Battle of Uhud (3 A.H.)

After the devastating defeat at Badr, the remaining Makkan army returned to their city and saw that the trade caravan had safely reached Makkah using the coastal route under the leadership of Abu Sufyan, ¹ who was waiting for them in Dar Al-Nadwa with the caravan. ² Although this was good news for the Quraysh, however, the losses at Badr were too much to bear. Many chieftains and respected leaders of the Quraysh were killed in the battle and the prestige and pride of the Quraysh was demolished to a great extent. ³ Thus, in order to avenge their dead and to restore their pride, the battle of Uhud was fought by the

of Makkah, against the Muslims in the month of Shawwal, Saturday, near Mount Uhud. This was the second battle between the Muslims and the polytheists. ⁴

Causes of the Battle

The defeat at Badr was unlike any other and it had infuriated the Quraysh. They were not willing to rest until they had avenged their dead, and reclaimed their honor and pride. After the death of many leaders of the Quraysh, Abdullah ibn Rabee’a, Safwan ibn Umayyah, and Ikrimah ibn Abi Jahl announced amongst the group of people, who had lost their relatives in the battle: ‘Oh people of Quraysh, no doubt, Muhammad has caused great oppression and killed your finest men, help us through this fortune (profits from the trade caravan which had reached safely) so that we may take our vengeance.’ ⁵

Abu Sufyan, who had become the undisputed leader of Makkah after Badr, claimed that he was the first to answer the call, and the rest of the tribes followed. ⁶ Thus, the people unanimously agreed to utilize the profits which were earned from the trade caravan, amounting up to 50,000 Dinars and 1000 camels, in the preparation of the battle. ^{7 8} However, the original capital was returned to the investors of the trade. ⁹ In this regard, the Holy Quran states:

  إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ فَسَيُنْفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُوا إِلَى جَهَنَّمَ يُحْشَرُونَ 36 ¹⁰

  Undoubtedly, the disbelievers spend their wealth (in order to influence and) prevent people from the path of Allah’s Din (Religion). So, presently, they will continue spending it, but later (this spending) will become for them a source of regret (i.e., repentance and despondency). They will then be overpowered (by Allah’s seizure), and those who have adopted disbelief will be driven towards Hell.

Ibn Kathir quotes Mujahid and Saeed ibn Jubair and states that this verse refers to the allocation of the profits for the war by the Makkans. ¹¹

Furthermore, Hinda, the wife of Abu Sufyan had lost her father and brother in Badr, so she further instigated and provoked the Makkans to wage war against the Muslims in order to avenge them and regain the pride and prestige in the Arabian Peninsula. ¹²

Instigating the Tribes

Safwan ibn Umayyah coaxed Abu Azza Amr ibn Abdullah to compose poetry against the Holy

. Initially, the poet was not in favor of doing so, as the Holy Prophet had granted him freedom when he was held as captive after the battle of Badr, without taking any ransom from him. However, Safwan ibn Umayyah promised him monetary aid and other support, which managed to convince him. ¹³

The Army of Quraysh Moves Towards Madinah

After devoting all the profits from the trade caravan, and assembling the tribes from near and far, ¹⁴ with preparations that cost them 25000 Dinar, ¹⁵ a well-equipped army of 3000 (of which 700 were fully armored soldiers), 1000 camels, and 200 horses ¹⁶ marched towards Madinah. The general leadership was in the hands of Abu Sufyan, while Khalid ibn Waleed was the leader of the 200 horsemen, assisted by Ikrima ibn Abu Jahl and the flags of war were handed over to the Banu Abdul Al-Daar. ¹⁷ As the Quraysh reached Abwa on their way to Madinah, Hind bint Utbah advised Abu Sufyan to find and dig up the grave of the Holy Prophet’s mother, Aaminah , and use her in exchange of anyone who gets caught by the Muslims in the battle. The Quraysh denied the idea because this would have resulted in more conflict and the Banu Bakr would have done the same with the deceased of the Quraysh as well. ^{18 19}

Fifteen women also accompanied the army ²⁰ under the leadership of Hind bint Utbah (wife of Abu Sufyan). They included Umme Hakeem bint Harith, wife of Ikrimah ibn Abi Jahl, Fatima bint Waleed ibn Mughirah, wife of Harith ibn Hisham, Barza bint Masood, wife of Safwan ibn Umayyah and others. Their main role was to provoke the soldiers so that they would fight with all their strength and not retreat in battle, even if the odds turned out to be against the

army. ²¹

Wahshi’s Special Appointment

Jubair ibn Mut’im had a black slave named Wahshi. The slave was famous for not missing his mark. Jubair ibn Mut’im had promised him his freedom if he went with the Makkan army and succeeded in killing the Holy Prophet’s uncle, Hamzah , so that his own uncle Tu’aymah ibn Adi could be avenged. ²² He was also a part of the army.

Abbas Intelligence Report to Holy Prophet

The Holy

uncle, Abbas was in Makkah and was keeping a close eye on the movements of the Makkans. As the army left Makkah, Abbas ibn Abdul Muttalib sent a letter to the Holy Prophet and informed him about the invading force of Makkah, through a messenger. The rider took a short-cut and reached Madinah by Thursday night. He delivered the letter to the Holy Prophet while he was in the mosque of Qubah. Prophet Muhammad gave the letter to Ubayi ibn K’ab who read the contents of the letter to him. After hearing about the oncoming force, Madinah was put in a state of emergency with immediate effect, scouts were sent to patrol the outskirts, and all possible entrances of the city. Soldiers were ordered to spend the entire night on the city gates and not take their armor off, even while offering prayer (Salah). ²³

The Holy Prophet’s Dream

The Holy Prophet saw the following dream on the night he received the letter from Abbas :

  واللّٰه إني قد رأيت خيرا، رأيت بقرا تذبح، ورأيت في ذباب سيفي ثلما، ورأيت أني أدخلت يدي في درع حصينة، فأما البقر فناس من أصحابي يقتلون، وأما الثلم الذي رأيت في سيفي فهو رجل من أهل بيتي يقتل. ²⁴

  By Allah, I have seen greatness, I have seen a cow being slaughtered, and I have seen the tip of my sword broken and I have seen myself putting my hand in a strong armor. The cow being slaughtered means my companions being martyred, and the broken tip of my sword, which I saw meant that a man of my family shall face martyrdom.

In another hadith, the Holy Prophet interpreted the strong armor as Madinah and thus, advised to stay within the city, as losses would have been less within the armor as compared to leaving it. ²⁵

The War Council

The Holy

called a meeting and the companions from both, the Muhajireen and Ansar, participated in the council. The Holy Prophet told everyone about his dream and advised that the battle should be fought within the city. Abdullah ibn Ubayi (the leader of the hypocrites) agreed with the Holy Prophet ²⁶ and suggested that the soldiers would fight on the streets while the women would stone the enemies from the top of their houses. ²⁷ Although Abdullah ibn Ubayi agreed with the Holy Prophet’s opinion, but this was not because he liked the battle strategy, but due to the fact that he wanted to keep himself away from the fight and stay in Madinah. ²⁸

However, those companions who had not been able to participate in the battle of Badr, had the urge to take the battle out of the city, as they had longed for the honor and could not wait to seize the opportunity as it arrived. Hence, they insisted to march towards the enemy or else, they believed that the enemy would regard them as cowards, who were hiding behind the city walls. ²⁹ Hamza , being one of the strong advocates to take the war in an open field, announced that he would not eat anything until he fought the enemy outside the city. ³⁰

When the Holy Prophet saw the eagerness and determination of his companions, he decided to fight the battle outside the city. Therefore, after the Friday Prayer, Prophet Muhammad wore his armor, and announced his decision. Some of the companions felt guilty and thought that they had caused disrespect to the Holy Prophet by not accepting his initial plan of fighting the war within the city, even though they had no intention of doing so. Thus, they asked the Holy Prophet to stay in Madinah and do as he deemed fit. ³¹ But, Prophet Muhammad told them that it was not appropriate for a Prophet to take off his armor until

decided between him and his enemy. ³²

Towards the Battle field

In the month of Shawwal 3. A.H., on Friday, after offering the Asar Prayers, a Muslim army of 1000 soldiers, among which only 100 soldiers had body armor, marched towards the battle field. This Muslim army was led by the Holy Prophet , who was escorted by Saad ibn Ubada and Saad ibn Mu’az . ³³ After crossing the city limits and reaching Shaykhaan, a place near the city, The Holy Prophet halted the army and re-evaluated the soldiers, in case there were any underage soldiers amongst the warriors, ³⁴ as he had prohibited underage boys to fight in this battle.

It was at this place where Abdullah ibn Ubayi, the leader of the hypocrites, showed his true intentions and convinced his followers to return to Madinah, as his advice of fighting the enemy within the city was not followed. Thus, Abdullah ibn Ubayi along with his 300 followers, deserted the Muslim army, ³⁵ decreasing the number from 1000 to a mere 700, against an army of 3000. Even though his father Jabir , tried to stop him, still, he left. This event is mentioned in the

as:

  وَلِيَعْلَمَ الَّذِينَ نَافَقُوا وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ 167 ³⁶

  And (He) also distinguishes the identity of those who are hypocrites. And when it was said to them: ‘Come and fight in the cause of Allah or defend (against the enemy invasion), they said: ‘If we knew that there would be (virtually) a war, (or if we considered it a war in the cause of Allah,) we would certainly follow you.’ That day they were closer to an evident disbelief than (the pretended) belief. They utter from their mouths that which is not in their hearts. And Allah knows well (the matters) they hide.

Some believers tried to encourage Abdullah ibn Ubayi and his followers to return and fight, so that the number of Muslims would increase, but they refused and said that if we knew that you will fight today, we would join you, but we think you will not fight today. ³⁷

The remaining 700 Muslims continued to march towards Uhud, as they reached Harrah, the Holy

enquired if anyone could lead the army through a shorter route, which they could use to reach Uhud without being detected by the Makkans. Abu Khaythama Harithi offered to do so and took the army through Harrah of Banu Haritha and their fields of the palm garden. ³⁸

The Battle Field of Uhud

This route proved to be quite helpful and the Holy Prophet managed to reach Uhud undetected. Then, he assembled the army in proper formation and instructed them not to engage in battle until he gave his orders. He also appointed 50 archers under the leadership of Abdullah bin Jubair ³⁹ and positioned them on a higher ground, over a small mountain, located beside the mountain of Uhud. This area was known as Rimadh later on, and it was the only way that the

could use to attack the Muslims from the rear. ⁴⁰ The Holy Prophet ordered the archers not to leave their posts at any cost, even if the Muslim army was suffering a defeat or was collecting the war bounty after emerging victorious. ⁴¹

Then, the Holy Prophet addressed the army and gave an immensely encouraging speech in which he explained the reality of life itself. He also motivated them to stay strong and fight with great vigor and bravery, and be patient if times of hardship during the battle. ⁴²

The Duels before the War at Uhud

After the formation and positioning of both armies, the customary individual battles began. Abu Sufyan came forth and announced:

  يا معشر الأوس والخزرج خلوا بيننا وبين بني عمنا وننصرف عنكم، فشتموه أقبح شتم، ولعنوه أشد اللعن. ⁴³

  O tribes of Aus and Khazraj! Leave us and the sons of my uncle, for we have no quarrel with you and we will leave you too. Abu Sufyan received nothing but words of shame and extra ordinary hate upon this announcement.

From the

army, a man riding a camel came forth and challenged the Muslims for an individual duel. Zubair accepted the challenge and jumped on his camel. Both fought equally, until the polytheist fell down and Zubair killed him at the spot. Another man named Talha ibn Abi Talha, who was carrying the standard of the polytheist army, demanded a duel multiple times but was not answered, until Ali ibn Abi Talib stepped forward, and killed him with just two strikes. After the death of Talha ibn Abi Talha, his brother Uthman ibn Abi Talha stepped in to the battle field and grabbed the standard, Hamza ibn Abdul Muttalib engaged him in battle and killed him. After the duels, the general battle began and both armies fought ferociously. It was a complete onslaught of both sides and the women of the Quraysh banged their drums to instigate the army of the Quraysh. However, due to the amazing strategy of the Holy , the Quraysh were forced to retreat and the Muslims were emerging victorious. ⁴⁴

Martyrdom of Hamza ibn Abdul Muttalib

Hamza ibn Abdul Muttalib fought bravely and killed everyone who came in his way. He was proving to be an unbeatable warrior, but Wahshi kept a close eye on him and waited for the right moment to attack. He knew that if he confronted Hamza , he would not stand a chance. Thus, after waiting for the right moment to attack, Wahshi threw his spear which pierced through Hamza’s Abdomen. Such a fatal wound was too much to bear and Hamza fell to the ground and received his martyrdom. Wahshi then left the battle field, as he had fulfilled his purpose. ⁴⁵

From Victory to Defeat at Uhud

The Muslims managed to overpower the polytheists who started to flee from the battle field. However, Khalid ibn Waleed, who was a great strategist, knew that a surprise attack from the back could change the course of the battle. Thus, he tried to use the rear route to attack the Muslims, but the archers, which were positioned by the Holy Prophet , kept them at bay. The Muslims were emerging victorious and thus, started to collect the spoils of war in the midst of the enemy’s retreat. When the archers saw that the enemy was retreating, they decided to leave their posts, even though they were strictly told not to, and joined the ground troops in collecting the spoils of war. The leader of the archer’s group, Abdullah ibn Jubair reminded them about the strict orders of the Holy Prophet . Still, however, everyone but 10 archers left and climbed down the mountain. When Khalid ibn Waleed saw that the archers had left their posts, he immediately took the opportunity, and along with his battalion went up the higher ground and martyred the remaining archers and their leader Abdullah ibn Jubair, and launched an attacked on the Muslims from their back. ⁴⁶

The attack from the rear was completely unexpected and it threw the entire Muslims formation off balance. The fleeing Makkans took the opportunity, regrouped and started to fight back, while Khalid ibn Waleed attacked the Muslim army from the rear. The Muslims were now surrounded. ⁴⁷ Mus’ab ibn Umair was fighting alongside the Holy Prophet , but was martyred by Ibn Qami’a. Since Mus’ab ibn Umair resembled the Holy Prophet , Qami’a shouted that (Prophet) Muhammad () had been martyred. This created panic and utter confusion amongst the Muslims, to the extent that some even killed their own people in the chaos. Some started to fight for their own lives, but the majority of the army showed great resistance for the cause and fought with bravery and resilience. ⁴⁸

This was the moment of pandemonium that resulted in the injuries of the Holy

. His face was wounded and some of his tooth got broken by Uthbah ibn Abi Waqas. ⁴⁹ It was a vicious battle, but the Holy Prophet did not take a single step back and kept on fighting the enemy. Miqdad ibn Amar praised the Holy Prophet’s courage and resilience, as even in such a critical situation, the Holy Prophet remained firm and kept on fighting the enemy. ⁵⁰

A small group of the companions stayed with the Holy Prophet , among them were Abu Bakr , Umar , Ali , Talha , Abdul Rehman ibn Auf , Zubair , Saad ibn Abi Waqas , and Abu Ubayda ibn Al-Jarrah from the Muhajireen. From amongst the Ansar, Hubab ibn Al-Mundhir , Abu Dujana , Asim ibn Sabit , Harith ibn Sim’ah , Sahl ibn Hunaif , and Saad ibn Mu’az were fighting alongside the Holy Prophet . ⁵¹

The

kept trying to reach the Holy Prophet , but the brave companions held them off. Among the prominent ones were Saad ibn Abi Waqas and Talha ibn Ubaidullah . Both were known well for their archery skills throughout Arabia and they proved their skills that day. ⁵² As the battle continued, the first person to recognize the Holy Prophet was K’ab ibn Malik . The moment he saw the Holy , he started to announce the good news among the companions. The Holy Prophet hinted him to lower his voice so that the enemy would not know the Holy Prophet’s whereabouts and that he was still alive. But, the Muslims heard the good news and they gathered around the Holy Prophet as they made their way towards the gorge of mount Uhud. ⁵³

After reaching the gorge, Ubayi ibn Khalf followed the Muslims and shouted the Holy Prophet’s name. The Muslims seeked permission to slay him, but the Holy Prophet denied and went to take him down himself. As Ubayi ibn Khalf got close, the Holy Prophet took the spear from Harith ibn Isma and struck down Ubayi from his horse. Ubayi got severely injured and retreated from the mountain gorge in immense pain and agony. ⁵⁴

The Holy Prophet along with his followers decided to reach higher ground, but due to the continuous battle, severe injuries and loss of blood, the Holy Prophet did not have enough strength to climb. So, Talha ibn Ubaidullah helped him and the Muslims followed. There, the Muslims re-formed the battle formation, with a sense of renewed strength, and ferociously fought the non-Muslims while using the gorge as a fort. A group of the Makkan army along with Khalid ibn Waleed tried to follow them in the gorge, but the high position gave the Muslims an upper hand. Consequently, Umar ibn Al-Khattab and a group of Muhajir companions fought them off. ⁵⁵

When the Makkan army could not break through the blockade that the Muslims developed in the gorge of the mountain, the army of the Quraysh decided to go back to Makkah. But before they started heading back, Abu Sufyan chanted Hubul’s name and praised his false god. When the Muslims heard Abu Sufyan’s chanting, the Holy Prophet ordered Umar ibn Al-Khattab to respond. Umar ibn Khattab responded in a loud voice and said:

  .اللّٰه اعلى و اجل ،لا سواء، قتلانا في الجنة وقتلاكم فى النار

  Allah is the Most High and Majestic, our deceased are in heaven while yours are in Hell.

When Abu Sufyan heard his voice, he called Umar towards him. The Holy

permitted Umar to go to Abu Sufyan who asked him whether Holy Prophet was alive or not? Umar told him that he was alive and well. Abu Sufyan then realized that this was not the final battle between the Muslims and the Quraysh, so before he left, he promised to finish this battle in the coming year. The Holy Prophet accepted his challenge and another war was decided between the two nations. ⁵⁶

When Abu Sufyan left, the Holy Prophet ordered Ali ibn Abi Talib to follow the Quraysh army and see where they were headed. Ali ibn Abi Talib did as he was asked, and confirmed that the Makkans had left towards Makkah. ⁵⁷

The Women of Madinah

The news of the Holy Prophet’s martyrdom had reached Madinah and the women, who could not bear this news came running towards the battle fields of Uhud. Others like Aishah bint Abi Bakr (Mother of the Believers), Umm Sulaim and other women reached Uhud after the battle, and began tending to the wounded. Anas reported that he saw them both carrying mushkizas (leather water pouches) on their backs and giving water to the wounded. ⁵⁸ There were a total of 14 women who came to Uhud and among those brave and courageous women of Madinah, Fatima was attending to the wounded as well. Since the wounds on Prophet Muhammad’s head were very severe, Fatima burnt a piece of mat and used the ashes to stop the bleeding. ⁵⁹

Mutilation of the Martyred

Hind bint Uthbah along with the other women had mutilated the bodies of the martyred Muslims in the battle field, by cutting off their ears and noses to cause more pain to the Muslims and their relatives. She also cut open the stomach of the Holy Prophet’s uncle Hamza , took out his liver and chewed on it to show the amount of hatred she had for him. ^{60 61}

When the Quraysh’s army left, the Muslims emerged from their blockade and laid their eyes on the mutilated bodies of their beloveds. Their sadness and anger were beyond limits. As the Holy

saw the body of his beloved uncle Hamza , and what the Makkans had done to his body, he became extremely upset as he had never seen anything more distressing than this. ⁶² As the act of mutilating the bodies of the deceased is by all means unethical and uncalled for, even in war, completely deems this as act as Haram. Thus, the Holy Prophet and the companions forgave the act of Muthla (mutilation) and did not intend to do the same with the bodies of the slain enemy soldiers in future battles. ⁶³

The Burial

The companions were initially preparing to take the bodies back to Madinah for the burial, but the Holy Prophet decided otherwise. He announced that the bodies were to be buried in the battle field of Uhud. He also ordered his companions to take the armor off and bury the martyrs in their cloths in which they had fought in. The Muslims obeyed and started burying their beloved brothers. There were not enough burial shrouds, so a single piece of cloth was used to envelop and bury two martyrs together in a single grave. Amar ibn Jamoo’h and Abdullah ibn Amar were best friends, so the Holy Prophet ordered the companions to bury them in a single grave. After the burial of the martyrs, the Holy

, along with his army and 14 women headed back to Madinah. ⁶⁴

 

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• ¹ Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 2, Pg. 421.
• ² Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon. Vol. 4, Pg. 182.
• ³ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 264-265.
• ⁴ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerah Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar ibn Hazam, Beirut, Lebanon, Pg. 369.
• ⁵ Husain ibn Muhammad ibn Al-Hasan Al-Diyar Bikri (2009), Tareekh Al-Khamees fi-Ahwal Anfus Al-Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 183.
• ⁶ Ibid, Pg. 183-184.
• ⁷ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 330.
• ⁸ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 391.
• ⁹ Husain ibn Muhammad ibn Al-Hasan Al-Diyar Bikri (2009), Tareekh Al-Khamees fi-Ahwal Anfus Al-Nafees, Dar Al-Kutub Al-Ilmiyyah, Beirut, Lebanon, Vol. 2, Pg. 183.
• ¹⁰ The Holy Quran, Al-Anfaal (The War Bounty), 8: 36.
• ¹¹ Abul Fida Ismael ibn Kathir Al-Damishqi, (2009), Tafseer Al-Quran Al-Azeem, Dar Taiba, Riyadh, Saudi Arabia, Vol. 4, Pg. 53.
• ¹² Akbar Shah Najeebabadi (2000), The History of Islam, Darussalam, Lahore, Pakistan, Vol. 1, Pg. 169.
• ¹³ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 264.
• ¹⁴ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 186.
• ¹⁵ Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 182.
• ¹⁶ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 188-189.
• ¹⁷ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 265.
• ¹⁸ Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 183.
• ¹⁹ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 190.
• ²⁰ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 265.
• ²¹ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 243.
• ²² Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 298.
• ²³ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 265-266.
• ²⁴ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 392-394.
• ²⁵ Ibid.
• ²⁶ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 523.
• ²⁷ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 332.
• ²⁸ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 266.
• ²⁹ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 332.
• ³⁰ Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 185-186.
• ³¹ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 245.
• ³² Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 397.
• ³³ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 195-197.
• ³⁴ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 268.
• ³⁵ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerah Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar ibn Hazam, Beirut, Lebanon, Pg. 370.
• ³⁶ Holy Quran, Aal-e-Imran (The Family of Imran) 3: 167.
• ³⁷ Abul Fida Ismael ibn Kathir Al-Damishqi (2009), Tafseer Al-Quran Al-Azeem, Dar Taiba, Riyadh, Saudi Arabia, Vol. 2, Pg. 160.
• ³⁸ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 300.
• ³⁹ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 403.
• ⁴⁰ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 270.
• ⁴¹ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 404.
• ⁴² Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 201.
• ⁴³ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 12, Pg. 303.
• ⁴⁴ Ibid, Pg. 303-305.
• ⁴⁵ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 302.
• ⁴⁶ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 206-208.
• ⁴⁷ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 279.
• ⁴⁸ Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (2012), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 414-416.
• ⁴⁹ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 263.
• ⁵⁰ Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fi Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 196-197.
• ⁵¹ Ibid, Pg. 197.
• ⁵² Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 282-283.
• ⁵³ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 3, Pg. 268.
• ⁵⁴ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 289.
• ⁵⁵ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 303-305.
• ⁵⁶ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 312.
• ⁵⁷ Ibid.
• ⁵⁸ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 291.
• ⁵⁹ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 221.
• ⁶⁰ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 277.
• ⁶¹ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 331.
• ⁶² Ibid, Pg. 334.
• ⁶³ Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 282.
• ⁶⁴ Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 225-227.