kilab, and from Banu Makhzum ibn Yaqaza ibn Murra: Abu Jahl Amr ibn Hisham ibn al-Mughira ibn Abd Allah ibn Umar ibn Makhzum, and his brother al-Asi ibn Hisham, and their uncle al-Walid ibn al-Mughira, and al-Dukhal ibn al-Walid, and his son Abu Qays ibn al-Walid, and his cousin Qays ibn al-Fakih ibn al-Mughira, and their cousin Zuhayr ibn Abi Umayya ibn al-Mughira, brother of Umm Salama, the Mother of the Believers, 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 ⁸ ibn Sa'id ibn Sahm ibn Husays, father of Amr, and his cousin al-Harith ibn Adi ibn Sa'id ibn Sahm ibn Husays, and Munabbih and Nubayh, sons of al-Hajjaj ibn Amir ibn Hudhayfa ibn Sa'id ibn Sahm ibn Husays, and from Banu Jumah: Umayya and Ubayy, sons of Khalaf ibn Wahb ibn Hudhafa ibn Jumah ibn Husays ibn Ka'b ibn Lu'ayy, and Unays ibn Mu'ayr ibn Lawdhan ibn Sa'd ibn Jumah, brother of Abu Mahdhura, and al-Harith ibn al-Talatila al-Khuza'i, and Adi ibn al-Hamra' al-Thaqafi. These and the chiefs of the other tribes of Quraysh intensified against those who had embraced Islam among them, torturing those who had no protection, and harming those they could not torture. Islam spread among men and women. The Companions of the Messenger of Allah ﷺ suffered great torment. Allah Almighty granted them great patience for that, due to the honor He ﷿ had stored for them in the Hereafter. The transgressor, the enemy of Allah, Abu Jahl, stabbed Sumayya, the mother of Ammar ibn Yasir, with a spear in her private part and killed her—may Allah be pleased with her. 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 in that intense heat, put a rope around his neck, and hand him over to the boys to parade him around. Throughout all this, he was patient and hopeful of reward, caring not for what he suffered for the sake of Allah Almighty—may Allah be pleased with him. Yasir, the father of Ammar, embraced Islam, as did Salama ibn al-Walid, al-Walid ibn al-Walid ibn al-Mughira, Abu Hudhayfa Mihsham ibn Utba ibn Rabi'a, and others. Abu Bakr freed Bilal ibn Rabah—his mother Hamama being a slave—and freed Amir ibn Fuhayra, and freed Umm Ubays, Zunayra, al-Nahdiyya and her daughter, and a slave girl of Banu Adi ibn Ka'b whom Umar ibn al-Khattab used to torture for her Islam, before he himself embraced Islam.

It is said that Abu Quhafa said: 'O my son, I see you freeing weak slaves; if only you freed strong men who would protect you!' Abu Bakr replied: 'O father, I seek what I seek.' It is said that concerning this, Allah revealed: 'But the most righteous will be spared from it—he who gives his wealth to purify himself' ⁹ to the end of the sura. May Allah's pleasure, mercy, and blessings be upon al-Siddiq ¹⁰. When the Muslims increased and the torment and affliction intensified against them, Allah permitted them to emigrate to the land of Abyssinia, which lies west of Mecca, with the deserts of Sudan and the sea extending from Yemen to al-Qulzum ¹¹ between the two cities. The first of the Muslims to leave, fleeing with his religion to the land of Abyssinia, was 'Uthman ibn 'Affan with his wife Ruqayya, the daughter of the Messenger of Allah. Also Abu Hudhayfa ibn 'Utba ibn Rabi'a ibn 'Abd Shams, opposing his father, fleeing 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, a Muslim woman opposing her father, fleeing with her religion to Allah; she gave birth to Muhammad ibn Abi Hudhayfa in Abyssinia. From Banu Asad ibn 'Abd al-'Uzza: al-Zubayr ibn al-'Awwam ibn Khuwaylid ibn Asad ibn 'Abd al-'Uzza. From Banu 'Abd al-Dar ibn Qusayy: Mus'ab ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. From Banu Zuhra ibn Kilab: 'Abd al-Rahman ibn 'Awf ibn al-Harith ibn Zuhra. From 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. From Banu Jumah: 'Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah. From Banu 'Adiyy ibn Ka'b: 'Amir ibn Rabi'a, an ally 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 'Adiyy ibn Ka'b. From 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 is said that the first to emigrate to Abyssinia was Abu Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik. From 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 left, with his wife Asma' bint 'Umays, and she gave birth there to his sons: Muhammad, 'Abd Allah, and 'Awn. Also 'Amr ibn Sa'id ibn al-'As ibn Umayya ibn 'Abd Shams, with his wife Fatima bint Safwan ibn Umayya ibn Muharraq ibn Khaml ibn Shaqq ibn Ruqba ibn Makhdaj 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 ibn Sa'd ibn Mulayh ibn 'Amr, from Khuza'a; she gave birth there to Sa'id and a daughter, Habba, who is Umm Khalid, whom al-Zubayr later married, and she gave birth to Khalid ibn al-Zubayr and 'Amr ibn al-Zubayr. From their allies from 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 Christian there and died an apostate. And Qays ibn 'Abd Allah, a man from them, with his wife Baraka bint Yasar, a freedwoman of Abu Sufyan ibn Harb ibn Umayya. And Mu'ayqib ibn Abi Fatima, a client of Banu al-'As ibn Umayya, from Daws. Some have mentioned among those who emigrated to Abyssinia Abu Musa al-Ash'ari, saying he was an ally of 'Utba ibn Rabi'a, but that is not so; rather, he left with a group of his people, emigrating from his land in Yemen intending to go to Medina, but he 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 Abyssinia were: 'Utba ibn Ghazwan 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 Banu Nawfal ibn 'Abd Manaf; he built Basra and founded it in 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 ibn 'Abd ibn Qusayy; all the descendants of 'Abd ibn Qusayy have become extinct. And Suwaybit ibn Sa'd ibn Harmala ibn Malik ibn 'Umayla ibn al-Sibaq ibn 'Abd al-Dar. And Jahm—or 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 ibn 'Amir ibn Bayada ibn Yathi' ibn Ja'thama ibn Sa'd ibn Mulayh ibn 'Amr, from 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 al-Harith ibn Zuhra, with his wife Ramla bint Abi 'Awf ibn Subayra 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 Mutarrid ibn 'Amr ibn Sa'd ibn Duhayr ibn Lu'ayy ibn Tha'laba ibn Malik ibn al-Sharid ibn Abi Ahun ibn Fa'ish 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 Banu Zuhra. And al-Harith ibn Khalid ibn Sakhr ibn 'Amir ibn Ka'b ibn Sa'd ibn Taym ibn Murra, with his wife Rayta 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. And 'Amr ibn 'Uthman ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra, uncle of Talha ibn 'Ubayd Allah. And Shammas ibn 'Uthman ibn al-Sharid ibn Harmi ibn 'Amir ibn Makhzum ibn Yaqaza ibn Murra; Shammas's name is 'Uthman, and he is the son of Rabi'a's sister. 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. 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 Sulul ibn Ka'b ibn 'Amr, from Khuza'a; he is Mu'attib ibn Hamra', an ally of Banu 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, 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 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 al-Muta' al-Kindi; it is said he was from Banu al-Ghawth ibn Murr, brother of Tamim ibn Murr. And 'Uthman ibn Rabi'a ibn Ahban ibn Wahb ibn Hudhafa ibn Jumah. And Khunays ibn Hudhafa ibn Qays. And Qays and 'Abd Allah, sons of Hudhafa. And a man from Banu Tamim named Sa'id ibn 'Amr, who was a maternal half-brother of Bishr ibn al-Harith ibn Qays. And Hisham ibn al-'As ibn Wa'il, brother of 'Amr ibn al-'As. And 'Umayr ibn Ri'ab ibn Hudhayfa ibn Muhshim ibn Sa'id ibn Sahm. And Abu Qays ibn al-Harith ibn Qays ibn 'Adiyy ibn Sa'id ibn Sahm. 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 ibn 'Ubayd ibn 'Uwayj ibn 'Adiyy ibn Ka'b. And 'Adiyy ibn Nadla ibn 'Abd al-'Uzza ibn Harthan, and his son al-Nu'man ibn 'Adiyy. And Malik ibn Zam'a 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'diyy 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 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. And with him: 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 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. And Sa'd ibn 'Abd Qays ibn Laqit ibn 'Amir ibn Umayya ibn Darib ibn al-Harith ibn Fihr. Then Quraysh sent to the Negus ¹² 'Abd Allah ibn Abi Rabi'a ibn al-Mughira al-Makhzumi and 'Amr ibn al-'As to bring these people back to them, but Allah protected the Negus from that; he had accepted Islam but could not reveal it for fear of the Abyssinians, so he prevented them from taking the Muslims, and the two returned disappointed. Then Hamza ibn 'Abd al-Muttalib, the uncle of the Messenger of Allah, accepted Islam, and Islam was strengthened through him and through 'Umar; Khabbab ibn al-Aratt had already accepted Islam. Islam began to increase and spread. When the disbelievers of Quraysh saw this, they agreed to make a pact against Banu Hashim and Banu al-Muttalib, the two sons of 'Abd Manaf, that they would not marry them, nor buy from them, nor speak to them, nor sit with them. They did this and wrote a document about it. Banu Hashim and Banu al-Muttalib, both their disbelievers and believers, withdrew and confined themselves to the mountain pass of Abu Talib, except for Abu Lahab and his children, who sided with Quraysh against their own people. They remained thus for three years, until some people from Quraysh took the initiative to break the pact. The most effective among them was Hisham ibn 'Amr ibn Rabi'a ibn al-Harith ibn Habib ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy. He met Zuhayr ibn Abi Umayya ibn al-Mughira al-Makhzumi and reproached him for his maternal uncles' Islam—Zuhayr's mother was 'Atika bint 'Abd al-Muttalib, the aunt of the Messenger of Allah. Zuhayr agreed to break the pact. Then Hisham went to Mut'im ibn 'Adiyy ibn Nawfal ibn 'Abd Manaf and reminded him of the kinship ties of Banu Hashim and Banu al-Muttalib, the two sons of 'Abd Manaf, and Mut'im agreed to break it. Then he went to Abu al-Bukhtari ibn Hisham ibn al-Harith ibn Asad ibn 'Abd al-'Uzza ibn Qusayy and reminded him likewise, and he agreed. Then he went to Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad ibn 'Abd al-'Uzza and reminded him likewise.

Thereupon, he answered him. So these people stood up to annul the document, and the Messenger of God ﷺ inspired them, saying to their group: 'God Almighty has sent [a creature] upon that document, which was hung in the Kaaba, and the woodworm has eaten everything in it, except what was in it of the name of God Almighty, for it did not eat that.' So they all stood up, hoping to find it contrary to what he told them. When they opened it, they found it exactly as he ﷺ had said, exactly the same, and they were humiliated. The aforementioned people were strengthened, and they annulled the ruling of that document. Abu Bakr wanted to emigrate, but Ibn al-Daghina 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. This news was false, so some of them returned: among them were Uthman ibn Affan and his wife Ruqayya bint the Messenger of God ﷺ, Abu Hudhayfa ibn Utba ibn Rabi'a and his wife Sahla bint Suhayl, Abdullah ibn Jahsh, Utba ibn Ghazwan, al-Zubayr ibn al-Awwam, Mus'ab ibn Umayr, Suwaybit ibn Sa'd ibn Harmala, Tulayb ibn Umayr, Abd al-Rahman ibn Awf, al-Miqdad ibn Amr, Abdullah ibn Mas'ud, Abu Salama ibn Abd al-Asad and his wife Umm Salama the Mother of the Believers, Shammas ibn Uthman, Salama ibn Hisham ibn al-Mughira, Ammar ibn Yasir, Uthman, Qudama, and Abdullah the sons of Maz'un, al-Sa'ib ibn Uthman ibn Maz'un, Khunays ibn Hudhafa al-Sahmi, Hisham ibn al-Asi ibn Wa'il, Amir ibn Rabi'a and his wife Layla bint Abi Hathma, Abdullah ibn Makhrama ibn Abd al-Uzza from the tribe of Amir ibn Lu'ayy, Abdullah ibn Suhayl ibn Amr, al-Sakran ibn Amr and his wife Sawda bint Zam'a, Sa'd ibn Khawla, Abu Ubayda 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 tribulation and harm upon the Muslims in Mecca. So they remained patient in suffering until they emigrated to Medina. Except for al-Sakran ibn Amr, for he died in Mecca before emigrating, so the Messenger of God ﷺ married his wife Sawda bint Zam'a; and except for Salama ibn Hisham, for his uncle and brother imprisoned him until Badr, Uhud, and al-Khandaq had passed; and except for Ayyash ibn Abi Rabi'a, for he emigrated to Medina, but Abu Jahl and al-Harith ibn Hisham, who were his 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 ¹³ until Badr, Uhud, and al-Khandaq had passed, then he emigrated at that time, along with Salama ibn Hisham and al-Walid ibn al-Walid ibn al-Mughira; 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 God ﷺ. After the annulment of the document, it happened that Khadija and Abu Talib died, so the foolish ones of Quraysh became bold against him. He went out to Ta'if calling to Islam, but they did not respond to him ¹⁴. So he returned to Mecca under the protection of al-Mut'im ibn Adi ibn Nawfal ibn Abd Manaf, and he continued to call to God ﷿. Al-Tufayl ibn Amr al-Dawsi embraced Islam and called his people. The Messenger of God ﷺ prayed for him that God would give him a sign, so God Almighty placed a light on his face. He said: 'O Messenger of God, I fear they will say this is a disfigurement.' So the Messenger of God ﷺ prayed for him, and that light disappeared.

1. طاعته : Obedience to Him; refers to obedience to Allah.
2. بلغ منه الجهد : Reached his limit; i.e., the angel pressed him so hard that he could not bear it.
3. اقرأ باسم ربك : The first revelation: 'Read in the name of your Lord' (Quran 96:1-5).
4. بدعائه : Through his invitation; i.e., through the Prophet's invitation.
5. الجاهلية : The pre-Islamic period of ignorance.
6. حائلا فدرت : A dry ewe that gave milk; a miracle.
7. شجه : Wounded his head; i.e., struck him on the head.
8. هاشم : Hashim; a name, possibly a scribal error for 'Hashim' or 'Hisham'.
9. يَتَزَكّى : Literally 'to purify himself'; here it means giving wealth for spiritual purification, often through charity or alms.
10. الصديق : Al-Siddiq, 'the Truthful,' a title of Abu Bakr, the first caliph, given by the Prophet Muhammad for his unwavering faith.
11. القلزم : Al-Qulzum, the ancient name for the Gulf of Suez or the Red Sea near Suez.
12. النجاشى : Negus, the title of the ruler of Abyssinia (Ethiopia) at the time; here referring to Ashama ibn Abjar, who granted asylum to the Muslim emigrants.
13. ثقفوه : They restrained him or kept him in confinement.
14. فلم يجيبوه : They did not respond to him; i.e., they rejected his call.

The Night Journey [1]

In his whip, he is known as Dhu al-Nur ¹. Some of his people embraced Islam, and al-Tufayl remained in his country until he emigrated after the Battle of the Trench ² with between seventy and eighty households of his people, and they met the Messenger of Allah ﷺ at Khaybar. [Al-Isra'] And the Messenger of Allah ﷺ was taken by night while he was in Mecca, in his body, to Bayt al-Maqdis ³. [Al-Mi'raj al-Sharif] And Gabriel, peace be upon them both, ascended with him to the heavens, and he walked through the heavens, heaven by heaven, and met whom he met among the prophets; he met Adam in the lowest heaven, and saw at his side the souls of the blessed on his right and the souls of the damned on his left; he saw Jesus and John in the second heaven; he saw Joseph in the third; he saw Idris in the fourth; Aaron in the fifth; he saw in the sixth Moses, and it is said: Abraham; and he saw in the seventh one of them; and he saw Paradise, which is Jannat al-Ma'wa ⁴, and the Lote Tree of the Utmost Boundary ⁵ in the sixth heaven. And on that night the five prayers were made obligatory (1). And the Messenger of Allah ﷺ continued to call to Allah Almighty, but found no responder among the Arab tribes, due to the honor that Allah had reserved for the Ansar ⁶, until Suwayd ibn al-Samit, the brother of Banu 'Amr ibn 'Awf ibn Malik ibn al-Aws, came. The Messenger of Allah ﷺ called him to

1. Dhu al-Nur : Title meaning 'Possessor of Light', referring to a companion known for his whip that emitted light.
2. Battle of the Trench : Also known as the Battle of the Confederates (Ahzab), a siege of Medina in 627 CE.
3. Bayt al-Maqdis : The Holy House in Jerusalem, referring to the Al-Aqsa Mosque.
4. Jannat al-Ma'wa : The Garden of Refuge, a name for Paradise mentioned in the Quran (53:15).
5. Lote Tree of the Utmost Boundary : Sidrat al-Muntaha, a tree in the seventh heaven marking the boundary of creation.
6. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet after his migration.

The arrival of the Ansar [1] seeking an alliance with Quraysh [2] and their meeting with…

The arrival of the Ansar [1] seeking an alliance with Quraysh [2] and their meeting with the Messenger of Allah ﷺ, and his invitation to them to embrace Islam.

Islam, so he did not go far and did not answer, then he left for Medina, and was killed in one of their battles. [The arrival of the Ansar seeking an alliance with Quraysh and the meeting of the Messenger of Allah ﷺ with them and his invitation to Islam] Then Abu al-Haysar Anas ibn Rafi' came to Mecca with a hundred of his people from Banu 'Abd al-Ashhal seeking an alliance with Quraysh. The Messenger of Allah ﷺ invited them to Islam, and Iyas ibn Mu'adh, who was a young man among them, said: "O my people, by Allah, this is better than what we came for." Abu al-Haysar struck him and rebuked him, so he fell silent. Then the alliance was not concluded for them, so they returned to their land in Medina, and Iyas ibn Mu'adh died. It is said that he died a Muslim. Then the Messenger of Allah ﷺ met at al-'Aqaba ¹ during the season ² six men from the Ansar ³, all of them from al-Khazraj ⁴. They were: Abu Umamah As'ad ibn Zurarah ibn 'Adas ibn 'Ubayd ibn Tha'labah ibn Ghanm ibn Malik ibn al-Najjar—and al-Najjar's name is Taym Allah ibn Tha'labah ibn 'Amr ibn al-Khazraj ibn Harithah; 'Awf ibn al-Harith ibn Rifa'ah ibn al-Harith ibn Sawad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar—and he is Ibn 'Afra'; Rafi' ibn Malik ibn al-'Ajlan ibn 'Amr ibn 'Amir ibn Zuraiq ibn 'Amir ibn Zuraiq ibn 'Abd Harithah ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj; Qutbah ibn 'Amir ibn Hudaydah ibn 'Amr ibn Sawad ibn Ghanm ibn Ka'b ibn Salamah ibn Sa'd ibn 'Ali ibn Asad ibn Saridah ibn Tazid ibn Jusham ibn al-Khazraj ibn Harithah; 'Uqbah ibn 'Amir ibn Nabi ibn Zayd ibn Haram ibn Ka'b ibn Ghanm ibn Salamah; and Jabir ibn 'Abd Allah ibn Ri'ab ibn al-Nu'man ibn Sinan ibn 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salamah. The Messenger of Allah ﷺ invited them to Islam, and it was from the doing of Allah Almighty for them that they were neighbors of the Jews, so they used to hear them mention that Allah Almighty would send a prophet.

1. al-'Aqaba : A place near Mina, where the first and second pledges of allegiance (Bay'at al-'Aqaba) took place between the Prophet and the Ansar.
2. al-mawsim : The season of pilgrimage (Hajj) when people gathered in Mecca.
3. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet after his migration.
4. al-Khazraj : One of the two main Arab tribes in Medina (the other being al-Aws), who embraced Islam and supported the Prophet.

The First Obstacle [1]

His time came, and some of them said: 'By Allah, this is the Prophet whom the Jews threaten you with, so let us not be preceded to him.' So they believed and embraced Islam, 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 Allah will unite them through you. If they follow you, no one will be mightier than you.' So they returned to Medina and called to Islam until it spread among them, and there remained no house of the Ansar ¹ without mention of the Messenger of Allah ﷺ. When the next year came, twelve men from the Ansar arrived, among them five of the six we mentioned, except for Jabir ibn Abdullah, who was not present, and seven others were present. [The First Pledge of al-Aqaba ²] The seven were: Mu'adh ibn al-Harith ibn Rifaa ibn Suwad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar, who is Ibn Afra, brother of Awf mentioned earlier. And Dhakwan ibn Abd Qays ibn Khalda—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 at Uhud. And Ubada ibn al-Samit ibn Qays ibn al-Asram ibn Fihr ibn Thalaba ibn Ghanm ibn Awf ibn Amr ibn Awf ibn al-Khazraj ibn Haritha. And Abu Abd al-Rahman Yazid ibn Thalaba ibn Khuzama ibn Asram ibn Amr ibn Ammara from the tribe of Ghusayna, then from Bali, as 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 tribe of Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn Amr ibn Malik ibn al-Aws ibn Haritha; and Uwaym ibn Sa'ida, from the tribe of 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, and 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 Mus'ab ibn Umayr to teach the Quran and the laws to those who had embraced Islam, and to call to Islam those who had not. They stayed in Medina with Abu Umama As'ad ibn Zurara. Mus'ab ibn Umayr led them in prayer. He gathered them for the first Friday prayer in Islam, in a hollow of the Harra ⁵ of the Banu Bayada, in a pool called Naqi' al-Khudamat, and they were forty men. Many of the Ansar embraced Islam at the hands of Mus'ab ibn Umayr. Among them were: Sa'd ibn Mu'adh, Usayd ibn al-Hudayr, and with their conversion, all of the Banu Abd al-Ashhal converted in one day, men and women, and we know of none who delayed in embracing Islam except al-Asayrim, who is Amr ibn Thabit ibn Waqsh, for his conversion was delayed until Uhud, where he embraced Islam and was martyred, without having ever prostrated to Allah Almighty, and 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 of the Ansar without Muslims, men and women, except the Banu Umayya ibn Zayd, Khatma, and Waqif, who were branches of al-Aws, and they lived in the highlands of Medina. Some of them embraced Islam, but their leader, Abu Qays Sayfi ibn al-Aslat al-Sha'ir, delayed his conversion, and his people delayed until after Badr, Uhud, and al-Khandaq ⁶, then they all embraced Islam, and praise be to Allah, Lord of the worlds.

1. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
2. al-Aqaba : A mountain pass near Mina, where the first and second pledges of allegiance were made by the Ansar to the Prophet Muhammad.
3. Muhajir : An emigrant; one who migrated from Mecca to Medina for the sake of Islam.
4. pledge of women : The pledge of allegiance that did not include the obligation to fight, as mentioned in Quran 60:12.
5. Harra : A volcanic rocky terrain; a lava field.
6. al-Khandaq : The Battle of the Trench, which took place in 627 CE.

The Second Obstacle [1]

Then Mus‘ab ibn ‘Umayr returned to Mecca, and during the pilgrimage season a large group of those who had embraced Islam among the Ansar set out, seeking to meet the Messenger of Allah ﷺ, among a multitude of their people who were still disbelievers, following the religion of their people, which included the pilgrimage as practiced by the Arabs at that time. They arrived in Mecca, and among them was al-Barā’ ibn Ma‘rūr. He thought it proper to face the Ka‘ba during prayer, while the qibla was toward Jerusalem, and he prayed thus throughout his journey. When he reached Mecca, he regretted it and sought a fatwa from the Prophet ﷺ, who 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 al-Tashrīq ². When that night came, Ka‘b ibn Mālik and men from Banū Salama called ‘Abdullah ibn ‘Amr ibn Harām, who was their chief, to Islam, though he had not yet embraced it. He accepted Islam that night and gave the pledge, and this was kept secret from the disbelievers among their people who were present. They went out in the first third of the night, slipping away from their camps to al-‘Aqaba. [The Second ‘Aqaba] 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, and that he would emigrate to them along with his Companions. Present at al-‘Aqaba that night was al-‘Abbās ibn ‘Abd al-Muṭṭalib, acting as a guarantor for the Messenger of Allah ﷺ, though al-‘Abbās still followed the religion of his people and had not yet embraced Islam. On that night, al-Barā’ ibn Ma‘rūr achieved a praiseworthy station in sincerity to Allah and in guaranteeing the Messenger of Allah ﷺ; he was the first to pledge allegiance to the Messenger of Allah ﷺ. He was followed by Abū al-Haytham ibn al-Tayyihān and al-‘Abbās ibn ‘Ubāda ibn Naḍla. Those who pledged allegiance to the Messenger of Allah ﷺ that night numbered seventy-three men and two women. The Messenger of Allah ﷺ chose twelve naqībs ³, and they were: As‘ad ibn Zurāra, whom we have mentioned before among the six and among the twelve. Sa‘d ibn al-Rabī‘ ibn ‘Amr ibn Abī Zuhayr ibn Mālik ibn Imru’ al-Qays ibn Mālik ibn Tha‘laba ibn Ka‘b ibn al-Khazraj ibn al-Ḥārith ibn al-Khazraj ibn Ḥāritha. Rāfi‘ ibn Mālik ibn al-‘Ajlān ibn ‘Amr ibn ‘Āmir ibn Zurayq, whom we have mentioned before among the six and the twelve. Al-Barā’ ibn Ma‘rūr ibn Ṣakhr ibn Khansā’ ibn Sinān ibn ‘Ubayd ibn ‘Adī ibn Ghanm ibn Ka‘b ibn Salama ibn Sa‘d ibn ‘Alī ibn Asad ibn Sārida ibn Yazīd ibn Jusham ibn al-Khazraj. ‘Abdullah ibn ‘Amr ibn Ḥarām ibn Tha‘laba ibn Ḥarām ibn Ka‘b ibn Ghanm ibn Salama ibn Sa‘d; the father of Jābir. Sa‘d ibn ‘Ubāda ibn Dulaym ibn Ḥāritha ibn Abī Khuzayma ibn Tha‘laba ibn Ṭarīf ibn al-Khazraj ibn Sā‘ida ibn Ka‘b ibn al-Khazraj ibn Ḥāritha. Al-Mundhir ibn ‘Amr ibn Khunays ibn Ḥāritha ibn Lawdhān ibn ‘Abd Wudd ibn Zayd ibn Tha‘laba ibn al-Khazraj ibn Sā‘ida ibn Ka‘b ibn al-Khazraj ibn Ḥāritha. ‘Ubāda ibn al-Ṣāmit ibn Qays ibn Aṣram ibn Fahw ibn Tha‘laba, whose lineage we have mentioned before among the twelve. ‘Abdullah ibn Rawāḥa ibn Tha‘laba ibn Imru’ al-Qays ibn ‘Amr ibn Imru’ al-Qays ibn Mālik al-Agharr ibn Tha‘laba ibn Ka‘b ibn al-Khazraj ibn al-Ḥārith ibn al-Khazraj. These are nine from al-Khazraj: one from Banū ‘Amr ibn al-Khazraj, namely As‘ad ibn Zurāra; one from Banū ‘Awf ibn al-Khazraj, namely ‘Ubāda ibn al-Ṣāmit; two from Banū al-Ḥārith, namely ‘Abdullah ibn Rawāḥa and Sa‘d ibn al-Rabī‘; two from Banū Ka‘b ibn al-Khazraj, namely Sa‘d ibn ‘Ubāda and al-Mundhir

1. al-‘Aqaba : A mountain pass near Mina, where the second pledge of allegiance (Bay‘at al-‘Aqaba) took place.
2. al-Tashrīq : The three days following the Day of Sacrifice (Yawm al-Nahr) during Hajj, i.e., the 11th, 12th, and 13th of Dhul-Hijjah.
3. naqīb : A leader or representative chosen to oversee the affairs of a group; here, the twelve leaders of the Ansar who pledged to uphold the covenant.

These are the names of those who witnessed al-‘Aqaba [1] from among those who were not…

These are the names of those who witnessed al-‘Aqaba [1] from among those who were not the naqibs [2], may Allah be pleased with them and grant them His mercy.

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 Imri' 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-Nahat ibn Ka'b ibn Haritha ibn Ghanm ibn al-Silm ibn Imri' al-Qays ibn Malik ibn al-Aws ibn Haritha—all of them have become extinct, the last of Banu al-Silm being a man who died in the days of al-Rashid, so "Truly we belong to Allah, and truly to Him we shall return." And the warning of the Messenger of Allah, peace be upon him, has been confirmed that people increase but the Ansar do not increase; and 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-Tayyahan in place of Rifa'a, and Allah knows best. [These are the names of those who attended the 'Aqaba ¹ other than the naqibs ², may Allah be pleased with them and grant them His mercy.] From al-Aws, from Banu 'Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws ibn Haritha: Salama ibn Salama ibn Waqsh ibn Zughba ibn Za'ura' ibn 'Abd al-Ashhal. From Banu Haritha ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Zuhayr ibn Rafi' ibn 'Adi ibn Zayd ibn Jusham ibn Haritha; Abu Burda ibn Niyar, whose name is Hani' ibn Niyar ibn 'Amr ibn 'Ubayd ibn Kilab ibn Dahman ibn Ghanm ibn Dhibyan ibn Humaym ibn Kahil ibn Dahl ibn Hani ibn Bala ibn 'Amr ibn al-Haf ibn Quda'a, an ally of theirs; Nuhayr ibn al-Haytham, from Banu Nabi ibn Majda'a ibn Haritha, then from the family of al-Buraq ibn Qays ibn 'Amir ibn Nabi. From Banu 'Amr ibn 'Awf ibn Malik ibn al-Aws: 'Abdullah ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Barak, and al-Barak is Imri' al-Qays ibn Tha'laba ibn 'Amr; Ma'n ibn 'Adi ibn al-Jadd ibn al-'Ajlan ibn Dubay'a, an ally of theirs from Bala, martyred on the day of al-Yamama ³; 'Uwaym ibn Sa'ida, an ally of theirs from Bala. So the total of those who attended from al-Aws was eleven men. And from al-Khazraj, then from Banu al-Najjar, who are Taym Allah ibn Tha'laba ibn 'Amr ibn al-Khazraj: Abu Ayyub Khalid ibn Zayd ibn Kulayb ibn Tha'laba ibn 'Abd ibn 'Awf ibn Ghanm ibn Malik ibn al-Najjar; Mu'adh, Mu'awwidh, and 'Awf, who are the sons of 'Afra', their father being al-Harith ibn Rifa'a ibn al-Harith ibn Suwad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar; 'Umara ibn Hazm ibn Zayd ibn Lawdhan ibn 'Amr ibn 'Abd ibn 'Awf ibn Ghanm ibn Malik ibn al-Najjar, martyred on the day of al-Yamama. From Banu 'Amr ibn Mabdhal, and Mabdhal is 'Amir ibn Malik ibn al-Najjar: Sahl ibn 'Atik ibn al-Nu'man ibn 'Amr ibn 'Atik ibn 'Amr ibn 'Amir, who is Mabdhal. From Banu 'Amr ibn Malik ibn al-Najjar, who are from Banu Hadila: Aws ibn Thabit ibn al-Mundhir ibn Haram ibn 'Amr ibn Zayd Manat ibn 'Adi ibn 'Amr ibn Malik ibn al-Najjar; Abu Talha, who is Zayd ibn Sahl ibn al-Aswad ibn Haram ibn 'Amr ibn Zayd Manat ibn 'Adi ibn 'Amr ibn Malik ibn al-Najjar. From Banu Mazin ibn al-Najjar: Qays ibn Abi Sa'sa'a, and the name of Abu Sa'sa'a is 'Amr ibn Zayd ibn 'Awf ibn Mabdhal ibn 'Amr ibn Ghanm ibn Mazin, and he was in charge of the rear guard ⁴ on the day of Badr; 'Amr ibn Ghaziyya ibn 'Amr ibn Tha'laba ibn Khansa' ibn Mabdhal ibn 'Amr ibn Ghanm ibn Mazin. So all of them were eleven men. And from Bali al-Harith ibn al-Khazraj: Kharija ibn Zayd ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays ibn Malik al-Agharr ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj; Bashir ibn Sa'd ibn Tha'laba ibn Khilas ibn Zayd ibn Malik al-Agharr ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj, father of al-Nu'man ibn Bashir; 'Abdullah ibn Zayd ibn Tha'laba ibn 'Abd Rabbih ibn Zayd ibn al-Harith ibn al-Khazraj ibn Jusham ibn al-Harith ibn al-Khazraj, and he is the one who saw the call ⁵; Khallad ibn Suwayd ibn Tha'laba ibn 'Amr ibn Haritha ibn Imri' al-Qays ibn Malik al-Agharr ibn Tha'laba ibn Ka'b ibn al-Khazraj; 'Uqba ibn 'Amr ibn Tha'laba ibn Yasira ibn 'Usayra ibn Jidara ibn 'Awf ibn Harith ibn al-Khazraj, and he is Abu Mas'ud al-Badri, and he was the youngest in age among those who attended the 'Aqaba, along with Jabir ibn 'Abdullah. From Banu Jusham ibn al-Harith, then from Banu Bayada ibn 'Amir ibn Zurayq ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj: Ziyad ibn Labid ibn Tha'laba ibn Sinan ibn 'Amir ibn 'Adi ibn Umayya ibn Bayada; Farwa ibn 'Amr ibn Wadfa ibn 'Ubayd ibn 'Amir ibn Umayya ibn Bayada; Khalid ibn Qays ibn Malik ibn 'Ajlan ibn 'Amir ibn Bayada. From Banu Zurayq ibn 'Amir, brother of Bayada ibn 'Amir: Dhakwan ibn 'Abd Qays ibn Khalda ibn Mukhallad ibn 'Amir ibn Zurayq ibn 'Amir. From Banu Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj, then from Banu 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama: Bishr ibn al-Bara' ibn Ma'rur ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd; al-Tufayl ibn Malik ibn Khansa'. From Banu Suwad ibn Ghanm ibn Ka'b ibn Salama: the poet Ka'b ibn Malik ibn Abi Ka'b ibn al-Qayn ibn Ka'b ibn Suwad ibn Ghanm; Sulaym ibn 'Amr ibn Hadida ibn 'Amr ibn Suwad ibn Ghanm; Qutba ibn 'Amir ibn Hadida; his brother Yazid ibn 'Amir; Abu al-Yusr Ka'b ibn 'Amr ibn 'Abbad ibn 'Amr ibn Suwad ibn Ghanm; his cousin Laha Sayfi ibn Suwad ibn 'Abbad; Tha'laba ibn 'Anama ibn 'Adi ibn Nabi ibn 'Amr ibn Suwad ibn Ghanm; his brother 'Amr ibn 'Anama; their cousin Laha 'Abs ibn 'Amir ibn 'Adi; their cousin Laha Khalid ibn 'Amr ibn 'Adi; 'Abdullah ibn Unays ibn As'ad ibn Haram ibn Habib ibn Malik ibn Ghanm ibn Ka'b ibn Taym ibn Nafatha ibn Iyas ibn Yarbu' ibn al-Barak ibn Wabra, an ally of theirs from Quda'a. From Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama: Jabir ibn 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram ibn Ka'b ibn Ghanm, and he was one of the youngest among them; Thabit ibn al-Jad', and al-Jad' is Tha'laba ibn Zayd ibn al-Harith ibn Haram ibn Ka'b; 'Umayr ibn al-Harith ibn Labda ibn Tha'laba ibn al-Harith ibn Haram ibn Ka'b; Khudayj ibn Salama ibn Aws ibn 'Amr ibn al-Farafir, an ally of theirs from Bala. From the brothers of Banu Salama, who are Banu Adi ibn Sa'd ibn 'Ali: Mu'adh ibn Jabal ibn 'Amr ibn Aws ibn 'A'idh ibn 'Adi ibn Ka'b ibn 'Amr ibn Adi. So the total of those who attended from Banu Salama and their allies was thirty men; some have added among them Aws ibn 'Abbad ibn 'Adi ibn Ka'b ibn 'Amr. From Banu 'Awf ibn al-Khazraj: al-'Abbas ibn 'Ubada ibn Nadla ibn Malik ibn al-'Ajlan ibn Zayd ibn Ghanm ibn Salim ibn 'Awf, and he was a Muhajir ⁶ and an Ansari ⁷, he migrated to Mecca to the Prophet, peace be upon him, and stayed with him there, martyred on the day of Uhud, may Allah be pleased with him; Abu 'Abd al-Rahman Yazid ibn Tha'laba ibn Khuzama ibn Asram ibn 'Amr ibn 'Umara, an ally of theirs from Banu Ghusayna of Bala; 'Amr ibn al-Harith ibn Labda ibn 'Amr ibn Tha'laba, and these are the Qawafil ⁸. From Banu al-Hubli, whose name is Salim ibn Ghanm ibn 'Awf: Rifa'a ibn 'Amr ibn Zayd ibn 'Amr ibn Tha'laba ibn Malik ibn Salim; 'Uqba ibn Wahb ibn Kalada ibn al-Ja'd ibn al-Hilal ibn al-Harith ibn 'Amr ibn 'Adi ibn Jusham ibn 'Awf ibn Bahtha ibn 'Abdullah ibn Ghatafan ibn Sa'd ibn Qays 'Aylan ibn Mudar, an ally of theirs, also migrated to the Messenger of Allah, peace be upon him, in Mecca. So they were five men. From Banu Ka'b ibn al-Khazraj, the two naqibs we mentioned before: Sa'd ibn 'Ubada and al-Mundhir ibn 'Amr, only. And the two women: Nusayba bint Ka'b ibn 'Amr ibn 'Awf ibn Mabdhal ibn 'Amr ibn Ghanm ibn Mazin ibn al-Najjar, and she is Umm 'Umara, whose son Habib ibn Zayd ibn 'Asim ibn Ka'b was killed by Musaylima; and the other is Asma' bint 'Amr ibn 'Adi ibn Nabi ibn 'Amr ibn Suwad ibn Ghanm ibn Ka'b ibn Salama, and she is Umm Mani'. This pledge was secret from the disbelievers of their people. When this pledge was completed, the Messenger of Allah, peace be upon him, ordered the Muslims who were with him to emigrate to Medina, and they set out in groups. It is said that the first to set out was Abu Salama ibn 'Abd al-Asad al-Makhzumi, and it is said that he emigrated a year before the 'Aqaba pledge, and Banu al-Mughira prevented him from his wife, their cousin, who is Umm Salama, the Mother of the Believers, so she remained in Mecca for about a year, then she was allowed to join her husband, and she set out, escorted by 'Uthman ibn Talha ibn Abi Talha ibn 'Abd al-Dar, who was a disbeliever, to Medina, and Abu Salama was staying in Quba'. Then 'Amir ibn Rabi'a, an ally of Banu 'Adi ibn Ka'b, emigrated with his wife Layla bint Hathma ibn Ghanim. Then 'Abdullah and Abu Ahmad, the two sons of Jahsh al-Asadi, and Abu Ahmad was blind, and under him was al-Far'a bint Abi Sufyan ibn Harb, and he was a poet, and his mother was Umayma bint 'Abd al-Muttalib; and all of Banu Jahsh emigrated with their women, except that Abu Sufyan seized their house and took possession of it when it remained empty with no one there, and it is today the house of Aban ibn 'Uthman which is at al-Radm. These four—Abu Salama, 'Amir, 'Abdullah, and Abu Ahmad—stayed with Mubashshir ibn 'Abd al-Mundhir ibn Zanbar in Banu 'Amr ibn 'Awf in Quba'. Also arrived: 'Ukasha ibn Mihsan, 'Uqba and Shuja', the two sons of Wahb, Arbad ibn Humayra, Munqidh ibn Nabata, Sa'id ibn Ruqaysh, his brother Yazid ibn Ruqaysh, Muhriz ibn Nadla, Qays ibn Jabir, 'Amr ibn Mihsan, Malik ibn 'Amr, Safwan ibn 'Amr, Rabi'a ibn Aktham, al-Zubayr ibn 'Ubayda, Tamam ibn 'Ubayda, Sakhbara ibn 'Ubayda, Muhammad ibn 'Abdullah ibn Jahsh; all of these are from Banu Asad ibn Khuzayma, allies of Banu Umayya ibn 'Abd Shams. And from their women: Zaynab bint Jahsh, the Mother of the Believers, Hamna bint Jahsh, Judhama bint Jandal, Umm Qays bint Mihsan, Umm Habiba bint Nabata, Umama bint Ruqaysh, and Umm Habiba bint Jahsh. Then 'Umar ibn al-Khattab and 'Ayyash ibn Abi Rabi'a set out with twenty riders, and they arrived in Medina and stayed in al-'Awali in Banu Umayya ibn Zayd, and Salim, the freed slave of Abu Hudhayfa, led them in prayer. Hisham ibn al-'Asi had embraced Islam and had agreed with 'Umar to emigrate with him, and they had appointed a meeting at al-Tanadib from the pool of Banu Ghifar above Sarif, but his people prevented him from emigrating. Then Abu Jahl and al-Harith ibn Hisham came to Medina and spoke to 'Ayyash ibn Abi Rabi'a, 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, and they tied his hands on the road and brought him to Mecca and imprisoned him there, until he later escaped and emigrated to Medina. Among those who came with 'Umar ibn al-Khattab were his brother Zayd ibn al-Khattab, Sa'id ibn Zayd ibn 'Amr ibn Nufayl, 'Umar and 'Abdullah, the two sons of Suraqa ibn al-Mu'tamir, all from Banu 'Adi ibn Ka'b; Waqid ibn 'Abdullah al-Tamimi, Khawli, and Malik ibn Abi Khawli from Banu 'Ijl ibn Lujaym, allies of Banu 'Adi; and Khunays ibn Hudhafa al-Sahmi, who was married to Hafsa, the Mother of the Believers, daughter of 'Umar, may Allah be pleased with him. They stayed in Quba' with Rifa'a ibn 'Abd al-Mundhir ibn Zanbar in Banu 'Amr ibn 'Awf.

Then Talha ibn Ubaydullah arrived and dismounted, he and Suhayb ibn Sinan, at the home of Khabib ibn Isaf among the Banu al-Harith ibn al-Khazraj in al-Sanh. It is also said that Talha dismounted at the home of Abu Umama As‘ad ibn Zurara. The Quraysh seized all the wealth that Suhayb had acquired from them, for he was wealthy and was an ally of the Banu Jud‘an. Hamza ibn al-Muttalib, his ally Abu Mursad Kinaz ibn Husayn al-Ghanawi, and Zayd ibn Haritha al-Kalbi, the freed slave of the Messenger of God ﷺ, dismounted at the home of Kulthum ibn al-Hidm, brother of the Banu ‘Amr ibn ‘Awf in Quba’. It is also said that they dismounted at the home of Sa‘d ibn Khaythama, and it is said that Hamza dismounted at the home of As‘ad ibn Zurara. ‘Ubayda, al-Tufayl, and al-Husayn, the sons of al-Harith ibn ‘Abd al-Muttalib ibn ‘Abd Manaf, their cousin Misṭah ibn Uthatha ibn ‘Abbad ibn al-Muttalib ibn ‘Abd Manaf, Suwaybiṭ ibn Sa‘d ibn Huraymila, brother of the Banu ‘Abd al-Dar, Ṭulayb ibn ‘Umayr, brother of the Banu ‘Abd Qusayy, and Khabbab ibn al-Aratt, freed slave of ‘Utba ibn Ghazwan, dismounted at the home of ‘Abdullah ibn Salama, brother of the Banu al-‘Ajlan in Quba’. ‘Abd al-Rahman ibn ‘Awf dismounted with a group of the Emigrants at the home of Sa‘d ibn al-Rabi‘ among the Banu al-Harith ibn al-Khazraj. Al-Zubayr ibn al-‘Awwam and Abu Sabra ibn Abi Ruhm ibn ‘Abd al-‘Uzza dismounted at the home of al-Mundhir ibn Muhammad ibn ‘Uqba ibn Uḥayḥa ibn al-Jallah in al-‘Uṣba, the abode of the Banu Juḥjuba. Muṣ‘ab ibn ‘Umayr ibn Hashim ibn ‘Abd Manaf ibn ‘Abd al-Dar dismounted at the home of Sa‘d ibn Mu‘adh ibn al-Nu‘man among the Banu ‘Abd al-Ashhal. Abu Hudhayfa ibn ‘Utba ibn Rabi‘a, Salim, the freed slave of Abu Hudhayfa, and ‘Utba ibn Ghazwan al-Mazini, from the Banu Mazin ibn Mansur, brother of Sulaym and Hawazin, the two sons of Mansur, dismounted at the home of ‘Abbad ibn Bishr ibn Waqsh, brother of the Banu ‘Abd al-Ashhal, in their abode. Salim was not the freed slave of Abu Hudhayfa, but rather the freed slave of Thubayta bint Ya‘ar ibn Za’id ibn ‘Ubayd ibn Zayd ibn Malik ibn ‘Awf ibn ‘Amr ibn ‘Awf ibn Malik ibn al-Aws; she had given him his freedom and manumitted him, so he attached himself to Abu Hudhayfa, who adopted him, and he was thus attributed to him. This Thubayta was, it is mentioned, the wife of Abu Hudhayfa. ‘Uthman ibn ‘Affan dismounted at the home of Aws ibn Thabit, brother of Hassan ibn Thabit, among the Banu al-Najjar. It is said that the unmarried Emigrants were lodged with Sa‘d ibn Khaythama, and he was unmarried. None of the Muslims remained in Mecca except the Messenger of God ﷺ, ‘Ali ibn Abi Talib, and Abu Bakr, who stayed by order of the Messenger of God ﷺ, except those who were forcibly detained. The Quraysh sought to kill the Messenger of God ﷺ and watched for him at the door of his house all night long. The Messenger of God ﷺ ordered ‘Ali ibn Abi Talib to lie down on his bed. 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, ‘Ali came out to them, and they knew that the Prophet ﷺ had eluded them. The Messenger of God ﷺ had agreed on the emigration with Abu Bakr al-Siddiq. They gave their two riding camels to ‘Abdullah ibn Urayqiṭ al-Dili, a man from the Banu Bakr ibn ‘Abd Manat, a disbeliever, an ally of al-‘As ibn Wa’il al-Sahmi, father of ‘Amr ibn al-‘As, but they trusted his honesty. He was a guide of the roads, so they hired him to guide them to Medina, taking a route away from the main road. Umm Urayqiṭ was from the Banu Sahm. The Messenger of God ﷺ went out through a back door in the rear of the house of Abu Bakr al-Siddiq, which was in the Banu Jumaḥ quarter, at night. They set out toward the cave in the mountain called Thawr at the lower part of Mecca, and entered it. Abu Bakr ordered his son ‘Abdullah to listen to what people were saying, and ordered his freed slave ‘Amir ibn Fuhayra to tend his sheep and bring them back to them at night so they could take what they needed from them. Asma’ bint Abi Bakr brought them food, and ‘Abdullah ibn Abi Bakr brought them news, then ‘Amir followed them with the sheep, obliterating their tracks. When the Quraysh missed him, they sent a well-known tracker after him. He tracked the footprints until he stopped at the cave and said, "Here the tracks end." They looked and saw that a spider had woven its web across the mouth of the cave from that very moment, so they were certain that no one was inside and returned. God Almighty opened at that moment a wide door in the side of the cave through which they exited, in a solid, hard rock that picks could not affect. God made it for them, and it is visible today; no one who sees it doubts that if it were closed it would block the place. No one disputes that if that door had been there at that time, the Quraysh would have seen it clearly. They offered a hundred camels for the return of the Prophet ﷺ. When three days had passed of their stay in the cave, ‘Abdullah ibn Urayqiṭ brought them their two riding camels, and Asma’ brought them their provision bag. She tore her waistband, tied the provision bag with it, and hung it. They mounted the two riding camels, and Abu Bakr took ‘Amir ibn Fuhayra behind him. For this reason, Asma’ was called "She of the Two Waistbands." Abu Bakr took with him all his wealth, about six thousand dirhams. Suraqa ibn Malik ibn Ju‘thum came upon them. He mounted his horse and followed them, intending to bring them back, as he claimed. When the Messenger of God ﷺ saw him, he invoked God against him, and the forelegs of his horse sank into the ground. Then it rose, and smoke followed its forelegs. He knew it was a sign, so 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. He asked the Messenger of God ﷺ to write a document for him, so the Messenger of God ﷺ ordered Abu Bakr to write it for him. The guide led them below Mecca to the coast below ‘Usfan to below Amaj, then passed through Qudayd, then took the route of al-Khurar to Thaniyat al-Marra, to Laqf, to Madlajat Laqf, to Madlajat Majaj, to Marjah Dhi al-Ghaduwayn, to Batn Dhi Kashd, to Jadajid, to al-Ajrad, to Dhi Salam from Batn Ta‘han near al-Suqya, to al-‘Ababid, to al-Qaha, to al-‘Arj. There, some of their mounts became exhausted. A man from Aslam, called Aws ibn Hujr, carried the Messenger of God ﷺ on a camel called Ibn al-Rida’, and sent with him his young slave called Mas‘ud ibn Hunayda to return him to Medina. Then he took them from al-‘Arj to Thaniyat al-‘A’ir to the right of Rakuba, to Batn Ri’m, to Quba’, when the forenoon heat was intense, on Monday, the twelfth night of Rabi‘ al-Awwal, near the time when the sun was at its zenith. The first to see him was a Jewish man from the roof of his fortress. He shouted at the top of his voice, "O Banu Qayla, this is your good fortune!" — meaning your share. The Ansar had been waiting for him until the shadows shortened, then they entered their houses, then came out and met him and Abu Bakr in the shade of a palm tree. It is mentioned that he dismounted at the home of Kulthum ibn al-Hidm in Quba’, and it is said at the home of Sa‘d ibn Khaythama. It is said that Abu Bakr dismounted at al-Sanh at the home of Khabib ibn Isaf, brother of the Banu al-Harith ibn al-Khazraj. ‘Ali ibn Abi Talib remained in Mecca until he returned the deposits that the Messenger of God ﷺ had with him to their owners, then he joined Medina and dismounted with the Prophet ﷺ. The Messenger of God ﷺ stayed in Quba’ for some days and founded its mosque. Then he mounted and set out as God commanded him. Friday overtook him among the Banu Salim ibn ‘Awf, so he prayed the Friday prayer in the mosque that is in the valley of Ranuna’. Al-‘Abbas ibn ‘Ubada, ‘Itban ibn Malik, and men of the Banu Salim asked him to stay with them, but he said, "Let her go, for she is commanded." He was on his she-camel. The Ansar walked around him until, when she passed by the abode of the Banu Bayada, Ziyad ibn Labid, Farwa ibn ‘Amr, and men of the Banu Bayada met him and invited him to stay with them. He said, "Let her go, for she is commanded." He walked until he reached the abode of the Banu Sa‘ida. Sa‘d ibn ‘Ubada, al-Mundhir ibn ‘Amr, and men of the Banu Sa‘ida met him and invited him to stay with them. He said, "Let her go, for she is commanded." He walked until, when she passed by the abode of the Banu al-Harith ibn al-Khazraj, Sa‘d ibn al-Rabi‘, Kharija ibn Zayd, and ‘Abdullah ibn Rawaha met him and invited him to stay with them. He said, "Let her go, for she is commanded." He walked to the Banu ‘Adi ibn al-Najjar, who were the maternal uncles of ‘Abd al-Muttalib. Sulayt ibn Qays, Abu Sulayt Usayra ibn Abi Kharija, and men of the Banu ‘Adi ibn al-Najjar met him and invited him to stay. He said, "Let her go, for she is commanded." He walked, and when he came to the abode of the Banu Malik ibn al-Najjar, the she-camel knelt at the door of his mosque, which at that time was a drying ground for dates belonging to two orphan boys of the Banu Malik ibn al-Najjar, namely Sahl and Suhayl, who were under the guardianship of Mu‘adh ibn ‘Afra’. 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. It stood up and walked a short distance, and the Messenger of God ﷺ did not turn it back. Then it looked back and returned to the place where it had knelt, knelt there a second time, and settled. It has been said that Jabbar ibn Sakhr, from the Banu Salama, a righteous believer, tried to prod the she-camel out of rivalry with the Banu al-Najjar, so that the Messenger of God ﷺ would dismount at his place, and Abu Ayyub threatened him for that. The Messenger of God ﷺ dismounted from the she-camel, and Abu Ayyub carried his saddle and brought it into his house. The Prophet ﷺ dismounted at the house of Abu Ayyub. He asked about the drying ground, and was told about it. He wanted to buy it for the mosque, but the Banu al-Najjar refused to sell it and offered it to God without price. It has been narrated that the Prophet ﷺ refused to take it except for a price. God knows best. The Messenger of God ﷺ ordered the construction of the mosque. It was built of sun-dried bricks, its doorposts were of stone, its pillars were palm trunks, and its roof was of palm leaves, 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. The Messenger of God ﷺ worked, and the Muslims worked with him, seeking reward from God Almighty. Then he made a treaty with the Jews. Only a few months remained until Abu Umama As‘ad ibn Zurara died of quinsy, and the Prophet ﷺ did not appoint a successor as naqib after him. He established brotherhood between the Emigrants and the Ansar. He paired Ja‘far ibn Abi Talib, who was absent in Abyssinia, with Mu‘adh ibn Jabal; Abu Bakr al-Siddiq with Kharija ibn Zayd ibn al-Harith; ‘Umar ibn al-Khattab with ‘Itban ibn Malik from the Banu Salim; Abu ‘Ubayda ibn al-Jarrah with Sa‘d ibn Mu‘adh, brother of the Banu ‘Abd al-Ashhal; ‘Abd al-Rahman ibn ‘Awf with Sa‘d ibn al-Rabi‘, brother of the Banu al-Harith ibn al-Khazraj; and al-Zubayr ibn al-‘Awwam with Salama ibn Salama.

1. al-'Aqaba : A mountain pass near Mina where the first and second pledges of allegiance were made by the Ansar to the Prophet Muhammad before the Hijra.
2. naqibs : Leaders or representatives chosen from among the Ansar to oversee the affairs of their tribes and to act as guarantors for the pledges.
3. day of al-Yamama : A battle during the Ridda wars against the false prophet Musaylima, in which many Companions were martyred.
4. rear guard : The group responsible for protecting the army from behind during battle.
5. saw the call : Refers to 'Abdullah ibn Zayd who saw the call to prayer in a dream, which led to the institution of the adhan.
6. Muhajir : An emigrant; specifically, a Muslim who migrated from Mecca to Medina for the sake of Islam.
7. Ansari : A helper; specifically, a Muslim from Medina who supported the Muhajirun.
8. Qawafil : Caravans; here referring to a group of people known as the caravaneers.

The obligation of Zakat [1]

He established brotherhood between Ibn Waqsh—or, it is said, Ka'b ibn Malik al-Sha'ir, the brother of Banu Salama—and, it is said, between Talha ibn 'Ubayd Allah and Ka'b ibn Malik. He established brotherhood between 'Uthman ibn 'Affan and Aws ibn Thabit, the brother of Hassan ibn Thabit. He established brotherhood between Sa'id ibn Zayd ibn 'Amr and Ubayy ibn Ka'b. He established brotherhood between Mus'ab ibn 'Umayr and Abu Ayyub, his host. He established brotherhood between Abu Hudhayfa ibn 'Utba ibn Rabi'a and 'Abbad ibn Bishr ibn Waqsh, the brother of Banu 'Abd al-Ashhal. He established brotherhood between 'Ammar ibn Yasir and Hudhayfa ibn al-Yaman al-'Absi, the ally of Banu 'Abd al-Ashhal—or, it is said, Thabit ibn Qays ibn Shammas. He established brotherhood between Abu Dharr al-Ghifari and al-Mundhir ibn 'Amr al-Mu'annaq li-Yamut, who was a naqib ¹ from Banu Sa'ida ibn Ka'b ibn al-Khazraj. He established brotherhood between Hatib ibn Abi Balta'a, the ally of Banu Asad ibn 'Abd al-'Uzza, and 'Uwaym ibn Sa'ida, the brother of Banu 'Amr ibn 'Awf. He established brotherhood between Salman al-Farisi and Abu al-Darda' 'Uwaymir ibn Tha'laba, the brother of Banu al-Harith ibn al-Khazraj. He established brotherhood between Bilal and Abu Ruwayha 'Abd Allah ibn 'Abd al-Rahman al-Khath'ami. [The Obligation of Zakat] Then zakat ² was made obligatory in Medina at that time. 'Abd Allah ibn Salam embraced Islam, while the majority of the Jews persisted in disbelief, and some people from al-Aws and al-Khazraj, hypocrites, outwardly showed Islam to appease the majority of their people among the Ansar ³, while concealing their disbelief, by which they angered Allah Almighty. Among those mentioned from al-Aws, then from Banu Lawdhan ibn 'Amr ibn 'Awf: Rawa ibn al-Harith. From Banu Habib ibn 'Amr ibn 'Awf: al-Harith ibn Suwayd ibn al-Samit, whom the Messenger of Allah ﷺ killed in retaliation; his brother Khallad ibn Suwayd was among the virtuous Muslims, while their brother al-Khallas ibn Suwayd had some hypocrisy, but thereafter nothing was seen from him except goodness, righteousness, and Islam until he died; and Nubtal ibn al-Harith. From 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 Dirar ⁴, and 'Abbad ibn Hunayf—while his brothers Sahl and 'Uthman ibn Hunayf were among the best of Muslims. From Banu Tha'laba ibn 'Amr ibn 'Awf: Jariya ibn 'Amir ibn al-'Ataf, and his two sons Zayd and Mujammi' have been mentioned, but nothing has been confirmed about Mujammi' except goodness, the Qur'an, and Islam; however, he was harmed by his father, who brought him—while he was young—and his companions to lead them in prayer at the Mosque of Dirar. From Banu Umayya ibn Zayd ibn Malik: Wadi'a ibn Thabit, who was among the people of the Mosque of Dirar. From Banu 'Ubayd ibn Zayd ibn Malik: Khalid ibn Hizam, and Bishr and Rafi', the sons of Zayd. From al-Nabit, then from Banu Haritha: Murabba' ibn Qayzi, and his brother Aws ibn Qayzi. From al-Nabit, then from Banu Zafar: Hatib ibn Umayya ibn Rafi', and his son Yazid ibn Hatib was among the virtuous; and Quzman, their ally, fought on the day of Uhud and performed bravely, so it was mentioned to the Messenger of Allah ﷺ, who 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 male or female hypocrite among Banu 'Abd al-Ashhal, except that al-Dahhak ibn Thabit, one of Banu Ka'b, was suspected of that. From al-Khazraj, then from Banu al-Najjar: Rafi' ibn Wadi'a, Zayd ibn 'Amr, 'Amr ibn Qays, and Qays ibn 'Amr ibn Sahl.

1. naqib : A leader or representative of a tribe or group, often with responsibilities in the community.
2. zakat : Obligatory alms-giving, one of the Five Pillars of Islam.
3. Ansar : The 'Helpers,' the Muslim converts from Medina who supported the Prophet Muhammad after his migration.
4. Mosque of Dirar : A mosque built by hypocrites in Medina to cause harm and division; it was ordered to be destroyed by the Prophet.

The Expedition of al-Abwa' [1]

And from Banu Jusham ibn al-Khazraj, then from Banu Salama: al-Jadd ibn Qays. And from Banu Awf ibn al-Khazraj: Abdullah ibn Ubayy ibn Salul, the refuge of the hypocrites and the head of the people of hypocrisy, while his son Abdullah ibn Abdullah was among the righteous Muslims; and Wadi'a, Suwayd, Da'is, and Malik ibn Abi Qawqal. And there were some Jews who outwardly embraced Islam while concealing disbelief. Among them: Sa'd ibn Hunayf, Zayd ibn al-Lusayt, Rafi' ibn Harmala, Rifa'a ibn Zayd ibn al-Tabut, Salsala ibn Barham, and Kinana ibn Suraya. [The Expedition of al-Abwa'] The Messenger of Allah ﷺ remained in Medina for the rest of Rabi' al-Awwal after his arrival in Medina, which marks the beginning of the calendar ¹, and all of Rabi' al-Thani until Safar of the year two of the Hijra, which is the end of the year from his arrival, without any movement. Then he set out on a military expedition in the month of Safar, appointing Sa'd ibn Ubada over Medina, until he reached Waddan, which is the expedition of al-Abwa'. There he made a truce with Banu Damra ibn Abd Manat ibn Kinana, and the chief of Banu Damra, Makhshi ibn Amr, concluded that with him. The Messenger of Allah ﷺ returned to Medina without encountering any battle. This was the first expedition he led himself ﷺ. [The Expedition of Hamza ibn Abd al-Muttalib ibn Hashim and the Expedition of Ubayda ibn al-Harith] When the Messenger of Allah ﷺ returned to Medina from the expedition of al-Abwa', he stayed in Medina for the remainder of Safar, Rabi' al-Awwal, and the beginning of Rabi' al-Thani. During this stay, he sent Ubayda ibn al-Harith with sixty or eighty mounted men from the Muhajirun ², none of whom were from...

1. al-ta'rīkh : The Islamic calendar, which begins with the Hijra (migration) of the Prophet Muhammad from Mecca to Medina.
2. al-Muhājirūn : The early Muslims who migrated from Mecca to Medina with the Prophet Muhammad.

The Expedition of Buwat [1]

The Ansar were one, so he set out until he reached Ahyā’, which is a water source in the Hijaz at the foot of Thaniyyat al-Murra. There he encountered a great host of Quraysh—it is said that they were under the command of ‘Ikrimah ibn Abī Jahl, or alternatively, under Mikraz ibn Ḥafṣ ibn al-Akhīf. No fighting took place between them, except that Sa‘d ibn Abī Waqqāṣ, who was in that expedition, shot an arrow; it was the first arrow shot in the cause of Allah Almighty. On that day, al-Miqdād ibn ‘Amr and ‘Utbah ibn Ghazwān—who later founded Basra—fled from the disbelievers to the Muslims. They were early converts to Islam, but they had not found a way to join the Prophet ﷺ. The Messenger of Allah ﷺ also sent his uncle Ḥamzah at that time with thirty mounted men from the Muhājirūn, with none of the Ansar among them, to the coast of the sea near al-‘Īṣ. There he encountered Abū Jahl with three hundred mounted men from the Quraysh disbelievers of Mecca. Majdī ibn ‘Amr al-Juhanī, who had a pact of non-aggression with both parties, intervened between them, so no fighting occurred. The expeditions of Ḥamzah and ‘Ubaydah were close in time, and there is disagreement as to which came first. It is said, however, that the first banner ¹ tied by the Messenger of Allah ﷺ for any Muslim was that of Ḥamzah. [Expedition of Buwāṭ] Then the Messenger of Allah ﷺ set out in Rabī‘ al-Ākhir, which was the beginning of the second year after his ﷺ arrival in Medina, appointing al-Sā’ib ibn Makhzūn over Medina. He proceeded until he reached Buwāṭ, in the direction of Raḍwā, then returned to Medina without encountering any hostility or warfare.

1. rāyah : A banner or standard used in military expeditions, often symbolizing leadership and unity.

The Expedition of al-‘Ushayrah [1]

The Expedition of al-‘Ushayrah The Messenger of God ﷺ stayed for the remainder of Rabī‘ al-Ākhir and part of Jumādā al-Ūlā, then he set out on a military expedition, appointing Abū Salamah ibn ‘Abd al-Asad al-Makhzūmī as his deputy over Medina. He took the route through the pass of Banī Dīnār ibn al-Najjār, then through the pass of Fayfā’ al-Khabār, and halted beneath a tree in Baṭḥā’ ibn Azhar. There, a mosque was built for him, and the place where his cooking stones were set is known there. There is a water source there called al-Mushayrib. Then he left the people [of Medina] on his left, and took the mountain pass of ‘Abd Allāh to the left until he descended to Yalyal, halting at the confluence of Yalyal and al-Ḍabū‘ah. Then he took the road of Farsh Milal until he met the main road at the rocks of al-Yamām to al-‘Ushayrah, which is in the valley of Yanbu‘. He stayed there for the remainder of Jumādā al-Ūlā and some nights of Jumādā al-Ākhirah, and made a truce there with the Banī Mudlij. Then he returned to Medina without engaging in battle. The First Expedition of Badr The Prophet ﷺ had not stayed after al-‘Ushayrah for more than about ten nights when Karz ibn Jābir al-Fihrī raided the grazing livestock of Medina. The Messenger of God ﷺ set out in pursuit of him until he reached a valley called Safawān, in the direction of Badr, but Karz escaped him, so he ﷺ returned to Medina. The Expedition of Sa‘d ibn Abī Waqqāṣ During this expedition, the Messenger of God ﷺ had sent Sa‘d ibn Abī Waqqāṣ with eight men from the Emigrants ¹. He reached al-Kharrār, then returned to Medina without engaging in battle. It is said that the Messenger of God ﷺ sent him in pursuit of Karz ibn Jābir.

1. al-Muhājirūn : The Emigrants: the early Muslims who migrated from Mecca to Medina.

Abdullah ibn Jahsh was sent [1].

Then the Messenger of God ﷺ returned from the first Badr ¹ - as we mentioned - to Medina, and stayed there for the remainder of Jumada al-Akhirah, Rajab, and Sha'ban. And he sent in the aforementioned Rajab, Abdullah ibn Jahsh ibn Ri'ab al-Asadi, with eight men from the Emigrants ², 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 God ﷺ wrote a letter for Abdullah ibn Jahsh, who was the commander of the group, 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 camp at Nakhla ³ between Mecca and Ta'if, and lie in wait there for Quraysh ⁴ 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 was proceeding, and whoever desired martyrdom should proceed, and whoever disliked death should return. So they all went with him. He took the route of al-Hijaz 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 camped at Nakhla. A caravan of Quraysh passed by him carrying raisins, leather, and merchandise, among them Amr ibn al-Hadrami (al-Hadrami's name was Abdullah), Uthman ibn Abdullah ibn al-Mughirah, his brother Nawfal ibn Abdullah al-Makhzumi, and al-Hakam ibn Kaysan, a freedman of the Banu al-Mughirah. The Muslims consulted and said: "We are on the last day of Rajab, the sacred month ⁵. If we kill them, we violate the sacred month; if we leave them tonight, they will enter the sanctuary ⁶." Then they agreed to meet them. Abdullah ibn Waqid al-Tamimi shot Amr ibn al-Hadrami and killed him. 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 fifth ⁷ from that and set it aside. It is mentioned that this was the first booty on which the fifth was taken. The Prophet ﷺ disapproved of what they had done in the sacred month, and the people were filled with regret. Then God revealed: "They ask you about the sacred month - fighting therein. Say, 'Fighting therein is great [sin]'" ⁸ up to His words: "until they turn you back from your religion, if they are able." So the Prophet ﷺ took the fifth, divided the spoils, and accepted ransom for the two captives. Sa'd and Utbah returned safely to Medina. This was the first booty gained in Islam, the first two captives taken from the polytheists, and the first killed among them. As for al-Hakam ibn Kaysan, he embraced Islam and stayed with the Messenger of God ﷺ until he was martyred on the day of Bi'r Ma'unah ⁹. As for Uthman ibn Abdullah, he died in Mecca as a disbeliever.

1. Badr : The first major battle in Islam, fought in 624 CE between the Muslims of Medina and the Quraysh of Mecca.
2. Muhajirun : The early Muslims who emigrated from Mecca to Medina with the Prophet Muhammad.
3. Nakhla : A location between Mecca and Ta'if, known for its palm trees.
4. Quraysh : The dominant tribe in Mecca at the time of the Prophet Muhammad.
5. al-shahr al-haram : One of the four sacred months in the Islamic calendar during which fighting was traditionally forbidden.
6. al-haram : The sacred sanctuary around Mecca, where violence is prohibited.
7. al-khums : The one-fifth share of war booty that is set aside for God, the Prophet, and specified recipients.
8. Quran 2:217 : The verse revealed in response to the incident, addressing the question of fighting during the sacred month.
9. Bi'r Ma'unah : A well where a group of Muslim missionaries were ambushed and killed by the Banu Sulaym tribe.

The change of the Qibla [1]

The qibla was then changed ¹ from Jerusalem, seventeen months after the Messenger of God ﷺ arrived in Medina. It has been narrated that the first to pray towards the Kaaba was Abu Sa'id ibn al-Mu'alla al-Ansari, who heard the Messenger of God ﷺ order the change of the qibla and prayed two rak'as towards the Kaaba. Some say it was changed after eighteen months, others say sixteen months; no one has said more or less. [The Second Battle of Badr] This is the most noble of the battles, the Battle of Badr al-Batsha, the Battle of Badr of fighting. The Messenger of God ﷺ remained as we mentioned until Ramadan of the second year. Then it reached him, peace and blessings of God be upon him, that a large caravan of Quraysh carrying much wealth was coming from Syria to Mecca, with thirty men from Quraysh, led by Abu Sufyan ibn Harb—or some say forty men, including 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 who had mounts to go out, but he did not prepare a large force, for he only intended the caravan and did not expect war or fighting. News reached Abu Sufyan that the Messenger of God ﷺ was coming 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 them, and the people of Mecca mobilized ² except for a few. Among those who stayed behind was Abu Lahab, while all their nobles went out. The Messenger of God ﷺ left Medina on the eighth of Ramadan, appointing Amr ibn Umm Maktum—from the Banu Amir ibn Lu'ayy—over Medina to lead the Muslims in prayer. Then he sent back Abu Lubaba from al-Rawha and appointed him over Medina. He gave the banner to Mus'ab ibn Umayr, and the flags: one to Ali ibn Abi Talib, may God honor his face, and the second to a man from the Ansar. It is said they were black. On that day, the Companions of the Messenger of God ﷺ had only seventy camels, which they rode alternately ³. The Messenger of God ﷺ, Ali ibn Abi Talib, and Mirthad ibn Abi Mirthad rode one camel alternately; Hamza, Zayd ibn Haritha, Abu Kabsha, and Anasa—the freedmen of the Messenger of God ﷺ—rode one camel alternately; Abu Bakr, Umar, and Abd al-Rahman ibn Awf rode one camel alternately. He appointed Qays ibn Abi Sa'sa'a from the Banu al-Najjar as the rear guard. The banner of the Ansar was with Sa'd ibn Mu'adh. He ﷺ took the route from the Naqb of Medina to al-Aqiq, to Dhu al-Hulayfa, to Dhat al-Jaysh, to Turban—or it is said Turban—to Malal, to Ghamis al-Hamam from Maryin, to Sukhayrat al-Yamam, to al-Siyala, to Fajj al-Rawha, to Shanuka, to Urqat al-Zabya. He camped at Sajsaj, a well in al-Rawha, then departed, leaving the road to Mecca on his left, and took the right towards al-Naziya, heading for Badr. He traveled through Wadi Ruhqan, 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 news of Abu Sufyan and his caravan. Then he departed and was told 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 towards Wadi Dhafran. When he came out of 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 quickly responded with fine words, saying among other things: "If you were to take 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 and said: "Proceed and be glad, for God has promised me one of the two parties." Then he departed from Dhafran, taking a path 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 scout, 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 a water-skin ⁴ of Quraysh, containing Aslam, the slave of the Banu al-Hajjaj al-Sahmiyyin, and Abu Yasar Urayd, the slave of the Banu al-As ibn Sa'id al-Umawiyyin. 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 its ease, 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 the caravan of Abu Sufyan." The Messenger of God ﷺ finished his prayer and said: "Tell me, where are the Quraysh?" They said: "They are behind this sand dune." They also told him that they slaughtered ten camels one day and nine the next. 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 news, went until they camped at Badr. They halted near the water, drew water in their waterskin, while Majdi ibn Amr was near them. Adi and Busbas heard two girls from 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 quickly returned, warned, and diverted the caravan from its path, taking the coastal route, 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 for three days, and the Arabs will 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 came out to protect your wealth, and it is safe." A group from all the clans of Quraysh had mobilized, except the Banu Adi ibn Ka'b, from whom none mobilized. So no Adawi or Zuhri attended Badr with the polytheists at all. It is 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 from their direction, which did not affect the Muslims except to compact the ground for them—meaning the valley floor—and helped them march. He ﷺ camped at the nearest water of Badr to Medina. Al-Hubab ibn al-Mundhir ibn Amr ibn al-Jamuh advised him otherwise, saying: "O Messenger of God, do you consider this camp a place where God has commanded you to stay, not to advance or retreat, or is it opinion, war, and strategy?" He ﷺ said: "Rather, it is opinion, war, and strategy." He said: "O Messenger of God, this is not a good camp. Move forward until we reach the nearest water to the enemy, camp there, block the wells behind it ⁵, build a basin, fill it with water, then we drink and they do not." The Messenger of God ﷺ approved this opinion and did it. A shelter was built for the Messenger of God ﷺ to stay in. The Messenger of God ﷺ walked over the site of the battle and showed 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 designated by the Messenger of God ﷺ. 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 men, including two horsemen: al-Zubayr and al-Miqdad ibn al-Aswad. Then he returned. Hakim ibn Hizam and Utba ibn Rabi'a wanted to make Quraysh return without war, 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 to duel, but they refused to fight except their own people. The Battle of Badr occurred on Friday, the seventeenth 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 eating them. He said: "Excellent! Is there nothing between me and entering Paradise except that these kill me?" Then he threw them away and fought until he was killed, may God be pleased with him. Then God granted victory to the Muslims, and the polytheists were defeated. Sa'd ibn Mu'adh and a group of the Ansar stood at the entrance of the shelter guarding the Messenger of God ﷺ. That day, the sword of Ukasha ibn Mihsan broke, so the Messenger of God ﷺ gave him a piece of wood, saying: "Take this." When Ukasha 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 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 appointed Abd Allah ibn Ka'b ibn Amr ibn Awf ibn Mabdhul ibn Amr ibn Ghanm ibn Mazin ibn al-Najjar over the baggage.

1. qibla : The direction of prayer, initially towards Jerusalem, later changed to the Kaaba in Mecca.
2. aw'abu : They mobilized completely, leaving no one behind.
3. ya'taqibunaha : They rode the camels alternately, taking turns due to the shortage of mounts.
4. rawiya : A water-skin or a person carrying water; here it refers to slaves carrying water for Quraysh.
5. qulub : Wells; plural of qalb, meaning a well or water source.

The naming of those who witnessed Badr [1] among the Muslims [2] with the Messenger of…

The naming of those who witnessed Badr [1] among the Muslims [2] with the Messenger of Allah [3].

Then the Messenger of God ﷺ departed. When he reached al-Ṣafrā’, he divided the spoils there as God commanded. He struck off the head of al-Naḍr ibn al-Ḥārith ibn Kalada of Banī ‘Abd al-Dār. Then when he reached ‘Irq al-Ẓabya, he struck off the head of ‘Uqba ibn Abī Mu‘ayṭ ibn ‘Amr ibn Umayya ibn ‘Abd Shams. [Listing of those who witnessed Badr from the Muslims with the Messenger of God ﷺ] From Banī Hāshim and al-Muṭṭalib, the two sons of ‘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 an Ethiopian. Abū Kabsha, who was a Persian. From the allies of Banī Hāshim: Abū Marthad Kannāz ibn Ḥuṣayn ibn Yarbū‘ ibn ‘Amr ibn ‘Umayr ibn Yarbū‘ ibn Kharsha ibn Sa‘d ibn Ṭarīf ibn Jallān ibn Ghunm ibn Ghannī ibn Ya‘ṣur ibn Sa‘d ibn Qays ibn ‘Aylān, an 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, the two sons of al-Ḥārith. Misṭaḥ, whose name is ‘Awf ibn Uthātha 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, the daughter of the Messenger of God ﷺ, as she was ill; she died, and the news of the victory came when she was buried. The Messenger of God ﷺ allotted him his share of the spoils and his reward for the battle, so he is considered a Badrī. Abū Ḥudhayfa, whose name is Qays (or, it is said, Muhashshim) ibn ‘Utba ibn Rabī‘a ibn ‘Abd Shams. Sālim, the client of Abū Ḥudhayfa, who was at that time called Ibn Abī Ḥudhayfa. From their clients: It is said that Ṣubayḥ, the client of Abū al-‘Āṣ 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 Ghunm ibn Dawdān ibn Asad ibn Khuzayma. ‘Ukāsha ibn Miḥṣan ibn Ḥurthān ibn Qays ibn Murra ibn Kabīr. His brother Sinān ibn Miḥṣan. 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 Sanḥabra ibn ‘Amr ibn Bukayr ibn ‘Āmir ibn Ghunm ibn Dawdān ibn Asad ibn Khuzayma. From the allies of Banī Kabīr ibn Ghunm: Thaqaf, Mālik, and Mudlij (or, it is said, Midlāj) — 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, an ally of Banī Nawfal. Khabbāb, the client of ‘Utba ibn Ghazwān — he 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, an ally of theirs. Sa‘d al-Kalbī, the 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 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 al-Ḥārith ibn Zuhra. Sa‘d ibn Abī Waqqāṣ — 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 Rabī‘a ibn Thumāma ibn Maṭrūd ibn ‘Amr ibn Sa‘d ibn Duhayr ibn Lu’ayy ibn Tha‘laba ibn Bahrā’ ibn ‘Amr ibn al-Ḥāf ibn Quḍā‘a. ‘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 ibn ‘Amr ibn Sa‘d ibn ‘Abd al-‘Uzzā ibn Muḥallim ibn Ghālib ibn ‘Ā’idha ibn Yathī‘ ibn al-Hawn ibn Khuzayma ibn Mudrika, from al-Qāra. Dhū al-Shimālayn ibn ‘Abd ‘Amr ibn Naḍla ibn Ghubshān 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 the name of Dhū al-Shimālayn is ‘Umayr ibn ‘Abd ‘Amr, and he was left-handed, while Dhū al-Yadayn had long hands. Khabbāb ibn al-Aratt — he is Tamīmī, or 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, an ally of Banī Jud‘ān. Ṭalḥa ibn ‘Ubayd Allāh ibn ‘Uthmān ibn ‘Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murra — he was in Syria on business, so the Messenger of God ﷺ allotted 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 ibn Hirmī ibn ‘Āmir ibn Makhzūm. al-Arqam ibn Abī al-Arqam ‘Abd Manāf ibn Abī Jundab, whose name is Asad ibn ‘Abd Allāh ibn ‘Umar ibn Makhzūm. ‘Ammār ibn Yāsir al-‘Ansī, client of Fihr. ‘Ayhāma, 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, an ally of theirs — 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. His brother ‘Abd Allāh ibn Surāqa. Sa‘īd ibn Zayd ibn ‘Amr ibn Nufayl was absent in Syria, so the Messenger of God ﷺ allotted him his share and his reward, so he is a Badrī. Muhja‘, the 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, the two sons of Abī Khawlī al-‘Ijlī. ‘Āmir ibn Rabī‘a al-‘Anazī. ‘Āmir, ‘Āqil, Khālid, and Iyās, the sons of al-Bukayr ibn ‘Abd Yālīl ibn Nāshib ibn Ghīra ibn Sa‘d ibn Layth — fourteen men. From Banī Jumaḥ ibn ‘Amr ibn Huṣayṣ ibn Ka‘b: ‘Uthmān, Qudāma, and ‘Abd Allāh, the sons of Maẓ‘ūn ibn Ḥabīb ibn Wahb ibn Ḥudhāfa ibn Jumaḥ. al-Sā’ib ibn ‘Uthmān ibn Maẓ‘ūn. 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 ibn Sahm — one man. From Banī ‘Āmir ibn Lu’ayy ibn Ghālib ibn Fihr: Abū Sabra ibn 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 hosts met, he fled to the Messenger of God ﷺ. Wahb ibn Sa‘d ibn Abī Sarḥ. Ḥāṭib ibn ‘Amr. ‘Umayr ibn ‘Awf, the client of Suhayl ibn ‘Amr. Sa‘d ibn Khawla, an ally of theirs 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 Zuhayr ibn Abī Shaddād ibn Rabī‘a ibn Hilāl ibn Uhayb. Suhayl ibn Rabī‘a ibn Hilāl ibn Uhayb — he is Ibn Bayḍā’. His brother Ṣafwān ibn Wahb. ‘Amr ibn Abī Sarḥ ibn Rabī‘a ibn Hilāl ibn Uhayb ibn Ḍabba. ‘Iyāḍ ibn Zuhayr — six men. Total of the Badrīs from the Emigrants, may God be pleased with them: eighty-six men, among whom three did not witness it but were entitled to the reward of those who witnessed it and a share like those who witnessed it: ‘Uthmān ibn ‘Affān, Ṭalḥa ibn ‘Ubayd Allāh, and Sa‘īd ibn Zayd. The rest witnessed it in person. Among them, from the pure Quraysh: forty-one men: from Banī 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, among whom eleven are clients: Zayd ibn Ḥāritha, Anasa, Abū Kabsha, Khabbāb, Bilāl, ‘Āmir ibn Fuhayra, Sālim, Muhja‘, Sa‘d al-Kalbī, Ṣuhayb, and ‘Amr ibn ‘Awf, the 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 (one of them is disputed, it is said he is Khuzā‘ī); from Ghannī two; from Sulaym three; from Māzin, the 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. 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 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 Sakan ibn Za‘warā’. From their allies: al-Ḥārith ibn Khuzama ibn ‘Adī ibn Abī ibn Ghunm ibn Sālim ibn ‘Awf ibn ‘Amr ibn ‘Awf ibn al-Khazraj ibn Ḥāritha — he left his people and allied with Banī Za‘warā’. Muḥammad ibn Maslama ibn Salama ibn Khālid ibn ‘Adī ibn Majda‘a ibn Ḥāritha ibn al-Ḥārith ibn al-Khazraj ibn ‘Amr ibn Mālik ibn al-Aws — he left his people and allied with his paternal cousins, Banī Za‘warā’. Salama ibn Aslam ibn Ḥarīsh ibn ‘Adī ibn Majda‘a ibn Ḥāritha — he also left his people and allied with his paternal cousins, Banī Za‘warā’. Abū al-Haytham ibn al-Tayyihān. ‘Ubayd ibn al-Tayyihān. ‘Abd Allāh ibn Sahl — it is said he is a pure member 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 — this ‘Ubayd is Muqarrin, so called because he captured four polytheists, tied them all together, and drove them, one of them being ‘Aqīl ibn Abī Ṭālib. Naṣr ibn al-Ḥārith ibn ‘Abd ibn ‘Ubayd ibn Ẓafar. His uncle Mu‘attib ibn ‘Ubayd. From their allies: ‘Abd Allāh ibn Ṭāriq al-Balawī — five men. From Banī Ḥāritha ibn al-Ḥārith ibn al-Khazraj ibn ‘Amr ibn Mālik ibn al-Aws:

Mas'ud ibn Sa'd ibn 'Amir ibn 'Adi ibn Jusham ibn Mujadda'a ibn Haritha. Abu 'Abs ibn Jabr ibn 'Amr ibn Zayd ibn Jusham ibn Mujadda'a ibn Haritha. From their allies, then from Bali: 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 men. From Banu 'Awf ibn Malik ibn al-Aws, then from 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 ibn Malik ibn Umayya ibn Dubay'a. Mu'attib ibn Qushayr ibn Mulayl ibn Zayd ibn al-'Ataf ibn Dubay'a. Some people have mentioned Mu'attib ibn Qushayr among the hypocrites, but this is false, because his presence at Badr undoubtedly invalidates this assumption. Abu Mulayl ibn al-Az'ar ibn Zayd ibn al-'Ataf ibn Dubay'a. 'Umayr ibn Ma'bad ibn al-Az'ar ibn Zayd ibn al-'Ataf. Sahl ibn Hunayf ibn Wahib ibn al-'Ukaym ibn Tha'laba ibn Mujadda'a ibn al-Harith ibn Bakhraj, who is 'Amr ibn Khuns—or Khunays, and it is said: Khunsa'—ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Aws, an ally of theirs. Five men. From Banu Umayya ibn Zayd ibn 'Awf: Abu Lubaba Bashir, Mubashshir, and Rifa'a, sons of 'Abd al-Mundhir ibn Zayd ibn Zanbar ibn Umayya ibn Zayd. Sa'd ibn 'Ubayd ibn al-Nu'man ibn Qays ibn 'Amr ibn Zayd ibn Umayya ibn Zayd. 'Uwaym ibn Sa'ida ibn 'A'ish ibn Qays ibn Zayd ibn Umayya ibn Zayd. Rafi' ibn 'Anjada, who is his mother. 'Ubayd ibn Abi 'Ubayd. Tha'laba ibn Hatib. 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. 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, [saying], 'If He gives us of His bounty, we will surely spend in charity'" ¹—the verses. This is false, because his presence at Badr undoubtedly invalidates that. Eight men. From Banu 'Ubayd ibn Zayd ibn Malik ibn 'Awf: Anas ibn Qatada ibn Rabi'a ibn Khalid ibn al-Harith ibn 'Ubayd ibn Zayd. From their allies from Bali: Ma'n ibn 'Adi ibn al-Jadd ibn al-'Ajlan. Thabit ibn Aqram ibn Tha'laba ibn 'Adi ibn al-'Ajlan. And his cousin: Zayd ibn Aslam ibn Tha'laba. Rib'i ibn Rafi' ibn Zayd ibn Haritha ibn al-Jadd ibn al-'Ajlan. '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. From Banu Mu'awiya ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: Jabr ibn 'Atik ibn al-Harith ibn Qays ibn Haysha ibn al-Harith ibn Umayya ibn Zayd ibn Mu'awiya. Malik ibn Numayla al-Muzani, an ally of theirs. Al-Nu'man ibn 'Asr al-Balawi, an ally of theirs. Three men. From Banu Tha'laba ibn 'Amr ibn 'Awf ibn Malik: 'Abdullah ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Birk, and the name of al-Birk is Imru' al-Qays ibn Tha'laba ibn 'Amr ibn 'Awf. 'Asim ibn Qays ibn Thabit ibn al-Nu'man ibn Umayya ibn al-Birk. Abu Diyah ibn Thabit ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba. And his brother: Abu Habba ibn Thabit. Salim ibn 'Umayr ibn Thabit ibn al-Nu'man ibn Umayya ibn al-Birk. Al-Harith ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba. Khawwat ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Birk. The Messenger of Allah ﷺ sent him back and gave him his share and reward. Seven men. From Banu Jahjaba ibn Kalafa ibn 'Awf ibn Malik: Al-Mundhir ibn Muhammad ibn 'Uqba ibn Uhayha ibn al-Jallah ibn al-Harish ibn Jahjaba ibn Kalafa. From their allies: Abu 'Uqayl ibn 'Abdullah ibn Tha'laba ibn Bayhan ibn 'Amir ibn al-Harith ibn Malik ibn 'Amir ibn Unayf ibn Jusham ibn 'Abdullah ibn Taym ibn Arash ibn 'Amir ibn 'Ubayla ibn Qusaymil ibn Fran ibn Bali ibn 'Amr ibn al-Haf ibn Quda'a. Two men. From Banu Imri' al-Qays ibn Malik ibn al-Aws, then from Banu Ghanam ibn al-Silm 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. Mundhir ibn Qudama ibn 'Arfaja ibn Ka'b ibn al-Nahat ibn Ka'b ibn Haritha, and it is said: Malik ibn Qudama. And his uncle: al-Harith ibn 'Arfaja. Tamim, the freed slave of Sa'd ibn Khaythama. Five men. Thus the total of those from al-Aws who witnessed Badr in person, and those for whom a share and reward were given, is sixty-one men. 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 lived in al-'Awali ² at a distance from Medina, so the number of those who attended the battles among them was small. The Badriyun ³ from al-Khazraj ibn Haritha of the Ansar ⁴, then from Banu al-Harith, 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. Sa'd ibn al-Rabi' ibn 'Amr ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays. 'Abdullah ibn Rawaha ibn Tha'laba ibn Imri' al-Qays ibn 'Amr ibn Imri' al-Qays ibn Malik. Khallad ibn Suwayd ibn Tha'laba ibn 'Amr ibn Haritha ibn Imri' al-Qays. Four men. From 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. From Banu 'Adi ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Subay' ibn Qays ibn 'Aysha, and it is said: 'Absa, ibn Umayya ibn Malik ibn 'Amir ibn 'Adi. And his brother: 'Abbad ibn Qays. 'Abdullah ibn 'Abs. Three men. From 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 Fasham. One man. From Banu Jusham and Zayd, the two sons of al-Harith ibn al-Khazraj; they are the twins: Khubayb ibn Isaf ibn 'Utba ibn 'Amr ibn Khudayj ibn 'Amir ibn Jusham. 'Abdullah ibn Zayd ibn Tha'laba ibn 'Abd Rabbih ibn Zayd. And his brother: Hurayth ibn Zayd ibn Tha'laba. Sufyan ibn Bishr ibn 'Amr ibn al-Harith ibn Ka'b ibn Zayd. Four men. From Banu Jadara ibn 'Awf ibn al-Harith ibn al-Khazraj: Tamim ibn Ya'ar ibn Qays ibn 'Adi ibn Umayya ibn Jadara. 'Abdullah ibn 'Umayr. Zayd ibn al-Mirann ibn Qays ibn 'Adi ibn Umayya ibn Jadara, and it is said: he is Zayd ibn al-Muzayyin. 'Abdullah ibn 'Arfata ibn 'Adi ibn Umayya ibn Jadara. Four men. From Banu al-Abjar, who are Banu Khadra ibn 'Awf ibn al-Harith ibn al-Khazraj: 'Abdullah ibn Rabi' ibn Qays ibn 'Amr ibn 'Abbad ibn al-Abjar, who is Khadra. One man. From Banu 'Awf ibn al-Khazraj, then from Banu 'Ubayd ibn Malik ibn Salim ibn Ghanam ibn 'Awf ibn al-Khazraj, named Salim al-Hubli ⁵ because of his large belly: 'Abdullah ibn 'Abdullah ibn Ubayy ibn Salul, and Salul is a woman, the mother of Ubayy ibn Malik ibn al-Harith ibn 'Ubayd. Aws ibn Khawli ibn 'Abdullah ibn al-Harith ibn 'Ubayd. Two men. From Banu Jaz' ibn 'Adi ibn Malik ibn Salim, and Banu Tha'laba ibn Malik: Zayd ibn Wadi'a ibn 'Amr ibn Qays ibn Jaz'. 'Uqba ibn Wahb ibn Kalada, an ally of theirs from Banu 'Abdullah ibn Ghatafan. Rifa'a ibn 'Amr ibn Zayd ibn 'Amr ibn Tha'laba ibn Malik ibn Salim. 'Amir ibn Salama ibn 'Amir, an ally of theirs from Yemen, and it is said: 'Amr ibn Salama, and he is from Bali. Abu Khamisa Ma'bad ibn 'Abbad ibn Qushayr ibn al-Muqaddam ibn Salim ibn Ghanam. 'Amir ibn al-Bukayr, an ally of theirs, and it is said: he is 'Amir ibn al-'Ulays. Six men. From Banu Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj, then from Banu al-'Ajlan ibn Zayd ibn Ghanam ibn Salim: Nawfal ibn 'Abdullah ibn Nadla ibn Malik ibn al-'Ajlan. One man. And it is confirmed that 'Itban ibn Malik ibn 'Amr ibn al-'Ajlan attended it; thus they are two men. From Banu Asram ibn Fihr ibn Tha'laba ibn Ghanam ibn Salim ibn 'Awf; and it has been said: 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. From 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. From Banu Qarbus ibn Ghanam ibn Umayya ibn Lawdhan ibn Salim, and it is said: Qaryus ibn Ghanam: Thabit ibn Hazzal ibn 'Amr ibn Qarbus. One man. From 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. Al-Rabi' ibn Iyas ibn 'Amr ibn Ghanam ibn Umayya ibn Lawdhan. And his brother: Waraqa ibn Iyas. 'Amr ibn Iyas, an ally of theirs from Yemen, and it is said: he is the brother of al-Rabi' and Waraqa. From their allies: Al-Mujadhdhir ibn Dhiyad ibn 'Amr ibn Zamzama ibn 'Amr ibn 'Umara ibn Malik ibn Ghusayna ibn 'Amr ibn Batira ibn Mashnu' ibn Qasr ibn Taym ibn Irash ibn 'Amir ibn 'Ubayla ibn Qusaymil ibn Fran ibn Bali ibn 'Amr ibn Quda'a. And the name of al-Mujadhdhir is 'Abdullah. 'Ubada ibn al-Khashkhash ibn 'Amr ibn Zamzama. Nihab ibn Tha'laba ibn Khuzama ibn Asram ibn 'Amr ibn 'Umara, and it is said: Nihath. 'Abdullah ibn Tha'laba ibn Khuzama ibn Asram. And it has also been said that 'Utba ibn Rabi'a ibn Khalid ibn Mu'awiya al-Bahrani, an ally of theirs, witnessed Badr, and it has been said that this 'Utba is from Bahz, from Banu Sulaym. From Banu Ka'b ibn al-Khazraj, then from Banu Sa'ida ibn Ka'b ibn al-Khazraj, then from 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. Al-Mundhir ibn 'Amr ibn Khunays ibn Haritha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba. Two men. From Banu 'Amr ibn al-Khazraj ibn Sa'ida: Abu Usayd: Malik ibn Rabi'a ibn al-Badan ibn 'Amir ibn 'Awf ibn Hazim ibn 'Amr ibn al-Khazraj ibn Sa'ida. Malik ibn Mas'ud ibn al-Badan. Two men. From Banu Tarif ibn al-Khazraj ibn Sa'ida: 'Abd Rabbih ibn Haqq ibn Aws ibn Waqsh ibn Tha'laba ibn Tarif. From their allies: Ka'b ibn Himar ibn Tha'laba al-Juhani. Damra, Ziyad, and Busbas, sons of 'Amr. 'Abdullah ibn 'Amir, from Bali. From Banu Jusham ibn al-Khazraj, then from 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. Al-Hubab ibn al-Mundhir ibn al-Jamuh. 'Umayr ibn al-Humam ibn al-Jamuh. Tamim, the freed slave of Khirash ibn al-Simma. 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram. Mu'adh ibn 'Amr ibn al-Jamuh. Mu'awwidh ibn 'Amr. Khallad ibn 'Amr ibn al-Jamuh. 'Uqba ibn 'Amir ibn Nabi ibn Zayd ibn Haram. Habib ibn Aswad, a freed slave of theirs. Thabit ibn al-Jadha', and the name of al-Jadha' is Tha'laba ibn Zayd ibn al-Harith ibn Haram. 'Umayr ibn al-Harith ibn Labda ibn Tha'laba. Bishr ibn al-Bara' ibn Ma'rur ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd ibn 'Adi ibn Ghanam ibn Ka'b ibn Salama. Al-Tufayl ibn Malik ibn Khansa'. Al-Tufayl ibn al-Nu'man ibn Khansa'. Sinan ibn Sayfi ibn Sakhr ibn Khansa'. 'Abdullah ibn al-Jadd ibn Qays ibn Sakhr ibn Khansa'. 'Utba ibn 'Abdullah ibn Sakhr ibn Khansa'. Jabbar ibn Umayya ibn Sakhr ibn Khansa'. Kharija ibn Humayr.

And his brother: Abdullah ibn Humayr, two allies of theirs from Ashja', from Banu Dahman. It has been said that Jabbar ibn Sakhr is the son of Umayya ibn Khunas. And Yazid ibn al-Mundhir ibn Sarh ibn Khunas. And Ma'qil ibn al-Mundhir ibn Sarh ibn Khunas. And Abdullah ibn al-Nu'man ibn Baldama. And al-Dahhak ibn Haritha ibn Zayd ibn Tha'laba ibn Ubayd ibn Adi ibn Ka'b. And Sawad ibn Razn ibn Zayd ibn Tha'laba, and it is said: Sawad ibn Zurayq ibn Zayd ibn Tha'laba. And Ma'bad ibn Qays ibn Sakhr ibn Haram. And Abdullah ibn Qays ibn Sakhr ibn Haram. And Abdullah ibn Abd Manaf ibn al-Nu'man ibn Sinan. And Jabir ibn Abdullah ibn Ri'ab ibn al-Nu'man; this is not Jabir ibn Abdullah ibn Amr ibn Haram who lived long and from whom many narrations are transmitted; that one did not attend Badr or Uhud, and his first battle was the expedition of Hamra' al-Asad, then what followed consecutively until the Trench ⁶. And Khulayda ibn Qays ibn al-Nu'man. And al-Nu'man ibn Yasar, a freedman of theirs. And Abu al-Mundhir: Yazid ibn Amir ibn Hadida. And Qutba ibn Amir ibn Hadida. And Sulaym ibn Amr ibn Hadida. And Antara, his freedman; and it is said that this Antara is from Banu Sulaym ibn Mansur, then from Banu Dhakwan. And Abs ibn Amir ibn Adi. And Abu al-Yusr: Ka'b ibn Amr ibn Abbad ibn Amr ibn Sawad ibn Ghanm. And Sahl ibn Qays ibn Abi Ka'b ibn al-Qayn ibn Ka'b ibn Sawad. And Amr ibn Taliq ibn Zayd ibn Umayya ibn Sinan ibn Ka'b ibn Ghanm. Thirty-five men. From Banu Adi ibn Sa'd, brother of Salama ibn Sa'd: Mu'adh ibn Jabal ibn Amr ibn Aws ibn A'idh ibn Adi ibn Ka'b ibn Adi ibn Adi. It has been said in his lineage: Mu'adh ibn Jabal ibn Amr ibn Aws ibn Abbad ibn Adi ibn Ka'b ibn Amr ibn Adi ibn Sa'd, brother of Salama ibn Sa'd. One man. From Banu Zurayq ibn Abd Haritha ibn Ghadb ibn Jusham ibn al-Khazraj: Qays ibn Muhsin ibn Khalid ibn Mukhallad ibn Amir ibn Zurayq ibn Abd Haritha. And Abu Khalid: al-Harith ibn Qays ibn Khalid ibn Mukhallad. And Jubayr ibn Iyas ibn Khalid ibn Mukhallad. And Abu Ubada: Sa'd ibn Uthman ibn Khalda ibn Mukhallad. And his brother: Uqba ibn Uthman. And Dhakwan ibn Abd Qays ibn Khalda ibn Mukhallad. And Ubada ibn Qays ibn Amir ibn Khalid ibn Amir ibn Zurayq ibn Abd Haritha. And As'ad ibn Yazid ibn al-Fakah ibn Zayd ibn Khalda ibn Amir ibn Zurayq ibn Abd Haritha. And al-Fakah ibn Bashir ibn al-Fakah ibn Zayd ibn Khalda. And Mu'adh ibn Ma'is ibn Qays ibn Khalda ibn Amir ibn Zurayq. And his brother: A'idh ibn Ma'is ibn Qays ibn Khalda ibn Amir ibn Zurayq. And their uncle: Mas'ud ibn Sa'd ibn Qays. And Rifa'a ibn Rafi' ibn al-Ajlan ibn Amr ibn Amir ibn Zurayq ibn Abd Haritha. And his brother: Khallad ibn Rafi'. And Ubayd ibn Zayd ibn Amir ibn al-Ajlan. And Ziyad ibn Labid ibn Tha'laba ibn Sinan ibn Amir ibn Adi ibn Umayya ibn Bayada. And Khalid ibn Qays ibn Malik ibn al-Ajlan ibn Amir ibn Bayada. And Rajila ibn Tha'laba ibn Khalid ibn Tha'laba ibn Amir ibn Bayada. And Atiyya ibn Nuwayra ibn Amir ibn Atiyya ibn Amir ibn Bayada. And Khalifa ibn Adi ibn Amr ibn Malik ibn Amir ibn Fuhayra ibn Bayada. And Rafi' ibn al-Mu'alla ibn Lawdhan ibn Haritha ibn Adi ibn Tha'laba ibn Zayd Manat ibn Habib ibn Haritha, brother of Zurayq ibn Haritha. From Banu Amr ibn al-Khazraj ibn al-Najjar, who is: Taym Allah ibn Tha'laba ibn Amr ibn al-Khazraj: Abu Ayyub Khalid ibn Zayd ibn Kulayb ibn Tha'laba ibn Abd ibn Awf ibn Ghanm ibn Malik ibn al-Najjar. And Thabit ibn Khalid ibn al-Nu'man ibn Khansa' ibn Usayra ibn Abd ibn Awf ibn Ghanm ibn Malik ibn al-Najjar. And Umara ibn Hazm ibn Zayd ibn Lawdhan ibn Amr ibn Abd ibn Awf ibn Ghanm ibn Malik ibn al-Najjar. And Suraqa ibn Ka'b ibn Abd al-Uzza ibn Ghuzayya ibn Amr ibn Abd ibn Awf ibn Ghanm ibn Malik ibn al-Najjar. And Suhayl ibn Rafi' ibn Abi Amr ibn A'idh ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. And Adi ibn Abi al-Zaghba', an ally of theirs from Juhayna. And Mas'ud ibn Aws ibn Zayd ibn Asram ibn Zayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. And Abu Khuzayma ibn Aws ibn Zayd ibn Asram ibn Zayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. And Rafi' ibn al-Harith ibn Sawad ibn Zayd. From Banu Sawad ibn Malik ibn Ghanm: Awf, and Mu'awwidh, and Mu'adh, sons of al-Harith ibn Rifa'a ibn Sawad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar; they are the sons of Afra'. And al-Nu'man ibn Amr ibn Rifa'a ibn Sawad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar. And Abdullah ibn Qays ibn Khalid ibn Khalda ibn al-Harith ibn Sawad ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. And Isma, an ally of theirs from Ashja'. And Wadi'a ibn Amr, an ally of theirs from Juhayna. And Thabit ibn Amr ibn Zayd ibn Adi ibn Sawad ibn Zayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. It has been said that Abu al-Hamra', freedman of al-Harith ibn Rifa'a, attended Badr. And Tha'laba ibn Amr ibn Muhsin ibn Amr ibn Atik ibn Amr ibn Mabdhal; the name Mabdhal is: Amir ibn Malik ibn al-Najjar. And Sahl ibn Atik ibn al-Nu'man ibn Amr ibn Atik. And al-Harith ibn al-Simma ibn Amr ibn Atik; he was injured at al-Rawha', so the Messenger of Allah ⁷ assigned him his share. Twenty men. From Banu Mu'awiya ibn Amr ibn Malik ibn al-Najjar, who are Banu Hudayla: Ubayy ibn Ka'b ibn Qays ibn Ubayda ibn Zayd ibn Mu'awiya ibn Amr ibn Malik ibn al-Najjar. And Anas ibn Mu'adh ibn Anas ibn Qays ibn Ubayd ibn Zayd ibn Mu'awiya ibn Amr ibn Malik ibn al-Najjar. Two men. From Banu Adi ibn Amr ibn Malik ibn al-Najjar, who are Banu Mughala, and she is Kananiyya: Aws ibn Thabit ibn al-Mundhir ibn Haram ibn Amr ibn Zayd Manat ibn Adi ibn Amr ibn Malik ibn al-Najjar. And Abu Shaykh ibn Ubayy ibn Thabit ibn al-Mundhir ibn Haram; and some say: he is Abu Shaykh: Ubayy ibn Thabit, brother of Hassan ibn Thabit and Aws ibn Thabit. And Abu Talha: Zayd ibn Sahl ibn al-Aswad ibn Haram ibn Amr ibn Zayd Manat ibn Adi ibn Amr ibn Malik ibn al-Najjar. Four men. From Banu Adi ibn al-Najjar: Haritha ibn Suraqa ibn al-Harith ibn Adi ibn Malik ibn Adi ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And Amr ibn Tha'laba ibn Wahb ibn Adi ibn Malik ibn Adi ibn Amir ibn Ghanm ibn Adi ibn al-Najjar; he is Abu Hakim. And Sulayt ibn Qays ibn Amr ibn Atik ibn Malik ibn Adi ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And Abu Sulayt: Usayra ibn Amr, and he is Abu Kharija, ibn Qays ibn Malik ibn Adi ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And Thabit ibn Khansa' ibn Amr ibn Malik ibn Adi ibn Amir. And Amir ibn Umayya ibn Zayd ibn al-Hashas ibn Malik ibn Adi ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And Muhriz ibn Amir ibn Malik ibn Adi ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And Sawad ibn Ghaziyya ibn Uhayb, an ally of theirs from Bali. And Abu Zayd: Qays ibn Sakan ibn Qays ibn Zu'ura ibn Haram ibn Jundab ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And Abu al-A'war ibn al-Harith ibn Zalim ibn Abs ibn Haram. And Sulaym ibn Milhan. And Haram ibn Milhan, who is Malik ibn Khalid ibn Zayd ibn Haram. Ten men. From Banu Mazin ibn al-Najjar: Qays ibn Abi Sa'sa'a; the name of Abu Sa'sa'a is: Amr ibn Zayd ibn Awf ibn ??? Amr ibn Ghanm ibn Mazin ibn al-Najjar. And Abdullah ibn Ka'b ibn Amr ibn Awf ibn Mabdhal. And Isma, an ally of theirs from Banu Asad ibn Khuzayma. And Abu Dawud: Umayr ibn Amir ibn Malik ibn Khansa' ibn Mabdhal. And Suraqa ibn Amr ibn Atiyya ibn Khansa' ibn Mabdhal. And Qays ibn Mukhallad ibn Tha'laba ibn Sakhr ibn Habib ibn al-Harith ibn Tha'laba ibn Mazin ibn al-Najjar. Six men. From Banu Dinar ibn al-Najjar: Al-Nu'man ibn Abd Amr ibn Mas'ud ibn Abd al-Ashhal ibn Haritha ibn Dinar ibn al-Najjar. And al-Dahhak ibn Abd Amr, his brother. And Sulaym ibn al-Harith ibn Tha'laba ibn Ka'b ibn Abd al-Ashhal ibn Haritha ibn Dinar ibn al-Najjar. And Jabir ibn Khalid ibn Mas'ud ibn Abd al-Ashhal ibn Haritha ibn Dinar ibn al-Najjar. And Sa'd ibn Suhayl ibn Abd al-Ashhal ibn Haritha ibn Dinar ibn al-Najjar. From Banu Qays ibn Malik ibn Ka'b ibn Haritha ibn Dinar ibn al-Najjar:

1. zakat : Obligatory alms tax in Islam.
2. al-'Awali : The highlands or elevated areas around Medina.
3. Badriyun : Those who participated in the Battle of Badr.
4. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet Muhammad.
5. Salim al-Hubli : Salim the Pregnant, a nickname due to his large belly.
6. 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.
7. Rasul Allah : Messenger of Allah; a title for the Prophet Muhammad.

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

Ka'b ibn Zayd ibn Qays. Bujayr ibn Abi Bujayr, an ally of theirs from Banu Judhayma ibn Rawaha from Banu 'Abs. Thus, all those who witnessed Badr from the Khazraj were one hundred and seventy men. And the total number of people at Badr was three hundred and nineteen men. Among them were eight men who were absent but were given their share and reward, and the rest, three hundred and eleven men, witnessed it in person; may Allah be pleased with them all. It has been mentioned among those who witnessed Badr: '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 Wabra. And 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, 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, was killed that day at the age of sixteen. And Dhu al-Shimalayn ¹ ibn 'Abd 'Amr ibn Nadla al-Khuza'i, an ally of Banu Zuhra. And 'Aqil ibn al-Bukayr al-Laythi, an ally of Banu 'Adi ibn Ka'b. And Mihja', a freed slave ² of 'Umar ibn al-Khattab.

1. Dhu al-Shimalayn : Literal meaning 'the one with two left hands', a nickname given to a companion who used both hands equally.
2. mawla : A freed slave or client, often a non-Arab convert who was under the protection of an Arab tribe.

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

Safwan ibn Bayda', from Banu al-Harith ibn Fihr—these are six of the Emigrants. From the Ansar, then from al-Aws: Sa'd ibn Khaythama ibn 'Amr ibn 'Awf. Mubashshir ibn 'Abd al-Mundhir ibn Zunbur—these are also two men. From Banu al-Harith ibn al-Khazraj: Yazid ibn al-Harith, who is Ibn Fusḥam ibn al-Harith ibn al-Khazraj. From Banu Salama: 'Umayr ibn al-Humam. From Banu Habib ibn 'Abd Haritha: Rafi' ibn al-Mu'alla. From Banu al-Najjar: Haritha ibn Suraqa. 'Awf and Mu'awwidh, the two sons of 'Afra'. These are six from al-Khazraj. The total is fourteen men. [Mention of those killed among the polytheists on the day of Badr] Seventy men were killed from the disbelievers of Quraysh and those who followed them. Among their notable ones: Hanzala ibn Abi Sufyan Sakhr ibn Harb ibn Umayya—his killer was Zayd ibn Haritha. 'Ubayda ibn Sa'id ibn al-'As—killed by al-Zubayr. His brother: al-'As ibn Sa'id—killed by 'Ali ¹. 'Uqba ibn Abi Mu'ayt—killed by 'Asim ibn Thabit ibn Abi al-Aqlah as a captive; it is also said: killed by 'Ali ¹. 'Utba ibn Rabi'a ibn 'Abd Shams. Shayba ibn Rabi'a. Al-Walid ibn 'Utba. Al-Harith ibn 'Amir ibn Nawfal ibn 'Abd Manaf. His cousin: Tu'ayma ibn 'Adi—killed as a captive. Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad. His son: al-Harith ibn Zam'a. His brother: 'Uqayl ibn al-Aswad. His cousin: Abu al-Bukhturi al-'As ibn Hisham ibn al-Harith ibn Asad. Nawfal ibn Khuwaylid ibn Asad—it is said: killed by his nephew al-Zubayr; it is also said: by 'Ali. Al-Nadr ibn al-Harith ibn Kalada ibn 'Alqama ibn 'Abd Manaf ibn 'Abd al-Dar—his neck was struck as a captive at al-Safra'. 'Umayr ibn 'Uthman, the uncle of Talha ibn 'Ubayd Allah. Abu Jahl ibn Hisham—those who participated in killing him: Mu'adh ibn 'Amr ibn al-Jamuh and Mu'awwidh ibn 'Afra'; 'Abd Allah ibn Mas'ud found him still alive and cut off his head. His brother: al-'As ibn Hisham. Their cousin: Mas'ud ibn Abi Umayya ibn al-Mughira, brother of Umm Salama, the Mother of the Believers. Abu Qays ibn al-Walid ibn al-Mughira, brother of Khalid ibn al-Walid. His cousin: Abu Qays ibn al-Fakah ibn al-Mughira. Al-Sa'ib ibn Abi al-Sa'ib ibn 'A'idh ibn 'Abd Allah ibn 'Umar ibn Makhzum—there is disagreement about him; it is said he was not killed that day but later embraced Islam. Munabbih ibn al-Hajjaj. His son: al-'As ibn Munabbih ibn al-Hajjaj. His brother: Nabih. Umayya ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah. His son: 'Ali ibn Umayya. Malik ibn 'Ubayd Allah ibn 'Uthman, brother of Talha ibn 'Ubayd Allah, was taken captive and died in captivity. 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. From Banu 'Abd Shams and their allies, twelve men. Among their notable ones who were captured on the day of Badr: From Banu Hashim: Al-'Abbas ibn 'Abd al-Muttalib. 'Uqayl ibn Abi Talib, brother of 'Ali. Nawfal ibn al-Harith ibn 'Abd al-Muttalib. From Banu al-Muttalib ibn 'Abd Manaf: Al-Sa'ib ibn 'Ubayd ibn 'Abd Yazid ibn Hashim ibn al-Muttalib ibn 'Abd Manaf. Al-Nu'man ibn 'Amr ibn 'Alqama ibn al-Muttalib. From Banu 'Abd Shams: 'Amr ibn Abi Sufyan ibn Harb. Al-Harith ibn Abi Wajza ibn Abi 'Amr ibn Umayya. Abu al-'As ibn al-Rabi' ibn 'Abd al-'Uzza ibn 'Abd Shams, the son-in-law of the Messenger of Allah ², husband of his daughter Zaynab. Khalid ibn Usayd ibn Abi al-'Is. Four of their allies. From Banu Nawfal ibn 'Abd Manaf: 'Adi ibn al-Khiyar ibn 'Adi ibn Nawfal ibn 'Abd Manaf. 'Uthman ibn 'Abd Shams ibn Jabir, a cousin of 'Utba ibn Ghazwan, on the maternal side. From Banu 'Abd al-Dar: Abu 'Aziz ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar, brother of Mus'ab ibn 'Umayr. From Banu Asad ibn 'Abd al-'Uzza: Al-Sa'ib ibn Abi Habish ibn al-Muttalib ibn Asad. Al-Harith ibn 'A'idh ibn 'Uthman ibn Asad. From Banu Makhzum: Khalid ibn Hisham ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. Sayfi ibn Abi Rufa'a ibn 'Abid ibn 'Abd Allah ibn 'Umar ibn Makhzum. His nephew: 'Abd Allah ibn Abi al-Mundhir ibn Abi Rufa'a. Al-Muttalib ibn Hantab ibn al-Harith ibn 'Ubayd ibn 'Umar ibn Makhzum. Khalid ibn al-A'lam al-Khuza'i—it is also said: 'Uqayli—an ally of theirs, and he is the one who said: "We are not such that our wounds bleed on our heels, but on our feet the blood drips." He was the first to flee on the day of Badr, but was caught and captured. Umayya ibn Abi Hudhayfa ibn al-Mughira. Al-Walid ibn al-Walid, brother of Khalid ibn al-Walid. 'Uthman ibn 'Abd Allah ibn al-Mughira. Abu 'Ata': 'Abd Allah ibn Abi al-Sa'ib ibn 'Abid ibn 'Abd Allah ibn 'Umar ibn Makhzum. From Banu Sahm: Abu Wada'a ibn Subayra ibn Sa'id ibn Sa'd ibn Sahm—he was the first captive to be ransomed. From Banu Jumah: 'Abd Allah ibn Abi ibn Khalaf.

1. عَلِيّ : Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad, and the fourth caliph.
2. رَسُولُ اللَّهِ : Messenger of Allah, referring to the Prophet Muhammad.

The Expedition of Banu Sulaym [1]

And his brother: 'Amr ibn Abi. And Abu 'Azza: 'Amr ibn 'Abdullah ibn 'Umayr ibn Ahyab ibn Hudhafa ibn Jumah. And from Banu 'Amir: Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy. And 'Abd ibn Zam'a ibn Qays ibn 'Abd Shams ibn 'Abd Wudd. And from Banu Asad ibn 'Abd al-'Uzza: 'Abdullah ibn Humayd ibn Zuhayr ibn al-Harith ibn Asad ibn 'Abd al-'Uzza ibn Qusayy. [The Expedition of Banu Sulaym] Only seven days had passed after the Prophet's ﷺ return from Badr, then he set out himself intending Banu Sulaym, appointing over Medina Suba' 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 encountering battle. [The Expedition of al-Sawiq] Then, when Abu Sufyan returned after the defeat at Badr, he swore that he would raid the Messenger of Allah ﷺ. So he set out with two hundred riders until he reached al-'Urayd on the outskirts of Medina, where he burned some palm trees, killed a man from the Ansar and his ally, finding them in their field, then turned back. The Messenger of Allah ﷺ and the Muslims set out in pursuit, appointing over Medina Abu Lubaba ibn 'Abd al-Mundhir. 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 ¹ from their provisions to lighten their loads.

1. sawiq : A type of food made from roasted barley or wheat, often ground and mixed with water or milk, used as a travel provision.

The Expedition of Dhu Amr [1]

The Muslims took it, so it was called the Expedition of al-Sawīq. That was in the second year, in Dhul-Ḥijjah, two months and some days after Badr. [Expedition of Dhī Amr] The Messenger of God ﷺ stayed for the remainder of Dhul-Ḥijjah, then he set out for Najd, intending to attack Ghatafān. He appointed ʿUthmān ibn ʿAffān over Medina. The Messenger of God ﷺ stayed in Najd throughout Ṣafar, then he returned without encountering any battle. [Expedition of Baḥrān] He ﷺ stayed in Medina during Rabīʿ al-Awwal, then he set out intending to attack Quraysh, and appointed Ibn Umm Maktūm over Medina. He reached Baḥrān, a mine in the Ḥijāz, without encountering any battle. He stayed there during Rabīʿ al-Ākhir and Jumādā al-Ūlā of the third year, then he returned to Medina. [Expedition of Banū Qaynuqāʿ] The Banū Qaynuqāʿ, from the Jews, broke their covenant with the Messenger of God ﷺ. So the Messenger of God ﷺ besieged them until they surrendered to his judgment. ʿAbdullāh ibn Ubayy ibn Salūl interceded for them, insisting earnestly, until the Messenger of God ﷺ spared their blood for his sake. He appointed Abū Lubāba Bashīr ibn ʿAbd al-Mundhir over Medina during his siege of them. He besieged them for fifteen nights. They were the people of ʿAbdullāh ibn Salām ¹ — pronounced with a light shadda — and they were on the outskirts of Medina. They numbered seven hundred fighters, among whom were three hundred wearing armor ², armored with iron coats of mail. They had neither crops nor palm trees; they were only merchants and goldsmiths, working with their wealth.

1. ʿAbdullāh ibn Salām : A Jewish rabbi who converted to Islam; his name is sometimes pronounced with a light shadda (doubling) on the lām.
2. mudarriʿ : One who wears a dirʿ, a type of armor or coat of mail.

The sending to Ka'b ibn al-Ashraf [1]

The Expedition against Ka'b ibn al-Ashraf ¹ Ka'b ibn al-Ashraf was from Tayy, his mother from Banu al-Nadir. He was an enemy of Allah and His Messenger, so the Messenger of Allah urged his killing. For this mission, Muhammad ibn Maslamah, Sulkan ibn Salamah ibn Waqsh Abu Na'ilah (one of Banu 'Abd al-Ashhal, and 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 Harithah) volunteered. The Messenger of Allah permitted them to say things contrary to their beliefs, as a permissible stratagem in war. They sent Sulkan ibn Salamah to him; he approached Ka'b, showing agreement with his opposition to the Messenger of Allah, complaining of their hardship, and asked him to sell them and his companions food, for which they would pawn their weapons. Ka'b agreed. Sulkan returned to his companions, and they set out. The Messenger of Allah accompanied them to Baqi' al-Gharqad ² on a moonlit night. They came to Ka'b, who came out of his fortress to them. They walked together, then they struck him with their swords. Muhammad ibn Maslamah thrust a mighwal ³ he had into his thannah ⁴ and killed him. The reprobate screamed a loud scream, alarming the people in the surrounding fortresses, who lit fires. Al-Harith ibn Aws was wounded in his leg (or head) by one of his companions' swords, and bled profusely, so he lagged behind. His companions escaped, passing by Banu Umayyah ibn Zayd to Banu Qurayzah, then to Bu'ath.

1. Ka'b ibn al-Ashraf : A Jewish leader of the Banu al-Nadir tribe, known for his hostility to the Prophet Muhammad.
2. Baqi' al-Gharqad : A cemetery in Medina, also known as Jannat al-Baqi'.
3. mighwal : A type of short sword or dagger.
4. thannah : The soft part of the body between the navel and the pubic area, or the lower abdomen.

The Battle of Uhud [1]

To the lava plain of al-‘Urayḍ, and they awaited their companion there. He joined them, and they brought them to the Messenger of Allah ﷺ at the end of the night while he was praying. They informed him, and he spat on the wound of al-Ḥārith ibn Aws, and it healed. The Messenger of Allah ﷺ then gave the Muslims permission to kill the Jews. At that time, Ḥuwayṣa ibn Mas‘ūd embraced Islam, while his brother Muḥayyiṣa ibn Mas‘ūd had already embraced Islam before him. They were from the Banū Ḥāritha. [The Expedition of Uḥud] The Messenger of Allah ﷺ remained in Medina after his return from Baḥrān during Jumādā al-Ākhira, Rajab, Sha‘bān, and Ramaḍān. Then the disbelievers of Quraysh marched against him in Shawwāl of the year three, having sought reinforcements from their allies and the Aḥābīsh ¹ from Banū Kināna and others. They brought their women with them so that they would not flee. They arrived and encamped at a place called ‘Aynayn, near Uḥud on a mountain at Baṭn al-Sabkha of Qanāt, 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 a number of his Companions would be killed, that a man from his household would be struck, and he interpreted the coat of mail as Medina. The Messenger of Allah ﷺ indicated that they should not go out to meet them, but should fortify themselves in Medina. If the enemy advanced from there, they would fight them at the mouths of the alleys. ‘Abdullāh ibn Ubayy ibn Salūl 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 that they should go out to fight them, until the Prophet ﷺ entered and put on his armor ² and went out. That was on a Friday. He prayed over a man from the Banū al-Najjār who had died, named Mālik ibn ‘Amr—or it is said his name was Muḥriz ibn ‘Āmir. 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 fitting for a prophet, once he has put on his armor, to take it off until he fights." The Messenger of Allah ﷺ went out with a thousand of his Companions, and appointed Ibn Umm Maktūm over Medina to lead the prayer for those Muslims who remained in Medina. When the Messenger of Allah ﷺ reached al-Shawṭ between Medina and Uḥud, ‘Abdullāh ibn Ubayy ibn Salūl withdrew with a third of the people, angry because his opinion had been opposed. ‘Abdullāh ibn ‘Amr ibn Ḥarām, the father of Jābir, followed them, reminding them of Allah and urging them to return to the Messenger of Allah ﷺ, but they refused. He then returned to the Messenger of Allah ﷺ. Some of the Anṣār suggested to him that they seek help from their Jewish allies, but he refused to seek help from polytheists. He ﷺ then took the path through the lava plain of Banū Ḥāritha and said, "Who will lead us to the enemy from close by?" Abū Khaythama, one of the Banū Ḥāritha, said, "I will, O Messenger of Allah." He led them through the properties of Banū Ḥāritha until he passed through a garden belonging to Murba‘ ibn Qayẓī, who was a blind hypocrite. The wicked man stood up throwing 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 and blind of sight." Sa‘d ibn Zayd, brother of Banū ‘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 Uḥud, on the slope of the valley towards the mountain. He placed his back to Uḥud and forbade the people from fighting until he commanded them. Quraysh had let their cattle and horses ³ loose in the crops at al-Ṣamgha of Qanāt belonging to the Muslims. The Messenger of Allah ﷺ arrayed for battle with seven hundred men. It is said that the polytheists numbered three thousand, including two hundred horses—or it is said there were fifty horsemen that day. The Muslim archers numbered fifty men. The Messenger of Allah ﷺ appointed ‘Abdullāh ibn Jubayr, brother of Banū ‘Amr ibn ‘Awf from al-Aws, as commander of the archers. He was the brother of Khawwāt ibn Jubayr, and on that day ‘Abdullāh was distinguished by white garments. 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 ⁴ and gave the standard to Muṣ‘ab ibn ‘Umayr, brother of Banū ‘Abd al-Dār. On that day, he allowed Samura ibn Jundub al-Fazārī and Rāfi‘ ibn Khadīj from Banū Ḥāritha to participate, though they were fifteen years old; Rāfi‘ was an archer. He sent back Usāma ibn Zayd, ‘Abdullāh ibn ‘Umar ibn al-Khaṭṭāb, Zayd ibn Thābit, ‘Amr ibn Ḥazm (both from Banū Mālik ibn al-Najjār), al-Barā’ ibn ‘Āzib, Usayd ibn Ẓuhayr (both from Banū Ḥāritha), ‘Urāba ibn Aws, Zayd ibn Arqam, and Abū Sa‘īd al-Khudrī. He later allowed them to participate in the expedition of al-Khandaq a year later. ‘Abdullāh ibn ‘Umar was fourteen years old on the day of Uḥud, and the others who were sent back were of similar age. Quraysh placed Khālid ibn al-Walīd in command of the cavalry on their right wing and ‘Ikrima ibn Abī Jahl on their left wing. The Messenger of Allah ﷺ gave his sword, with its right ⁵, to Abū Dujāna Simāk ibn Kharasha, brother of Banū Sā‘ida, who was a brave hero and would strut proudly in battle. Abū ‘Āmir ‘Abd ‘Amr ibn Ṣayfī ibn Mālik ibn al-Nu‘mān, one of Banū Ḍubay‘a, was the father of Ḥanẓala, "the one washed by the angels." His father, as we mentioned, had become a monk and ascetic in the pre-Islamic period. 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 the polytheists in Mecca and witnessed the day of Uḥud with them. 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 Uḥud among the servants of Mecca and the Aḥābīsh. When he called out to his people and identified himself, they said, "May Allah not bless you, O wicked one!" He said, "Evil has befallen my people after me." Then he fought the Muslims fiercely. The slogan of the Companions of the Messenger of Allah ﷺ on the day of Uḥud was: "Die! Die!" On that day, Abū Dujāna, Ṭalḥa, Ḥamza, ‘Alī, and Anas ibn al-Naḍr displayed great valor, beyond what many others could match. Likewise, a group of the Anṣār were struck down that day while advancing, not retreating. The people fought, and the rout of Quraysh continued. When the archers saw this, they said, "Allah has defeated the enemies of Allah. There is no point in our staying here." Their commander ‘Abdullāh ibn Jubayr reminded them of the Messenger of Allah’s ﷺ order not to leave their position, but they said, "They have been routed," and paid no heed to his words. They left their post. Then the polytheists returned, and Allah honored with martyrdom those He willed among the Muslims. They reached the Messenger of Allah ﷺ, and Muṣ‘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 ⁶ was broken by a stone, and the helmet ⁷ was smashed on his blessed head. The Messenger of Allah ﷺ gave the standard to ‘Alī ibn Abī Ṭālib after the death of Muṣ‘ab. The Messenger of Allah ﷺ came under the standard of the Anṣār. Those who inflicted the aforementioned injuries on the Prophet ﷺ were ‘Amr ibn Qumay’a al-Laythī and ‘Utba ibn Abī Waqqāṣ. Ḥanẓala al-Ghasīl ibn Abī ‘Āmir charged at Abū Sufyān, and when he had the upper hand, Shaddād ibn al-Aswad al-Laythī, also known as Ibn Shu‘ūb, attacked Ḥanẓala and killed him. Ḥanẓala had killed while in a state of major ritual impurity (junub) ⁸ after leaving his wife, so the angels washed him, and the Messenger of Allah ﷺ was informed of this. The standard-bearers of the polytheists were killed until the standard fell, but ‘Amra bint ‘Alqama al-Ḥārithiyya raised it for the polytheists, and they rallied around it. It is said that ‘Abdullāh ibn Shihāb al-Zuhrī, the uncle of the jurist Muḥammad ibn Muslim ibn Shihāb al-Zuhrī, was the one who wounded the Messenger of Allah ﷺ on his forehead ⁹ and pelted him with stones until he fell into a pit that Abū ‘Āmir al-Awsī had dug as a trap for the Muslims. The Prophet ﷺ fell on his side. ‘Alī took him by the hand, and Ṭalḥa embraced him until the Messenger of Allah ﷺ stood up. Mālik ibn Sinān—the father of Abū Sa‘īd al-Khudrī—sucked the blood from the wound of the Messenger of Allah ﷺ. Two rings from the mail coif ¹⁰ had become embedded in the face of the Messenger of Allah ﷺ, and Abū ‘Ubayda ibn al-Jarrāḥ extracted them with his two front teeth, biting them until his front teeth fell out, and the gap became an adornment for him. The polytheists caught up with the Messenger of Allah ﷺ, and a group of Muslims, may Allah be pleased with them, fought in front of him—seven, or more, until they were all killed. The last of them was ‘Umāra ibn Yazīd ibn al-Sakan. Then Ṭalḥa ¹¹ fought like a whole army until he drove the polytheists away from the Messenger of Allah ﷺ. Umm ‘Umāra Nusayba bint Ka‘b al-Māziniyya fought fiercely, striking ‘Amr ibn Qumay’a several times with her sword, cutting through two coats of mail he was wearing. ‘Amr struck her with his sword, inflicting a severe wound on her shoulder. Abū Dujāna shielded the Messenger of Allah ﷺ with his back, while arrows struck him, and he did not move. At that moment, the Messenger of Allah ﷺ said to Sa‘d ibn Abī Waqqāṣ, "Shoot, may my father and mother be your ransom." On that day, the eye of Qatāda ibn al-Nu‘mān al-Ẓafarī was struck, and it hung on 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-Naḍr—the uncle of Anas ibn Mālik—came upon a group of Companions who had given up hope. He said to them, "Why are you sitting?" 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 advanced toward the people and met Sa‘d ibn Mu‘ādh. He said, "O Sa‘d, by Allah, I smell the fragrance of Paradise from the direction of Uḥud." He fought until he was killed, may Allah be pleased with him, and seventy wounds were found on his body. On that day, ‘Abd al-Raḥmān ibn ‘Awf received about twenty wounds, some in his leg, causing him to limp. The first to recognize the Messenger of Allah ﷺ after the attack was Ka‘b ibn Mālik, the poet from Banū 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 the Muslims recognized him, they gathered around him ¹² and advanced with him toward the ravine, including Abū Bakr, ‘Umar, ‘Alī, Ṭalḥa, al-Zubayr, al-Ḥārith ibn al-Ṣimma al-Anṣārī, and others. When the Messenger of Allah ﷺ reached the shelter of the ravine, Ubayy ibn Khalaf al-Jumaḥī caught up with him. The Messenger of Allah ﷺ took a spear from al-Ḥārith ibn al-Ṣimma and thrust it into his neck. Ubayy fell back, retreating. 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. ‘Alī filled his shield from al-Mihrās ¹³ and brought it to the Prophet ﷺ, who found it had a smell and disliked it. He washed his face with it and then climbed a rock on the mountain to stand on it. He had become heavy ¹⁴ and was wearing two coats of mail. Ṭalḥa ibn ‘Ubaydullāh sat down, and the Messenger of Allah ﷺ climbed onto his back. Ṭalḥa then raised him until the Messenger of Allah ﷺ was steady on the rock. The time for prayer came, and he ﷺ prayed sitting, with the Muslims behind him sitting. Some Muslims fled, some reaching al-Jul‘ub beyond al-A‘waṣ. Among them were ‘Uthmān ibn ‘Affān and ‘Uthmān ibn ‘Ubayd al-Anṣārī. May Allah forgive them for that. The Qur’an was revealed pardoning them 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" ¹⁵ to the end of the verse.

Al-Husayl ibn Jabir, who was al-Yaman, the father of Hudhayfa, and Thabit ibn Waqsh, two elderly virtuous men, had been placed in the fortresses with the women, children, and the elderly. One said to the other: 'Nothing remains of our lives except the thirst of a donkey ¹⁶. 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 ¹⁷ 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 a duty incumbent upon you.' They said to him: 'Today is the Sabbath.' He said: 'There is no Sabbath for you.' So he took his weapons and joined the Messenger of Allah ﷺ and fought with him until he was killed. He bequeathed 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, and killed them, then fled to the disbelievers. Al-Mujadhdhir had killed Suwayd, the father of al-Harith mentioned, during some of the wars between Aws and Khazraj in the pre-Islamic period. Al-Harith ibn Suwayd went to Mecca and stayed there. Then Allah guided him ¹⁸, so he returned to his people. The news came to the Messenger of Allah ﷺ from heaven, so he went to Quba' at a time when he did not usually come to them. The Ansar of Quba' came out to him, among them al-Harith ibn Suwayd wearing a garment dyed with wars ¹⁹. 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 reply to him with a word, and 'Uwaym struck his neck. The Messenger of Allah ﷺ left and did not sit down. It has been 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 ²⁰, refused Islam. On the day of Uhud, Allah Almighty cast Islam into his heart for the happiness He intended for him, so he embraced Islam, took his sword, and joined the Prophet ﷺ. He fought and was wounded severely, 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 left. Some of them said to others: 'By Allah, this is al-Asiram.' He answered: 'We left him while he was denying this matter.' Then they asked him: 'O 'Amr, what brought you? Concern 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 instantly. They mentioned him to the Messenger of Allah ﷺ, and he said: 'He is among the people of Paradise.' It is said that Abu Hurayra, when he heard of his affair, would say: 'And he never prayed to Allah at all.' Among the Banu Zafar there was a man who came ²¹ from unknown lineage, called Qazman. He fought fiercely on the day of Uhud, killed 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 the Fire.' It was said to Qazman...

1. Aḥābīsh : Groups of allied tribes from Banū Kināna and others who fought alongside Quraysh.
2. li’mata : Armor, specifically a full suit of armor including a coat of mail.
3. al-ẓahr wa al-kurā‘ : Cattle and horses; livestock used for riding and transport.
4. ẓāhara bayna dir‘ayn : Wore two coats of mail, one over the other, for extra protection.
5. bi-ḥaqqihi : With its right; possibly meaning with its scabbard or with its due right, i.e., as a trust.
6. rubā‘iyya : Incisor tooth; specifically the tooth between the canine and the front teeth.
7. bayḍa : Helmet; literally 'egg', referring to the dome-shaped helmet.
8. junub : State of major ritual impurity requiring a full-body wash (ghusl), often due to sexual intercourse.
9. jabha : Forehead; the front part of the head.
10. al-mighfar : Mail coif; a hood of chainmail worn under the helmet to protect the neck and head.
11. Ṭalḥa : Ṭalḥa ibn ‘Ubaydullāh, a prominent Companion known for his bravery.
12. lāthaw bihi : They gathered around him, clinging to him.
13. al-Mihrās : A stone basin or trough used for water; here, a specific location at Uḥud.
14. badan : He had become heavy; refers to the Prophet's physical condition, possibly due to age or the weight of armor.
15. Āl ‘Imrān 3:155 : Qur’anic verse: '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.'
16. zama' himar : A short period, literally 'the thirst of a donkey', referring to the brief time a donkey can go without water.
17. Banu Tha'laba ibn al-Fityawn : A Jewish tribe in Medina; the name is uncertain in the original text.
18. haddahu Allah : Allah guided him, i.e., granted him guidance and repentance.
19. thawb muwarris : A garment dyed with wars, a yellow dye from a plant.
20. al-Asiram : A nickname meaning 'the one who refuses' or 'the stubborn', referring to his previous rejection of Islam.
21. raja' : A man who came, i.e., an outsider or stranger, possibly a freed slave or client.

Mention of those who were martyred among the Muslims on the day of Uhud [1].

Rejoice in Paradise! He said: 'With what do you give me glad tidings? By Allah, I only fought to defend 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. And the Muslims' dead were mutilated. After the Quraysh had departed, the people began to carry their dead. The Messenger of Allah ﷺ ordered that they be buried in their resting places, that they should not be washed, and that they be buried with their blood and clothes. [The names of those martyred from the Muslims on the day of Uhud] Hamza, the uncle of the Messenger of Allah ﷺ, was killed by Wahshi, the slave of the Banu Nawfal ibn Abd Manaf, and was freed for that. He threw a spear at him, which struck him in the... Then Wahshi later embraced Islam, and with that same spear he killed Musaylimah the Liar on the day of al-Yamamah. And Abdullah ibn Jahsh, an ally of the Banu Umayyah. It is said that he was buried in the same grave as Hamza, because the Prophet ﷺ ordered them to dig deep graves and bury two or three men in one grave, and to put forward those who had memorized more of the Quran. Sa'd ibn Abi Waqqas said: 'I and Abdullah ibn Jahsh sat on the morning of the day of Uhud hoping. I said: O Allah, let me meet a great polytheist, severe in his hostility, who will fight me and I will kill him, and then I will take his spoils. Abdullah ibn Jahsh said: O Allah, let me meet a great polytheist, severe in his hostility, so that I fight him and he kills me, then he strips me and cuts off my nose and ears. Then when I meet You, You will say: O Abdullah ibn Jahsh, why were you mutilated? I will say: For Your sake, O my Lord.' Sa'd said: 'By Allah, I saw him at the end of that day, killed, and his nose and ears were on a string in the hand of a polytheist.' Sa'd used to say: 'Abdullah ibn Jahsh was better than me.' And Mus'ab ibn Umayr, killed by Ibn Qumay'ah al-Laythi. And Uthman ibn Uthman, who is Shammas ibn Uthman al-Makhzumi. From the Ansar, then from al-Aws, then from the 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'. Umarah ibn Ziyad ibn al-Sakan. Salamah and Amr, the two sons of Thabit ibn Waqsh. And their father: Thabit ibn Waqsh. And their brother: Rifa'ah ibn Waqsh. Sayfi ibn Qayzi. Hubab 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 Hudhayfah, an ally of theirs. From the people of Raj, from the Banu Abd al-Ashhal also: Iyas ibn Aws ibn Atik ibn Amr ibn al-A'lam ibn Zawra ibn Jusham. Ubayd ibn al-Tayhan. Habib ibn Zayd ibn Taym. From the Banu Zafar: Yazid, or Zayd, ibn Hatib ibn Umayyah ibn Rafi'. From the Banu Amr ibn Awf, then from the Banu Dubay'ah ibn Zayd: Abu Sufyan ibn al-Harith ibn Qays ibn Zayd. Hanzalah al-Ghasil ibn Abi Amir ibn Sayfi ibn al-Nu'man ibn Malik. From the Banu Ubaydah ibn Zayd: Anbas ibn Qatadah. From the Banu Tha'labah ibn Amr ibn Awf: Abu Hubbah ibn Amr ibn Thabit, brother of Sa'd ibn Khaythamah on his mother's side. Abdullah ibn Jubayr ibn al-Nu'man, commander of the archers. From the Banu al-Sulm ibn Imri' al-Qays ibn Malik ibn al-Aws: Khaythamah, father of Sa'd ibn Khaythamah. From their allies from the Banu al-Ajlan: Abdullah ibn Salamah. From the Banu Mu'awiyah ibn Malik: Subay' ibn Hatib ibn al-Harith ibn Qays ibn Hayshah. From the Banu Khatmah: Umayr ibn Adi, and there was no Muslim among the Banu Khatmah that day other than him. From the Banu al-Najjar, then from the Banu Sawad: Amr ibn Qays. And his son: Qays ibn Amr ibn Qays ibn Zayd ibn Sawad. Thabit ibn Amr ibn Zayd. Amir ibn Makhlad. From the Banu Mabdhul ibn Malik ibn al-Najjar: Abu Hubayrah ibn al-Harith ibn Alqamah ibn Amr ibn Thaqf ibn Malik ibn Mabdhul. Amr ibn Mutarrif. From the Banu Amr ibn Malik ibn al-Najjar: Aws ibn Thabit ibn al-Mundhir, brother of Hassan ibn Thabit. From the 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. Qays ibn Makhlad, from the Banu Mazin ibn al-Najjar. Kaysan, their slave. From the Banu al-Harith ibn al-Khazraj: Kharijah ibn Zayd ibn Abi Zuhayr. Sa'd ibn al-Rabi' ibn Amr ibn Abi Zuhayr - they were buried in one grave. Aws ibn Arqam ibn Zayd ibn Qays ibn al-Nu'man ibn Malik ibn Tha'labah ibn Ka'b. He is the brother of Zayd ibn Arqam. From the Banu al-Abjar, who are the Banu Khudrah: Malik ibn Sinan, father of Abu Sa'id al-Khudri. Sa'id ibn Suwayd ibn Qays ibn Amir ibn Ubbad ibn al-Abjar. Utbah ibn Rabi' ibn Rafi' ibn Mu'awiyah ibn Ubayd ibn Tha'labah ibn Abd ibn al-Abjar. From the Banu Sa'idah ibn Ka'b ibn al-Khazraj: Tha'labah ibn Sa'd ibn Malik ibn Khalid ibn Tha'labah ibn Harithah ibn Amr ibn al-Khazraj ibn Sa'idah. Thaqf ibn Farwah ibn al-Badan. From the Banu Tarif, the clan of Sa'd ibn Ubadah: Abdullah ibn Amr ibn Wahb ibn Tha'labah ibn Waqsh ibn Tha'labah ibn Tarif. Damrah, an ally of theirs from Juhaynah. From the Banu Awf ibn al-Khazraj, then from the Banu Salim, then from the Banu Malik ibn al-Ajlan ibn Yazid ibn Ghanm ibn Salim: Nawfal ibn Abdullah. Al-Abbas ibn Ubadah ibn Nadlah ibn Malik ibn al-Ajlan. Al-Nu'man ibn Malik ibn Tha'labah ibn Fahr ibn Ghanm ibn Salim. Al-Mujadhdhir ibn Dhiyad al-Balawi, an ally of theirs. Ubadah ibn al-Hashas - these three: al-Nu'man, al-Mujadhdhir, and Ubadah were buried in one grave. From the Banu Salamah: Abdullah ibn Amr ibn Haram, father of Jabir ibn Abdullah. He drank wine in the morning of that day, then was killed at the end of it as a martyr, and that was before wine was prohibited. Amr ibn al-Jamuh ibn Zayd ibn Haram - they were buried in one grave, and they were very close friends. And his son Khallad ibn Amr ibn al-Jamuh. Abu Ayman, the freed slave of Amr ibn al-Jamuh. From the Banu Sawad ibn Ghanm: Sulaym ibn Amr ibn Hadidah. And his freed slave: Antarah. Suhayl ibn Qays ibn Abi Ka'b. From the Banu Zurayq ibn Amir: Dhakwan ibn Abd Qays. Ubayd ibn al-Mu'alla ibn Lawdhan - all of them are sixty-five men. Also mentioned among the martyrs of Uhud from al-Aws: Malik ibn Numaylah, an ally of the Banu Mu'awiyah ibn Malik. From the Banu Khatmah, and Khatmah is Abdullah ibn Jusham ibn Malik ibn al-Aws: Al-Harith ibn Adi ibn Kharshah ibn Umayyah ibn Amir ibn Khatmah. From al-Khazraj, then from the Banu Sawad ibn Malik: Malik ibn Iyas. From the Banu Amr ibn Malik ibn al-Najjar: Iyas ibn Adi. From the 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.

Among those killed from the disbelievers of Quraysh on that day were twenty-two men.

Among those of Quraysh's disbelievers who were killed that day were twenty-two men. Among them from Banu 'Abd al-Dar: Talha, Abu Sa'id, and 'Uthman, the 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, the sons of Talha ibn Abi Talha mentioned above. Arta'ah ibn 'Abd Shurahbil ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. And his cousin: Abu Yazid ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. And their cousin: al-Qasit ibn Shurayh ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. And 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-'As ibn Hisham ibn al-Mughira. Abu Umayya ibn Abi Hudhayfa ibn al-Mughira. Khalid ibn al-A'lam, their ally. From Banu Jumah: Abu 'Uzza the poet, and the Messenger of Allah ¹ had captured him on the day of Badr, then showed favor to him and released him without ransom, and took a pledge from him not to assist against him, but he broke the covenant, so he was captured on the day of Uhud, and the Messenger of Allah ¹ ordered that his neck be struck in captivity, and said to him: "By Allah, you will not wipe your cheeks in Mecca saying, 'I deceived Muhammad twice.'" Ubayy ibn Khalaf – two men. From Banu 'Amir ibn Lu'ayy: 'Ubayda ibn Jabir. Shayba ibn Malik ibn al-Mudrib – two men.

1. رسول الله : Messenger of Allah, referring to the Prophet Muhammad.

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 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 Abdullah sought his permission to join, and he was granted it. The Muslims set out despite their exhaustion and wounds, and the Messenger of Allah ﷺ went forth to intimidate the enemy and show fortitude. He reached Hamra al-Asad, which is eight miles from Medina, and stayed there Monday, Tuesday, and Wednesday, then returned to Medina. On the way, Ma'bad ibn Abi Ma'bad al-Khuza'i passed by the Messenger of Allah ﷺ and then went on. 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, but his advance broke their spirit, and they continued on to Mecca. In this expedition, the Messenger of Allah ﷺ captured Mu'awiya ibn al-Mughira ibn al-As ibn Umayya and ordered him to be executed. He is the father of Aisha, the mother of Abd al-Malik ibn Marwan. The Expedition of al-Raji' ² In the middle of Safar, at the end of the third year of the Hijra, a group from 'Adl and al-Qara (the Banu al-Hun ibn Khuzayma ibn Mudrika, brothers of Banu Asad ibn Khuzayma) came to the Messenger of Allah ﷺ. They mentioned that there was Islam among them and requested that he send some Muslims to teach them the religion. The Messenger of Allah ﷺ sent six of his Companions with them: Murthad ibn Abi Murthad al-Ghanawi, Khalid ibn al-Bukayr al-Laythi, 'Asim ibn Thabit ibn Abi al-Aqlah (one of Banu 'Amr ibn 'Awf ibn al-Aws), Khubayb ibn 'Adi (one of Banu Jahjabi ibn Kalafa ibn 'Amr ibn 'Awf), Zayd ibn al-Dathinna (one of Banu Bayada ibn 'Amir), and 'Abdullah ibn Tariq, an ally of Banu Zafar. The Messenger of Allah ﷺ appointed Murthad ibn Abi Murthad as commander. They set out with the group until they reached al-Raji', a watering place of Hudhayl in the Hijaz region at al-Had'a. There, the group betrayed them and called Hudhayl for help. Suddenly, the Muslims found themselves surrounded by armed men. They took up their swords to fight, but the attackers gave them assurances, saying they did not intend to kill them but only wanted to ransom them to the people of Mecca. As for Murthad, Khalid ibn al-Bukayr, and 'Asim ibn Thabit, they refused, saying, "By Allah, we will never accept a covenant from a polytheist." They fought until they were killed. 'Asim, whose kunya was Abu Sulayman, had killed two young men of Banu 'Abd al-Dar at Uhud, sons of Sulafa bint Sa'd. She had vowed that when her sons were killed, she would drink wine from their skulls. The Banu Hudhayl wanted to take his head to sell to Sulafa bint Sa'd ibn Shahid, but Allah sent hornets ³ 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 al-Dathinna, Khubayb ibn 'Adi, and 'Abdullah ibn Tariq, they surrendered ⁴ and were taken captive. They were brought to Mecca, and when they reached Marr al-Zahran, 'Abdullah ibn Tariq broke away, but they caught him and killed him. As for Khubayb and Zayd, they were taken to Mecca and sold.

1. Hamra al-Asad : A location about eight miles from Medina, site of a military expedition by the Prophet Muhammad after the Battle of Uhud.
2. al-Raji' : A watering place of the Hudhayl tribe in the Hijaz region, where a betrayal and massacre of Muslim envoys occurred.
3. hornets : A swarm of insects sent by Allah to protect the body of 'Asim ibn Thabit from being mutilated.
4. surrendered : Literally 'gave their hands', meaning they surrendered and were taken captive.

The Expedition of Bi'r Ma‘una [1]

Abdullah ibn Tariq let go of the Qur'an, then took his sword, and the people withdrew from him and pelted him with stones until he died, may Allah be pleased with him. His grave is at Marr al-Dhahran. They took Khubayb ibn Adi and Zayd ibn al-Dithinnah and sold them in Mecca. Khubayb was crucified at al-Tan'im, may Allah be pleased with them. He is the one who said when he was brought forward to be crucified: "I do not care when I am killed as a Muslim / On which side I fall for Allah's sake. That is for the sake of Allah, and if He wills / He will bless the limbs of a torn body." He was the first to establish the two rak'ahs at the time of execution. Safwan ibn Umayyah bought Zayd ibn al-Dithinnah and killed him in retaliation for his father, may Allah be pleased with Zayd. Abu Sufyan said to Hubayb or Zayd: "Would you like Muhammad to be in your place, his neck struck, while you are with your family?" He replied: "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] The Messenger of Allah ﷺ remained in Medina for the rest 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 ¹, 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. He said: "O Muhammad, if you send some of your companions to the people of Najd to invite them to your cause, I hope they will respond to you." The Prophet ﷺ said: "I fear for them from the people of Najd." Abu Bara' said: "I will be their protector." So the Messenger of Allah ﷺ sent al-Mundhir ibn Amr, one of the Banu Sa'idah, who was nicknamed "al-Mu'annaq li Yamut" ², with forty Muslim men, and it is said seventy of the best Muslims, among them: al-Harith ibn al-Simmah, Haram ibn Milhan (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 (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 the Banu Amir to fight the rest, but they refused to respond because Abu Bara' had granted them protection. So he sought help from the Banu Sulaym, and 'Usayyah, Ri'l, and Dhakwan, who are tribes of Banu Sulaym, rose with him. They surrounded them, and they fought until all of them were killed, may Allah be pleased with them, except Ka'b ibn Zayd, brother of Banu Dinar ibn al-Najjar, who was left among the dead with some life in him. He was taken from the dead ³ and lived until he was killed on the Day of the Trench, may Allah be pleased with him. Amr ibn Umayyah was with the Muslims' grazing livestock, and with him was al-Mundhir ibn Muhammad ibn Uqbah ibn Uhayhah ibn al-Jallah. He saw birds circling over the camp, so they went to the side of 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 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, Amir ibn al-Tufayl cut his forelock and released him because of a debt his mother owed. This was twenty days remaining in Safar, along with the incident of al-Raji' in the same month.

1. Mula'ib al-Asinnah : A nickname meaning 'the one who plays with spears', a famous warrior and poet.
2. al-Mu'annaq li Yamut : A nickname meaning 'the one who is strangled to death', referring to his bravery.
3. urtith : A term meaning he was taken from among the dead while still alive, i.e., rescued.

The Expedition against Banu al-Nadir [1]

So 'Amr ibn Umayyah returned, and when he was at al-Qarqarah from the head of Qanah, two men from Banu Kilab—or it is said from Banu Sulaym—approached and alighted with 'Amr ibn Umayyah in a shade where he was. They had with them a covenant from the Messenger of Allah ﷺ, which 'Amr did not know about. He asked them, "Who are you?" and they gave him their lineage. He let them be until they fell asleep, then he attacked and killed them, thinking that he had taken revenge for the killing of his companions. When he came to the Messenger of Allah ﷺ and informed him of that, 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. [Expedition of Banu al-Nadir] The Messenger of Allah ﷺ himself set out to Banu al-Nadir, seeking their assistance in paying the blood money for those two men whom 'Amr ibn Umayyah had killed. When he spoke to them, they said, "Yes." So the Messenger of Allah ﷺ sat with Abu Bakr, 'Umar, 'Ali, and a group of his companions against a wall of their walls. Banu al-Nadir gathered and said, "Who will climb onto the roof and throw a rock at Muhammad, killing him and giving us relief from him?" 'Amr ibn Jihash ibn Ka'b volunteered for that. Then Allah revealed that to the Messenger of Allah ﷺ, so he stood up without any of his companions who were with him noticing. When his companions missed him, they stood up and returned to Medina, and they came to the Messenger of Allah ﷺ, who informed them of what Allah had revealed to him regarding what the Jews had intended. He ordered his companions to prepare for war against them, and he appointed Ibn Umm Maktum over Medina. He set out against Banu al-Nadir at the beginning of the fourth year of the Hijra, besieging them for six nights. At that time, the prohibition of wine was revealed. They fortified themselves in their fortresses, so the Messenger of Allah ﷺ ordered the cutting down and burning of their palm trees. 'Abdullah ibn Ubayy ibn Salul and the hypocrites with him sent secretly to Banu al-Nadir: "We are with you, and if you are fought, we will fight alongside you."

The Expedition of Dhat al-Riqa' [1]

And if you are expelled, we will go out with you." So they were deluded by that. But when the truth came, they abandoned them and surrendered them. Then they asked the Messenger of Allah ﷺ 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 away to Khaybar. 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 Kinana ibn al-Rabi' ibn Abi al-Huqayq. So Khaybar came under their sway. The Messenger of Allah ﷺ divided the wealth of Banu al-Nadir among the early Muhajirun ¹ exclusively, except that he gave some of it to Abu Dujana Simak ibn Kharasha and Sahl ibn Hunayf, who were poor. Only two men from Banu al-Nadir embraced Islam: Yamin ibn Umayr ibn Ka'b ibn 'Amr ibn Juhash 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 Juhash, because of what he had intended against the Messenger of Allah ﷺ. Concerning the story of Banu al-Nadir, Surah al-Hashr ² was revealed. [Expedition of Dhat al-Riqa'] Then the Messenger of Allah ﷺ stayed in Medina after (the expulsion of) Banu al-Nadir during the month of Rabi' al-Akhir and part of Jumada al-Ula, at the beginning of the fourth year after the Hijra ³. Then he set out for Najd, intending to attack Banu Muharib and Banu Tha'laba ibn Sa'd ibn Ghatafan. He appointed Abu Dharr al-Ghifari or 'Uthman ibn 'Affan over Medina, and marched until he camped at Nakhla. This expedition was called Dhat al-Riqa' because their feet had become cracked ⁴, and they used to wrap rags around them. Hence it was named Dhat al-Riqa'.

1. Muhajirun : The early Muslims who emigrated from Mecca to Medina with the Prophet Muhammad.
2. Surah al-Hashr : Chapter 59 of the Quran, titled 'The Exile' or 'The Gathering', which deals with the expulsion of the Jewish tribe of Banu al-Nadir.
3. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
4. cracked : The Arabic word 'nuqibat' means their feet were blistered or cracked due to walking.

The Third Battle of Badr [1]

He ¹ met a group from Ghatafan at Nakhl, and they faced each other, but there was no battle. On that day, the Messenger of Allah ¹ performed the prayer of fear ². When they were returning from that expedition, Jabir's camel lagged behind, so he ¹ prodded it, and it went ahead of the riders. He ¹ bought it from him, then returned it to him and gave him the price plus an extra qirat ³. Jabir kept it, seeking blessings from it, until the people of Syria took it among the spoils they plundered in Medina on the day of al-Harra ⁴. In this expedition also, a man from Banu Muharib ibn Khafsa, named Ghawrath ibn al-Harith, came and took the sword of the Messenger of Allah ¹, brandished it, and said, "O Muhammad, who will protect you from me?" He said, "Allah." So Ghawrath returned the sword to its place. Concerning this, it 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 } ⁵. In this expedition, a man from the polytheists shot a man from the Ansar who was a scout ⁶ for the Messenger of Allah ¹, wounding him while he was reciting a sura from the Qur'an. He continued reciting and did not stop despite what had befallen him. [The Third Expedition of Badr] Abu Sufyan had called out on the day of Uhud: "Our appointment and yours is at Badr in the coming year." So the Messenger of Allah ¹ ordered some of his companions to answer him with "Yes." The Messenger of Allah ¹ stayed in Medina after returning from Dhat al-Riqa' ⁷ for the remainder of Jumada al-Ula, Jumada al-Akhira, and Rajab, then set out in Sha'ban of the fourth year for the aforementioned appointment. He appointed over Medina Abdullah ibn Abdullah ibn Ubayy ibn Salul, and he camped at Badr, staying there.

1. ﷺ : Salutation phrase meaning 'peace be upon him', used after mentioning the Prophet Muhammad.
2. صلاة الخوف : The prayer of fear, a shortened and modified form of prayer performed during battle or when in danger.
3. قيراط : A unit of weight or measure, often used for gold or silver; here it refers to a small additional amount.
4. يوم الحرة : The day of al-Harra, a battle in 63 AH (683 CE) between the Umayyad army and the people of Medina, resulting in widespread looting.
5. ﴿...﴾ : Qur'anic verse citation: Surah al-Ma'idah (5:11).
6. ربيئة : A scout or lookout, one who observes the enemy from a vantage point.
7. ذات الرقاع : Dhat al-Riqa', a location or expedition; the name may refer to patches (riqa') on banners or clothing.

The Expedition of Dumat al-Jandal [1]

Eight nights. Abu Sufyan went out with the people of Mecca until he camped at Majannah in the direction of al-Dhahran. 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. [Expedition to Dumat al-Jandal] The Messenger of Allah ﷺ returned to Medina and remained there until the end of Dhu al-Hijjah of the fourth year of the Hijra. Then he set out for Dumat al-Jandal in the month of Rabi' al-Awwal, at the beginning of the fifth year of the Hijra, appointing Siba' ibn 'Arfatah over Medina. He returned before reaching Dumat al-Jandal without encountering any battle. [Expedition of the Trench] Then came the Expedition of the Trench in Shawwal of the fifth year of the Hijra, according to the authors of the Maghazi. However, the established view is that it was in the fourth year, without doubt, based on the hadith of Ibn 'Umar: "I was presented to the Messenger of Allah ﷺ 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." Thus it is confirmed that there was only one year between them, and that it was before Dumat al-Jandal without doubt. Its cause was that a group of Jews, including Salam ibn Abi al-Huqayq, Kinanah ibn al-Rabi' ibn Abi al-Huqayq, Salam ibn Mishkam—the Nadirites—and Hawdhah ibn Qays and Abu 'Ammar—the Wa'ilites—formed the confederates. They went out to Mecca, calling for war against the Messenger of Allah ﷺ, promising support from those who joined them. The people of Mecca responded. Then these Jews went to Ghatafan and called them to the same, and they responded. Quraysh set out under the leadership of Abu Sufyan ibn Harb, and Ghatafan set out under the leadership of 'Uyaynah ibn Hisn ibn Hudhayfah ibn Badr al-Fazari over Banu Fazara, al-Harith ibn 'Awf ibn Abi Harithah al-Murri over Banu Murra, and Mis'ar ibn Rukhaylah ibn Nuwayrah ibn Tarif ibn Sihmah ibn 'Abdullah ibn Hilal ibn Khalawah ibn Ashja' ibn Rith ibn Ghatafan with those who followed him from Ashja'. When the Messenger of Allah ﷺ heard of them, he ordered the digging of a trench around Medina, and he worked on it with his own hands. The trench was completed, and there were miracles during it, including that a rocky hillock appeared in the trench, breaking the pickaxes. The Messenger of Allah ﷺ came, prayed, and sprinkled water on it, and it crumbled like a sand dune. He also fed a large group from a small amount of dates, among other things. The confederates advanced until they camped at the confluence of the valleys of Rumah, between al-Jurf and Zughabah, with ten thousand of their allies and those who followed them from Kinanah and others. Ghatafan and those who followed them from Najd camped at Dhanab Naqmi, adjacent to Uhud. The Messenger of Allah ﷺ set out with three thousand Muslims, though it is said only nine hundred—this is the correct and unquestionable view, the first being a mistake—until they placed their backs against Sal', camping 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 Qurayzah, had a treaty with the Messenger of Allah ﷺ. Huyayy ibn Akhtab came to him and kept pressing him until he influenced him, and Ka'b broke his covenant with the Messenger of Allah ﷺ and sided with Huyayy. When the Messenger of Allah ﷺ heard of this, he sent Sa'd ibn Mu'adh and Sa'd ibn 'Ubadah—the chiefs of Aws and Khazraj—along with Khawwat ibn Jubayr of Banu 'Amr ibn 'Awf and 'Abdullah ibn Rawahah of Banu al-Harith ibn al-Khazraj to ascertain the matter. When they reached Banu Qurayzah, they found them openly treacherous, and they insulted the Messenger of Allah ﷺ. Sa'd ibn Mu'adh exchanged insults with them, and they returned. The Messenger of Allah ﷺ had instructed them that if they found Banu Qurayzah's treachery to be true, they should hint at it without stating it explicitly. So they came and said, "'Adal and al-Qarah," reminding of the treachery of al-Qarah against the companions of al-Raji'. The situation became grave, and the Muslims were surrounded from all sides. Some of Banu Harithah sought permission, saying, "O Messenger of Allah, our houses are exposed and outside Medina, so allow us to return to our homes." Banu Salamah also nearly faltered, but Allah strengthened both groups and had mercy on the two tribes. The polytheists besieged the Muslims for about a month, with no fighting between them, until the Messenger of Allah ﷺ sent to 'Uyaynah ibn Hisn ibn Hudhayfah and al-Harith ibn 'Awf ibn Abi Harithah, the chiefs of Ghatafan, offering them one-third of the fruits of Medina. Negotiations took place, but the matter was not concluded. The Messenger of Allah ﷺ mentioned this to Sa'd ibn Mu'adh and Sa'd ibn 'Ubadah, who said, "O Messenger of Allah, is it something Allah has commanded you to do, so we must accept it? Or is it something you wish to do, so we will do it? Or is it something you are doing for our sake?" He said, "Rather, it is something I am doing for your sake. By Allah, I only do this because I see the Arabs have united against you." Sa'd ibn Mu'adh said, "O Messenger of Allah, we and these people were once polytheists, worshipping idols, and they could not eat a single date from it except as guests or by purchase. Now that Allah has honored us with Islam, guided us to it, and strengthened us through you and it, should we give them our wealth? By Allah, we will give them nothing but the sword." The Messenger of Allah ﷺ approved his opinion, and they persisted in their stance. Then some horsemen from Quraysh, including 'Amr ibn 'Abd Wadd of Banu 'Amir ibn Lu'ayy, 'Ikrimah ibn Abi Jahl, Hubayrah ibn Abi Wahb al-Makhzumi, and Dirar ibn al-Khattab of Banu Muharib ibn Fihr, came out on their horses. When they stopped at the trench, they said, "By Allah, this is a trick the Arabs never knew." It is said that Salman suggested it. Then they headed for a narrow place in the trench, crossed it, and their horses galloped in the salty ground between the trench and Sal'. They called for single combat, and 'Ali ibn Abi Talib came out against 'Amr and killed him. The rest left from where they had entered and returned to their people. The slogan of the Muslims on the day of the Trench was: "Ha Mim, they will not be victorious." 'A'ishah, the Mother of the Believers, was with Umm Sa'd ibn Mu'adh in the fortress of Banu Harithah, which was the strongest fortress in Medina. Safiyyah, the aunt of the Messenger of Allah ﷺ, was in Fari', the fortress of Hassan ibn Thabit, where Hassan ibn Thabit was with the women and children. During those days, Sa'd ibn Mu'adh was struck by an arrow that severed his median vein. He was shot by Hibban ibn Qays ibn al-'Ariqah, though it is also said that Abu Usamah al-Jushami, an ally of Banu Makhzum, shot him. It is said that when Sa'd was struck, he prayed, "O Allah, if You have left any war with Quraysh, keep me alive for it, for there is no people I would rather fight than those who harmed Your Messenger, denied him, and expelled him. O Allah, if You have ended the war between us and them, then make it a martyrdom for me, and do not let me die until You have comforted my eyes regarding Banu Qurayzah." When the situation became severe and difficult, Nu'aym ibn Mas'ud ibn 'Amir ibn Unayf ibn Tha'labah ibn Qunfudh ibn Hilal ibn Khalawah ibn Ashja' ibn Rith ibn Ghatafan came to the Messenger of Allah ﷺ and said, "O Messenger of Allah, I have embraced Islam, but my people do not know of my Islam. Command me as you wish." The Messenger of Allah ﷺ said to him, "You are only one man among us, so cause dissension among them if you can, for war is deception." Nu'aym went out and came to Banu Qurayzah, with whom he had been a drinking companion in the Jahiliyyah. He said, "O Banu Qurayzah, you know my love for you and the special relationship between us." They said, "You speak the truth." He said, "Indeed, Quraysh and Ghatafan are not like you. The land is your land, and you cannot leave it, while Quraysh and Ghatafan are not like that. If they see something they like, they stay; otherwise, they will go back to their lands and leave you. You have no power against Muhammad if you are left alone 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. I have learned something that I must inform you of, but keep it secret." 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, then they will turn against you with him." Quraysh thanked him for that. Then he went to Ghatafan and said the same as he had said to Quraysh. On the night of Saturday in Shawwal of the fourth year, Abu Sufyan and Ghatafan sent to Banu Qurayzah: "We are not in a place to stay, so come out to fight tomorrow." The Jews sent back: "Today is Saturday, and moreover, we will not fight with you until you give us hostages." They replied to the messenger: "By Allah, we will not give you hostages, so come out with us." Banu Qurayzah said, "By Allah, Nu'aym spoke the truth." When the messengers returned to them with that, they said, "By Allah, Nu'aym spoke the truth to us." So they refused to fight with them, and Allah sent a great wind against them that overturned their pots and vessels. The Messenger of Allah ﷺ sent Hudhayfah ibn al-Yaman as a spy, and he brought him news of their departure. Quraysh and Ghatafan departed. When morning came and the confederates had gone, the Messenger of Allah ﷺ returned from the trench to Medina, and the Muslims laid down their weapons. Then Jibril came to him from Allah, commanding him to march against Banu Qurayzah, after the noon prayer of that day. Some Muslims saw Jibril that day in the form of Dihyah al-Kalbi on a mule with a velvet saddlecloth, and later Dihyah passed by them. The Messenger of Allah ﷺ ordered that no one should pray the afternoon prayer except at Banu Qurayzah. 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 Allah ﷺ commanded us to pray it." It is mentioned that some did not pray the afternoon prayer until night. When the Messenger of Allah ﷺ heard of this, he did not rebuke either group. Rebuke is only for one who deliberately disobeys, knowing it is disobedience. As for one who interprets seeking good, even if he misses the truth, he is not rebuked. Allah knows that if we had been there, we would not have prayed the afternoon prayer that day except at Banu Qurayzah, even if after several days. There is no difference between his transferring the prayer that day to the location of Banu Qurayzah and his transferring the sunset prayer on the night of Muzdalifah and the afternoon prayer on the day of 'Arafah to the time of noon; obedience in that is obligatory. Returning to the report: The Messenger of Allah ﷺ gave the banner to 'Ali ibn Abi Talib, appointed Ibn Umm Maktum over Medina, and besieged their fortresses. The Jews insulted the Messenger of Allah ﷺ audibly. 'Ali met the Messenger of Allah ﷺ and suggested that he not approach them because of what he heard. The Messenger of Allah ﷺ said to him...

If they had seen me, they would not have said anything of that. But when they saw the Prophet ﷺ, they refrained from what they were saying. The Messenger of Allah ﷺ descended at one of their wells called 'Bi'r Anā' ¹ and also said 'Bi'r Annā' ², and besieged them for twenty-five nights. Their leader Ka'b ibn Asad offered them three options: either embrace Islam; or kill their children and women and then fight until they die; or attack the Prophet ﷺ on the night of Saturday—thinking that the Muslims were secure from them. He rejected all of them, and they sent to the Messenger of Allah ﷺ asking him to send them Abū Lubāba ibn 'Abd al-Mundhir—brother of Banū 'Amr ibn 'Awf, who were allies of al-Aws. So he sent him to them. When he came to them, their men, women, and children gathered around him and said: 'O Abū Lubāba, do you think we should surrender to the judgment of Muhammad?' He said: 'Yes.' And he gestured to them that it meant slaughter. Then Abū Lubāba regretted it immediately and realized he had sinned. He went away without returning to the Prophet ﷺ, tied himself to one of the pillars of the mosque, and said: 'I will not leave this place until Allah forgives me.' He made a covenant with Allah never to enter the land of Banū Qurayẓa again, and never to be in a land where Allah and His Messenger have been betrayed. When the Messenger of Allah ﷺ was informed of 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 from his place until Allah forgives him.' Then the revelation of forgiveness came to the Messenger of Allah ﷺ concerning Abū Lubāba ³, and the Messenger of Allah ﷺ himself released him with his own hand. It is also said that he remained tied to the pillar for six nights, only being untied for prayer. Banū Qurayẓa surrendered to the judgment of Sa'd ibn Mu'ādh, as he judged them according to the judgment of the Messenger of Allah ﷺ. On the night of their surrender, Tha'laba and Usayd, sons of Sa'ya, and Asad ibn 'Ubayd embraced Islam—they were a group from Hudal, from the cousins of Qurayẓa and al-Naḍīr. That same night, 'Amr ibn Sa'dī al-Quraẓī left; he had refused to join them in breaking the covenant with the Messenger of Allah ﷺ, so he escaped, and it is not known where he went. When Banū Qurayẓa surrendered to his judgment, the Aws said: 'O Messenger of Allah, you have dealt with Banū Qaynuqā' as you know, and they were allies of our brothers the Khazraj, while these are our clients.' The Messenger of Allah ﷺ said: 'O company of Aws, would you not be satisfied that a man from among you judges them?' They said: 'Yes.' He said: 'Then that is for Sa'd ibn Mu'ādh.' The Messenger of Allah ﷺ had placed Sa'd ibn Mu'ādh in a tent in the mosque, where Rufayda al-Aslamiyya ⁴ tended to him—she was a righteous woman who cared for the sick and treated the wounded—so that the Prophet ﷺ could visit him from nearby. The Messenger of Allah ﷺ sent for Sa'd to be brought to judge Banū Qurayẓa. He was brought on a donkey, with a leather cushion placed for him, and his people surrounded him, saying: 'O Abū 'Amr, be good to your clients.' Sa'd said to them: 'It is time for Sa'd not to fear the blame of any blamer in the matter of Allah.' Some of those with him returned to the dwellings of Banū 'Abd al-Ashhal and announced the doom of the men of Banū Qurayẓa. When Sa'd approached the Messenger of Allah ﷺ, he said to the Muslims: 'Stand up for your leader.' The Muslims stood up and said: 'O Abū 'Amr, the Messenger of Allah ﷺ has appointed you over your clients to judge them.' He said: 'Do you have the covenant of Allah and His pledge that the judgment upon them will be as I judge?' They said: 'Yes.' He said: 'And upon the one who is here'—in the direction where the Messenger of Allah ﷺ was, while he turned away from the Messenger of Allah ﷺ out of reverence for him. The Messenger of Allah ﷺ said: 'Yes.' Sa'd said: 'I judge that their men be killed, their property divided, and their children and women taken captive.' The Messenger of Allah ﷺ said to him: 'You have judged them with the judgment of Allah from above the seven heavens ⁵.' Then the Messenger of Allah ﷺ ordered them to be taken to the place that is now the market of Medina. Trenches were dug there, and the Messenger of Allah ﷺ ordered that their necks be struck in those trenches. On that day, Ḥuyayy ibn Akhṭab, the father of the Mother of the Believers Ṣafiyya, and Ka'b ibn Asad were killed, among the six to seven hundred. Only one woman was killed among them: Bunāna, the wife of al-Ḥakam al-Quraẓī, who had thrown a millstone on Khallād ibn Suwayd ibn al-Ṣāmit and killed him. The Messenger of Allah ﷺ ordered that every male who had reached puberty be killed, and those who had not reached puberty be spared. The Messenger of Allah ﷺ granted to Thābit ibn Qays ibn Shammās the children of al-Zubayr ibn Bāṭā, and he spared them, among them 'Abd al-Raḥmān ibn al-Zubayr, who embraced Islam and had companionship. He also granted Rifā'a ibn Shamwīl al-Quraẓī to Umm al-Mundhir Salmā bint Qays from Banū al-Najjār, who had prayed toward both qiblas ⁶. Rifā'a embraced Islam and had companionship, and he was among those who had not reached puberty. 'Aṭiyya al-Quraẓī was spared, and he had companionship. The Messenger of Allah ﷺ divided the property of Banū Qurayẓa, allotting three shares to a horseman and one share to a foot soldier. The horses among the Muslims at that time numbered thirty-six. Among the captives, the Prophet ﷺ received Rayḥāna bint 'Amr ibn Khunāfa, one of the women of Banū 'Amr ibn Qurayẓa, and she remained in his possession until he died. The conquest of Banū Qurayẓa occurred at the end of Dhū al-Qa'da, connected to the beginning of Dhū al-Ḥijja in the fourth year of the Hijra. When the matter of Banū Qurayẓa was concluded, the prayer of the righteous man Sa'd ibn Mu'ādh was answered, and his wound burst open, causing his death. It is for him that the Throne of the Merciful trembled at his death, meaning the bearers of the Throne rejoiced at his soul.

1. Bi'r Anā : A well belonging to Banū Qurayẓa, meaning 'I am a well'.
2. Bi'r Annā : Another name for the same well, meaning 'well of Annā'.
3. Abū Lubāba : A companion of the Prophet who initially advised Banū Qurayẓa to surrender but later repented for betraying the Prophet's trust.
4. Rufayda al-Aslamiyya : A female companion known for her nursing and medical skills.
5. seven heavens : Refers to the seven layers of the heavens in Islamic cosmology.
6. prayed toward both qiblas : Refers to those who prayed toward Jerusalem (first qibla) and later toward Mecca (second qibla).

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

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

Mention of those who were martyred on the Day of the Trench and the Day of the Banu Qurayza ¹ We mention them together because they are connected; there was no interval between them. Those who were struck on the Day of the Trench: Sa'd ibn Mu'adh ² from the Banu 'Abd al-Ashhal ³. And Anas ibn Aws ibn 'Atik ibn 'Amr. And 'Abdullah ibn Sahl—both from the Banu 'Abd al-Ashhal. From the Banu Salama ibn al-Khazraj ⁴: Al-Tufayl ibn al-Nu'man. And Tha'laba ibn 'Anama. From the Banu Dinar ibn al-Najjar ibn al-Khazraj: Ka'b ibn Zayd, struck by a stray arrow ⁵ which killed him. And those who were struck among the polytheists on the Day of the Trench: From the Banu 'Abd al-Dar ⁶: Munabbih ibn 'Uthman ibn 'Ubayd ibn al-Sibaq ibn 'Abd al-Dar, struck by an arrow from which he died in Mecca. And it is said: rather he is 'Uthman ibn Munabbih ibn al-Sibaq... From the Banu Makhzum ibn Yaqaza ⁷: Nawfal ibn 'Abdullah ibn al-Mughira, who leaped into the trench and was killed therein.

1. al-Khandaq : The Battle of the Trench (also known as the Battle of the Confederates) took place in 627 CE, when the Quraysh and their allies besieged Medina.
2. Sa'd ibn Mu'adh : A prominent companion of the Prophet Muhammad and chief of the Aws tribe. He was wounded during the Battle of the Trench and later died after the Banu Qurayza incident.
3. Banu 'Abd al-Ashhal : A clan of the Aws tribe in Medina.
4. Banu Salama ibn al-Khazraj : A clan of the Khazraj tribe in Medina.
5. sahm gharib : A stray arrow, i.e., an arrow shot without a specific target, often causing unintended casualties.
6. Banu 'Abd al-Dar : A clan of the Quraysh tribe in Mecca.
7. Banu Makhzum ibn Yaqaza : A clan of the Quraysh tribe in Mecca.

Abdullah ibn Atik was sent to kill Salam ibn Abi al-Huqayq, who is Abu Rafi [1].

And from the Banu 'Amir ibn Lu'ayy: 'Amr ibn 'Abd Wudd. And his son: Hasl ibn 'Amr, from the Banu 'Amir ibn Lu'ayy. And among the Muslims martyred on the day of Banu Qurayza: Khallad ibn Suwayd ibn Tha'laba ibn 'Amr, from the Banu al-Harith ibn al-Khazraj. A woman from Banu Qurayza threw a millstone on him and killed him. And during the siege died: Abu Sinan ibn Mihsan ibn Hurthan al-Asadi, the brother of 'Ukasha ibn Mihsan. The Prophet ﷺ buried him in the cemetery of Banu Qurayza, where the resident Muslims bury their dead to this day. No others were killed besides these two. And the Quraysh disbelievers did not attack the Muslims after the Trench ¹, praise be to God, Lord of the worlds. [The Expedition of 'Abdullah ibn 'Atik to Kill Sallam ibn Abi al-Huqayq, also known as Abu Rafi'] When God Almighty granted victory over the disbeliever Ka'b ibn al-Ashraf at the hands of men from the Aws, the Khazraj desired something similar to increase their reward and service in Islam. They recalled that Sallam ibn Abi al-Huqayq was as hostile to the Messenger of God ﷺ and the Muslims as Ka'b ibn al-Ashraf. So they sought permission from the Messenger of God ﷺ to kill him, and he permitted them. 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, their ally among the Muslims. The Messenger of God ﷺ appointed 'Abdullah ibn 'Atik as their commander, and forbade them from killing women and children. They proceeded until they reached Khaybar at night. Sallam was living in a house with a group, in an upper chamber. They climbed over the wall into the house, securing all doors from the outside, then went to the upper chamber where he was. They asked for permission to enter. His wife said, "Who are you?" They said, "Some Arabs." She said, "Here is your companion," and let them in. 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 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 ². 'Abdullah ibn 'Atik placed his sword in his belly until it pierced through, while the enemy of God was saying, "Qatani, qatani ³." Then they descended. 'Abdullah ibn 'Atik had poor eyesight; he fell and sprained his foot severely. His companions carried him until they reached one of their water channels ⁴, entered it, and hid. The people of the fortresses came out, lighting fires in every direction. When they despaired, they returned. The Muslims said, "How can we know that the enemy of God has died?" One of them returned, mingled with the people, then went back to his companions and told them that he had stood with the crowd and heard his wife saying, "By God, I heard the voice of Ibn 'Atik, then I doubted myself and said, 'How could Ibn 'Atik be in this land?' Then she looked at his face and said, 'He has perished, by the God of the Jews.'" He said, "I was delighted, and returned to my companions and informed them of his death." They returned to the Messenger of God ﷺ and informed him, and they disputed over who killed him. He ﷺ said, "Bring me 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."

1. al-Khandaq : The Trench; refers to the Battle of the Trench (Ahzab) in 627 CE, where Muslims dug a trench to defend Medina.
2. qibtiyya : A type of fine white linen garment from Egypt, often used as a simile for whiteness.
3. qatani qatani : An exclamation meaning 'Enough! Enough!' or 'It has killed me! It has killed me!'
4. manhar : A water channel or irrigation canal used in Khaybar.

The Expedition of Banu Lahyan [1]

The Expedition of Banu Lahyan The Messenger of Allah ﷺ stayed after the conquest of Banu Qurayzah for the remainder of Dhu al-Hijjah, Muharram, Safar, Rabi' al-Awwal, Rabi' al-Thani, and Jumada al-Ula. Then he set out—this being the sixth month after the conquest of Banu Qurayzah, in the third month of the sixth year of the Hijra, as they say, 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 'Adi and their companions, who were killed at al-Raji', this being after his return from Dumat al-Jandal. He ﷺ took a route via Ghurab, a mountain near Medina on the road to Syria—to Makhid, then to al-Batra', then he took the left-hand side and came out at Yayn ¹, then at the small rocks of al-Yamam, then he took the highway from the road to Mecca, and he hastened his journey until he camped at Ghuran, a valley between Umaj and 'Usfan, which are the dwellings of Banu Lahyan, in a land called Saya. He found that they had been warned and had fortified themselves on the mountaintops. So the Messenger of Allah ﷺ, since he had missed the chance to take them by surprise, set out with two hundred horsemen from his Companions until he camped at 'Usfan, and he sent two horsemen from his Companions until they reached Kara' al-Ghamim, then they returned, and he ﷺ returned to Medina. The Expedition of Dhu Qarad During the expedition of Banu Lahyan, the Ansar said: "Medina is empty of us, and we are far from it, and we do not feel safe that our enemy might attack it in our absence." So 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 than 'Uyaynah ibn Hisn raided them with the Banu 'Abdullah ibn Ghatafan, and they seized the milch camels of 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 Salamah ibn 'Amr ibn al-Akwa' al-Aslami, who had gone to al-Ghaba. When he ascended Thaniyat al-Wada', he saw the horses of the disbelievers and shouted, alerting the Muslims. Then he set off after them and performed brilliantly, shooting them with arrows until he recovered what they had taken. When the alarm was raised in Medina, the first horsemen to come to the Messenger of Allah ﷺ were 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 of Banu Harithah, 'Ukashah ibn Mihsan al-Asadi, Muhriz ibn Nadlah al-Asadi al-Akram, Abu Qatadah al-Harith ibn Rib'i of Banu Salamah, and Abu 'Ayyash ibn Zayd ibn al-Samit of Banu Zurayq. When they gathered, the Messenger of Allah ﷺ appointed Sa'd ibn Zayd as their commander. It is also 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 Nadlah al-Akram, who was killed. He was riding a horse belonging to Mahmud ibn Maslamah of Banu 'Abd al-Ashhal, which he had taken while its owner was absent. When he was killed, the horse returned to its stable ² in Banu 'Abd al-Ashhal. It is said that he was killed by 'Abd al-Rahman ibn 'Uyaynah ibn Hisn, who then rode his horse. Then Salamah killed 'Abd al-Rahman and recovered the horse. The name of al-Miqdad's horse was Sabhah, or Bu'jajah; the horse of Mu'adh ibn Waqsh was Lama'; the horse of 'Ukashah ibn Mihsan was Dhu al-Limmah; the horse of Sa'd ibn Zayd was Lahiqa; the horse of Abu Qatadah was Jarwah; the horse of Usayd ibn Zuhayr was Masnun; the horse of Abu 'Ayyash was Jaluwah; and the horse that al-Akram rode was al-Janah.

1. Yayn : A place name; also read as 'Bayn' or 'Tayn'.
2. Arih : Stable or resting place for horses.

The Expedition of Banu al-Mustaliq [1]

The polytheists turned back in defeat, and the Messenger of Allah ﷺ reached a watering place called Dhu al-Qarad, where he slaughtered a she-camel from the returning herd. He stayed there for a night and a day, then returned to Medina. A woman from Ghifar came riding the Messenger of Allah's ﷺ she-camel. When she arrived in 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 Banu al-Mustaliq] Then the Messenger of Allah ﷺ remained in Medina for part of Jumada al-Akhirah and Rajab, and the rest of the year. Then he campaigned against Banu al-Mustaliq from Khuza'ah in Sha'ban of the sixth year of the Hijrah, appointing Abu Dharr al-Ghifari over Medina—some say Numaylah ibn 'Abdullah al-Laythi. The Messenger of Allah ﷺ attacked Banu al-Mustaliq while they were heedless, at a watering place called al-Muraysi', near Qudayd towards the coast. Some of them were killed, and women and children were taken captive. Among the captives was Juwayriyyah bint al-Harith ibn Abi Dirar, the chief of Banu al-Mustaliq. She fell into the share of Thabit ibn Qays ibn Shammas, 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, Hisham ibn Subabah al-Laythi from Banu Layth ibn Bakr ibn 'Abd Manat ibn Kinanah was hit. A man from the Ansar, from the clan of 'Ubadah ibn al-Samit, struck him by mistake, thinking he was an enemy. On the return from this expedition, 'Abdullah ibn Ubayy ibn Salul said: "If we return to Medina, the more honorable will surely expel the more despicable." This was due to a dispute between the clans of Jahjah ibn Mas'ud al-Ghifari, a client of 'Umar ibn al-Khattab, and Sinan ibn Wabar al-Juhani, an ally of Banu 'Awf ibn al-Khazraj. The Ghifari called out: "O for the Muhajirun!" and the Juhani called out: "O for the Ansar!" Zayd ibn Arqam reported 'Abdullah ibn Ubayy's statement to the Messenger of Allah ﷺ. Then Allah revealed Surah al-Munafiqun concerning that. 'Abdullah ibn 'Abdullah ibn Ubayy disowned his father and came to the Messenger of Allah ﷺ, saying: "O Messenger of Allah, by Allah, you are the honorable and he is the despicable. By Allah, if you wish, you can expel him." He stood before his father near Medina and said: "By Allah, you shall not enter it until the Messenger of Allah ﷺ permits you." Then he entered with permission. 'Abdullah ibn 'Abdullah 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 earth, so I will kill him in retaliation, thus entering the Fire for killing a Muslim over a disbeliever. The Ansar know that I am the most dutiful of people to his father. But if you intend to kill him, command me to do it, and 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. Meanwhile, Miqyas ibn Subabah came from Mecca, outwardly professing Islam, seeking blood money for his brother Hisham ibn Subabah. The Messenger of Allah ﷺ ordered it to be given to him. He took it, then attacked his brother's killer, killed him, and fled to Mecca as a disbeliever. He was among those whom the Messenger of Allah ﷺ ordered to be killed on the day of the conquest of Mecca. The battle cry of the Muslims on the day of Banu al-Mustaliq was: "Umt, umt." When the Muslims learned that the Messenger of Allah ﷺ had married Juwayriyyah, they freed all the captives from Banu al-Mustaliq they held, out of honor for the marriage alliance with the Messenger of Allah ﷺ. Thus, through her, one hundred households from her people were set free. Then, more than two years after their conversion to Islam, the Messenger of Allah ﷺ sent al-Walid ibn 'Uqbah ibn Abi Mu'ayt as a collector of alms ¹ to Banu al-Mustaliq. They went out to meet him, but he became frightened, returned, and told the Messenger of Allah ﷺ that they intended to kill him. People spoke about attacking them. Then their delegation came, denying that their collector had returned before meeting them, explaining that they had only gone out to welcome him and honor his arrival. Concerning this, the verse 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 regretful over what you have done" ². On the return from the expedition of Banu al-Mustaliq, the people of the slander ³ said what they said, and Allah revealed concerning that the exoneration of 'A'ishah, the Mother of the Believers, may Allah be pleased with her, as He revealed. We have related through authentic chains that Sa'd ibn Mu'adh had a discussion with Sa'd ibn 'Ubadah regarding something of that matter. In our view, this is a mistake, because Sa'd ibn Mu'adh died immediately after the conquest of Qurayzah, without doubt. The conquest of Banu Qurayzah occurred at the end of Dhu al-Qa'dah of the fourth year of the Hijrah, while the expedition of Banu al-Mustaliq was in Sha'ban of the sixth year, one year and eight months after Sa'd's death. The discussion between the two mentioned men took place more than fifty nights after the return from the expedition of Banu al-Mustaliq. Ibn Ishaq mentioned from al-Zuhri from 'Ubaydullah ibn 'Abdullah and others that the one who discussed with Sa'd ibn 'Ubadah was Usayd ibn al-Hudayr. This is correct. Error is not absent from any human being, except those whom Allah protects.

1. musaddiq : A collector of alms (zakat) appointed by the Islamic state.
2. Surah al-Hujurat, verse 6 : Quran 49:6, which instructs believers to verify news brought by a sinful person.
3. ahl al-ifk : The people of the slander, referring to those who spread false accusations against Aisha, the wife of the Prophet, during the incident of the Ifk.

The Expedition of al-Hudaybiyya [1]

The Expedition of al-Hudaybiyya 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 [of the Hijra], he set out in Dhu al-Qa‘da for the ‘Umra ¹, summoning the Bedouins around Medina, but most of them lagged behind. He set out with those who accompanied him from the Emigrants, the Helpers, and the Arabs who followed him, driving the sacrificial animals and entering the state of iḥrām ² from Dhu al-Hulayfa, so that people would know he had not set out for war. He set out with over a thousand men—the exaggerators say fifteen hundred, no more; the minimizers say thirteen hundred; the moderates say fourteen hundred. Some have said they were seven hundred, but this is a severe error. The correct number is undoubtedly between thirteen hundred and fifteen hundred. When the Quraysh learned of this, their fury ³ drove them to resolve to prevent the Messenger of Allah ﷺ from reaching the House [the Ka‘ba] or to fight him before that. They sent Khalid ibn al-Walid ahead with cavalry to Kura‘ 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 went to the right through the midst of the ḥamḍ ⁴, leading to the pass of al-Mirar, descending to al-Hudaybiyya from the lower part of Mecca. When the Quraysh with Khalid learned of this, they 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 balked ⁵." The Messenger of Allah ﷺ said, "She has not balked, nor is that her habit, but the One who restrained the elephant from Mecca has restrained her. Today the Quraysh will not ask me for any plan that involves maintaining family ties but that 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 ⁶, sufficient for all the army. It is said that the one who descended with the arrow into the well was Nājiya ibn Jundab ibn ‘Umayr ibn Ya‘mur ibn Dārim ibn ‘Amr ibn Wāthila ibn Sahm ibn Māzin ibn Salāmān ibn Aslam ibn Afṣā ibn Abī Ḥāritha, who was the driver of the Messenger of Allah’s sacrificial camels; others say it was al-Barā’ ibn ‘Āzib. Then envoys passed between the Messenger of Allah ﷺ and the disbelievers of Quraysh, and negotiations were prolonged until Suhayl ibn ‘Amr came to him 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 sheaths, staying for three days with no extension; that there would be a truce for ten years, during which people would intermingle and be secure from one another; and that anyone from the disbelievers who came to the Muslims as a Muslim—man or woman—would be returned to the disbelievers, while anyone from the Muslims who came to the disbelievers as an apostate would not be returned to the Muslims. This was hard on the Muslims, and some of them spoke about it. But the Messenger of Allah ﷺ knew what his Lord had taught him, and he knew that Allah would surely grant the Muslims a guaranteed relief from Him, and he informed the Muslims of that. He knew that Allah had made this truce a cause for the spread of Islam. The people became at ease after their aversion. Suhayl ibn ‘Amr refused to have the document begin with "Muhammad the Messenger of Allah," and ‘Ali ibn Abī Ṭālib, who was writing the document, refused to erase "the Messenger of Allah" with his own hand. So the Messenger of Allah ﷺ erased this description with his own hand and ordered the scribe to write "Muhammad ibn ‘Abd Allah." Then Abū Jandal ibn Suhayl came, dragging his chains, and the Messenger of Allah ﷺ returned him to his father after Mikraz ibn Ḥafṣ had granted him protection. This was very hard on the Muslims, but he informed them that Allah would grant him relief ⁷. Some people from Quraysh had come—it is said between thirty and forty—intending to attack the Muslims, but they were captured. The Messenger of Allah ﷺ released them, and they are the freed ones ⁸ to whom the ‘Utaqiyyūn ⁹ trace their lineage. Before the completion of this truce, the Messenger of Allah ﷺ had sent ‘Uthmān ibn ‘Affān as an envoy 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 Good Pleasure ¹⁰, 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 ‘Uthmān." When the aforementioned truce 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, and they complied. It is said that the one who shaved the head of the Messenger of Allah ﷺ was Khirāsh ibn Umayya ibn al-Faḍl al-Khuzā‘ī. Then the Messenger of Allah ﷺ returned to Medina. Abū Baṣīr ‘Utba ibn Usayd ibn Jāriya came to him as a fugitive—he was one of those detained in Mecca, a Thaqafī ally of Banū Zuhra. Al-Azhar ibn ‘Abd ‘Awf, the uncle of ‘Abd al-Raḥmān ibn ‘Awf, and al-Akhnas ibn Shuraq al-Thaqafī sent a man from Banū ‘Āmir 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-Hulayfa, they dismounted. Abū Baṣīr said to one of the two men, "I see this sword." When he got hold of it, he struck the ‘Āmirī and killed him. The client fled and came to the Prophet ﷺ, informing him of what had happened. Abū Baṣīr arrived and said, "O Messenger of Allah, your pledge has been fulfilled, and Allah has fulfilled [His promise] on your behalf. You handed me over to the people, and [now]..."

1. ‘Umra : The lesser pilgrimage to Mecca, performed at any time of the year, as opposed to the Ḥajj.
2. iḥrām : The sacred state of consecration for pilgrimage, involving specific dress and prohibitions.
3. ḥamā : Fury, rage, or protective zeal; here referring to the Quraysh's anger and determination to defend their honor.
4. ḥamḍ : A type of salt-tolerant plant, often found in arid regions; here a place name.
5. khalā’at : A she-camel that refuses to move forward, often balking or shying.
6. al-rawā’ : Abundant water, sufficient to quench thirst.
7. faraj : Relief, deliverance, or a way out of difficulty.
8. ‘utaqā’ : Freed ones; here referring to those captured and then released by the Prophet.
9. ‘Utaqiyyūn : A group of people from Quraysh who were freed by the Prophet after being captured; they later became known as the 'Utaqiyyūn.
10. Bay‘at al-Riḍwān : The Pledge of Good Pleasure, also known as the Pledge of the Tree, where the Companions pledged to fight to the death under a tree at al-Hudaybiyya.

The Expedition of Khaybar [1]

I refrained, for the sake of my religion, from being seduced by it or being toyed with ¹. The Messenger of Allah ﷺ said: 'Woe to his mother, a kindler of war ², if only he had men.' Abu Basir knew that he would be returned, so he left until he reached the coast of the sea, a place called al-‘Is, near Dhu al-Marwah, on the Quraysh route to Syria, and he intercepted their caravans ³. Everyone who fled from Quraysh seeking Islam joined him, and they harassed Quraysh, who wrote to the Messenger of Allah ﷺ asking him to take them into Medina. Allah revealed the abrogation of the aforementioned condition regarding the return of women, and forbade their return. Then Surah Bara’ah abrogated all of that. Praise be to Allah, Lord of the worlds. Umm Kulthum bint ‘Uqbah ibn Abi Mu‘ayt emigrated, and her brothers ‘Umarah and al-Walid ibn ‘Uqbah came concerning her, but Allah forbade the return of women. At that time, Allah forbade the believers from holding onto the marriage bonds of disbelieving women, so their marriages to Muslims were dissolved. Then the Messenger of Allah ﷺ returned to Medina. [Expedition of Khaybar] The Messenger of Allah ﷺ stayed in Medina after his return from al-Hudaybiyyah during Dhul-Hijjah and part of Muharram. Then he set out in the remainder of Muharram on an expedition to Khaybar, near the end of the sixth year of the Hijrah. The Messenger of Allah ﷺ appointed Numaylah ibn ‘Abdullah al-Laythi as his deputy [in Medina] and gave the banner to ‘Ali ibn Abi Talib. It is said that the banner was white. He took the route via ‘Asr ⁴, where a mosque was built for him ⁵, then via al-Sahba’, then he camped in a valley called al-Raji‘, positioning himself between Khaybar and Ghatafan to prevent them from aiding the Jews—for Ghatafan had intended to aid the Jews of Khaybar. When they set out, Allah made them hear a terrifying sound from behind, so they turned back and remained in their places. The Messenger of Allah ﷺ began conquering the forts, fortresses, and properties one by one. The first of their forts he conquered was called Na‘im, where Mahmud ibn Maslamah was killed—a millstone was thrown on him and killed him. Then al-Qamus, the fort of Banu Abi al-Huqayq. The Messenger of Allah ﷺ took captives from them, including ⁶ Safiyyah bint Huyayy ibn Akhtab, who had been married to Kinanah ibn al-Rabi‘ ibn Abi al-Huqayq, and two of her cousins. 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 and embraced Islam. Then the Messenger of Allah ﷺ freed her and married her, making her manumission her dowry, with no other dowry. This became a recommended practice for anyone who wishes to do so until the Day of Resurrection. During the expedition of Khaybar, the Messenger of Allah ﷺ forbade the meat of domestic donkeys, declaring it impure, and ordered the pots to be thrown away while they were boiling with their meat, and later ordered the pots to be washed. He permitted the meat of horses and fed it to them. Then he conquered the fort of al-Sa‘b ibn Mu‘adh, which had more food and clarified butter ⁷ than any other fort in Khaybar. The last of their forts he conquered were al-Watih and al-Sulalim, which he besieged for about ten nights. The battle cry of the Muslims on the day of Khaybar was: 'O Allah, cause (them) to die.' Abu Bakr and ‘Umar (may Allah be pleased with them) attempted to conquer one of their forts but failed, so the Messenger of Allah ﷺ gave the banner to ‘Ali (may Allah be pleased with him), who conquered it. ‘Ali had sore eyes, so the Prophet ﷺ spat into his eyes, and he was cured. The conquest of Khaybar included all the land and some forts by force (the majority), and some by treaty with expulsion. The Messenger of Allah ﷺ divided it after setting aside the khums. He allowed the Jews to work the land with their own wealth and labor, giving them half of every crop or fruit produced, and he allowed them to remain as long as he wished. They remained thus until the death of the Messenger of Allah ﷺ, throughout the caliphate of Abu Bakr, and most of the caliphate of ‘Umar. Then, near the end of his caliphate, ‘Umar learned 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 lands from the shares of Khaybar and disposed of them. Those in charge of dividing the shares among their owners were 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 the Messenger of Allah ﷺ with a roasted ⁸ sheep that she had poisoned. The Prophet’s favorite part of the sheep was the foreleg. He took a piece and chewed it, and Bishr ibn al-Bara’ ibn Ma‘rur from Banu Salamah was with him; he ate and swallowed a morsel. The Prophet ﷺ said: 'This bone tells me it is poisoned,' and he spat out the morsel. Then he summoned the Jewish woman, and she confessed. Bishr died from that morsel (may Allah be pleased with him), and the Prophet ﷺ did not kill the Jewish woman. The Muslims on the day of Khaybar numbered 1,400 men and 200 horsemen. The share of al-Zubayr ibn al-‘Awwam fell in al-Khaw‘ 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 shares of ‘Asim ibn ‘Adi (brother of Banu ‘Ajlan), the Messenger of Allah ﷺ, ‘Abd al-Rahman ibn ‘Awf, Banu Sa‘idah, Banu al-Najah, ‘Ali ibn Abi Talib, Talhah ibn ‘Ubaydullah, Ghifar, Aslam, ‘Umar ibn al-Khattab, Banu Salamah, Banu Harithah, Juhaynah, and Thaqif (from the Arabs) fell in al-Shaqq. ‘Ubayd ibn Aws from Banu Harithah ibn ‘Awf was known that day as ‘Ubayd al-Siham (the buyer of shares) because of the many shares he bought from people that day. ‘Umar bought one hundred shares in 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‘ah ibn Aktham ibn Sakhbarah ibn ‘Amr ibn Lakiz ibn ‘Amir ibn Ghanm ibn Dudan ibn Asad ibn Khuzaymah. Thaqaf ibn ‘Amr ibn Sumayt ibn Tha‘labah ibn ‘Abdullah ibn Ghanm ibn Dudan. Rifa‘ah ibn Masruh—all these were from Banu Umayyah ibn ‘Abd Shams. Mas‘ud ibn Rabi‘ah, from al-Qarah, an ally of Banu Zuhrah. ‘Abdullah ibn al-Hubayb (or al-Hubayb) ibn Ahyab ibn Suhaym ibn Ghiyarah, from Banu Layth ibn Bakr ibn ‘Abd Manat ibn Kinanah, an ally and nephew of Banu Asad ibn ‘Abd al-‘Uzza. Bishr ibn al-Bara’ ibn Ma‘rur, from Banu Salamah, died from the poison he ate with the Messenger of Allah ﷺ. Fudayl ibn al-Nu‘man, also from Banu Salamah. Mas‘ud ibn Sa‘d ibn Qays ibn Khaladah ibn ‘Amir ibn Zurayq. Mahmud ibn Maslamah ibn Khalid ibn ‘Adi ibn Majda‘ah ibn Harithah ibn al-Harith ibn al-Aws, an ally of Banu ‘Abd al-Ashhal. Abu Diyah Thabit ibn Umayyah ibn Imru’ al-Qays ibn Tha‘labah ibn ‘Amr ibn ‘Awf, from the people of Quba’. Mubashshir ibn ‘Abd al-Mundhir ibn Dinar ibn Umayyah ibn Malik ibn ‘Awf ibn ‘Amr ibn ‘Awf. Al-Harith ibn Hatib. Aws ibn Qatadah. ‘Urwah ibn Murrah ibn Suraqah. Aws ibn al-Qa’id. Unayf ibn Habib. Thabit ibn Athlah. Talhah. Al-Aswad al-Ra‘i, whose name was Aslam—all these were from Banu ‘Amr ibn ‘Awf and from Banu Ghifar: ‘Umarah ibn ‘Uqbah ibn Harithah ibn Ghifar ibn Mulayl ibn Damirah, hit by an arrow. From Aslam: ‘Amir ibn al-Akwa‘. After the conquest of Khaybar, the following arrived from Abyssinia: Ja‘far ibn Abi Talib, his wife Asma’ bint ‘Umays, and their two sons: ‘Abdullah ibn Ja‘far and Muhammad ibn Ja‘far. Khalid ibn Sa‘id ibn al-‘As ibn Umayyah ibn ‘Abd Shams, with his wife Aminah bint Khalaf, and their two children: Sa‘id and Ammah. ‘Amr ibn Sa‘id ibn al-‘As, whose wife Fatimah bint Safwan al-Kinaniyyah had died in Abyssinia. Mu‘ayqib ibn Abi Fatimah, who later became the treasurer of the treasury under ‘Umar, and was an ally of the family of ‘Utbah ibn Rabi‘ah. 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 Khuzaymah bint Jahm. He was from Banu ‘Abd al-Dar, and his wife Umm Harmalah bint ‘Abd al-Aswad had died in Abyssinia. Al-Harith ibn Khalid ibn Sakhr, from Banu Taym ibn Murrah, whose wife Raytah bint al-Harith ibn Jubaylah had died in Abyssinia.

1. أفتتن فيه أو يعبث بى : Refers to being seduced or toyed with in matters of religion, implying a test of faith.
2. مسعر حرب : Literally 'kindler of war'; a metaphor for a person who incites conflict.
3. قطع على رفاقهم : Intercepted their caravans, i.e., ambushed trade routes.
4. عصر : A place name; a location on the route to Khaybar.
5. فبنى له بها مسجد : A mosque was built for him there, i.e., the Prophet prayed there and it became a site of worship.
6. منهن : Among them (the captives); refers to the female captives taken.
7. ودك : Clarified butter or fat; a valuable food product.
8. مصلية : Roasted; specifically, a sheep roasted whole.

The conquest of Fadak [1]

And 'Uthman ibn Rabi'a ibn Ahban al-Jumahi. And Muhmiya ibn Juz' al-Zubaydi, an ally of the Banu Sahm, and the Messenger of God ﷺ [took] the khums ¹. And Ma'mar ibn 'Abdullah ibn Nadla, from the Banu 'Adi ibn Ka'b. And Abu Hatib ibn 'Amr ibn 'Abd Shams, from the Banu 'Amir ibn Lu'ayy. And Malik ibn Rabi'a ibn Qays ibn 'Abd Shams, from the Banu 'Amir ibn Lu'ayy, along with his wife: 'Amra bint al-Sa'di ibn Waqdan ibn 'Abd Shams al-'Amiri. And he had come to the rest of the emigrants to Abyssinia two years before that, and these mentioned were the last who remained there. [The Conquest of Fadak] 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 security, and they would leave the properties. So the Messenger of God ﷺ agreed to that, and thus it was among that which was not taken by cavalry or camelry ², so it was not divided for that reason, and he placed it where his Lord commanded: [The Conquest of Wadi al-Qura] And the Messenger of God ﷺ departed from Khaybar to Wadi al-Qura, where a slave named Mid'am was struck by a stray arrow and killed. The people said, "Congratulations to him for Paradise." But he ﷺ said, "No, by Him in Whose hand is my soul, indeed the cloak which he took on the day of Khaybar from the spoils before they were divided is now blazing with fire upon him," or as he ﷺ said. Then he conquered it by force and divided it.

1. khums : The one-fifth share of war booty that is set aside for God, the Prophet, his relatives, orphans, the poor, and travelers, as prescribed in the Quran (8:41).
2. that which was not taken by cavalry or camelry : A reference to property acquired without military expedition, known as fay', which is not subject to the same division rules as spoils of war (ghanima).

The 'Umrah of Compensation [1]

['Umrat al-Qaḍā'] When the Messenger of Allah ﷺ returned from Khaybar, he stayed there for the months of Rabī‘, Jumādā, Rajab, Sha‘bān, Ramaḍān, and Shawwāl, sending out expeditions during that time. Then he set out in Dhū al-Qa‘dah of the seventh year of the Hijra, heading for ‘Umrah, in accordance with the treaty he had made with Quraysh at al-Ḥudaybiyya. The leading men of Quraysh left Mecca out of enmity towards Allah and His Messenger ﷺ. He completed his ‘Umrah and, after his iḥlāl ¹, married Maymūna bint al-Ḥārith, the maternal aunt of Ibn ‘Abbās and Khālid ibn al-Walīd. When the three days were completed, Quraysh obliged him to leave Mecca, not allowing him to consummate the marriage with the Mother of the Believers. So he left and consummated the marriage at Sarif, where she died during the time of Mu‘āwiya and was buried. Her grave there is well-known to this day. [Ghazwat Mu’ta] When the Messenger of Allah ﷺ returned from ‘Umrat al-Qaḍā, he stayed in Medina during Dhū al-Ḥijja, al-Muḥarram, Ṣafar, and Rabī‘. Then, in Jumādā al-Ūlā of the eighth year of the Hijra, he sent an expedition of commanders to Syria. Before that, after al-Ḥudaybiyya and after Khaybar, the following had embraced Islam: ‘Amr ibn al-‘Āṣ, Khālid ibn al-Walīd, and ‘Uthmān ibn Ṭalḥa ibn Abī Ṭalḥa, all of whom were among the leading men of Quraysh. The Messenger of Allah ﷺ appointed Zayd ibn Ḥāritha as commander of the army, saying: "If he is killed, then Ja‘far ibn Abī Ṭālib will take command; if he is killed, then ‘Abdullāh ibn Rawāḥa will take command." The Messenger of Allah ﷺ accompanied them to bid them farewell, then returned, and they set out. When they reached Ma‘ān in the land of Syria, news reached them that Heraclius, the king of the Byzantines, had encamped in the land of Banī Ma‘āb—which is the land of Banī Ma‘āb mentioned in the scriptures of the Children of Israel, and they used to raid them during their state, and they are from the descendants of Lot ﷺ, and it is the land of al-Balqā’—with one hundred thousand Byzantines and another one hundred thousand Christian Arabs from Syria: Lakhm, Judhām, and the tribes of Quḍā‘a: Bahrā’, Balī, and Balqayn, led by a man from Banī Irāsha of Balī called Mālik ibn Rāfila. The Muslims stayed in Ma‘ān for two nights, and they said: "Let us write to the Messenger of Allah ﷺ informing him of the number of our enemy, so that he may command us or send reinforcements." ‘Abdullāh ibn Rawāḥa said: "O people, what you dislike is precisely what you set out seeking—meaning martyrdom. We do not fight people by numbers or strength; we fight them only with this [faith] with which Allah has honored us. So advance, for it is one of two good things: either victory or martyrdom." The army agreed with this opinion and advanced. When they reached the borders of al-Balqā’, they encountered the aforementioned forces with Heraclius near a village called Mashārif. The Muslims camped at a village called Mu’ta. The Muslims appointed Qutba ibn Qatāda al-‘Udhrī over the right flank and ‘Ubāya ibn Mālik al-Anṣārī—or ‘Ubāda—over the left flank. They fought. The first commander, Zayd ibn Ḥāritha, was killed, receiving spears in his chest while holding the banner. Ja‘far ibn Abī Ṭālib took the banner, dismounted from his roan horse—it is said he hamstrung it—and fought until his right hand was cut off. He took the banner with his left hand, which was also cut off, so he embraced it and was killed in that state at the age of thirty-three. Then ‘Abdullāh ibn Rawāḥa took the banner. He hesitated somewhat about dismounting, then resolved and fought until he was killed. Then Thābit ibn Aqram, from the clan of Banī al-‘Ajlān, took the banner and said: "O Muslims, agree upon a man from among you." They said: "You [be the commander]." He said: "No." So Khālid ibn al-Walīd took the banner and withdrew with the Muslims. The Prophet ﷺ announced the deaths of the aforementioned commanders before the news arrived, on the very day they were killed. [Names of the Martyrs of Mu’ta] Zayd ibn Ḥāritha, the first commander. Ja‘far ibn Abī Ṭālib, the second commander after him. ‘Abdullāh ibn Rawāḥa, the third commander. Mas‘ūd ibn al-Aswad ibn Ḥāritha ibn Naḍla, from Banī ‘Adī ibn Ka‘b. Habb ibn Sa‘d ibn Abī Sarḥ, from Banī Ḥasl, then from Banī ‘Āmir ibn Lu’ayy. ‘Abbād ibn Qays—he and ‘Abdullāh ibn Rawāḥa were from Banī al-Ḥārith ibn al-Khazraj. Al-Ḥārith ibn al-Nu‘mān ibn Isāf ibn Naḍla ibn ‘Awf ibn Ghanm ibn Mālik ibn al-Najjār. Surāqa ibn ‘Amr ibn ‘Aṭiyya ibn Khansā’ ibn Mabdhal, from Banī Māzin ibn al-Najjār. Abū Kulayb—or Abū Kalāb—and his brother Jābir, sons of ‘Amr ibn Zayd ibn ‘Awf ibn Mabdhal. ‘Amr and ‘Āmir, sons of Sa‘d ibn al-Ḥārith ibn ‘Abbād ibn Sa‘d ibn ‘Āmir ibn Tha‘laba ibn Mālik ibn Afṣā, from Banī al-Najjār. These are those who were mentioned. It is said that the number of Muslims on the day of Mu’ta was three thousand.

1. iḥlāl : The state of being out of the state of iḥrām (ritual consecration) after completing the rites of ‘Umrah or Hajj.

The Conquest of Mecca [1]

The Expedition of the Conquest of Mecca After the Battle of Mu'tah, the Prophet ﷺ stayed in Medina during Jumada al-Akhirah and Rajab. Then an event occurred that necessitated the breach of the treaty with Quraysh concluded at al-Hudaybiyyah. This was that Khuza'ah was under the protection of the Messenger of Allah ﷺ, both its believers and disbelievers, while the disbelievers of Banu Bakr ibn 'Abd Manat ibn Kinanah were under the protection of Quraysh. Banu Bakr ibn 'Abd Manat attacked some people of Khuza'ah at a watering place of theirs called al-Watir, in the lower part of Mecca. The cause 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'ah, they attacked him, killed him, and took his property. This occurred some time before Islam. Then Banu Bakr ibn 'Abd Manat, the clan of al-Aswad ibn Razn, attacked a man of Banu Khuza'ah and killed him in retaliation for Malik ibn 'Abbad. Then Khuza'ah attacked Salma, Kulthum, and Dhu'ayb, the sons of al-Aswad ibn Razn, and killed them. These brothers were the nobles of Banu Kinanah; in the Jahiliyyah, they used to pay double blood money, while the rest of their people paid single blood money. All these battles occurred before Islam. When Islam came, it prevented further conflict among those mentioned, and people became occupied with it. When the truce concluded at al-Hudaybiyyah was established, people felt secure from one another. Then Banu al-Dil from Banu Bakr ibn 'Abd Manat seized that opportunity and the negligence of Khuza'ah, seeking to avenge the blood of the sons of al-Aswad ibn Razn. Nawfal ibn Mu'awiyah al-Dili set out with those of Banu Bakr ibn 'Abd Manat who obeyed him—not all of them followed him—and came and attacked Khuza'ah by night at al-Watir. They fought, and Quraysh supported Banu Bakr with weapons, and some men of Quraysh secretly helped them with their own persons. Khuza'ah was defeated and fled to the Sanctuary ¹. Some of Nawfal ibn Mu'awiyah's men said, "O Nawfal, the Sanctuary! Fear Allah, your God." The disbeliever said, "He has no god today. By Allah, O Banu Kinanah, you steal in the Sanctuary, so why not take your revenge there?" They killed a man of Khuza'ah called Munabbih, and they took refuge in the houses of Mecca, entering the house of Budayl ibn Warqa' al-Khuza'i and the house of a freedman of theirs named Rafi'. This constituted a breach of the treaty concluded at al-Hudaybiyyah. Then 'Amr ibn Salim al-Khuza'i—one of Banu Ka'b—Budayl ibn Warqa', and some men of Khuza'ah set out and came to the Messenger of Allah ﷺ, seeking his help against what Banu Bakr ibn 'Abd Manat and Quraysh had done to them. He responded to them. The Messenger of Allah ﷺ informed them that Abu Sufyan would come to strengthen the treaty and extend the term, and that he would return without achieving his goal. 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 ﷺ and told him that he had only traveled along the coast among Khuza'ah. Abu Sufyan proceeded until he reached Medina. He entered upon his daughter Umm Habibah, the Mother of the Believers, and tried to sit on the bedding of the Messenger of Allah ﷺ, but she folded it away from him. He asked her about that. She said, "It is the bedding of the Messenger of Allah ﷺ, and you are a polytheist, impure. I did not like you to sit on it." He said, "After me, you have become evil, O my daughter." Then he went to the Prophet ﷺ in the mosque and spoke to him, but he did not reply a word. Then Abu Sufyan went to Abu Bakr al-Siddiq and asked him to speak to the Messenger of Allah ﷺ on his behalf regarding what he had come for, but Abu Bakr refused. He met 'Umar and spoke to him about it. 'Umar said, "Should I do that? By Allah, if I found nothing but ants, I would fight you with them." Then he entered 'Ali's house and found Fatimah, the daughter of the Messenger of Allah ﷺ, and al-Hasan, who was a child. He spoke to 'Ali about what he had come for. 'Ali said, "By Allah, we cannot speak to the Messenger of Allah ﷺ about a matter he has decided upon." He turned to Fatimah and said, "O daughter of Muhammad, will you order this son of yours to grant protection between the people?" She said, "My son has not reached that level, and no one can grant protection against the Messenger of Allah ﷺ." 'Ali said, "O Abu Sufyan, you are the chief of Banu Kinanah. 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. When he arrived, he informed Quraysh of what he had done and what he had encountered. They said, "You have brought nothing, and 'Ali ibn Abi Talib only toyed with you." Then the Messenger of Allah ﷺ announced that he was marching to Mecca, and he ordered them to prepare for that. He prayed to Allah to keep the news from Quraysh ². Hatib ibn Abi Balta'ah wrote a letter to Quraysh informing them of the Messenger of Allah's intention. The news of this reached the Messenger of Allah ﷺ from Allah. He called 'Ali ibn Abi Talib, al-Zubayr, and al-Miqdad, who were horsemen, and said, "Go to Rawdat Khakh ³, for there is a woman with a letter for Quraysh." They set out, and when they reached the place the Messenger of Allah ﷺ had described, they found the woman and made their camels kneel. They searched her luggage thoroughly but found nothing. They said, "By Allah, the Messenger of Allah ﷺ did not lie." 'Ali said, "By Allah, you will bring out the letter, or we will strip off your clothes." She then undid the braids of her hair and brought out the letter. They brought it to the Prophet ﷺ. When it was read to him, he said, "What is this, O Hatib?" Hatib said, "O Messenger of Allah, by Allah, I have not doubted in Islam, but I am attached to Quraysh, and I wanted to earn a favor from them to protect my family and children in Mecca." 'Umar said, "O Messenger of Allah, let me strike the neck of this hypocrite." The Messenger of Allah ﷺ said, "What do you know, O 'Umar? Perhaps Allah has looked upon the people of Badr and said, 'Do as you wish, for I have forgiven you.'" The Messenger of Allah ﷺ set out with ten thousand men. He appointed Abu Ruhm Kulthum ibn Husayn ibn 'Utbah ibn Khalaf al-Ghifari over Medina. This was on the tenth of Ramadan. He fasted until he reached al-Kadid, between 'Usfan and Amaj, then he broke his fast after the 'Asr prayer and drank publicly on his mount so that the people could see, 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. After this, he never traveled during Ramadan at all. Thus, this ruling regarding travel abrogates what came before, and nothing came after to abrogate it, nor any ruling to remove it. When he camped at Marr al-Zahran, he had with him a thousand men from Banu Sulaym, a thousand and three men from Muzaynah—some say seven hundred from Banu Sulaym, four hundred from Ghifar, four hundred from Aslam, and groups from Qays, Asad, Tamim, and others, as well as multitudes from other tribes. Allah concealed the news from Quraysh, as the Messenger of Allah ﷺ had prayed, but they were anxious and fearful. Abu Sufyan, Budayl ibn Warqa', and Hakim ibn Hizam had gone out to spy for news. Al-'Abbas ibn 'Abd al-Muttalib had emigrated during those days and met the Messenger of Allah ﷺ at Dhu al-Hulayfah. He sent his baggage to Medina and accompanied the Messenger of Allah ﷺ on the campaign. Al-'Abbas is considered among the emigrants before the conquest. Some say he met him at al-Juhfah. It is also mentioned that Abu Sufyan ibn al-Harith ibn 'Abd al-Muttalib and 'Abdullah ibn Abi Umayyah ibn al-Mughirah, the brother of Umm Salamah, the Mother of the Believers, met him at Niq al-'Uqab as emigrants. They asked permission to enter, but he did not permit them. Umm Salamah spoke to him, and he permitted them, and they embraced Islam. When they camped at Marr al-Zahran, al-'Abbas felt pity for Quraysh, fearing that the army would fall upon them before they could take precautions and seek protection. So he mounted the Prophet's mule and set out. He reached a place hoping to see a woodcutter or a milkman who would go to Mecca and warn them. While he was walking, he heard the voice of Abu Sufyan and Budayl ibn Warqa', who were talking to each other, having seen the fires of the Prophet's camp. Budayl said to Abu Sufyan, "By Allah, these are the fires of Khuza'ah." Abu Sufyan said, "Khuza'ah are too few and too lowly to have such fires." When al-'Abbas heard his words, he called out, "O Abu Hanzalah!" Abu Sufyan recognized his voice and said, "Abu al-Fadl?" He said, "Yes." Abu Sufyan said, "What is the matter? May my father and mother be your ransom." Al-'Abbas said, "Woe to you, O Abu Sufyan! This is the Messenger of Allah ﷺ with the people. Woe to Quraysh!" Abu Sufyan said, "What is the remedy?" Al-'Abbas said, "By Allah, if he captures you, he will kill you. Ride behind me and go with me to the Messenger of Allah ﷺ." So al-'Abbas seated him behind him and brought him to the camp. When he passed by 'Umar's fire, 'Umar saw Abu Sufyan and recognized him. He 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 to the Messenger of Allah ﷺ, and al-'Abbas raced him. Al-'Abbas on the mule beat him, as 'Umar was slow in running. Al-'Abbas entered, and 'Umar entered after him. 'Umar said, "O Messenger of Allah, this is Abu Sufyan. Allah has given us power over him without a treaty. Let me 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 Allah, your embracing Islam on the day you embraced was dearer to me than the embracing of al-Khattab if he had embraced. But I only know that your embracing Islam was dearer to the Messenger of Allah ﷺ than the embracing of al-Khattab." The Messenger of Allah ﷺ 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 ﷺ, the Messenger of Allah ﷺ said to him, "Has not the time come for you? Do you not know that there is no god but Allah?" Abu Sufyan said, "May my father and mother be your ransom! How forbearing, how generous, how kind you are! By Allah, I thought that if there were another god with Him, he would have availed something." Then the Messenger of Allah ﷺ said, "Woe to you, O Abu Sufyan! Has not the time come for you? Do you not know that I am the Messenger of Allah?" He said, "May my father and mother be your ransom! How forbearing, how generous, how kind you are! As for this, by Allah, there is still something in my soul about it." Al-'Abbas said, "Woe to you! Embrace Islam before your neck is struck." So he embraced Islam. Al-'Abbas said, "O Messenger of Allah, Abu Sufyan is a man who loves pride, so grant him something." The Messenger of Allah ﷺ 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 ﷺ applies to every non-combatant from the people of Mecca, by clear text with no ambiguity. Thus, Mecca was granted amnesty without doubt, and therefore it was not taken by force in any way. If any Muslim grants safety to a village in enemy territory on the condition that they close their doors and do not fight, as the Messenger of Allah ﷺ did with the people of Mecca, that would be a valid grant of safety, binding on every Muslim, and their blood, property, and homes would be inviolable. They would be obliged to accept Islam or leave, unless they are People of the Book, in which case they may remain under jizyah ⁴ and humiliation. How much more so the grant of safety by the Messenger of Allah ﷺ! Whoever says that Mecca was a treaty in this sense speaks the truth. Whoever says it was a treaty after they fought and resisted until they made peace is mistaken. As for those who say it was taken by force, they are absolutely wrong. The correct and certain view is that it was granted 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 ⁵ to see the armies of Allah. Al-'Abbas did so, and the tribes passed before him, tribe after tribe.

The tribe, until the procession of the Messenger of Allah ﷺ arrived with 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." He 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, hasten to your people ⁶." So Abu Sufyan hurried. 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 whoever entered his house, the mosque, or the house of Abu Sufyan. The 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 'Ubadah, then it reached him that he said: "Today is the day of battle, today the sanctuary is violated." So the Messenger of Allah ﷺ ordered that the banner be given to al-Zubayr ibn al-'Awwam, and it is said: to 'Ali ibn Abi Talib, and it is said: to Qays ibn Sa'd ibn 'Ubadah. Al-Zubayr was on the left flank, Khalid ibn al-Walid on the right flank, which included Aslam, Ghifar, Muzaynah, and Juhaynah. Abu 'Ubaydah ibn al-Jarrah was at the forefront of the Prophet's ﷺ procession. The Messenger of Allah ﷺ dispatched the armies from Dhu Tuwa, and ordered al-Zubayr to enter from Dhu Kada in the upper part of Mecca, and ordered Khalid to enter from al-Layt in the lower part of Mecca, and commanded them to fight those who fought them. 'Ikrimah ibn Abi Jahl, Safwan ibn Umayyah, and Suhayl ibn 'Amr had gathered at al-Khandamah to fight, so Khalid's men engaged them in skirmishes. Two Muslims were killed: Karz ibn Jabir from Banu Muharib ibn Fiqr, and Khunays ibn Khalid ibn Rabi'ah ibn Asram al-Khuza'i, an ally of Banu Munqidh, who strayed from Khalid's army and were killed. Also killed was Salamah ibn al-Mila' al-Juhani. 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: "O sons of 'Ubayd Allah"; the slogan of the Khazraj: "O sons of 'Abd Allah"; the slogan of the Emigrants: "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, 'Ikrimah ibn Abi Jahl, al-Huwayrith ibn Nuqaydh ibn Wahb ibn 'Abd ibn Qusayy, Miqyas ibn Subabah, the two singing girls of Ibn Khatal—Fartana and her companion—and Sarah, a freedwoman of Banu 'Abd al-Muttalib. As for Ibn Khatal—he was from Banu Taym al-Adram ibn Ghalib, 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 and rejoined the polytheists—he was found on the day of the Conquest clinging to the curtains of the Ka'bah, and was killed by Sa'id ibn Hurayth al-Makhzumi and Abu Barzah al-Aslami. 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 until 'Umar appointed him, then 'Uthman made him governor of Egypt. He is the one who conquered Ifriqiya, and after his Islam, nothing but goodness, righteousness, and religion appeared from him. As for 'Ikrimah ibn Abi Jahl, he fled to Yemen, and his wife Umm Hakim bint al-Harith ibn Hisham followed him and brought him back, so he embraced Islam and his Islam became good. As for al-Huwayrith ibn Nuqaydh, he used to harm the Messenger of Allah ﷺ in Mecca, so 'Ali ibn Abi Talib killed him on the day of the Conquest. As for Miqyas ibn Subabah, he came to the Prophet ﷺ as a Muslim, then attacked a man from the Helpers and killed him in retaliation for his brother who had been killed by mistake, so Numaylah 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, and she lived until she died some time later. They used to sing satirizing the Messenger of Allah ﷺ. As for Sarah, safe conduct was also sought for her, so the Messenger of Allah ﷺ granted her safety, and she lived until a man trampled her with a horse in al-Abtah and she died. Two men from Banu Makhzum took refuge with Umm Hani bint Abi Talib, and she granted them safety, so the Messenger of Allah ﷺ confirmed her protection for them, although 'Ali, may Allah be pleased with him, had wanted to kill them. It is said they were al-Harith ibn Hisham and Zuhayr ibn Abi Umayyah, the brother of Umm Salamah, and they embraced Islam and became among the best of Muslims. The Messenger of Allah ﷺ circumambulated the Ka'bah, and called for 'Uthman ibn Talhah, taking the key of the Ka'bah from him after Umm 'Uthman had withheld it, then she handed it over. He ﷺ entered the Ka'bah with Usamah ibn Zayd, Bilal, and 'Uthman ibn Talhah, no one else with them, and they closed the doors, 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 Talhah, leaving the custodianship of the House with him, and it remains in his descendants to this day, in the descendants of Shaybah ibn 'Uthman ibn Talhah. The Messenger of Allah ﷺ ordered the breaking of the images inside and outside the Ka'bah, and the smashing of the idols around the Ka'bah and in Mecca. Bilal gave the call to prayer on top of the Ka'bah. The Messenger of Allah ﷺ delivered a sermon on the second day of the Conquest, announcing that he had abolished the practices of the pre-Islamic period except for the custodianship of the House and the watering of pilgrims. He announced that fighting in Mecca had not been permitted for anyone before him, nor would it be for anyone after him, and that it was only permitted for him for a part of a day, then it returned to its sanctity as before, no blood may be shed there. The Messenger of Allah ﷺ passed by the idols which were fixed with lead, and he pointed at them with a staff he had in his hand, saying: "Truth has come and falsehood has vanished." He did not point at any idol but it fell on its face. The Helpers feared that the Messenger of Allah ﷺ would stay in Mecca, so he told them that his life and death are with them. He passed by Fadalah ibn 'Umayr ibn al-Mulawwah al-Laythi, who was determined to assassinate the Messenger of Allah ﷺ, and said to him: "What were you thinking to yourself?" He said: "Nothing, I was remembering Allah." The Messenger of Allah ﷺ laughed and said: "Ask forgiveness from Allah." He placed his hand on his chest, and Fadalah used to say: "By Him who sent him with the truth, he did not remove his hand from my chest until I found no one on the face of the earth more beloved to me than him." Safwan ibn Umayyah fled to Yemen, so 'Umayr ibn Wahb al-Jumahi followed him with a guarantee of safety from the Messenger of Allah ﷺ, and he returned, and 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. Hubayrah ibn Abi Wahb al-Makhzumi, the husband of Umm Hani bint Abi Talib, fled to Yemen and died there as a disbeliever.

1. al-Ḥaram : The sacred sanctuary of Mecca, where fighting is prohibited.
2. al-akhbār : News or intelligence; the Prophet prayed that Quraysh would be kept unaware of his march.
3. Rawḍat Khākh : A place near Medina where the woman with the letter was intercepted.
4. jizyah : A tax levied on non-Muslims under Islamic rule in exchange for protection and exemption from military service.
5. khaṭm al-jabal : The mouth or pass of the mountain; a strategic point to view the army.
6. النجاء : Hasten, hurry.

The Battle of Hunayn [1]

Then the Messenger of Allah ﷺ sent expeditions around Mecca, calling to Islam and commanding them to fight those who fought. Among them was Khalid ibn al-Walid to the Banu Judhayma ibn Amir ibn Abd Manat ibn Kinana, and 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 ¹, which was a house in Nakhla that Quraysh, Kinana, and all Mudar venerated, and its custodians were the Banu Shayban from Sulaym, successors of the Banu Hashim, and he demolished it. The conquest of Mecca occurred ten nights before the end of Ramadan in the eighth year. [Expedition of Hunayn] When the conquest of Mecca reached Hawazin, Malik ibn Awf al-Nasri gathered them, and Thaqif, his people Banu Nasr ibn Muawiya, Banu Jusham, Banu Sad ibn Bakr, and some of Banu Hilal ibn Amir joined him. None of Qays Aylan attended except these; Aqil and Bishr, the two sons of Kab ibn Rabia ibn Amir, and Banu Kilab ibn Rabia ibn Amir, and the rest of their brothers were absent, so no one from Kab and Kilab worth mentioning attended. Banu Jusham brought with them their elder, chief, and leader of the past: Durayd ibn al-Simma, an old man of no use, but they sought blessing from his presence and opinion, and he was in a litter due to his weak body. In Thaqif there were two chiefs: from the Ahlaf ²: Qarib ibn al-Aswad ibn Masud ibn Muattib, and from Banu Malik: Dhu al-Khimar Subay ibn al-Harith ibn Malik, and his brother Ahmar ibn al-Harith. The overall leadership was with Malik al-Nasri. He mobilized those we mentioned and brought with the disbelievers their wealth, livestock, women, and children, so that they would fight fiercely for them. They camped at Awtas. Durayd said to them: "What do I hear the grunting of camels, the braying of donkeys, the crying of children, and the bleating of sheep?" They said: "Malik has brought the people's wealth and families." 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 have their families and wealth with them, and they will 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 about Kab and Kilab?" They said: "None of them attended." He said: "The great and the sharp have been absent. If it were a day of elevation and honor, Kab and Kilab would not have been absent. I wish you had done as Kab 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 chests of horses. Raise them to the strongholds of their lands and the heights of their people, then meet the horsemen on the backs of horses. If you win, those behind you will join you; if you lose, you will have secured your family and wealth." Malik refused that, 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: O would that I were in it as a young goat, I would butt and thrust." The Messenger of Allah ﷺ sent Abdullah ibn Abi Hadrad al-Aslami to them at night, and he came after learning their movements and informed the Messenger of Allah ﷺ of their destination. The Messenger of Allah ﷺ borrowed armor from Safwan ibn Umayya ibn Khalaf: it is said one hundred coats of mail, and it is said 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. The Messenger of Allah ﷺ 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 from Banu Sulaym, al-Dahhak ibn Sufyan al-Kilabi, and groups from Banu Abs and Dhubyan. During this march, some ignorant Bedouins saw a green tree. In the Jahiliyya ³, they had a well-known tree in a known place called Dhat Anwat ⁴, 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 the people of Moses said: 'Make for us a god as they have gods.' He said: 'Indeed, you are a people who act ignorantly.' [Quran 7:138] These are the ways; you will certainly follow the ways of those before you." Then he proceeded. When he reached the valley of Hunayn, a sloping valley of Tihama, Hawazin had ambushed in the two sides of the valley, at the dimness of dawn ⁵. They charged the Muslims with a single charge, and the defeated fled without anyone turning to anyone. The Messenger of Allah ﷺ called them but they did not return. Those who stood firm with the Messenger of Allah ﷺ were: Abu Bakr, Umar, Ali, al-Abbas, Abu Sufyan ibn al-Harith, his son Jafar, al-Fadl ibn al-Abbas, Qutham ibn al-Abbas, and a group of others. The Prophet ﷺ was on his white mule named Duldul, and al-Abbas held its bridle ⁶. The Prophet ﷺ ordered him to call out: "O company of the Ansar! O company of the Ansar! O company of the people of the tree!" Al-Abbas had a very loud voice. It is narrated that he ordered him to call: "O company of the Muhajirun ⁷" after that. When al-Abbas called those we 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 fleeing, 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 ﷺ. Until about a hundred 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 ﷺ, and they could not control themselves. He threw a handful of pebbles at them with his hand, and every one of them was hit. Concerning this, the Exalted says: "And you did not throw when you threw, but Allah threw" [Quran 8:17]. It is mentioned by 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 and threatened us, and we could not help but retreat on our heels." The rest of those with the Prophet ﷺ did not return except with the captives of Hawazin before him. Umm Sulaym remained among those who stood firm at the beginning, girded, holding the halter of a camel belonging to Abu Talha, with a dagger in her hand. Hawazin was defeated, and their wealth and families were taken. Heavy slaughter occurred among Banu Malik of Thaqif. Seventy men of them were killed that day, including their two chiefs: Dhu al-Khimar and his brother Uthman, sons of Abdullah ibn Rabia ibn al-Harith. Only two men from the Ahlaf were killed, because their chief Qarib ibn al-Aswad, when he saw the first defeat, leaned his banner against a tree and fled with his people. Malik ibn Awf al-Nasri fled with a group of them and entered al-Taif with Thaqif. Groups of Hawazin withdrew to Awtas. The Banu Ghira from the Ahlaf of Thaqif headed toward Nakhla. A group of Muslim cavalry followed those heading toward Nakhla, and Rabia ibn Rufay ibn Ahban ibn Thalaba ibn Rabia ibn Yarbu ibn Samal ibn Awf ibn Imru al-Qays from Banu Sulaym caught up with Durayd ibn al-Simma and killed him. It is said that the killer of Durayd was Abdullah ibn Qunaya ibn Ahban ibn Thalaba ibn Rabia. In this expedition, after its conclusion, the Messenger of Allah ﷺ said: "Whoever kills a slain person and has proof of it, his spoils are his." The Messenger of Allah ﷺ sent Abu Amir al-Ashari, whose name was Ubayd, the uncle of Abu Musa al-Ashari, 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 slaughter occurred among Banu Nasr ibn Muawiya. It is said that two brothers, al-Ala and Awfa, sons of al-Harith, shot Abu Amir; one hit his heart, the other his knee, then Abu Musa killed them. It is also said that he killed nine brothers of 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.

1. al-Uzza : A pre-Islamic Arabian goddess, one of the three chief goddesses of Mecca, along with al-Lat and Manat.
2. Ahlaf : A clan or faction within Thaqif, as opposed to Banu Malik.
3. Jahiliyya : The period of ignorance before Islam.
4. Dhat Anwat : A sacred tree venerated by the pre-Islamic Arabs.
5. dimness of dawn : The time just before sunrise when it is still dark.
6. bridle : The headgear used to control a horse or mule.
7. Muhajirun : The early Muslims who migrated from Mecca to Medina.

The Expedition of Ta'if [1]

And among the Muslims martyred on the day of Hunayn were: Ayman ibn 'Ubayd, the son of Umm Ayman, maternal half-brother of Usama ibn Zayd. Yazid ibn Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad ibn 'Abd al-'Uzza; his horse bolted with him—it was called 'al-Janah'—and he was killed. 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 of the eighth year of the Hijra. As for the Messenger of Allah ﷺ returning to Hawazin their women and children, and his giving from 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 departed from Hunayn to Ta'if, not turning aside to Mecca. [The Expedition of Ta'if] Abu Muhammad 'Ali ibn Ahmad (may Allah have mercy on him) said: 'Urwa ibn Mas'ud and Ghaylan ibn Salama al-Thaqafiyyan were not present on the day of Hunayn nor at the siege of Ta'if; they were in Jurash learning the craft of catapults and testudos. The Messenger of Allah ﷺ took the route from al-Ji'rana to Ta'if via Nakhl al-Yamaniyya, then Qarn, then al-Mulayh, then Bahra al-Rugha' from Liyya. There he built a mosque and prayed in it. It is mentioned that a man from Banu Hudhayl at Bahra al-Rugha' when he alighted there demanded blood vengeance, and the Messenger of Allah 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 alighted beneath a lote-tree called al-Sadira, near the property of a man from Thaqif. The man prevented him from it in his fortress, so the Prophet ﷺ ordered his property demolished; it was demolished and ruined. Then he alighted 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. It was a valley called al-'Aqiq. He besieged them for twenty-odd nights; some say thirteen nights, which is undoubtedly correct. With him were two of his wives, one of them Umm Salama. The site of the mosque today lies between their two dwellings, at the place of his ﷺ prayer. 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 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 pleaded with him for 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 Bakra descended to the Messenger of Allah ﷺ as a Muslim, along with other slaves from the people of Ta'if. It is said that al-Azraq, the father of Nafi' ibn al-Azraq ¹, the leader of the Azariqa, was among them. And those martyred at Ta'if included: Sa'id ibn Sa'id ibn al-'As ibn Umayya. 'Urfuta ibn Janab, an ally of Banu Umayya from al-Azd. 'Abdullah ibn Abi Bakr al-Siddiq; he was struck by an arrow and 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, the brother of Umm Salama, the Mother of the Believers. 'Abdullah ibn 'Amir ibn Rabi'a al-'Anzi, an ally of Banu 'Adi ibn Ka'b. Al-Sa'ib ibn al-Harith ibn Qays ibn 'Adi. And his brother: 'Abdullah ibn al-Harith, both from Banu Sahm. Julayha 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. And 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, was a good Muslim and was present at Hunayn and Ta'if. Then the Messenger of Allah ﷺ returned from Ta'if to al-Ji'rana. There the delegation of Hawazin came to him as Muslims, desiring (their captives). The Messenger of Allah ﷺ gave them the choice between their families and children or their wealth. They chose their families and children. The Messenger of Allah ﷺ ordered that the Muslims be spoken to about this, and they did so. He ﷺ said: 'What belongs to me and to Banu 'Abd al-Muttalib is yours.' The Muhajirun and Ansar said: 'As for what is ours, it is for the Messenger of Allah ﷺ.' But al-Aqra' ibn Habis and 'Uyayna ibn Hisn refused to return what had fallen to them of the spoils, and their people supported them. Al-'Abbas ibn Mirdas al-Sulami also refused, hoping that 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 whose hearts were not willing to give up their share with compensations that satisfied them. The number of captives from Hawazin was six thousand persons, among them al-Shayma', the foster-sister of the Prophet ﷺ, 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 ² to those whose hearts are to be reconciled ³; 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 has 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 whom the Messenger of Allah ﷺ executed as a captive 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. He gave al-'Abbas ibn Mirdas al-Sulami less than that, so he composed poetry addressing the Messenger of Allah ﷺ, and he completed the hundred for him. And Malik ibn 'Awf al-Nasri—he had fled from Ta'if and joined the Prophet ﷺ. These are the ones who received 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 mentioned that he intended to assassinate the Messenger of Allah ﷺ on the day of Hunayn, but something overcame him that he could not describe; he said: 'Then I knew that he was protected by Allah'—; Abu al-Sanabil ibn Ba'kak ibn Haritha ibn 'Umayla ibn al-Sabbaq 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 ibn 'Abdullah ibn 'Umar ibn Makhzum; Muti' ibn al-Aswad ibn Haritha ibn Nadla, brother of Banu 'Adi ibn Ka'b; Abu Jahm 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', ibn 'Amir ibn Rabi'a ibn 'Amir ibn Sa'sa'a; and his brother Harmala ibn Hawdha. The young men of the Ansar spoke about this in a way that did not please their elders or their best. 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. So they were satisfied, may Allah be pleased with them. Ja'il ibn Suraqa al-Damri was mentioned to the Messenger of Allah ﷺ, that he had not given him anything. He informed that he was better than the whole earth full of people like 'Uyayna; he reconciled 'Uyayna, and entrusted Ja'il ibn Suraqa to his Islam. This distribution took place at al-Ji'rana. Then the Messenger of Allah ﷺ performed 'Umra from al-Ji'rana to Mecca, then returned to Medina, entering it with six days remaining in Dhu al-Qa'da. The affair of Ta'if occurred 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 put pressure on them. His Islam and the Islam of those with him, and the Islam of all those whose hearts are to be reconciled, became good, except for 'Uyayna ibn Hisn, who remained suspect.

1. al-Azraq : Al-Azraq, father of Nafi' ibn al-Azraq, the leader of the Azariqa sect of the Kharijites.
2. khums : The one-fifth share of spoils allocated to the Prophet and his relatives, orphans, the poor, and travelers.
3. those whose hearts are to be reconciled : A category of recipients of zakat or spoils, referring to new Muslims or influential figures given gifts to strengthen their faith or prevent harm.

The Expedition of Tabuk [1]

Those whose hearts are to be reconciled ¹—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. There were also good people below these, such as Safwan ibn Umayya, 'Amr ibn Wahb, Muti' ibn al-Aswad, and Mu'awiya ibn Abi Sufyan. The rest we think nothing but good of. Among those who embraced Islam on the day of the Conquest and after it were nobles similar to those we mentioned, and the Messenger of Allah ﷺ was confident in the sincerity of their faith and the strength of their intentions in Islam for Allah Almighty, so he did not include them among those to whom he gave [from the spoils]—these were: 'Ikrima ibn Abi Jahl, 'Attab ibn Asid ibn Abi al-'Is ibn Umayya, and Jubayr ibn Mut'im. The Messenger of Allah ﷺ appointed 'Attab ibn Asid as governor of Mecca, though he was a young man of about twenty years, and he was extremely pious and ascetic. He led the Hajj for the Muslims that year. He was the first governor to lead the Hajj in Islam, while the polytheists performed their Hajj according to their own rites. Ka'b ibn Zuhayr ibn Abi Sulma came repenting and praising the Messenger of Allah ﷺ, having previously satirized him. The Prophet ﷺ accepted his Islam, his praise, and rewarded him. [The Expedition of Tabuk] This was the last expedition the Messenger of Allah ﷺ led in person. The Prophet ﷺ had returned from his 'Umra after the siege of Ta'if—as we mentioned—at the end of Dhu al-Qa'da of the year eight. He stayed in Medina through Dhu al-Hijja, Muharram, Safar, Rabi' al-Awwal, Rabi' al-Thani, Jumada al-Ula, and Jumada al-Akhira. Then, in Rajab of the year nine of the Hijra, the Messenger of Allah ﷺ announced the expedition against the Byzantines; this was in 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 giving a different impression, except for the expedition of Tabuk, for he ﷺ made it clear to the people, due to the hardship of the situation, the great distance, and the strength of the intended enemy. Al-Jadd ibn Qays, the brother of Banu Salama, who was suspect, lagged behind and asked the Messenger of Allah ﷺ for permission to stay, though he was wealthy and strong. The Prophet ﷺ gave him permission and turned away from him. Concerning him was revealed: {And among them is he who says, 'Permit me [to stay] and do not put me to trial.' Unquestionably, into trial they have fallen.} ² A group of hypocrites used to gather in the house of Suwaylim the Jew, at Jasum, to discourage people from the expedition. The Messenger of Allah ﷺ sent Talha ibn 'Ubayd Allah with a group and ordered them to burn the house down over them. Talha did so, and al-Dahhak ibn Khalifa, 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 in this expedition nine hundred camels and one hundred horses, and equipped their saddles, 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 Allah ﷺ; they were seven: Salim ibn 'Umayr of Banu 'Amr ibn 'Awf, 'Alba ibn Zayd the brother of Banu Haritha, Abu Layla 'Abd al-Rahman ibn Ka'b the brother of Banu Mazin ibn al-Najjar, 'Amr ibn al-Hammam the brother of Banu Salama, 'Abd Allah ibn al-Mughaffal al-Muzani—and it is said he was 'Abd Allah ibn 'Amr al-Muzani—Hirmi ibn 'Abd Allah the brother of Banu Waqif, and al-'Irbad ibn Sariya al-Fazari. They asked the Messenger of Allah ﷺ for mounts, but he found nothing to mount them on, 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 watering camel ⁵ for them to ride alternately ⁶ and gave them dates as provisions. The Bedouins who stayed behind made excuses, and the Messenger of Allah ﷺ accepted their excuses. He ﷺ set out, may blessings and peace be upon him, and appointed Muhammad ibn Maslama over Medina—or it is said: Siba' ibn 'Urfuta, or it is said: 'Ali ibn Abi Talib. 'Abd Allah ibn Ubayy ibn Salul pitched his camp in a region near the army with the Messenger of Allah ﷺ, and his camp, they claim, was not smaller than the other camp. This is false, because only between seventy and eighty stayed behind with him. This actually happened 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 those with the Prophet ﷺ. The correct view is that they were fewer than those with him on the day of Uhud. As for those who were with 'Abd Allah ibn Ubayy in the expedition of Tabuk, who stayed behind with him after his departure, they were the people of hypocrisy and doubt, in the aforementioned number. The Messenger of Allah ﷺ passed by al-Hijr, the land of Thamud, and ordered them not to perform ablution from 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 that, and ordered them not to enter the houses of the people [of Thamud] except weeping. He ﷺ forbade anyone from going out alone without a companion. Two men from Banu Sa'ida went out separately: one to relieve himself, and he was strangled at his place of relieving himself. The Messenger of Allah ﷺ was informed, and he 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 two mountains of Tayy, and later Tayy returned him to the Messenger of Allah ﷺ. The people suffered from thirst during this expedition, so the Messenger of Allah ﷺ called upon his Lord, and He sent a cloud that rained. His 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 Allah 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 one who said this was Zayd ibn al-Lusayt al-Qaynuqa'i, who was a hypocrite. It is also said that he later repented, and it is said that he did not repent. In this expedition, it is mentioned that the Messenger of Allah ﷺ said—upon seeing Abu Dharr following the army's trail, intending to catch up with him ﷺ: "May Allah have mercy on Abu Dharr; he walks alone, dies alone, and will be raised alone." And so it was, as he ﷺ said. Allah Almighty exposed through revelation a group of hypocrites who were weakening the resolve of the Muslims by discouraging them. Among them, Mikhshan ibn Humayr repented and prayed to Allah to expiate his sin through a martyrdom whose location would be hidden. He was killed on the day of al-Yamama, and no trace of him was found. The Messenger of Allah ﷺ made a peace treaty with Yuhanna ibn Ru'ba, the ruler of Ayla, on the jizya. He ﷺ sent Khalid ibn al-Walid to Ukaydir ibn 'Abd al-Malik al-Kindi, the ruler of Duma, and informed him that he would find him hunting wild cows. It so happened that Khalid approached Ukaydir's fortress at night, and Allah had sent wild cows that spent the night rubbing the fortress with their horns. Ukaydir became eager to hunt them, so he went out at night, and Khalid captured him. He sent him to the Messenger of Allah ﷺ, who pardoned him, returned him, and made peace with him on the jizya. The Messenger of Allah ﷺ stayed in Tabuk for twenty nights and did not go beyond it. On his way, there was a small amount of water, and he forbade anyone from reaching the water before others. Two men reached it first and exhausted its water, so he ﷺ cursed them. Then he placed his hand in it, performed ablution with water that oozed from it, then poured it back and prayed for blessing, and it surged with abundant, copious water, sufficient for the entire army. The Messenger of Allah 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 ⁷. He ordered Malik ibn al-Dukhshum, the brother of Banu Salim, and Ma'n ibn 'Adi—or his brother 'Asim ibn 'Adi, the brother of Banu al-'Ajlan—to demolish and burn the mosque. Malik ibn al-Dukhshum entered his house and brought out a flame of fire, and they burned and demolished the mosque. Those who built it were: Khidham ibn Khalid, of Banu 'Ubayd ibn Zayd, one of Banu 'Amr ibn 'Awf, from whose house the Mosque of Harm was taken out. Mu'attib ibn Qushayr, of Banu Dubay'a ibn Zayd. Abu Hubayba ibn al-Az'ar, of Banu Dubay'a ibn Zayd. 'Ubbad ibn Hunayf, of Banu 'Amr ibn 'Awf. Jariya ibn 'Amir, and his two sons: Mujammi' ibn Jariya and Zayd ibn Jariya.

1. mu'allafatu qulubihim : Those whose hearts are to be reconciled; a category of recipients of zakat and spoils, often new Muslims or influential figures, to strengthen their faith or prevent harm.
2. Qur'an 9:49 : Quranic verse referring to those who sought exemption from the expedition of Tabuk, exposing their hypocrisy.
3. ʿiqāl : A hobble used to restrain a camel's leg; shikāl is a halter or headstall.
4. al-bakkāʾūn : The weepers; a group of poor companions who wept because they lacked mounts and provisions to join the expedition.
5. nāḍiḥ : A camel used for carrying water or for irrigation.
6. yaʿtaqibānihi : They ride it alternately, taking turns.
7. Masjid al-Ḍirār : The Mosque of Harm; a mosque built by hypocrites in Medina to cause division, which the Prophet ordered destroyed.

The Islam of Thaqif [1]

And Nubaytal ibn al-Harith, from Banu Dubay'a. And Bakhraj, from Banu Dubay'a. And Bijad ibn 'Uthman, from Banu Dubay'a. And Wadi'a ibn Thabit, from Banu Umayya ibn Zayd. Some have mentioned Tha'laba ibn Hatib among them, but this is a mistake, because Tha'laba was a Badri ¹. The Messenger of Allah ﷺ has mosques between Tabuk and Medina, named: the Mosque of Tabuk, the Mosque of Buthayna Mudran, the Mosque of Dhat al-Zirab, the Mosque of al-Akhdar, the Mosque of Dhat al-Khatmi, the Mosque of Ala', the Mosque at the edge of al-Batra' from Dhanab Kawakib, the Mosque of Shiqq Tara, the Mosque of Dhi al-Jifa, the Mosque of Sadr Hawda, the Mosque of al-Hijr, the Mosque of al-Sa'id, the Mosque of Wadi al-Qura, the Mosque of al-Raq'a in Shiqq Banu 'Udhra, the Mosque of Dhi al-Marwa, the Mosque of al-Fayfa', and the Mosque of Dhi Khushub. In this expedition, Ka'b ibn Malik from Banu Salama, Murara ibn al-Rabi' from Banu 'Amr ibn 'Awf, and Hilal ibn Umayya al-Waqifi lagged behind, and they were righteous. The Prophet ﷺ forbade speaking to them for fifty days, then their repentance was revealed. Those who lagged behind due to evil intentions from the people of Medina were over eighty men. The return of the Messenger of Allah ﷺ from Tabuk was in Ramadan of the year nine. [The Islam of Thaqif] 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. 'Urwa ibn Mas'ud al-Thaqafi had joined the Messenger of Allah ﷺ on his return from Hunayn and al-Ta'if, before he entered Medina, and he became Muslim. 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. At his death, he instructed that he be buried outside al-Ta'if with the martyrs who were killed when the Messenger of Allah ﷺ besieged them. So he was buried there, may Allah be pleased with him. Then Thaqif realized that they had no power to continue opposing all the Arabs. Their leaders were 'Amr ibn Umayya, brother of Banu 'Ilaj, and 'Abd Yalil ibn 'Amr ibn 'Umayr, who was from the Ahlaf ² of Banu Ghayra, a sub-tribe of Thaqif. They agreed to send to the Messenger of Allah ﷺ 'Abd Yalil ibn 'Amr and two men from the Ahlaf: al-Hakam ibn 'Amr ibn Wahb ibn Mu'attib and Sharhabil ibn Ghaylan, and three from Banu Malik: 'Uthman ibn Abi al-'As ibn Bishr ibn 'Abd Dahman, brother of Banu Yasar; Numayr ibn Kharsha ibn Rabi'a, brother of Banu al-Harith; and Aws ibn 'Awf. It is also said that he was the one who killed 'Urwa ibn Mas'ud. They set out until they arrived in Medina. The first to see them at Qanat was their cousin al-Mughira ibn Shu'ba, who was tending the mounts of the Messenger of Allah ﷺ during his shift. He left the mounts with them and hurried to give the good news to the Messenger of Allah ﷺ of their arrival. He met Abu Bakr, who asked him about his matter. Al-Mughira told 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 good news to the Messenger of Allah ﷺ. So Abu Bakr was the one who gave the good news to the Messenger of Allah ﷺ of this matter. Al-Mughira returned and went back with them, and told them how to greet the Messenger of Allah ﷺ, but they did not do so; they greeted him with the greeting of the Jahiliyya ³. 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 until Khalid ate from it. They asked the Messenger of Allah ﷺ to leave their Taghut ⁴ for a period without demolishing it, but the Messenger of Allah ﷺ refused them that. They also asked to be excused from prayer, but he ﷺ refused them that. They asked that they not demolish their idols with their own hands, and he agreed to that. He appointed over them 'Uthman ibn Abi al-'As, who was the youngest among them, because he ﷺ saw that he was the most eager to learn the Qur'an and the laws of Islam. So they became Muslim, and the Messenger of Allah ﷺ commanded 'Uthman ibn Abi al-'As 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 strength of the weakest person praying behind him. He also commanded him to appoint a mu'adhdhin ⁵ who would not take a wage for his adhan ⁶. Then he returned to their land, and the Messenger of Allah ﷺ sent Abu Sufyan ibn Harb and al-Mughira ibn Shu'ba to demolish the Taghut, which was al-Lat. Abu Sufyan stayed with his property at Dhi al-Haram, and said to al-Mughira: "Enter among your people yourself." So al-Mughira entered and began demolishing the Taghut, while his people, Banu Mu'attib, stood guard, fearing that he might be shot. The women of Thaqif came out bareheaded, weeping for al-Lat and wailing over her. Al-Mughira demolished it and took its wealth and ornaments. The Messenger of Allah ﷺ paid off the debt of 'Urwa ibn Mas'ud from the wealth of the Taghut. Qarib ibn al-Aswad ibn Mas'ud asked him to pay off his debt that he had undertaken for his father, and he did so. Abu Mulayh ibn 'Urwa ibn Mas'ud and Qarib ibn al-Aswad had already become Muslim before the Islam of Thaqif.

1. Badri : One who participated in the Battle of Badr, the first major battle in Islam, which took place in 2 AH.
2. Ahlaf : Allies or confederates; refers to a group of clans that formed an alliance.
3. Jahiliyya : The period of ignorance before the advent of Islam; also refers to the pre-Islamic customs and practices.
4. Taghut : An idol or false deity worshipped besides Allah; also refers to anything worshipped other than Allah.
5. Mu'adhdhin : The person who calls the adhan, the Islamic call to prayer.
6. Adhan : The Islamic call to prayer, recited by the mu'adhdhin.

The argument of Abu Bakr al-Siddiq, may God be pleased with him, and the sending of Ali…

The argument of Abu Bakr al-Siddiq, may God be pleased with him, and the sending of Ali ibn Abi Talib [1] with Surah 'Bara'ah' [2] to recite it to the people during the season [3].

The Proof of Abu Bakr al-Siddiq, may God be pleased with him, and the sending of Ali ibn Abi Talib, peace be upon him, with Surah Bara'a ¹ to recite it to the people during the season. Abu Bakr al-Siddiq performed the Hajj with the people in the month of Dhu al-Hijjah in the ninth year ², as the commander over the people for the Hajj. The Messenger of God, peace and blessings be upon him, sent Ali ibn Abi Talib, may God be pleased with him, with Surah Bara'a, to recite it to the people during the season, announcing to every treaty-holder the dissolution of their treaty, and nullifying every previous covenant, according to the rulings stated in the Surah. And success is from God Almighty. [Section] Then the delegations of the Arabs came successively, submitting to Islam, except those whom God Almighty abandoned: such as Amir ibn al-Tufayl ibn Malik ibn Ja'far ibn Kilab, and Arbad ibn Qays ibn Juz' ibn Khalid ibn Ja'far ibn Kilab. They came to the Messenger of God, peace and blessings be upon him, but refused Islam, so the Messenger of God, peace and blessings be upon him, invoked God against them. Amir died of a glandular swelling ³, and Arbad died by a thunderbolt. And from Banu Tamim came to the Messenger of God, peace and blessings be upon him: 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-Hatat ⁴—and he was the one whom the Messenger of God, peace and blessings be upon him, established brotherhood between him and 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: Dhimam ibn Tha'laba.

1. Surah Bara'a : Surah al-Tawbah (Repentance), also known as Bara'a (Disavowal), the ninth chapter of the Quran.
2. ninth year : The 9th year after the Hijra (migration to Medina), corresponding to 630-631 CE.
3. glandular swelling : A disease causing swelling of the glands, possibly plague or a similar illness.
4. al-Hatat : A companion of the Prophet, known for his eloquence; his full name is al-Hatat ibn Yazid al-Mujashi'i.

The Farewell Pilgrimage [1]

Al-Jarud al-Abdi and al-Ashajj al-Asri, among other delegations of Abd al-Qays, came and they had arrived before the conquest of Mecca and embraced Islam at that time. The delegation of Banu Hanifa came, among them Musaylima. When they returned, he claimed prophethood—may Allah curse him—and many Arabs from his people, whom Allah had forsaken, apostatized with him. Thumama b. Uthal—may Allah be pleased with him—remained steadfast in Islam. Zayd al-Khayl al-Ta'i came as the delegate of Tayy. Faruwa b. Musayk al-Muradi came as the delegate of his people, and the Messenger of Allah ﷺ appointed him over all of Madhhaj, including all its tribes. Amr b. Ma'dikarib came and embraced Islam. Surad b. Abdullah al-Azdi came as the delegate of al-Azd. He ﷺ sent Mu'adh b. Jabal to Yemen. Faruwa b. Amr al-Judhami embraced Islam and sent a gift to the Messenger of Allah ﷺ, but the governor of the adjacent Byzantine territory seized him and crucified him. He ﷺ sent Khalid b. al-Walid to Banu al-Harith b. Ka'b in Najran, and they embraced Islam. [The Farewell Pilgrimage] Then he ﷺ performed the Farewell Pilgrimage. He left Medina after praying Zuhr on Thursday, with six days remaining in Dhu al-Qa'da, and spent the night at Dhu al-Hulayfa. He entered the state of ihram for a qiran ¹ of Hajj and Umra. He had with him the sacrificial animals: one hundred camels, some of which he brought himself, and about a third of them were brought by Ali b. Abi Talib ﵁ from Yemen. He ﷺ entered Mecca from its upper part on Sunday, the fourth of Dhu al-Hijja in the year 10 AH. On the way, he instructed that whoever wished could enter ihram for Hajj, or for Umra, or for both together. When he approached Mecca, he ordered those who had sacrificial animals to combine Umra and Hajj, and ordered everyone without a sacrificial animal to convert his Hajj to Umra without exception. He was asked whether their tamattu' ² 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." The Messenger of Allah ﷺ ordered Aisha ﵂, when she menstruated—she had entered ihram for Umra—to add Hajj to it and to do everything that a pilgrim does, except circumambulating the Ka'ba. He ﷺ performed one tawaf ³ for his Umra and Hajj. He applied perfume for his ihram when he entered it, and for his tahlil ⁴ before circumambulating the Ka'ba, with a perfume containing musk, which remained visible on his blessed head for more than three days after his ihram. He ordered that a muhrim ⁵ who died at Arafa be shrouded in his two garments, not be touched with perfume, and his face and head not be covered. He ordered the people not to depart until their last act was the circumambulation of the Ka'ba, except for a menstruating woman who had performed the tawaf al-ifada ⁶ before her period. Then he returned to Medina from the lower part of Mecca before sunrise on Wednesday, the fourteenth of Dhu al-Hijja.

1. qiran : A type of pilgrimage where Hajj and Umra are performed together with a single ihram.
2. tamattu' : A type of pilgrimage where Umra is performed first, then Hajj, with a break in between.
3. tawaf : The act of circumambulating the Ka'ba seven times.
4. tahlil : The state of exiting ihram after completing the pilgrimage rites.
5. muhrim : A person who has entered the state of ihram for pilgrimage.
6. tawaf al-ifada : The essential circumambulation of the Ka'ba performed after returning from Mina on the Day of Sacrifice.

His death [1]

His death ﷺ Then when people had embraced Islam, he ﷺ knew that he was departing to his Lord Almighty. So he ﷺ went out and prayed over the martyrs of Uhud as he would pray over a deceased person after about ten years. Then when the Messenger of God ﷺ was afflicted with the illness from which he died, he was in the house of Maymuna, the Mother of the Believers. Then he ﷺ asked his wives for permission to be nursed in the house of ‘A’isha, the Mother of the Believers, and they granted him permission. During his unconsciousness, they offered to treat him with al-ladud ¹, but he forbade them. However, they persisted and treated him with it. Al-ladud was something the Arabs used to do: a medicine inserted into the sides of the mouth. When he regained consciousness, he ordered that all of them be subjected to retaliation, so they were all treated with al-ladud, except his uncle al-‘Abbas, who was not present when they did it. Sawda, the Mother of the Believers, was treated with al-ladud while she was fasting. 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.” ‘Umar ibn al-Khattab ﵁ said a word by which he intended good, but it became the reason for preventing that document. He said, “The Messenger of God ﷺ is overcome by pain, and we have the Book of God; the Book of God suffices us.” Some people supported him, even saying, “Is the Messenger of God ﷺ delirious?” Others said, “Respond with the shoulder blade and inkwell, so that the Messenger of God ﷺ may write for you a document after which you will never go astray.” This displeased the Messenger of God 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 religion and the necessities of the Law, neither ‘Umar’s words nor anyone else’s would have deterred him from it. During that illness, he said to ‘A’isha, the Mother of the Believers ﵂, “I had intended to send for your father and your brother and write a document and make a covenant, so that no claimant would claim or anyone would say something, but God and the believers refuse except Abu Bakr.” It was not, and God knows best, that the document he ﷺ wanted to write, after which they would not go astray, was only about the succession of Abu Bakr. The consequence of that became apparent, and the people almost perished in the disagreement over who would take charge of the Muslims’ affairs after him, and over who would take charge after the one who succeeded him, and up to the time of ‘Ali, and the matter was similar regarding those after ‘Ali. In short, the document would have removed this conflict, even if it only brought relief from bloodshed in the matter of ‘Uthman and those after him. There is no power and no strength except with God Almighty. Indeed, many groups perished in this, and their misguidance has continued to this day. He ﵇ prayed a complete prayer behind Abu Bakr in the row, and Abu Bakr led the people in prayer during those days, by the covenant of the Messenger of God ﷺ to him in that regard. He ﷺ went out on one of those days, leaning on ‘Ali and al-‘Abbas, while Abu Bakr had begun leading the people in prayer. He sat to the left of Abu Bakr, while Abu Bakr was in the place of the imam, and Abu Bakr stood to his right in the place of the follower, hearing the takbir of the Messenger of God ﷺ. So the Prophet ﷺ led the people in prayer, leading them while sitting, and they were behind him. This became a confirmation of what had preceded of his ﷺ leading the people in prayer while sitting. In this was a permission for the one giving the reminder to stand to the right of the imam in such a prayer. This was the last prayer he ﷺ led the people in. Then God Almighty took His Prophet ﷺ on Monday, when the forenoon had become intense, on the twelfth day of Rabi‘ al-Awwal, at the completion of ten years after the Hijra. The last thing the men among his Companions saw of him was during their dawn prayer on that Monday. 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 ‘A’isha, the Mother of the Believers, on the night of Wednesday, a day and a half and a half night after his death. He was washed by al-‘Abbas, al-Fadl and Qutham his sons, ‘Ali ibn Abi Talib, Usama ibn Zayd, Shuqran the freed slave of the Messenger of God ﷺ, and Aws ibn Khawli, one of Banu ‘Awf ibn al-Khazraj, an Ansari who had been present at Badr. Usama and Shuqran poured the water. He was shrouded in three white cotton Sahuli garments, without a shirt, turban, trousers, or a coat of mail. He ﵇ was simply wrapped in them. Abu Talha al-Ansari dug his grave, and a niche was made for him in the side of the grave, and Usama laid the bricks. He was lowered into his grave by ‘Ali ibn Abi Talib, al-Fadl and Qutham the sons of al-‘Abbas, Shuqran, and Aws ibn Khawli. A velvet cloth of his that he used to spread out during his lifetime was spread under him. It is said that ‘Abd al-Rahman ibn al-Aswad al-Zuhri entered the grave with them. The duration of his illness ﵇ was twelve days, beginning with a headache on Thursday, or it is said fourteen days. ‘A’isha, the Mother of the Believers, said: “The Messenger of God ﷺ used to expectorate during his illness from which he died, resembling the expectoration of one eating raisins.” He ﵇ was given a choice at his death, and he chose the meeting with his Lord Almighty. ‘A’isha said: “I heard him say with a hoarse voice: ‘Rather, the Highest Companion.’” He died ﷺ leaning against her chest. We ask God Almighty, seeking intercession through him ﷺ to God Almighty, whose praise is great, to gather us with him, to shield us through the blessing of following him from the Fire, to bless him, to forgive his entire community, and to make us among his community. Amen. The book is completed by the praise of God.

1. al-ladud : A medical treatment used by the Arabs, involving the administration of medicine into the sides of the mouth.

Footnotes and comments [1]

↩ (1) [p.3] “ح” is an abbreviation for the word “تحويل” (transformation), a term used by hadith scholars to indicate the shifting of the chain of transmission from its beginning. ↩ (1) [p.4] See his lineage in Zad al-Ma‘ad, vol. 1, and Ibn Kathir. ↩ (2) [p.4] Al-Dhabih ¹: He was called by this name to emphasize the words of Allah Almighty in Surah al-Saffat, verse 102: “O my son, indeed I have seen in a dream that I [must] sacrifice you…” ↩ (1) [p.6] Some historians hold this view, but the more likely is that his father died while he was a fetus in his mother’s womb. ↩ (2) [p.7] Afdhadhan ²: individually, having no leader. ↩ (1) [p.8] A‘lam ³: i.e., signs of prophethood, which are miracles. ↩ (2) [p.8] Surah al-Baqarah, verse 22. ↩ (3) [p.8] Surah Yunus, verse 38. ↩ (4) [p.8] Surah al-Qamar, verses 1 and 2. ↩ (5) [p.9] Ahraqa ⁴: i.e., he poured the water of his ablution into the well, and its water subsided. ↩ (6) [p.9] Surah al-Anfal, verse 17. ↩ (7) [p.12] Furuwwit ⁵: i.e., it was folded and unveiled to him. ↩ (8) [p.13] Nadhart ⁶: i.e., she went out. ↩ (1) [p.19] Al-Adham ⁷: the dark-skinned. Al-Amhaq ⁸: one whose whiteness is not intense. ↩ (2) [p.19] Al-Karadis ⁹: i.e., large-jointed and long-lashed. ↩ (1) [p.20] Khilan ¹⁰: plural of khal, which is a mole on the human body. ↩ (1) [p.22] Some historians say that he was not a friend of the Messenger ﷺ in the pre-Islamic period, but rather he was foremost in Islam, so much so that it was said he was a quarter of Islam at his conversion. ↩ (1) [p.25] For this reason, he ﷺ said: “I advise you to treat the people of Egypt well, for you have with them kinship and marriage ties.” ↩ (1) [p.28] In this context, the verse of Surah al-Ahzab 37 was revealed: “So when Zayd had completed his need of her, We married her to you so that there would be no blame upon the believers concerning the wives of their adopted sons…” ↩ (2) [p.29] These are verses 29 and 30 of Surah al-Ahzab: “O Prophet, say to your wives, ‘If you desire the life of this world and its adornment, then come, I will provide for you…’” up to His words: “Indeed, Allah has prepared for the doers of good among you a great reward.” ↩ (1) [p.32] In verse 4 of Surah al-Qalam: “And indeed, you are of a great moral character.” ↩ (2) [p.33] In the original: yajif ¹¹. Hafa ‘alayhi ¹²: he wronged and oppressed him. ↩ (3) [p.34] There is a lacuna in the original; perhaps it is (al-muru’ah) ¹³. ↩ (4) [p.35] i.e., he has milking camels. ↩ (5) [p.35] He ﷺ said: “My Lord disciplined me and perfected my discipline.” ↩ (1) [p.36] Ghattahu ¹⁴: i.e., he squeezed him tightly to test him, Jibril. ↩ (2) [p.36] Surah al-‘Alaq, verses 1-5. ↩ (3) [p.38] Al-shat al-ha’il ¹⁵ is the non-pregnant sheep. ↩ (4) [p.41] He struck him and shajjahu ¹⁶: i.e., he struck him with a camel’s head bone and split his head. ↩ (5) [p.43] The Messenger ﷺ said: “Be patient, family of Yasir, for your promised place is Paradise.” ↩ (6) [p.44] Surah al-Layl, verses 17 and 18. ↩ (7) [p.46] Al-‘adid ¹⁷: the ally of the people, not one of them. ↩ (8) [p.53] Thaqafuhu ¹⁸: they overpowered him and detained him. ↩ (9) [p.53] During this journey to Ta’if, the harm to him ﷺ intensified. He said in his famous hadith: “O Allah, to You I complain of my weakness, my lack of resources, and my humiliation before people. O Most Merciful of the merciful, You are the Lord of the weak, and You are my Lord. To whom do You entrust me? To a distant one who scowls at me, or to an enemy to whom You have given control over my affair? If You are not angry with me, I do not care, but Your well-being is more ample for me. I seek refuge in the light of Your face, by which the darknesses are illuminated and the affairs of this world and the Hereafter are set right, from Your anger descending upon me or Your displeasure befalling me. To You is the appeal until You are pleased, and there is no power or strength except through You.” ↩ (1) [p.54] He ﷺ said: “Fifty prayers were made obligatory upon me. Then I descended to the sixth heaven and passed by Musa ibn ‘Imran. He said: ‘Your community cannot bear that. Go back to your Lord and ask Him for reduction.’ So I returned to my Lord and He reduced it by five. I continued between my Lord and Musa until it was reduced to five in number and fifty in reward.” ↩ (1) [p.62] Al-saqah ¹⁹: the vanguard of the army. ↩ (2) [p.63] Al-nida’ ²⁰: the adhan. The Messenger ﷺ wanted to establish something for the Muslims to gather for prayer. The Companions suggested several things, but he rejected them until Allah inspired ‘Abdullah ibn Zayd with this vision, which was the adhan. The Prophet ﷺ approved it and ordered him to teach it to Bilal to call it. ↩ (3) [p.69] Araghat ²¹: i.e., she intended, resolved, and prepared the matter to kill him. ↩ (4) [p.71] Khataru ‘ala Suraqah ²²: they crossed his mind, and he wanted to win the prize if he caught up with them. ↩ (5) [p.71] Ba‘d zahr ²³: some of their riding camels. ↩ (6) [p.71] Al-daha’ ²⁴: i.e., upward until it almost reached the zenith. ↩ (7) [p.72] Al-mirbad ²⁵: a spacious place where dates are dried. ↩ (1) [p.80] Surah al-Baqarah, verse 217. ↩ (1) [p.81] Surifat al-qiblah ²⁶: the direction was changed, i.e., the Messenger and the Companions turned their faces from Jerusalem to the Sacred Ka‘bah. ↩ (2) [p.81] Aw‘abu ²⁷: i.e., they all went out to meet the Muslims, and only a very few remained behind. ↩ (3) [p.82] Ya‘taqibunaha ²⁸: i.e., some would ride them, then dismount and others would ride, due to the scarcity of mounts. ↩ (4) [p.83] Al-rawiyah ²⁹: the she-camel on which the people draw water. ↩ (5) [p.85] Al-qulub ³⁰: wells with abundant water. ↩ (1) [p.96] In al-Jamharah: 323: al-Harith ibn ‘Abd Ruzah. See also Ibn Sa‘d 3-2:27. ↩ (2) [p.96] In the original: “and his cousin Mu‘attib ibn ‘Ubayd,” which is an error. Al-Waqidi: 158 and his student Ibn Sa‘d count Mu‘attib ibn ‘Ubayd as a Bali ally of Banu Zafar. Ibn ‘Umarah al-Ansari traces his lineage to Banu Zafar, saying: he is Mu‘attib ibn ‘Ubayd ibn Suwad ibn al-Haytham ibn Zafar. He commented: “Those who do not know his lineage in Banu Zafar place him in Bali because of his brother ‘Abdullah ibn Tariq.” Both Abu ‘Umar and Ibn al-Athir have entries for him twice: once under Mu‘attib and again under Mughith. In a narration from Ibn Ishaq, his name is Mu‘attib ibn ‘Abdah. ↩ (3) [p.98] Surah al-Tawbah, verse 75. ↩ (1) [p.122] Al-mighwal ³¹: a whip with a thin whip inside it, used to kill the one struck. ↩ (2) [p.122] Al-thunnah ³² in humans: the area below the navel in the lower abdomen. ↩ (1) [p.123] Al-la’mah ³³: the coat of mail; sometimes all weapons are called la’mah. ↩ (2) [p.124] Al-zahr ³⁴ here means camels. Al-kura‘ ³⁵ is the horses used for fighting. ↩ (3) [p.125] Zahara bayna dir‘ayn ³⁶: i.e., he wore one over the other. ↩ (4) [p.125] The right of the sword of the Messenger of Allah is that it be struck with this sword against the enemies of Allah and His Messenger until the sword bends from the force of striking the necks of the enemies. ↩ (5) [p.126] Al-rabi‘ah ³⁷: one of the four teeth next to the incisors, between the incisor and the canine. ↩ (6) [p.126] Al-baydah ³⁸: the helmet that the horseman places on his head. ↩ (7) [p.127] Blood was flowing from the face of the Messenger of Allah ﷺ. He began to wipe the blood from his face and said: “How can a people succeed who have stained the face of their Prophet while he calls them to their Lord?” ↩ (8) [p.127] Al-mighfar ³⁹: similar to a coat of mail with rings, placed on the horseman’s head to protect against strikes in battle. ↩ (9) [p.128] The noble Prophet said about him: “Whoever wishes to see a martyr walking on the earth, let him look at Talhah,” as an honor for him. ↩ (10) [p.129] Lathu bihi ⁴⁰: they gathered around him, joined him, and went with him to the mountain pass, a large number of Companions. ↩ (11) [p.129] Al-mihras ⁴¹: a water source at Uhud; it is said to be a hollowed rock that holds much water. ↩ (12) [p.129] Badan ⁴²: aged and weak; it is also said: his body became large and his flesh increased. ↩ (13) [p.129] Surah Al ‘Imran, verse 155. ↩ (14) [p.130] Al-zam ⁴³: the interval between two drinks; the shortest interval is that of the donkey. This proverb is used for the nearness of the appointed term. ↩ (15) [p.130] Hinnahu Allah ⁴⁴: i.e., Allah decreed his destruction. ↩ (16) [p.131] Al-muwarris ⁴⁵: a garment dyed with wars, a yellow plant tending toward red. ↩ (17) [p.131] Al-ati ⁴⁶: the stranger; the origin of al-ati is the flood that comes from one land to another. ↩ (1) [p.132] Al-harad al-shadid ⁴⁷: intense anger, rage, and hatred against Islam. ↩ (1) [p.140] Tawahu ⁴⁸: he missed it, moved away from it, and left it on his way. ↩ (2) [p.141] Al-qahf ⁴⁹: the bone above the brain, the upper half of the skull. ↩ (3) [p.141] Al-dabr ⁵⁰: a name for a group of bees and hornets. ↩ (4) [p.141] A‘taw bi-aydihim ⁵¹: they believed the polytheists and submitted to them. ↩ (1) [p.143] Irtath ⁵²: he was lifted while wounded; one says: irtatha al-rajul if he is lifted from the battlefield with some life remaining. ↩ (1) [p.144] Istalbathahu ashabuhu ⁵³: i.e., his companions considered him delayed because he was absent from them after seeking their permission. ↩ (1) [p.145] Naqibat al-aqdam ⁵⁴: i.e., the skins became thin, and they wrapped pieces of cloth around them; hence the name Ghazwat Dhat al-Riqa‘, as Abu Musa al-Ash‘ari said. ↩ (1) [p.146] Surah al-Ma’idah, verse 11. ↩ (1) [p.148] Kudiyat sakhr ⁵⁵: a large rock. ↩ (2) [p.148] Inhalat ⁵⁶: it crumbled and fell. Al-kathib ⁵⁷: the heap of sand that was swept away. ↩ (3) [p.149] Al-murawadah ⁵⁸: negotiation and tugging; al-murawadah in selling is when you describe a commodity to a person that is not with you; it is called bay‘ al-muwasafah. ↩ (4) [p.153] The verse in which Abu Lubabah was forgiven is: “And [there are] others who acknowledged their sins. They mixed a righteous deed with another that was bad. Perhaps Allah will turn to them in forgiveness. Indeed, Allah is Forgiving and Merciful.” (Surah al-Tawbah, verse 102) ↩ (5) [p.154] Al-araqi‘ ⁵⁹ here are the seven heavens; one is raqi‘, so named because some are raised above others. Some say al-raqi‘ is only the lowest heaven, as if it is patched with stars. ↩ (1) [p.156] Sahm gharab ⁶⁰: an arrow whose shooter is unknown, nor where it came from. ↩ (1) [p.158] Al-qibtiyyah ⁶¹: linen garments attributed to the Copts; plural: qibati. ↩ (2) [p.158] Qatani qatani ⁶²: i.e., enough for me, sufficient for me; the nun here is for protection so that the ta’ is pronounced with sukun. ↩ (3) [p.158] Al-munhar ⁶³: a cleft in the fortress, a penetrating fissure from which water flows. ↩ (1) [p.159] Al-Yayn ⁶⁴: a place name, a valley with a spring near Medina. ↩ (2) [p.160] Raja‘a al-faras ila ariyyihi ⁶⁵: he returned to his place where he was tied. ↩ (1) [p.162] In the original: “Dhar”; corrected from Ibn Hisham 3, 303, and al-Isti‘ab; also said: Ibn Sa‘id; see Tabaqat Ibn Sa‘d 46:102 and al-Isti‘ab. ↩ (2) [p.163] Al-musaddiq ⁶⁶: the official appointed to collect zakat from its owners. ↩ (3) [p.163] Surah al-Hujurat, verse 6. ↩ (4) [p.163] See verses 11-15 of Surah al-Nur, which include the exoneration of the Mother of the Believers ‘A’ishah. ↩ (1) [p.164] Kharaja hummuhu ⁶⁷: i.e., most of them went out; there is doubt whether the intended word is jummahu (with jim), which is more correct. ↩ (2) [p.164] Khala’at ⁶⁸: she balked and refused to proceed; this trait is specific to the she-camel. ↩ (3) [p.165] Jasha bi-al-ruwa’ ⁶⁹: much water gushed from the place of the arrow; this was a miracle of his ﷺ. ↩ (4) [p.165] At this moment, Allah revealed to him ﷺ Surah al-Fath: “Indeed, We have given you, [O Muhammad], a clear conquest” that Allah may forgive you your former sins… the verses. ↩ (1) [p.167] In the original: yab‘ath ⁷⁰. ↩ (2) [p.167] Mis‘ar al-harb ⁷¹: its igniter.

The companions ⁷² are a group of travelers, most often called a 'caravan' when they set out in search of provisions. 'Asr ⁷³ is a mountain between Medina and Wadi al-Far'. In the original text, 'bani' is written instead of 'fabana'. In the original text, 'minhum'. In the original text, 'bana'; the word 'binti' appears in most books of biography in the accusative case, implying a deleted verb, i.e., 'and he hit the daughter of her uncle'. Al-wadak ⁷⁴ is the fat of meat that is extracted from it, as well as the grease. Al-musalliyah ⁷⁵ is roasted meat. The text of the hadith: 'O Allah, take away the eyes and news from Quraysh until we take them by surprise in their land.' In the original text, 'ya'khudha'. In the original text, 'fasta'minun'. Khatm al-jabal ⁷⁶ is the front of the mountain, and the front of everything is its forefront, and the front of an animal is the front of its nose. Here it is something that protrudes from the mountain, narrowing the road. Al-naja' ila qawmik ⁷⁷ means speed, i.e., hurry to them and inform them of what you have seen. Ta'abbasha qawm ⁷⁸ means they gathered and mobilized to fight the Muslims. Baydat Hawazin ⁷⁹ is their origin, the seat of their authority, and the place of their call. In this verse, he wishes to be young during this war, not broken by time, so that he may charge and strike right and left. Surah al-A'raf, verse 138. 'Amayat al-subh ⁸⁰ means before the spread of light. Hikmat al-dabbah ⁸¹ is its bridle and the bit that is on the horse's nose. Surah al-Anfal, verse 17. Concerning them, he (peace be upon him) said: '...If people took a path and the Ansar took a path, I would take the path of the Ansar. O Allah, have mercy on the Ansar, the children of the Ansar, and the children of the children of the Ansar.' Talla' al-ard ⁸² means filling the earth and more. In the original text, 'al-a'rab'. Surah al-Tawbah, verse 49. Al-shikal ⁸³ is a rope with which the legs of an animal are tied. Al-nadih ⁸⁴ is the camel used for drawing water. Ya'taqibanihi ⁸⁵ means one rides it one time and the other the next.

1. al-Dhabih : The sacrificed one; a title for Prophet Ishmael, emphasizing the command to sacrifice him.
2. Afdhadhan : Individually, without a leader; from fard (single).
3. A‘lam : Signs or marks; here referring to miracles of prophethood.
4. Ahraqa : He poured out; from the root h-r-q, to pour.
5. Furuwwit : It was folded/unveiled; from tayy (folding).
6. Nadhart : She went out; from n-d-r, to go out.
7. Al-Adham : The dark-skinned; from adamah, darkness.
8. Al-Amhaq : One whose whiteness is not intense; from mahaq, to be pale.
9. Al-Karadis : Large-jointed; plural of kirdas, a large joint.
10. Khilan : Moles; plural of khal, a mole on the body.
11. Yajif : He dries up; from jafafa, to dry.
12. Hafa ‘alayhi : He wronged him; from hafwa, to oppress.
13. Al-muru’ah : Manliness, chivalry; a key concept in Arab ethics.
14. Ghattahu : He squeezed him; from ghatt, to press.
15. Al-shat al-ha’il : A non-pregnant sheep; ha’il means not pregnant.
16. Shajjahu : He split his head; from shajj, a head wound.
17. Al-‘adid : An ally who is not from the tribe; from ‘adad, counting.
18. Thaqafuhu : They overpowered him; from thaqafa, to catch.
19. Al-saqah : The vanguard; from saq, to drive forward.
20. Al-nida’ : The call to prayer (adhan).
21. Araghat : She intended; from ragha, to desire.
22. Khataru ‘ala Suraqah : They crossed his mind; from khatar, to occur.
23. Ba‘d zahr : Some of their riding camels; zahr literally means back.
24. Al-daha’ : Upward; from duha, forenoon.
25. Al-mirbad : A place for drying dates; from rabada, to lie down.
26. Surifat al-qiblah : The direction of prayer was changed; from sarafa, to turn.
27. Aw‘abu : They all went out; from wa‘aba, to contain.
28. Ya‘taqibunaha : They take turns riding; from ‘aqaba, to follow.
29. Al-rawiyah : The water-carrying she-camel; from rawa, to water.
30. Al-qulub : Wells with abundant water; plural of qalb, a well.
31. Al-mighwal : A whip with a thin inner whip; from gh-w-l, to destroy.
32. Al-thunnah : The lower abdomen; from thann, to fold.
33. Al-la’mah : Coat of mail; from la’ama, to join.
34. Al-zahr : Camels; literally back, used metonymically for riding animals.
35. Al-kura‘ : Horses; literally legs, used for cavalry.
36. Zahara bayna dir‘ayn : He wore two coats of mail; from zahr, back.
37. Al-rabi‘ah : A tooth next to the incisor; from raba‘a, to be fourth.
38. Al-baydah : Helmet; literally egg, from its shape.
39. Al-mighfar : A helmet with chain mail; from ghafara, to cover.
40. Lathu bihi : They gathered around him; from lawtha, to stay.
41. Al-mihras : A hollow rock holding water; from harasa, to guard.
42. Badan : Aged and weak; also large-bodied; from badan, body.
43. Al-zam : Interval between drinks; from zama’a, to be thirsty.
44. Hinnahu Allah : Allah decreed his destruction; from hanna, to decree.
45. Al-muwarris : Garment dyed with wars; from waras, a plant.
46. Al-ati : The stranger; from ataya, to come.
47. Al-harad al-shadid : Intense anger; from harada, to be angry.
48. Tawahu : He missed it; from tawa, to fold.
49. Al-qahf : The skull bone; from qahafa, to scrape.
50. Al-dabr : A swarm of bees/hornets; from dabara, to follow.
51. A‘taw bi-aydihim : They surrendered; literally gave their hands.
52. Irtath : He was lifted wounded; from raththa, to be worn out.
53. Istalbathahu ashabuhu : His companions considered him delayed; from labitha, to stay.
54. Naqibat al-aqdam : Feet became chafed; from naqaba, to pierce.
55. Kudiyat sakhr : A large rock; from kad, to be hard.
56. Inhalat : It crumbled; from nahala, to sift.
57. Al-kathib : A sand dune; from kathaba, to heap.
58. Al-murawadah : Negotiation; from rawada, to seek.
59. Al-araqi‘ : The heavens; plural of raqi‘, from raqa‘a, to patch.
60. Sahm gharab : An arrow of unknown origin; gharab means uncertainty.
61. Al-qibtiyyah : Linen garments from Egypt; from Qibt (Copts).
62. Qatani qatani : Enough for me; from qatana, to suffice.
63. Al-munhar : A cleft; from nahara, to carve.
64. Al-Yayn : A valley with a spring near Medina.
65. Raja‘a al-faras ila ariyyihi : The horse returned to its stable; ariyy is a stable.
66. Al-musaddiq : The zakat collector; from sadaqa, to give charity.
67. Kharaja hummuhu : Most of them went out; humm means the main part.
68. Khala’at : She balked; from khala’a, to refuse.
69. Jasha bi-al-ruwa’ : Water gushed; from jasha, to boil.
70. Yab‘ath : He sends; from ba‘atha, to send.
71. Mis‘ar al-harb : The igniter of war; from sa‘ara, to kindle.
72. al-rifāq : Plural of rifqah, meaning traveling companions, often called a caravan when seeking provisions.
73. ʿAṣr : A mountain between Medina and Wadi al-Far', with the first vowel kasrah and sukun, also reported with two fatha; the first is more famous.
74. al-wadak : The fat rendered from meat, also the grease.
75. al-muṣalliyah : Roasted meat.
76. khaṭm al-jabal : The front or nose of a mountain; here, a protrusion narrowing the road.
77. al-najāʾ : Speed; to hasten to one's people and inform them.
78. taʾabbasha : They gathered and mobilized for battle against the Muslims.
79. bayḍat Hawāzin : The origin and seat of authority of the Hawazin tribe.
80. ʿamāyat al-ṣubḥ : Before the spread of light, i.e., early dawn.
81. ḥikmat al-dābbah : The bridle and bit of an animal.
82. ṭallāʿ al-arḍ : Filling the earth, i.e., the whole earth.
83. al-shikāl : A rope used to tie an animal's legs.
84. al-nāḍiḥ : A camel used for drawing water.
85. yaʿtaqibānihi : They ride it alternately, one after the other.