The Truce of Al-Hudaybiyah

Pact of Al-Hudaybiyah was one of the most important diplomatic victories of

Muhammad . It was due to this treaty that the of Makkah gave political and religious recognition to the growing Muslim community of Madinah. Furthermore, in this treaty, the Quraysh admitted that they were not interested in people other than the Qurayshites, which prohibited them from any intervention in the religious future of Arabia. On the other hand, Muslims got the opportunity to spread to other parts of Arabia, undeterred, as an armistice was in place. Hence, within two years, after the treaty was signed, thousands entered in the fold of . ¹

Muslim Yearning for Makkah

Since the Muslims had migrated from Makkah to Madinah, they were banished from entering their home town. Hence, the Muhajireen (emigrants) yearned to see Makkah and their relatives over there. They also missed circumambulating the Ka'bah and praying there. However, they firmly believed that the day would come when

Almighty would open the gates of Makkah for them and they would be able to perform pilgrimage around the Ka'bah. ²

The Dream

In 6 A.H.,

Muhammad had a dream, in which he saw that he was entering Makkah with his companions to perform Umrah (the lesser pilgrimage), and was steering animals that were to be slaughtered. When the Holy Prophet informed his companions about it, they were ecstatic and pleased ³ because they knew that the dreams of were unlike the dreams of common people, and were a form of revelation, which was always true.

Extremely happy with this glad tiding, the people started preparing for the blessed journey to Makkah. ⁴ Umar and Saad ibn Ubadah suggested that each individual needed to be fully armed as the Quraysh could attack them, however,

Muhammad said that he will not carry any arms as he had no intention other than to perform Umrah. ⁵ Hence, the people only packed some swords, which were sheathed in their scabbards, but for protection during the journey only. ⁶ The people also purchased 70 camels which were to be sacrificed in the sacred precinct. ⁷

On every journey, Prophet Muhammad used to take one of his wives with him. In this journey, the lots were cast and Umme Salamah , the Mother of the Faithful was selected. Apart from her, only three other women of Khazraj tribe, Umme Ammara , Umme Aamir and Umme Mani were part of this sacred journey. When the preparations for the journey were completed, Prophet Muhammad mounted Al-Qaswa, after performing ghusl (bath) and changing clothes, ⁸ and set off for Makkah along with his companions in the month of Dhil-Qaidah, in 6 A.H. ⁹

Invitation to Other Tribes

The Holy

encouraged other Arab tribes, who were located nearby, to join him in this journey, as he had realized that the Quraysh would try to stop him from entering the Ka'bah. According to the Arabs, the Quraysh had no right to stop Prophet Muhammad from entering Makkah and performing the pilgrimage as the Ka'bah was not a property of the Quraysh. ¹⁰ He also offered the non-Muslim tribes to accompany him on this journey. Some of the tribes accepted his invitation and some rejected it. ¹¹ Over all, he was accompanied by 1400 people in this journey. ¹²

Ihram (Robe for Umrah)

When they reached Dhil-Hulayfah, the Holy

, along with his companions, took off all stitched clothes and wore Ihram (اِحرام), two unstitched garments, which need to be worn when intending to perform Umrah or Hajj. At this location, he marked the camels which were purchased for the sacrifice. ¹³ Then, he prayed two raka'ah and began to recite the Talbiyah (تلبیہ): 'Labbayk Allahuma Labbayk'(لبّیک اللّھم لبّیک) which refers to, 'Here I am O God, at your service'. From there onwards, Prophet Muhammad proceeded bareheaded, reciting the Talbiyah and his companions followed him. ¹⁴

Report of the Scout

Before leaving for Makkah,

Muhammad had sent a man of Khuza'ah tribe, which was a branch of Ka'b clan, so that he could bring report on the movements of the Quraysh. ¹⁵ When the Quraysh learned that Prophet Muhammad was coming to Makkah for pilgrimage with around 1400 people, they summoned a meeting at Nadwa. They were extremely worried and confused. If they stopped Prophet Muhammad and his companions from entering Ka'bah, it would be a violation of the laws on which their greatness was founded. If they allowed this group to enter, then it would be an immense moral victory for the Holy . Furthermore, this news would spread all over Arabia and place a crown of defeat on the Quraysh as they had recently been unsuccessful in conquering Madinah. Most importantly, if the people saw Prophet Muhammad and his companions perform Umrah, they would realize that the rituals were similar to Abrahamic rituals and it would attract these people towards Islam. Hence, they unanimously decided to ensure that the Holy Prophet and his companions did not enter Makkah. ¹⁶

The scout named Bishr ibn Sufiyan of Banu Khuza'ah joined Prophet Muhammad and his companions at Asfan who informed them that the Quraysh had learned about their journey, worn their tiger skins and had prepared for battle. The Quraysh had sent Khalid ibn Al-Waleed ¹⁷ with an army of 200 cavalry to block the road that led to Makkah. ¹⁸

Change of Route

Khalid ibn Al-Waleed had set up camp at Kara Al-Ghamim. When the Holy Prophet heard about it, he said:

  يا ويح قريش! قد أكلتھم الحرب، ماذا عليھم لو خلوا بيني وبين سائر العرب، فإن هم أصابوني كان ذلك الذي أرادوا، وإن أظھرني اللّٰه عليھم دخلوا في الإسلام وافرين، وإن لم يفعلوا قاتلوا وبھم قوة، فما تظن قريش؟ فواللّٰه لا أزال أجاهد على هذا الذي بعثني اللّٰه به حتى يظهره اللّٰه أو تنفرد هذه السالفة. ¹⁹

  Woe to Quraysh! The war has consumed them. What harm would it have done them if they had left me to deal with the rest of the Arabs? If they defeated me, that would be what they sought, and if Allah made me victorious over them, they would enter Islam in multitudes. And if they did not, they would fight, still having strength. What does Quraysh think? By Allah, I will continue to strive for this mission with which Allah has sent me, until Allah makes it prevail, or this neck of mine is severed.

Then, as he had left for Makkah with the only intention to perform Umrah, he decided to avoid a confrontation, even though Muslims were not afraid to fight them. Therefore, he asked his companions to find someone who could take them to Makkah via another way. ²⁰ A man from Banu Aslam volunteered to take them via a different route. He took them through a very difficult rocky track until they reached the ground, at the end of the valley.

Muhammad asked his companions to recite استغرالله و نتوب اليه, (we seek forgiveness from and repent to Him). Then he told them that this was an expression of Hittatun (حِطَّۃ) which means 'to seek forgiveness or to let go', which the Children of Israel refused to do and suffered the consequences. ²¹

The Holy Prophet ordered his companions to travel towards the right, which would lead them to the mountain pass of Al-Mirarr and then descend to Al-Hudaybiyah. This caravan had moved so stealthily and quietly that Al-Waleed was unable to realize that they had passed him. When he found out, he hurried to Makkah, thinking that it was left unprotected and the Muslims could fight and force their way in. ²² When the Quraysh learnt that the Muslims were near Al-Hudaybiyah, they were in complete shock as well.

Al-Qaswa Stops

When they were about to enter the valley of Hudaybiyah, Al-Qaswa, the she camel of Prophet Muhammad knelt and sat down on the ground. The companions tried to get her up by saying Hal! Hal!, but she didn’t move. Prophet Muhammad told his companions that his camel had knelt down for a good reason as it was not in her nature to do something like this. He explained further that the One who had stopped the elephant of Abraha from entering Makkah was preventing Al-Qaswa from entering Makkah as well. ²³ Then, the Holy Prophet said:

  والذى نفسی بیدہ لا یسالونی خطة یعظمون فیھا حرمات اللّٰه الا اعطیتھم ایاھا. ²⁴

  By the One Who has my soul in His Hand, they (the Quraysh) will not ask me for something by which they are honoring the sanctified things of Allah (in this case, the avoidance of fighting the inviolable city of Makkah), except that I will give it to them. (give them what they ask for in that regard).

Then,

Muhammad poked Al-Qaswa and it stood up, then he guided her to the valley of Hudaybiyah and camped at its farthest corner near the well of Thamad. ²⁵

Water Issue

The well of Thamad had very little water, thus it was emptied in a short while as some of the companions drank water from it and took some for their uses. When this matter was brought to the Holy Prophet , he, according to one narration took out an arrow and ordered his companions to place it in the well. With the permission of

, water started gushing out and the well was soon full to the brim. The companions and their animals drank the water and were at ease. ²⁶ Another narration states that Prophet Muhammad sat at the edge of the well and filled his mouth with the water that was brought to him from the well. Then, he spit that water in the well and resultantly, the well was full with water. ²⁷

Al-Waqidi states that

Muhammad took out an arrow from his quiver. Then, he performed ablution or simply rinsed his mouth with the water brought from the well, spit it in a bucket, and the contents of which were then spilled in the well. Then, Prophet Muhammad threw the arrow in the well as well and then prayed to Allah for help, and the well soon became full of water. ²⁸

Another narration quoted by Al-Bukhari is that when the companions told

Muhammad that all the water had finished, and only that water remained which was in Prophet Muhammad's utensil. Hence, Prophet Muhammad put his hand in that utensil and water started sprouting from his fingers. All the companions quenched their thirst, performed ablution and stored water for future use. Jabir narrates that there were around 1500 companions that day, but even if the number of companions had exceeded 100,000, that water would have been sufficient for them. ²⁹

Prophet Muhammad's Camp at Al-Hudaybiyah

Muhammad had the option of entering Makkah by force, but still, he didn’t do so. That reason was revealed by Allah in 10 A.H., the states:

  هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ ۚ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ ۖ لِّيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَن يَشَاءُ ۚ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا25 ³⁰

  It is they who disbelieved and hindered you from the Sacred Mosque, and prevented the sacrificial animals as well that were kept from reaching their place. And had there not been many such believing men and women (present in Makkah) as you also did not know that you might crush them underfoot without knowing, and some harm and hardship might also be caused to you by them inadvertently, (We would have allowed you there and then to fight. But the victory of Makkah was delayed) so that Allah might admit to His mercy whom He willed. Had (the disbelievers and the believers there) distinguishably drawn apart from one another, We would have punished the disbelievers with a painful torment.

At that time, many Muslims who had hidden their faith due to the fear of persecution and inability to migrate to Madinah, were residing in Makkah. Some of the Muslims were those whose conversion to Islam was known to

, but they were safe due to their family relations or status. If a battle had taken place and the Muslims had entered Makkah forcefully, there was a chance that some of the Muslims could have been killed unknowingly along with the polytheists. Then, the Arab polytheists could quote this incident and state that the Muslims did not even spare their own brothers during the time of war. Secondly, if a clash had taken place, it would have been bloody and it was the Will of that Makkah was to be encircled over the course of next few years, to the extent that it would have no other choice but to surrender it to the Muslims peacefully. This was later proved at the conquest of Makkah which is the only example of the most peaceful conquest of a city in the recorded history of humankind. ³¹

Negotiations with the Quraysh

When

Muhammad was camped at Al-Hudaybiyah, which is around 8 miles from Makkah, the Quraysh tribe sent its envoys to negotiate with the Holy Prophet . The following envoys were sent:

Budayl

The first person who was sent as an envoy to the Holy Prophet was Budayl ibn Waraqah from the Khuza'ah tribe. He, along with some of the other members of Khuza'ah tribe came to the Holy Prophet and inquired about his purpose of visit. Prophet Muhammad clearly told him that he and his companions had merely come here to perform Umrah and they had no intention to fight. So Budayl, along with the other delegates went back to the Quraysh and told them that they were acting in a hasty and immature manner because Prophet Muhammad and his companions had no intention to fight or force their way in to Makkah. ³³ Upon hearing this, the Quraysh behaved extremely rudely with Budayl and accused him and his tribe of taking side with Prophet Muhammad . ³⁴ They also said that even if Prophet Muhammad had come to perform Umrah, he will not be allowed to enter.

Mikraz

Then, the Quraysh sent Mikraz ibn Hafs to the Holy

. When Prophet Muhammad saw him coming, he said that Mikraz was an unreliable man. Then, he told Mikraz what he had told Budayl, who then gave the information to the tribe of Quraysh. ³⁵

Hulays

After Mikraz, the Quraysh sent Hulays ibn Alqamah or ibn Zabban who was the chief of the Ethiopians at that time.

Muhammad wanted to make his intentions extremely clear so he told his companions to send out the Hadye (ھدیۃ) (the sacrificial animals) so that he could see them. He also asked them to recite Talbiyah in a loud voice so that he could hear it. As Hulays was coming towards Hudaybiyah, he saw the sacrificial animals, with Qalaid (قلائد): an ornament hung in the neck of a sacrificial animal which indicates that the animal has been chosen for a sacrifice. At once, he headed back to the Quraysh and informed them about these facts. He was also indignant that why were the Quraysh treating these people so unjustly. This angered the Quraysh, and they responded dismissively. Hulays, deeply offended by their attitude, became furious and expressed his frustration, questioning their actions against people who had come to pay homage to the Ka'bah. He also threatened to take military action with the Ethiopians. As the relationship between the Quraysh and the Ethiopians was deteriorating, some individuals intervened to calm the situation and requested Hulays to allow them the opportunity to negotiate further.³⁶

Urwah Al-Thaqafi

Then, the Quraysh sent Urwah ibn Masood Al-Thaqafi to talk to the Holy Prophet . Before going to Hudaybiyah, he told the Quraysh that he would go on the condition that they will not insult him as they had insulted the other envoys on their return. The people of Quraysh agreed. ³⁷ Hence, he met with the Holy

and his companions, and tried to sow seeds of discord amongst them by saying that the crowd which accompanied Prophet Muhammad could desert him. Upon hearing this, Abu Bakr reacted strongly, expressing his unwavering loyalty to Prophet Muhammad . Urwah inquired who had spoken to him in such a manner, and when he learned it was Abu Bakr , he remarked that if he were not indebted to him, he would have responded. Urwah continued the discussion but repeatedly touched the beard of the Holy Prophet , a gesture that was met with the companions removing his hand. One of the companions, who was armed, warned him that he could lose his hand if he continued. When Urwah inquired about the identity of the armed companion, the Holy Prophet informed him that it was his own nephew. Although displeased by his nephew’s comment, Urwah continued the discussion. Once the meeting concluded, he returned to Makkah. ³⁸

The Companion's love for their Prophet

When Urwah reached Makkah and met with the people of the Quraysh, he informed them about the intention of

Muhammad . He also told them that he was amazed at what he had seen at Hudaybiyah:

  لا يتوضأ إلا ابتدروا وضوءه ولا يبصق بصاقا إلا ابتدروه ولا يسقط من شعره شئ إلا أخذوه، فرجع إلى قريش فقال: يا معشر قريش إني قد جئت كسرى في ملكه وقيصر في ملكه والنجاشي في ملكه، وإني واللّٰه ما رأيت ملكا في قومه قط مثل محمد في أصحابه! ولقد رأيت قوما لا يسلمونه لشئ أبدا، فروا رأيكم. ³⁹

  When the Holy Prophet performed ablution, the companions vied each other to take the water he used. They did not let it fall on the ground. They even rushed to collect his saliva and never even let his hair fall on the ground. O Quraysh, I have seen the Khosroes, the Caesars and the Negus amongst their Kingdoms but I have never seen a king among his people as Muhammad among his companions. They will never desert him. So, consider your decision carefully..

Deputation of Khirash ibn Ummayah to Makkah

After these incidents,

Muhammad felt that it was necessary to send an ambassador to the Quraysh, someone who could inform them about his peaceful intentions. Hence, Khirash ibn Ummayah Al-Khuzaa'e was selected as an ambassador and sent on a camel named Al-Tha'lab. ⁴⁰ He rode towards Makkah, and as soon as he entered it, he was attacked by the Quraysh, but he was saved by the timely intervention of the Ethiopians. Hence, Khirash went back and informed the Holy about what had happened. ⁴¹

Attacked at Al-Hudaybiyah

Ibn Ishaq states that the Quraysh sent a group of around 50 armed men who surrounded the camp of the Holy Prophet at Hudaybiyah. They threw stones and shot arrows at his companions, but were overpowered and arrested. When they were brought in front of the Holy Prophet , they were forgiven and set free. ⁴² This act stupefied the Quraysh and they lost every argument they had that Prophet Muhammad wanted war.

Deputation of Uthman to Makkah

Then,

Muhammad chose Umar to be sent as an emissary, but Umar excused himself by saying that any person who would be going to Makkah needed some protection from the tribes. His people, the people of Banu Addi had left Makkah so nobody would be there to protect him, hence he recommended that Uthman ibn Affan was the best man for the job as he had many people of his tribe there. Hence, the Holy summoned Uthman and told him to go the Quraysh as an ambassador. Upon entering Makkah, he met Aaban ibn Saeed who took him in his protection. Then, he went on and met Abu Sufiyan and other leaders of the Quraysh, and conveyed the message of the Holy Prophet to them. All of them said that Muhammad could not enter Makkah and they offered Uthman the opportunity to circumambulate around the Ka'bah, which he turned down. Then, the people of Quraysh detained him, and for some reason, news reached the Muslim camp that Uthman had been martyred. ⁴³

Bait-e-Ridwan (بیعتِ رضوان)

Upon hearing that Uthman had been martyred by the Quraysh,

Muhammad gathered his companions for an emergency meeting. Once every one had gathered, he asked them to make a pledge to fight against the till their deaths. ⁴⁴ While other narrations state that the Holy made a pledge not to flee from battle ⁴⁵ All the companions answered his call except Al-Jadd ibn Qais. ⁴⁶

The first man who made the pledge was Abu Sinaan Abdullah ibn Wahb Al-Asadee ⁴⁸ and others followed him. Salamah ibn Al-Akwa was the individual who made the pledge three times, ⁴⁹ once with the initial group, once with the middle group and once with the last group. Since Uthman was not present at Hudaybiyah and the Muslims believed that he was martyred,

Muhammad made the pledge on his behalf ⁵⁰ which was later considered an honor for Uthman . Around 1400 companions made this pledge under the tree. As the states:

  إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا10 ⁵¹

  (O Beloved!) Indeed, those who pledge allegiance to you in fact pledge allegiance to Allah alone. Allah’s Hand is over their hands (in the form of your hand). Then whoever breaks his pledge breaks it only to his own harm. But he who fulfils what he has promised to Allah, He will bless him with immense reward.

This verse honored the companions of the Holy

by stating that the pledge which they had made with Prophet Muhammad was actually made with Almighty. When the Quraysh learned about this pledge, they realized that now, the Muslims were preparing for a battle.

Hence, they sent Suhail ibn Amr, a clever, respected and eloquent political leader to negotiate with the Holy Prophet . When Prophet Muhammad saw him approaching, he recognized it as a sign of peace. During the ongoing negotiations, Uthman ibn Affan safely returned to the tribe. The Holy Prophet , feeling relieved upon seeing him, continued with the negotiations. After a lengthy discussion, an agreement was eventually reached, and the terms were documented. ⁵²

Umar's Reaction

Many Muslims, including Umar were unhappy with some of the terms of the truce. When the terms were written, Umar went to Abu Bakr and said:

  يا أبا بكر، أليس برسول الله؟ قال: بلى، قال: أو لسنا بالمسلمين؟ قال:بلى، قال: أو ليسوا بالمشركين؟ قال: بلى، قال: فعلام نعطى الدنية في ديننا؟ قال أبو بكر: يا عمر، الزم غرزه ، فأني أشھد أنه رسول الله، قال عمر: وأنا أشھد أنه رسول الله. ⁵³

  O Abu Bakr , Is not Muhammad the Messenger of Allah? He (Abu Bakr ) said: Yes, Then He (Umar ) asked, Are we not Muslims? Abu Bakr said: Yes? Umar then asked: Are they not polytheists? Abu Bakr said: Yes, (Umar said) So why should we accept humiliation in our religion? Abu Bakr said, O ‘Umar , stay close to him, for I bear witness that he is the Messenger of Allah . ‘Umar replied, And I too bear witness that he is the Messenger of Allah .

Then, Umar asked the same questions from the Holy

, Prophet Muhammad said that he was Allah's Messenger and slave and could never disobey His commands. He also reiterated the fact that would never forsake him. A narration in Sahih Muslim records these events in the opposite manner. It states that Umar asked these questions from the Holy Prophet first and then from Abu Bakr . ⁵⁴

Later on, Umar used to feel remorseful whenever he remembered his acts on the day of Hudaybiyah, to the extent that he always gave charity and freed slaves in repentance. ⁵⁵

Treaty of Hudaybiyah

After both parties agreed on the points, the following treaty was written down:

  باسمك اللھم

  In your Name, O Allah

  هذا ما صالح عليه محمد بن عبد الله سھيل بن عمرو،

  This (document) is what Muhammad ibn Abdullah () and Suhail ibn Amr have agreed upon.

  اصطلحا على وضع الحرب عن الناس عشر سنين يأمن فيھن الناس ويكف بعضھم عن بعض،

  Both have agreed to stop warfare between the people (of Makkah and Madinah) for ten years. In this time, people will live in peace and refrain from harming one another.

  على أنه من أتى محمدا من قريش بغير إذن وليه رده عليھم،

  (Agreed) on the matter that if someone came to Muhammad from the Quraysh, without the permission of his guardian, he/she will be returned to Makkah.

  ومن جاء قريشا ممن مع محمد لم يردوه عليه،

  If someone, who is with Muhammad () comes to the Quraysh (tribe), he will not be returned.

  وإن بيننا عيبة مكفوفة، وأنه لا إسلال ولا إغلال،

  Between us is a concealed trust, and there will be no treachery or dishonesty.

  وأنه من أحب أن يدخل في عقد محمد وعهده دخل فيه،

  If (any third party) wants to make an alliance or enter in to an agreement with Muhammad , it has the right to do so.

  ومن أحب أن يدخل في عقد قريش وعھدهم دخل فيه، ⁵⁶

  If (any third party) wants to make an alliance or enter in to an agreement with the Quraysh, it has the right to do so.

  وأن محمدا يرجع عنا عامه هذا بأصحابه، ويدخل علينا في قابل في أصحابه، فيقيم ثلاثا. لا يدخل بسلاح إلا سلاح المسافر في القرب. ⁵⁷

  Prophet Muhammad ) is to return this year (to Madinah, without performing Umrah) along with his companions. Next year, he may enter Makkah with his companions for three days. However, none will enter with weapons, unless they are sheathed in their scabbards.

Ali wrote this treaty ⁵⁸ and both Muslims and

were a witness to it. The Muslims witnesses included Abu Bakr, Umar, Abdul Rehman ibn Auf, Abdullah ibn Suhail, Saad ibn Abi Waqas and Muhammad ibn Maslamah . The polytheist witnesses included Mikraz ibn Hafs. ⁵⁹

Role of Umme Salamah

Umme Salamah also played a very important role in this event. When the treaty was signed,

Muhammad ordered his companions to slaughter their animals and shave their heads, as they were going back to Madinah. Some of them refused as they were unhappy about some of the terms of the treaty. The Holy Prophet shared this incident with his wife Umme Salamah and she told him to forgive the Muslims and not talk to any of them until he had slaughtered his camel and called the barber to shave his head. ⁶⁰

Muhammad accepted her advice, went out and did not talk to anybody until he had slaughtered his animal and shaved his head. When the Muslims saw him, they began slaughtering their animals and started shaving their heads. ⁶¹ After that, the Muslims started their journey towards Madinah.

 

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• ¹ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 352-353.
• ² Hussein Haykal (1993), The Life of Muhammad ﷺ (Translated by Ismail Raja Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 341-342.
• ³ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 13.
• ⁴ Dr. Ali Muhammad As-Sallaabee (2005), The Noble Life of the Prophet Peace be upon Him (Translated by Faisal Shafeeq), Dar Al-Salam, Riyadh, Saudi Arabia, Vol. 3, Pg. 1490.
• ⁵ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 70.
• ⁶ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 346.
• ⁷ 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. 5, Pg. 34.
• ⁸ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 13.
• ⁹ Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 72-73.
• ¹⁰ Dr. Ali Muhammad As-Sallaabee (2005), The Noble Life of the Prophet Peace be upon Him (Translated by Faisal Shafeeq), Dar Al-Salam, Riyadh, Saudi Arabia, Vol. 3, Pg. 1490.
• ¹¹ Hussein Haykal (1993), The Life of Muhammad ﷺ (Translated by Ismail Raja Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 344.
• ¹² Abu Bakr ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa Ma’rifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 96.
• ¹³ Abu Bakr ibn Al-Husain Al-Bayhaqui (2008), Dalail Al-Nabuwah wa Ma’rifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 93.
• ¹⁴ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 71.
• ¹⁵ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerah Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar ibn Hazam, Beirut, Lebanon, Pg. 479.
• ¹⁶ Martin Lings (1985), Muhammad ﷺ: His Life Based on the Earliest Sources, Suhail Academy, Lahore, Pakistan, Pg. 248.
• ¹⁷ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 454-455.
• ¹⁸ 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. 5, Pg. 36.
• ¹⁹ Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 3, Pg. 313.
• ²⁰ 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. 5, Pg. 38.
• ²¹ Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 3, Pg. 314.
• ²² Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 347.
• ²³ 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. 5, Pg. 40.
• ²⁴ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerah Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar ibn Hazam, Beirut, Lebanon, Pg. 479.
• ²⁵ Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 73.
• ²⁶ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 17.
• ²⁷ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 4151, Darus Salam, Riyadh, Saudi Arabia, Pg. 706.
• ²⁸ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 81.
• ²⁹ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 4152, Darus Salam, Riyadh, Saudi Arabia, Pg. 706.
• ³⁰ Holy Quran, Al-Fath (The Victory) 48: 25
• ³¹ Sayyed Abu Al-A'ala Al-Mawdudi (2008), Tafheem Al-Quran, Idara Tarjuman Al-Quran, Lahore, Pakistan, Vol. 5, Pg. 59.
• ³³ Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta’ Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata’a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 285-286.
• ³⁴ 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. 5, Pg. 44.
• ³⁵ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 457.
• ³⁶ Abu Al-Rabee Suleman ibn Moosa Al-Himyari (1420 A.H.), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wa Salasata Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 466.
• ³⁷ Ibid.
• ³⁸ Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta’ Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata’a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 286-287.
• ³⁹ Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 3, Pg. 317.
• ⁴⁰ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 459.
• ⁴¹ Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafah, Dar Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 282.
• ⁴² Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 459.
• ⁴³ Abu Al-Rabee Suleman ibn Moosa Al-Himyari (1420 A.H.), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wa Salasata Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 467-468.
• ⁴⁴ Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 3, Pg. 319.
• ⁴⁵ Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 76.
• ⁴⁶ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 686.
• ⁴⁸ Muhammad ibn Saad Al-Basri (1990), Tabqat Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 76.
• ⁴⁹ 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. 5, Pg. 75.
• ⁵⁰ Abu Al-Rabee Suleman ibn Moosa Al-Himyari (1420 A.H.), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wa Salasata Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 468.
• ⁵¹ Holy Quran, Al-Fath (The Victory) 48: 10
• ⁵² Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 686.
• ⁵³ Ibid.
• ⁵⁴ Muslim ibn Al-Hajjaj Al-Neshapuri (2000), Sahih Al-Muslim, Hadith: 4633, Darus Salam, Riyadh, Saudi Arabia, Pg. 796.
• ⁵⁵ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 687.
• ⁵⁶ Ibid., Pg. 687.
• ⁵⁷ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ashraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 350.
• ⁵⁸ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 2698, Darus Salam, Riyadh, Saudi Arabia, Pg. 440.
• ⁵⁹ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 463.
• ⁶⁰ 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. 11, Pg. 191.
• ⁶¹ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fe Sharha Al-Seerat Al-Nabawiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 54.