Aaminah Bint Wahb (549 C.E.-577 C.E.)

Aaminah bint Wahb (آمنہ بنت وھب) was the mother of Prophet Muhammad . She belonged to the tribe of Banu Zuhra, ¹ which was a branch of Quraysh tribe. ² Her father was Wahb ibn Abd Manaf ibn Zuhra ibn Kilab ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib ibn Fihr, ³ while her mother’s name was Barra bint Abd Al-Uzza ibn Uthman ibn Abd Al-Dar ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. ⁴ Her father was a noble and respected leader of the Quraysh tribe and was considered as one of the best persons of Banu Zuhra tribe. ⁵

Since her father, Wahb ibn Abd Manaf worshipped Sirius in Makkah, all the Arabs disagreed with him in the matter of religion and called him Abu Kabsha. Similarly, when all the Arabs disagreed with Prophet Muhammad in the matter of religion, during early years of his mission, they called him Ibn Abi Kabsha (Son of Abu Kabsha), referring to his maternal grandfather Wahb. ⁶

Aaminah did not have any blood brother or sister. ⁷ However, she had two step brothers, Abd Yaghuth and Ubaid Yaghuth from Wahb’s other wife Da’eefah bint Hashim. ⁸ This is why, later on, people of Banu Zuhra tribe used to emphasize that they were the maternal uncles of Prophet Muhammad as Aaminah belonged to their tribe. ⁹

Aaminah was the most excellent woman among the Quraysh tribe in lineage and status, ¹⁰ both from the paternal and maternal side as her mother Barra was the daughter of Abd Al-Uzza ibn Uthman, a noble man among the Quraysh from Qusayy’s progeny, ¹¹ while her father was considered as one of the best persons of Banu Zuhra tribe. ¹² Thus, the Holy Prophet was the most noble, among the sons of Adam with respect to his descent, both from his father and his mother's side. ¹³ Aaminah was also valued and respected for her personal qualities and merits, hence, she was appointed as the head of the women of Banu Zuhra tribe. ¹⁴ Therefore, Aaminah stood prominent with respect to nobility, decency, dignity, status and lineage.

Prophecy about Aaminah

Aaminah was recognized as a highly esteemed girl from her early age. This fact was not only accepted by the people of her tribe, but was also acknowledged by a famous sorceress of Arabia known as Sawdah bint Zuhra. Al-Halabi cites that once, that famous sorceress or fortune teller of Quraysh visited the tribe of Banu Zuhra. She claimed there was a girl present in that tribe who was marked with greatness. She also said that either the girl herself or her son will soon warn the people about

Almighty's punishment. Then, she requested the people of the tribe to present all the women and girls of the clan so that she could recognize that honored girl. She looked at many females and gave predictions regarding them, however, when Aaminah was brought to her, she exclaimed:

  هذه النذيرة أو تلد نذيرا له شأن وبرهان منيرا. ¹⁵

  This is the girl who is the Warner or she will beget the Warner

Thus, Aaminah was recognised as a highly esteemed and admired woman of Banu Zuhra tribe, before her marriage with Abdullah , the son of Abdul Muttalib.

Belief

granted her Al-Jamal (beauty) and Al-Kamal (perfection), which is considered a source of pride and nobility. She was protected from all types of vices, immoralities and evils as she was destined to become the wife of Abdullah , and the mother of Prophet Muhammad . ¹⁶ Aaminah always abstained from idol worship, other forms of and distinguished right from wrong in all her actions. ¹⁷ She was the best of her people, in terms of morality, ancestry, nobleness and purity. ¹⁸ Furthermore, Prophet Muhammad’s parents were among the group of Ahl Al-Fitrah, which means that they believed in Allah Almighty only and died on that belief as well. ¹⁹ The same can be seen in the poetry of Aaminah , which clearly manifests that she always abstained from idol worship. It is reported that she recited the following poetic verses to Prophet Muhammad before her death:

  فأنت مبعوث إلى الأنام تبعث في الحل وفي الحرام
تبعث في التحقيق والإسلام دين أبيك البر إبراهام
فاللّٰه أنهاك عن الأصنام أن لا تواليها مع الأقوام ²⁰

  You are sent to the people, so you can distinguish for them between lawful and unlawful.
You are sent with reality and Islam, which is the religion of your righteous father Abraham .
So, by Allah! refrain from idols, do not ally with those who follow them.

These poetic verses are also quoted by Al-Qastallani, ²¹ Al-Zurqani, ²² Muhammad ibn Yusuf ibn Salihi Al-Shami,²³ Hussain ibn Muhammad ibn Al-Hasan Al-Diyar Bikri ²⁴ and Ahmed ibn Zaini Al-Dahlan, ²⁵ which affirms the fact that Aaminah was a monotheist.

Husain ibn Muhammad ibn Al-Hasan quotes Jalal Al-Din Al-Suyuti and states that both parents of Prophet Muhammad were the forgiven ones, who attained salvation. ²⁶ Furthermore, all of the ancestors of Prophet Muhammad , from Abraham (Ibrahim) till Abdul Muttalib were true believers, who believed in the monotheism of

and worshipped Him alone. In other words, all of them followed the religion of Abraham (Ibrahim) . ²⁷ It is further endorsed by following hadith:

  لم يلتق ابواي قط على سفاح لم يزل اللّٰه ينقلني من الأصلاب الطيبة إلى الأرحام الطاهرة مصفى مهذبا لا تتشعب شعبتان إلا كنت في خيرهما. ²⁸

  My ancestors - people in my lineage- never approached adultery. Allah Almighty has consistently transferred me from noble lineages to pure wombs and whenever there were two households; I was placed in the better of the two.

The Holy Quran states that the idolaters are impure, ²⁹ and since the Holy Prophet was transferred via pure wombs, Al-Razi ³⁰ and others ³¹ conclude that none amongst the direct ancestors of Prophet Muhammad , whether a man or woman, was an idol worshipper.

Marriage with Abdullah

In 569 C.E., the year before the year of elephants, ³² Aaminah was married to Abdullah ibn Abdul Muttalib , ³³ who was known as the best man of Quraysh, both in character and physical appearance. ³⁴ He was an extremely good-looking young man, ³⁵ famous for his dignity and chastity. ³⁶ Regarding Abdullah's beauty, Martin Lings state that he was known as the Joseph of his period. ³⁷ Furthermore, the women of Makkah were fascinated by the incident of sacrificing hundred camels in exchange of Abdullah’s life. Thus, many wanted to marry him ³⁸ but his father Abdul Muttalib, the leader of Banu Hashim branch of Quraysh, wanted to marry his son to a woman of Banu Zuhra tribe. ³⁹

Hence, Abdul Muttalib visited the settlements of Wahb, the leader of Banu Zuhra tribe, with marriage proposals for Aaminah , daughter of Wahb for his son Abdullah and Hala, daughter of Wuhaib, for himself. Both proposals were accepted and thus, Aaminah was married to Abdullah , while her cousin Hala bint Wuhaib was married to Abdul Muttalib on the same day. It was a custom that the groom would live with his wife in her father's family for three nights. So, according to the tribal custom, Abdullah lived with Aaminah among her kinsfolks for first three days of the marriage. ⁴⁰

Some historians have mentioned a number of stories about Abdullah's marriage with other women besides Aaminah , but those accounts have not been proven to be true. ⁴¹ Furthermore, it is an established fact that he was never married before or after his marriage with Aaminah . ⁴²

The Blessed Pregnancy

On Friday, in the month of Dhu Al-Hajj, she conceived the Messenger of Allah . ⁴³ Other historians suggest that, it occurred in the month of Rajab, ⁴⁴ but those narrations are considered to be weak and the first narration is deemed to be authentic. The period of pregnancy continued for complete nine months. During her pregnancy period, Aaminah experienced no headache or stomach-aches, neither did she feel any other pain nor any type of anxiety, which other pregnant women normally experience during this period. ⁴⁵

Husband's Demise

A few months after her marriage with Abdullah , Abdullah had to travel with the Quraysh’s trade caravan to Syria. At that time, Aaminah was pregnant with Prophet Muhammad . Abdullah remained busy in trade activities for few months in Gaza and other trade centres of Syria. On his way back to Makkah, he became ill and stayed at Yathrib (Madinah) with his maternal uncles in the tribe of Banu ‘Adi ibn Al-Najjar. He stayed there for a month, planning to continue his journey after his recovery, but he could never recover and left this mortal world at the age of twenty-five. ^{46 47}

The death of her husband was a tremendous shock for Aaminah . She had become a widow at a very young age, only a few months after her marriage. Ibn Saad has cited Aaminah’s elegy in grief for her husband as:

  عفا جانب البطحاء من ابن هاشم
وجاور لحدا خارجا في الغماغم
دعته المنايا دعوة فأجابها
وما تركت في الناس مثل ابن هاشم
عشية راحوا يحملون سريره
تعاوره أصحابه في التزاحم
فإن يك غالته المنايا وريبها
فقد كان معطاء كثير التراحم ⁴⁸

  It seems as if, the edge of Batha is effaced with the progeny of Hashim; and he was laid into the grave, amidst mourning, far away from this place. When death summoned him, he accepted the invitation and it (death) has not left in the mankind, anyone like that of son of Hashim. By night when they were carrying his bed, the fellows, in a large crowd, changed it from hand to hand. No matter, if he has died; because his upright deeds have lasted him, as he was very generous giving away and compassion.

This elegy not only depicts Aaminah’s heart-felt grief for Abdullah but also highlights his qualities of generosity and compassion. It also endorses Aaminah’s expertise in poetic expression, which was one of the common medium of expression among the learned Arabs.

Some biographers have narrated that Prophet Muhammad was an infant at the time of Abdullah’s death, but those accounts are incorrect. Some state that Prophet Muhammad was two months of age while others state that he was seven or eight months of age when Abdullah died. However, all these narrations are rejected by the more authentic biographers and historians, and it is established that when Abdullah passed away, Prophet Muhammad was still in his mother’s womb. ⁴⁹

Birth of Prophet Muhammad

Aaminah gave birth to Prophet Muhammad on Monday, 12 Rabi Al-Awwal, in the Year of Elephant, ⁵⁰ 20th or 22nd of April, 571 C.E., according to the Gregorian calendar estimate. ⁵¹ Some historians have also estimated that his birth occurred in August 570 C.E. ⁵²

When Aaminah delivered Prophet Muhammad , she sent this news to her father-in-law, Abdul Muttalib, who was in the Holy Ka’bah at that time. He was over joyed with the news and rushed to see the baby. Aaminah told him about the unusual things which she had experienced during the pregnancy and how she was directed to name the child. Abdul Muttalib took Muhammad to the Holy Ka’bah, prayed to

and expressed his gratitude for this gift. ⁵³ Aaminah suckled her son for first seven days after his birth. ⁵⁴ After that, due to the custom among the city dwellers of Arabia to send their new born sons to the Bedouin tribes of Arabia for upbringing ⁵⁵ Muhammad was sent with a Bedouin nurse, Halimah bint Abdullah ibn Al-Harith , to the Banu Saad Tribe for the same purpose. ⁵⁶ So, after completing two years, Halimah and her husband brought the baby back to Aaminah ⁵⁷ but, they were very eager to keep the child for some more time, due to the blessings they had witnessed while taking care of him. They insisted so much that Aaminah agreed. ^{58 59}

Halimah kept Prophet Muhammad for five to six years, ⁶⁰ bringing him to Aaminah every year till the incident of the opening of his chest by the Angels. ⁶¹ After that, Muhammad was returned to Aaminah and he remained with his mother until she passed away. ⁶²

Aaminah's Demise

When Muhammad was handed over to his mother Aaminah , she decided to visit Yathrib (Madinah) in order to familiarise Muhammad with his maternal relatives, the people of Banu Adi ibn al-Najjar. She took Umm Ayman , the servant she had inherited from her husband Abdullah , with her on that trip. They travelled on two camels and stayed at Dar Al-Nabigha in Yathrib, where Abdullah was buried. ⁶³ According to some narrations Abdul Muttalib was also present in this journey. ⁶⁴

Aaminah stayed in Yathrib for a month with her relatives, then, she decided to return to Makkah.⁶⁵ According to Umm Ayman the reason for this decision was that a few Jews of Yathrib had recognised Muhammad as the Last Prophet of Allah . When Aaminah heard their conversation about Muhammad , she was so afraid ⁶⁶ that she left Yathrib and set out for Makkah without any further delay. ⁶⁷ On her way back to Makkah, she got ill ⁶⁸ and passed away at a place called Abwa, a village near Medina, 23 miles from Al-Juhfa, ⁶⁹ the Miqat for Syrian Pilgrimages. This region belonged to Banu Khuza’a and Banu Dhamra tribes. ⁷⁰ Aaminah’s grave is located on a small hilly terrain.

After her demise, Umm Ayman brought Prophet Muhammad , a lonely and bereaved child at the time, back to Makkah. ⁷¹ The Holy Prophet always remembered his mother. He used to narrate to his companions about his very first journey to Madinah with her. On one of his visits to his mother’s grave, Prophet Muhammad wept so much that the people all around him started crying ⁷² then he stated that he wept because he remembered her affection, care and kindness for him. ⁷³

 

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• ¹ Yusuf ibn Abd Allah ibn Abd Al-Barr Al-Qurtabi (1992), Al-Isti’aab fi M’arifat Al-Ashab, Dar Al-Jeel, Beirut, Lebanon, Vol. 1, Pg. 28.
• ² Abu Al-Munzar Hisham ibn Muhammad Al-Kalbi (1986), Jamharatu Al-Nasb, 'Aalam Al-Kutub, Beirut, Lebanon, Pg. 75.
• ³ Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 110.
• ⁴ Ibid.
• ⁵ Muḥammad ibn Isḥaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 42.
• ⁶ Ahmed ibn Abdullah Al-Tabri (1356 A.H.), Zakhair Al-Uqba fe Manaqib Zawi Al-Qurba, Dar Al-Kutub Al-Misriyah, Cairo, Egypt, Pg. 257.
• ⁷ Ibid, Pg. 258.
• ⁸ Muhammad ibn Umayyah ibn Amr Al-Hashimi (1985), Al-Munammaq fe Akhbar Quraish, 'Aalam Al-Kutub, Beirut, Lebanon, Pg. 48
• ⁹ Muhammad ibn Ahmed ibn Habban (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafa le-ibn Habban, Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 44
• ¹⁰ Muḥammad ibn Isḥaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 42.
• ¹¹ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Zurqani Ala Al-Mawahib Al-Laduniyyah bil Minh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 192.
• ¹² Muḥammad ibn Isḥaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 42.
• ¹³ Abul Fida Ismael ibn Kathir Al-Damishqi (1988), Al-Bidayah wal-Nihayah, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 2, Pg. 268.
• ¹⁴ Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifa lil Taba’a wal-Nashr wal-Tawzi, Beirut, Lebanon. Vol. 1, Pg. 177.
• ¹⁵ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 68.
• ¹⁶ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 195.
• ¹⁷ Zahoor Ahmed Azhar (2007), Walida-e-Majida Sayyiduna Muhammad Mustafa, Zia-ul-Quran Publications, Lahore, Pakistan, Pg. 207.
• ¹⁸ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 195.
• ¹⁹ Jalal Al-Din Al-Suyuti (1993), Al-Subul Al-Jaliyyah fe-Aba Al-Uliyyah, Dar Al-Amin, Cairo, Egypt, Pg. 17.
• ²⁰ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 135.
• ²¹ Ahmed ibn Muhammad Al-Qastallani (2009), Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 89.
• ²² Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 311.
• ²³ Muhammad ibn Yusuf ibn Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 121.
• ²⁴ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 421.
• ²⁵ Ahmed ibn Zaini Al-Dahlan (2014), Al-Seerat Al-Nabawiyah (Urdu Translation by Zulfiqar Ali), Zia-ul-Quran Publications, Lahore, Pakistan, Vol. 1, Pg. 78.
• ²⁶ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 422.
• ²⁷ Rifa’a Rafy ibn Badvi ibn Ali Al-Tahtavi (1419 A.H.), Nihayat Al-Iyjaz fe-Seerat Sakin Al-Hijaz, Dar Al-Zakhair, Cairo, Egypt, Vol. 1, Pg. 33.
• ²⁸ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 64.
• ²⁹ Holy Quran, Al-Taubah (Repentance) 09: 28
• ³⁰ Muhammad ibn Umar ibn Hasan Al-Taimi Al-Razi (1420 A.H.), Mafateeh Al-Ghaib, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 13, Pg. 33.
• ³¹ Jalal Al-Din Al-Suyuti (2004), Al-Havi lil-Fatawa, Dar Al-Fikr lil-Taba’t wal-Nashr, Beirut, Lebanon, Vol. 2, Pg. 254.
• ³² Martin Lings (1985), Muhammad ﷺ: His Life Based on the Earliest Sources, Suhail Academy, Lahore, Pakistan, Pg. 18.
• ³³ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 42.
• ³⁴ Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 87.
• ³⁵ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 58.
• ³⁶ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 67.
• ³⁷ Martin Lings (1985), Muhammad ﷺ: His Life based on the Earliest Sources, Sohail Academy, Lahore, Pakistan, Pg. 17.
• ³⁸ Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 44.
• ³⁹ Abd Al-Rahman ibn Abdullah Al-Suhaili (1421 A.H.), Al-Raud Al-Unuf fe-Sharah Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 2, Pg. 89.
• ⁴⁰ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 95.
• ⁴¹ Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 46-47.
• ⁴² Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 331.
• ⁴³ Abd Al-Haq Dehalvi (1997), Madarij-un-Nabuwwah, Nuriyah Rizwiyah Publishing Company, Lahore, Pakistan, Vol. 2, Pg. 13.
• ⁴⁴ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 193.
• ⁴⁵ Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 61.
• ⁴⁶ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 99.
• ⁴⁷ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 331.
• ⁴⁸ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 100.
• ⁴⁹ Ibid, Pg. 99
• ⁵⁰ Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, 158.
• ⁵¹ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 71.
• ⁵² Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 48.
• ⁵³ Abd Al-Malik Ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, 159-160.
• ⁵⁴ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 375.
• ⁵⁵ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 72.
• ⁵⁶ Muḥammad ibn Isḥaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 48.
• ⁵⁷ Ibid, Pg. 50.
• ⁵⁸ Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 134-135.
• ⁵⁹ Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 164.
• ⁶⁰ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 154.
• ⁶¹ Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 50.
• ⁶² Abul Fida Ismael ibn Kathir Al-Damishqi (1986), Al-Bidayah wa Al-Nihayah, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 279.
• ⁶³ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 116.
• ⁶⁴ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 74.
• ⁶⁵ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 154.
• ⁶⁶ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 42.
• ⁶⁷ Ibid.
• ⁶⁸ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 154.
• ⁶⁹ Abu Abdullah Yaqut ibn Abdullah Al-Hamwi (1995), Al-Mu’jam Al-Buldan, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 79.
• ⁷⁰ Ibid, Pg. 79.
• ⁷¹ Husein Haykal (1976), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 53.
• ⁷² Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 2259, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 392.
• ⁷³ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 154.