Conquest of Makkah

The conquest of Makkah, immaculately planned by

Muhammad , is considered to be the biggest victory in Islamic History without war and bloodshed. ¹ This expedition took place in the month of Ramadan in 8 A.H. ² The Muslim army was comprised of all the Ansar (helpers) and Muhajireen (emigrants) ³ and totaled up to 10,000 soldiers. ⁴ This conquest is also remembered by the name of “Al-Fatah Al-Azam” (The Greatest Victory) in many texts as this victory allowed to expand to all corners of Arabia, and people started to enter the folds of Islam at a much faster pace. ⁵

Cause of the Battle

In the Truce of Hudaybiyah, it was decided that the Muslims and the Quraysh would remain in peace with one another for 10 years, and any tribe could form an alliance with either the Muslims of Madinah or the Quraysh of Makkah. ⁶ Furthermore, the alliancing tribes would also be considered as part of the party with whom it has formed an alliance with. ⁷ After this treaty, tribes of Banu Khuza’a and Banu Bakr, which had been continuously fighting for ages, made alliances with Muslims and the Quraysh respectively, and attained peace. ^{8 9} After around 2 years, ¹⁰ the tribe of Banu Bakr, aided by the Quraysh, broke the treaty, and attacked the tribe of Banu Khuza’a. ¹¹

The main reason for the attack was an old dispute between the two tribes, which occurred before the treaty had been signed. ¹² Thus, Naufil ibn Muavia of Banu Bakr tribe, along with some men from Banu Bakr, and the Quraysh tribe, namely, Safwan ibn Umayyah, Shayba ibn Usman, Suhayl ibn Amar and Ikrimah ibn Abi Jahl decided to attack a small group of defenseless men from Banu Khuza’a while they were at a water well known as ‘Al-Watir’. The men of Khuza’a were in no position to defend themselves, hence many men of Khuza’a were killed, ¹³ while others fled to the city of Makkah, within the limits of Haram. ¹⁴ When the attackers of Banu Bakr saw that they had entered the boundaries of Haram, they asked their leader Naufil to stop pursuing the men of Khuza’a any further, in respect and honor of the Haram limits. Upon hearing this, Naufil responded.

  لا إله لي اليوم، يا بني بكر، لعمري إنكم لتسرقون الحاج في الحرم، أفلا تدركون ثأركم من عدوكم، ولا يتأخر أحد منكم بعد يومه عن ثأره؟! ¹⁵

  Today I have no God! O Banu Bakr! I swear upon myself! You are the people who steal from the Pilgrims within the boundaries of Haram! Do you not realize that your revenge from your enemy (can be taken today), and that none of you should delay his revenge after today!

This response provoked his followers and they pursued the defenseless men of Khuza’a within the limits of the Haram. ¹⁶ When these remaining men of Khuza’a tribe tried to get refuge form Budayl ibn Waraqa Al-Khuza’i, they were caught by the attackers and killed at the spot. Hence, not even the Holy grounds of Haram could stop the bloodshed that night. The next morning, when the elders of the Quraysh found out about the entire event, they were deeply ashamed of what had happened and opposed the group who broke the treaty. ¹⁷

When Amar ibn Salim Al-Khuza’i found out about the event, he, along with 40 people, hurried towards Madinah to inform Prophet Muhammad about the massacre committed by the Quraysh and the Banu Bakr tribe. When he arrived, he saw that the Holy Prophet was sitting in the Masjid-e-Nabawi with his companions . Amar immediately told him everything and asked for help. When the Holy Prophet heard Amar’s plea, he stood up from his place and said:

  لا نصرت إن لم أنصركم بما أنصر منه نفسى. ¹⁸

  May I not be helped if I do not help you all, like (in the manner) I would help myself (when I need help the most).

After Amar ibn Salim , Budayl ibn Waraqa (the leader of the Khuza’a tribe) also came to the Holy Prophet and narrated the actions of the Quraysh and its allies. ¹⁹ After hearing the pleas of the Khuza’a delegations, the Holy Prophet asked them to head back and scatter in the valleys, so that the Quraysh would not suspect that they had come to Madinah for help. The delegations did what Prophet Muhammad commanded them and scattered in different areas. Amar ibn Salim and his group chose to head towards the coastal areas ²⁰ while Budayl went back to Makkah. ²¹ This event angered the Holy Prophet , ²² but still, in order to avoid bloodshed, he sent Dhamra to the Quraysh tribe with three options and offered them a chance to make amends for their actions. The options were as follows:

1. Banu Nufasa, being the sole culprits who committed the massacre of the Khuza’a men would be held responsible and will pay blood money for all the lives they have taken. Or
2. The Quraysh shall announce that the Banu Nufasa tribe will no longer be considered as part of the treaty so that the Muslims could deal with them separately. Or
3. If the Makkans did not accept any one of the options to make amends with the Muslims, then the Quraysh must openly announce the breach of the treaty. ²³

Qaradha ibn Abd Amr ibn Naufil denied the first two options and told Dhamra that they opted for the last option and considered the treaty to be nullified. Thus, Dhamra left and informed the Holy Prophet about the decision of the Quraysh. ²⁴

Al-Waqidi states that this event did not take place, rather, the Quraysh were not given any options and they had immediately sent Abu Sufiyan to the Holy Prophet to extend the treaty and make amends. ²⁵ However, Al-Asqalani states that the Holy Prophet did in fact sent an envoy to the Quraysh and proposed the mentioned options, ²⁶ which shows that the Holy Prophet did not wage war without providing practical solutions to avoid any further dispute and maintain the integrity of the treaty which was breached by the cruel massacre and bloodshed by the Banu Bakr tribe with the help of the Quraysh. ²⁷

The Quraysh knew that they had committed an act of war, which would carry grave consequences. Thus, they immediately gathered, consulted the matter and it was decided to send Abu Sufiyan to the Holy Prophet to renew the treaty. ²⁸ Abu Sufiyan made his way towards Madinah and when he reached Asfaan, he met Budayl and asked him if he was returning from somewhere. Budyal tried to hide the fact that he was coming from Madinah and told him that he was coming from the Khuza’a tribe located in the middle of this valley. When Budayl went way, Abu Sufiyan examined Budayl’s camel dung, and immediately realized that Budayl had come from Madinah. ²⁹

Abu Sufiyan’s Meeting with Umme Habibah

When Abu Sufiyan reached Madinah, he went to his daughter’s house, Mother of the Believers and wife of the Holy Prophet , Umme Habibah . He entered her house and was about to sit on the mattress of the Holy Prophet , but Umme Habibah pulled the mattress away from him immediately. Observing his daughter’s action, Abu Sufiyan became confused and inquired whether he was too good for the mattress or was the mattress too good for him? Umme Habibah replied that the mattress was too good for him as it belonged to the Holy Prophet and since Abu Sufiyan was an impure polytheist (at that time), she did not want him to sit on it. ^{30 31} Her response left him flabbergasted and he said that evil had taken hold of her. Umme Habibah then asked her father that why was he adamant on worshipping idols and stones, and not accepting Islam even though he was a leader of the Quraysh and no one had the authority to stop him. At this point, he simply said that he could not leave the religion of his forefathers and left her home. ³²

Abu Sufiyan’s Meeting with Prophet Muhammad

Abu Sufiyan then went to the Holy Prophet to negotiate the terms of the treaty and try to come to a compromise, but Prophet Muhammad did not talk to him or respond to his requests. Then, Abu Sufiyan went to Abu Bakr and asked him if he could talk to the Holy Prophet , but Abu Bakr declined his request. Afterwards Abu Sufiyan went to Umar ibn Al-Khattab and got the same answer, but in an aggressive manner. After losing hope from Abu Bakr and Umar , Abu Sufiyan tried to persuade Usman ibn Affan in helping him. He told Usman that Prophet Muhammad would never reject his request, but Usman refused to aid him. Then Abu Sufiyan went to Ali ibn Abi Talib and Fatima bint Muhammad , and asked for their help, Ali declined and said that Prophet Muhammad had made his decision. Abu Sufiyan was so desperate, that he asked Fatima to ask her child Hasan who had not even learned how to walk yet, to intercede in this matter and ask the Holy Prophet to reconsider. Fatima gave the same answer as Ali had given and explained that the child was too young to do anything as such. ^{33 34} After facing refusal from the closest companions of the Holy Prophet , Abu Sufiyan went to the other high-ranking companions, who he thought might prove to be more cooperative and help him, but none accepted his requests. In the end, when Abu Sufiyan had lost all hope, he went to Ali ibn Abi Talib again and told him that he had lost all hope and was now desperate for any advice that Ali could offer him which could be of any help. ³⁵ Ali ibn Abi Talib advised Abu Sufiyan that since he was the leader of Banu Kinanah, he should stand among the people (Muslims), declare protection to them and go back to Makkah. When Abu Sufiyan inquired about the efficacy of this strategy, Ali plainly told him that it might not work, but there was no other option besides it. Thus, Abu Sufiyan went to Masjid-e-Nabawi , declared peace among the people and went back to Makkah. ³⁶

When Abu Sufiyan returned to Makkah, the Makkan leaders asked him about the outcome of his trip. Abu Sufiyan told them that he discussed the matter with Prophet Muhammad , but he did not accept his proposal to make amends. He then narrated his failure to persuade the companions of Prophet Muhammad to intercede on his behalf. When he told them about the advice given by Ali , upon which he had acted, they inquired if Prophet Muhammad accepted it or not. Abu Sufiyan told them that the reconciliation strategy was not accepted by the Holy Prophet , upon which the Makkans told him that he just got played by Ali ibn Talib and the one sided announcement of the reconciliation had no worth. ³⁷

Declaration of War

After Abu Sufiyan’s departure, the Holy Prophet sat outside his home, called Abu Bakr and consulted the matter with him in secrecy. The discussion went on for quite a long time. Afterwards the Holy Prophet called Umar ibn Khattab and consulted the matter with him as well. After talking to his closest companions, ^{38 39} Prophet Muhammad called, gathered his companions, declared war upon the Quraysh and commanded them to prepare for battle. ⁴⁰

The attempt to launch an attack on the Quraysh needed to stay a secret, as the element of surprise would give the Muslims an upper hand. Hence, after the Holy Prophet commanded his companions to prepare for war, ⁴¹ Prophet Muhammad prayed to Allah Almighty and said:

  اللهم خذ العيون والأخبار عن قريش حتى نبغتها في بلادها. ⁴²

  O Allah, take the sight and news away from the Quraysh until we surprise them in their lands.

To further strengthen the element of surprise, the Holy Prophet gathered a group of 8 companions under the leadership of Abu Qatadah ibn Rabi and ordered them to march towards Edam, a short distance from Madinah, to misguide those people who would potentially inform the Quraysh about the Muslim’s intent of conquering Makkah. ⁴³

Letter of Hatib ibn Abi Balta’a

When the Holy Prophet gathered the Muslim army, and it was about to leave for Makkah, Hatib ibn Abi Balta’a , one of the companions who participated in the battle of Badr, ⁴⁴ wrote a letter, gave it to a woman to inform the people of Makkah about the incoming Muslim army. ⁴⁵ Allah Almighty informed the Holy Prophet about Hatib’s actions through divine revelation. Prophet Muhammad immediately sent Ali ibn Abi Talib and Zubair ibn Awam after her to seize the letter. Ali and Zubair went after the woman and managed to stop her as she reached Halifa. The two companions interrogated her and inspected her belongings, but no letter was found. However, due to the unmatched faith in the words of the Holy Prophet , Ali ibn Abi Talib told the woman that the Holy Prophet had never said anything false, so it would be better for her if she gave up the letter, otherwise she would face severe consequences. This scared the woman, she untied her hair, took out the letter from it ⁴⁶ and gave it to her interrogators.

Thus, Ali ibn Abi Talib and Zubair ibn Awam succeeded in retrieving the letter before it could reach Makkah. When Prophet Muhammad received the letter, he called Hatib and asked for an explanation of his actions. Hatib was ashamed and was filled with guilt for his action. He assured Prophet Muhammad that he had not fallen prey to hypocrisy, nor he had left the folds of Islam. He then explained that the reason for his wrong action was to gain the gratitude of the Quraysh and keep his family safe from any harm that might come their way from the Makkans. Hatib further explained that if the Muslims attacked Makkah, there would be no one to protect his family in Makkah if the Quraysh attempted to harm them. After listening to his story, the Holy Prophet graciously accepted Hatib’s explanation and forgave his actions. ⁴⁷

Departure towards Makkah

On the 10th of Ramadan 8 A.H., the Holy Prophet along with an army of 10,000 soldiers marched towards Makkah, leaving Abu Raham Al-Ghaffari temporarily in charge of Madinah in his absence. ⁴⁸ The Muhajireen (emigrants) totaled 700, with 300 horses, while the Ansar (helpers) totaled 4000 with 500 horses. Overall, the army was joined by soldiers from many neighboring tribes and the number of Muslim soldiers increased up to 10,000, the largest ever force to set out from Madinah. ⁴⁹ The entire army fasted that day, but later on, by the order of the Holy Prophet , broke their fast as they reached Kadeed, ⁵⁰ so that they could gather the strength to meet the enemy. ⁵¹

The Makkans were anxious to find out what the Muslims were planning. Hence, Abu Sufiyan, Hakeem ibn Hizam and Budayl ibn Waraqah set out from Makkah to gather information regarding the plans and movements of the Muslims, as they were completely unaware of Prophet Muhammad’s plan and the imminent Muslim army. ⁵²

The Mercy for Animals

When the Muslim army reached a location between Araj and Taloob, Prophet Muhammad saw a bitch feeding its puppies, while it was lying in the direct path of the army. Thus, in order to ensure that no harm or discomfort reached the bitch and its pups, the Holy Prophet stationed one of the companions, Jameel ibn Suraqa ⁵³ to stand guard beside it and divert the army in such a way that the animals would not get hurt or stumbled upon as the army of 10,000 soldiers passed by. ⁵⁴ This shows the care and mercy of Prophet Muhammad had for animals and other creatures, even during the times of war. No other example of such kindness to animals is found for any one else in the history of the world during times of war.

The way of Prophet Yousuf

As the Muslim army reached Abwa, they found Sufiyan ibn Al-Harith and Abdullah ibn Abi Umayyah waiting there, wishing to embrace Islam, but due to the immense pain they had caused the Holy Prophet in Makkah, Prophet Muhammad did not wish to meet them. Both Sufiyan and Abdullah were very ashamed and did not know how to face the Holy Prophet , so they sought Ali ibn Abi Talib’s advice on the matter. Ali advised them to say what the brothers of Prophet Yousuf had said to him when they wanted forgiveness for the pain they had caused Prophet Yousuf . Sufiyan and Abdullah did exactly what Ali told them. ^{55 56} They went to the Holy Prophet and recited the following verse of the Holy Quran:

  قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ 91 ⁵⁷

  They said: By Allah! now has Allah certainly chosen you over us, and we were certainly sinners.

When the Holy Prophet heard the verses of the Quran, he gave the same answer as Prophet Yousuf had given his brothers. He accepted their apology and forgave their mistakes. ⁵⁸

Regarding this event, Ibn Ishaq and Zurqani state that when Prophet Muhammad refused to meet the two cousins, Sufiyan vowed that either the Holy Prophet granted permission to meet him, or they would wonder off in the desert and die due to thirst and hunger. When the Holy Prophet found out about their pledge, he forgave them of the pain they had caused him and granted permission to meet him. Thus, Sufiyan ibn Haris and Abdullah ibn Abi Umayyah came to the Holy Prophet and accepted Islam. ^{59 60}

Abbas ibn Muttalib

Abbas ibn Muttalib had embraced Islam well before the conquest of Makkah, but had kept it a secret to protect his family and wealth as he was staying in Makkah. Abbas ibn Muttalib set out for Madinah with his family and met the Holy Prophet at Juhfa. ⁶¹ Sahal ibn Saad narrates that Abbas ibn Muttalib had requested the Holy Prophet to allow him to migrate towards Madinah before the conquest of Makkah, but the Holy Prophet had denied permission and said:

  يا عم، أقم مكانك الذي أنت فيه، فإن اللّٰه يختم بك الهجرة، كما ختم بي النبوة. ⁶²

  O uncle, stay where you are, for Allah has sealed the migration with you (as you will be the last person to immigrate in the name of Islam), as He sealed Prophethood with me. (as I am the last Prophet of Allah Almighty)

Ten Thousand Fires: A Phenomenal Scare Tactic

The Muslim army continued their march towards Makkah and camped at Zahran after dark. Prophet Muhammad ordered all the companions to spread out and light a fire at the encampment site. All the companions adhered to the Holy Prophet’s command and lit a fire. ⁶³ Thus, 10,000 fires in the encampment were visible from the outskirts of the sacred city of Makkah, and it seemed that a huge army greater than 10,000 was encamped there. The plan worked and news quickly spread in Makkah that Prophet Muhammad’s army was far larger than they had feared. ⁶⁴ Umar ibn Al-Khattab and his battalion were assigned to stand guard of the Muslim camp at night by the orders of the Holy Prophet . ⁶⁵

Islam of Abu Sufiyan

Abbas ibn Muttalib had a soft heart and he wanted to warn the Makkans about the consequences of the war with the Muslim Army. Hence, he took the Holy Prophet’s white mule and went towards Makkah. As Abbas neared the city, he found Abu Sufiyan and Hakeem dwelling in the darkness of the night, anxious and stressed to gather information regarding the plans of the Muslims. Abbas immediately approached and informed them that the bright fire lights that they were seeing were the Muslim army encampments and if Abu Sufiyan did not surrender, he would surely face death. As the Makkans could not fight the Muslims, Abu Sufiyan and Hakeem rode with Abbas and made their way towards the Muslim encampments. When the Muslim soldiers saw the mule coming, they did not stop it as it belonged to the Holy Prophet , but Umar was very vigilant. Umar ibn Khattab immediately recognized who was sitting behind Abbas and chased them until they reached the Holy Prophet’s camp. Umar was furious with Abu Sufiyan, but before anyone could do anything, Abbas announced that he had given refuge to Abu Sufiyan. The discussion between Umar and Abbas started to escalate, hence, the Holy Prophet asked Abbas to take Abu Sufiyan to his camp and bring him in the morning. ⁶⁶

When the time of Fajar prayer came, Abu Sufiyan heard the call for prayer (Azaan) and saw the entire Muslim army assemble for Salah. The way everyone performed ablution and assembled in proper row formation stunned Abu Sufiyan and he exclaimed that he had never seen such discipline in any nation in his entire life, neither amongst the Persians, nor the Romans. The way the entire Muslim army of 10,000 soldiers performed Salah in such discipline and precision, according to the Takbeers of Prophet Muhmmad astonished and moved Abu Sufiyan. After the prayer, Abbas took Abu Sufiyan to Prophet Muhmmad and the Holy Prophet asked him about his belief in Allah. Abu Sufiyan immediately admitted that if his idol gods were true, they would have surely helped him against the Muslims, and he admitted that there is no god but Allah. The Holy Prophet then asked him about his belief in the Prophethood. Abu Sufiyan responded that previously, he had been doubtful, but now he believed in Prophet Muhammad’s Prophethood wholeheartedly and became a Muslim. ⁶⁷

After Abu Sufiyan embraced Islam, Abbas ibn Muttalib told the Holy Prophet that Abu Sufiyan was a man of pride. The Holy Prophet understood what Abbas meant and gave Abu Sufiyan utmost respect by announcing that whoever takes refuge in the house of Abu Sufiyan will be safe, whoever takes refuge in the Mosque, will be safe and whoever remains in his own house and closes the doors, will be safe. ⁶⁸

The Holy Prophet then ordered Abbas that Abu Sufiyan be held near a mountain in close range, so that he could see the Muslim army up close, witness their power as they were heading towards Makkah, and inform the people of Makkah accordingly. ⁶⁹ Abu Sufiyan saw that the Muslim army was divided in different battalions, ⁷⁰ each led by their respective leaders, and in the end saw the Holy Prophet surrounded by the high-ranking companions from amongst the Ansaar and Muhajireen. He was amazed and told Abbas that his nephew had become a king. Abbas responded by saying that this was not kingship, but a result of divine Prophethood. ⁷¹

After the astounding display of the Muslim army, Abbas ibn Muttalib told Abu Sufiyan to quickly head back to Makkah and inform the people of the city about the approaching army. Abu Sufiyan quickly reached the Holy City and informed everyone about the approaching Muslim army, and announced that whoever takes refuge in his house will be safe and whoever takes refuge in the Mosque, will be safe and whoever stays in their houses and closes their doors will be safe. ⁷² Hearing this announcement from Abu Sufiyan , the people of Makkah scattered and went to the places where Abu Sufiyan mentioned and took refuge. ⁷³

The Muslim Forces

The Holy Prophet reached Zi Al-Tawa, halted there with the army and was filled with gratitude and humbleness, for Allah Almighty had now blessed the Muslims with victory. Prophet Muhammad was in such a state of gratitude that he bowed his head, so much that the bottom of his beard was touching the saddle. ⁷⁴

The Holy Prophet made numerous divisions and battalions of the army, and sent them to specified strategic locations. The Holy Prophet sent Khalid ibn Waleed and his division to Makkah from the South and ordered him to place the Muslim flag close to the houses (indicating the starting area of the city where the locals resided) ⁷⁵ and join in with the rest of the army at Safa. ⁷⁶ Zubair ibn Awwam was assigned to enter the Holy City from the North and place the Muslim flag at Hajoon, and wait until the Holy Prophet arrived there afterwards. Saad ibn Ubada’s division was assigned to march ahead of the Holy Prophet and each division was given specific instructions not to engage in battle, unless attacked or necessary. ⁷⁷

The Resistance

Safwan ibn Umayya, Ikrimah ibn Abi Jahl and a small group of other polytheistic extremists from the Quraysh and Banu Bakr tribe vowed to stop the Muslim army from entering the city and decided to fight back by gathering at Khandama ⁷⁸ (a mountain located in the Southern side of Makkah). ⁷⁹ The army division which came from this route was commanded by Khalid ibn Waleed . As he reached Khandama, the small group of people started shooting arrows at the Muslims’ battalion. Khalid ibn Waleed marched ahead, fought back and hence, many were forced to retreat who fled and scattered in different areas. When Abu Sufiyan and Hakeem ibn Hizam found out about the futile resistance, they told everyone to follow the protocol to save themselves by taking refuge at homes. Thus, the remaining people dropped their weapons and took refuge in their homes. ⁸⁰ Overall, 23 to 24 Makkans died in the skirmishes ⁸¹ while 2 Muslims, namely Khunays ibn Khalid and Kurz ibn Jabir , attained martyrdom. ⁸²

The Army Unites at Jahoon

The Holy Prophet reached Safa and Khalid ibn Waleed along with his battalion, joined him and they made their way to Jahoon, where Zubair ibn Awwam was waiting for the Holy Prophet . He had also set up a camp for the Holy Prophet at that location. The entire Muslim army was now assembled and the Holy Prophet was surrounded by his beloved companions , and together they marched in to the Holy City of Makkah. ⁸³

When the Holy Prophet entered Makkah, he went into the vicinity of the Ka’bah and performed the Tawaf (circumambulated the Holy Ka’bah 7 times) on his camel. After that, he called for Usman ibn Talha , took the keys of the Ka’bah, had it opened and entered it ⁸⁴ and found it filled with 360 idols. ⁸⁵

Ibn Hisham states that the Holy Prophet pointed at the idols in the Ka’bah and every idol that Prophet Muhammad would point at with his staff would fall on its face and shatter to pieces. ⁸⁶ Others narrated that the Holy Prophet destroyed the idols using his bow ⁸⁷ while reciting the following verse of the Holy Quran:

  وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا 81 ⁸⁸

  And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) is bound to perish."

After destroying all the idols and purifying the Ka’bah, the Holy Prophet offered prayer. ⁸⁹ Then, he dispatched several battalions near the Ka’bah, to demolish all the sanctuaries of the remaining idols to purify the Holy City of Makkah. ⁹⁰ Hisham ibn Al-Aas with a battalion of 200 men made his way towards Yalamlam, while Khalid ibn Saeed and a group of 300 men marched towards Urna. Khalid ibn Waleed was sent to demolish Uzza, which was considered to be the biggest amongst all the false gods of the polytheists. ⁹¹ Khalid ibn Waleed with a battalion of 30 horsemen reached the location of Uzza and destroyed the idol. ⁹² As Khalid ibn Waleed returned, Prophet Muhammad asked him if the idol had been destroyed. Khalid assured that it had been destroyed. The Holy Prophet further inquired whether Khalid had observed anything peculiar. Khalid ibn Waleed denied, then, the Holy Prophet asked Khalid to go and destroy Uzza, as it was not completely demolished. Khalid ibn Waleed went back and realized that the base of the idol was still intact. When Khalid was about to destroy the stone base, an old black woman, covered in dirt and scattered hair came out of it. Khalid ibn Waleed struck her down and informed the Holy Prophet about the incident. Upon hearing this, Prophet Muhammad remarked that now Uzza had been destroyed. ⁹³

Prophet Muhammad addresses the People of Makkah

After that, Prophet Muhammad stood on the gate of Ka’bah, addressed the people of Makkah ⁹⁴ and said:

  لا اله الا اللّٰه صدق اللّٰه وعده ونصر عبده وهزم الاحزاب وحده ألاكل مأثرة أو دم أو مال يدعى فهو تحت قدمىّ هاتين الاسدانة البيت وسقاية الحاج. ⁹⁵

  There is no God but Allah and Allah has most definitely fulfilled His promise and helped His servant and He alone destroyed the infidels. Be warned that all pride or claims of blood or wealth are now under my feet (nullified) except for the gate keepers of the Ka’bah and the people who provide water to the pilgrims.

He further said:

  يا معشر قريش ان اللّٰه قد أذهب عنكم نخوة الجاهلية وتعظمها بالاباء الناس لادم وآدم خلق من تراب. ⁹⁶

  O people of Quraysh! Indeed, Allah has rid of you the pride of ignorance and elevated you with the ancestry of all people, from Adam (). And Adam () was created from dust.

Then he recited the following verse of the Holy Quran:

  يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ 13 ⁹⁷

  O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)

Then, the Holy Prophet asked the people of Quraysh about treatment they expected from him. They responded that they saw nothing but good in him and expected mercy from him. The Holy Prophet announced that all the people of Makkah could leave, as they were all free, ⁹⁸ except for a few people, and no revenge would be taken from them. Even Safwan ibn Umayya was forgiven, even though he was the one who tried to stop Khalid ibn Waleed and his battalion from entering the city. ⁹⁹ The Holy Prophet then called Usman ibn Talha and honored him by giving the keys of the Ka’bah back to him. Then, he ordered Bilal ibn Abi Rabah , the freed black slave, to stand on the top of the Ka’bah and give the Azaan, the call for prayer. ¹⁰⁰

The Execution of the Convicts

Almost everyone was forgiven at the conquest of Makkah apart from a few exceptions. These exceptions included hardcore criminals who had caused bloodshed and were not ready to accept Islam. These people, namely, Abdullah ibn Khatal and Maqees ibn Subaba, were executed upon the Holy Prophet’s command. ¹⁰¹ Maqees ibn Subaba was convicted of murdering an Ansari companion, who was helping him in retrieving the blood money of his own brother from the people who had accidently killed his brother. Furthermore, he also committed apostasy, ¹⁰² which is punishable by death. ^{103 104}

Abdullah ibn Khatal was also convicted of murdering an innocent companion who refused to prepare a meal for him while they were journeying to collect the Zakat money from the Muslims. After killing his fellow, Abdullah ibn Khatal renounced Islam and committed apostasy. ¹⁰⁵ Thus, he was executed as well.

Amongst the women, two slave women of Abdullah ibn Khatal, namely Fartani and Qareeba were convicted and arrested. Fartani was spared as she embraced Islam, while Qareeba was executed ¹⁰⁶ as she committed blasphemy against the Holy Prophet . ¹⁰⁷

Forgiving the Son of Abu Jahl and the One Who caused the Miscarriage of Zainab

Ikrimah, the son of Abu Jahl, who was also involved in inciting the people to fight against the incoming Muslim army at Khandama, ¹⁰⁸ ran away at first. However, he had faith in the mercy of the Holy Prophet , so after a significant time span, he came back to the Holy Prophet and embraced Islam on his hands. ¹⁰⁹ Even though he was the son of the bitterest enemies of Islam and the Holy Prophet , Prophet Muhammad still forgave him. If he had wanted, he could have punished him severely, however, he displayed that he was indeed sent as a mercy for all creation.

Habbar ibn Aswad was the individual who was responsible for the miscarriage of the Holy Prophet’s daughter Zainab . He was sentenced to death, however, he was not executed, as he accepted Islam, and despite the sufferings he had caused in the past, the Holy Prophet forgave him. ¹¹⁰

The Quraysh were sincerely amazed to see the love and mercy of the Holy Prophet . After seeing such love and mercy, countless people of all ages, men and women began to enter the folds of Islam. ¹¹¹ After the conquest of Makkah, the Holy Prophet stayed there for 15 days ¹¹² in which he taught the people of Makkah about the foundations of Islamic teachings and beliefs. ¹¹³ After that, he returned to Madinah.

 

---

• ¹ Husein Haykal (1996), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 404.
• 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. 5, Pg. 200.
• ³ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 110.
• ⁴ Abd Al-Rahman ibn Muhammad ibn Khaladun (1988), Tareekh Ibn Khaladun, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 458.
• ⁵ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 401.
• ⁶ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 687.
• ⁷ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 514.
• ⁸ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 730.
• ⁹ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 401.
• ¹⁰ 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. 5, Pg. 201.
• ¹¹ Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 308.
• ¹² Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 401.
• ¹³ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 103.
• ¹⁴ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2000), Seerat Khair Al-‘Ibad, Al-Maktab Al-Islami, Beirut, Lebanon, Pg. 321.
• 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. 5, Pg. 201.
• ¹⁶ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 103.
• ¹⁷ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 229-230.
• ¹⁸ Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 307.
• ¹⁹ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerat Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar Ibn Hazam, Beirut, Lebanon, Pg. 560.
• ²⁰ 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. 3, Pg. 384.
• ²¹ Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 3 Pg. 45.
• ²² Martin Lings (1985), Muhammad: His Life Based on the Earliest Sources, Suhail Academy, Lahore, Pakistan, Pg. 291.
• ²³ 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. 5, Pg. 204-205.
• ²⁴ Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 384.
• ²⁵ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 231-232.
• ²⁶ Abu Al-Fadl Ahmed ibn Ali ibn Hajar Al-Asqalani (1419 A.H.), Al-Matalib Al-Aaliya, Hadith: 4300, Dar Al-Asima, Riyadh, Saudi Arabia, Vol. 17, Pg. 458.
• ²⁷ Dr. Ali Muhammad As-Sallaabee (2005), The Noble Life of the Prophet ﷺ (Translated by Faisal Shafeeq), Dar Al-Salam, Riyadh, Saudi Arabia, Vol. 3, Pg. 1678.
• ²⁸ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 402.
• ²⁹ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 427.
• ³⁰ Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 3, Pg. 46.
• ³¹ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 427.
• ³² Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 235.
• ³³ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 518.
• ³⁴ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 236.
• ³⁵ 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. 3, Pg. 385-386.
• ³⁶ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 428.
• ³⁷ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 471.
• ³⁸ Abu Bakr ibn Abi Shaibah (1409), Musannaf Ibn Abi Shaibah, Hadith: 36951, Maktaba Al-Rushd, Riyadh, Saudi Arabia, Vol. 7, Pg. 410.
• 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. 3, Pg. 387.
• ⁴⁰ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2005), Zaad Al-Ma’ad, Muassasah Al-Risala, Beirut, Lebanon, Vol. 3, Pg. 351.
• ⁴¹ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 404.
• ⁴² Muhammad ibn Jareer Al-Tabari (1387 A.H.), Tareekh Al-Tabari, Dar Al-Turath, Beirut, Lebanon, Vol. 3, Pg. 47.
• ⁴³ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 404.
• ⁴⁴ 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. 3 Pg. 153.
• ⁴⁵ 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. 5, Pg. 209.
• ⁴⁶ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 428.
• ⁴⁷ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 472-473.
• ⁴⁸ Abd Al-Rahman ibn Muhammad ibn Khaladun (1988), Tareekh Ibn Khaladun, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 458.
• ⁴⁹ Martin Lings (1985), Muhammad: His Life Based on the Earliest Sources, Suhail Academy, Lahore, Pakistan, Pg. 293.
• ⁵⁰ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerat Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar Ibn Hazam, Beirut, Lebanon, Pg. 562.
• ⁵¹ Martin Lings (1985), Muhammad: His Life Based on the Earliest Sources, Suhail Academy, Lahore, Pakistan, Pg. 294.
• ⁵² Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2000), Seerat Khair Al-‘Ibad, Al-Maktab Al-Islami, Beirut, Lebanon, Pg. 325.
• ⁵³ 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. 5, Pg. 212.
• ⁵⁴ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 244.
• ⁵⁵ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 405.
• ⁵⁶ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2005), Zaad Al-Ma’ad, Muassasah Al-Risala, Beirut, Lebanon, Vol. 3, Pg. 352-353.
• ⁵⁷ Holy Quran, Yousuf (Prophet Joseph) 12:91
• ⁵⁸ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2000), Seerat Khair Al-‘Ibad, Al-Maktab Al-Islami, Beirut, Lebanon, Pg. 326.
• ⁵⁹ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 522.
• ⁶⁰ 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. 3, Pg. 401.
• ⁶¹ Ibid, Pg. 399.
• ⁶² Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1994), Al-M’ujam Al-Kabeer lil Ṭabarani, Hadith: 5828, Al-Maktaba Ibn Taymiyyah Al-Islami, Cairo, Egypt, Vol. 6, Pg. 154.
• ⁶³ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 473.
• ⁶⁴ Martin Lings (1985), Muhammad: His Life Based on the Earliest Sources, Suhail Academy, Lahore, Pakistan, Pg. 295.
• ⁶⁵ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 473.
• ⁶⁶ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 524.
• ⁶⁷ 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. 5, Pg. 217.
• ⁶⁸ 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. 5, Pg. 34.
• ⁶⁹ Husein Haykal (1996), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 404.
• ⁷⁰ Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 311.
• ⁷¹ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 433.
• ⁷² Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 257.
• ⁷³ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 524.
• ⁷⁴ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 740.
• ⁷⁵ 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. 3, Pg. 415.
• ⁷⁶ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, 409.
• ⁷⁷ 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. 3, Pg. 415.
• ⁷⁸ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 119.
• ⁷⁹ Abu Serhan Masood ibn Muhammad Al-Fasi (2010), Nafais Al-Durar Min Akhbar Sayad Al-Bashar, Dar Al-Aman li Al-Nashr wal-Tawzi, Rabat, Morocco, Vol. 3, Pg. 840.
• ⁸⁰ Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 259.
• ⁸¹ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ashraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 355.
• ⁸² Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 741.
• ⁸³ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 410.
• ⁸⁴ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 439.
• ⁸⁵ Abu Serhan Masood ibn Muhammad Al-Fasi (2010), Nafais Al-Durar Min Akhbar Sayad Al-Bashar, Dar Al-Aman li Al-Nashr wal-Tawzi, Rabat, Morocco, Vol. 3, Pg. 842-843.
• ⁸⁶ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 747.
• ⁸⁷ Abul Fida Ismael ibn Kathir Al-Damishqi (2011), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 440.
• ⁸⁸ Holy Quran, Al-Israa (The Ascension) 17:81
• ⁸⁹ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 4400, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 746.
• ⁹⁰ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2005), Zaad Al-Ma’ad, Muassasah Al-Risala, Beirut, Lebanon, Vol. 3, Pg. 364.
• ⁹¹ Abu Serhan Masood ibn Muhammad Al-Fasi (2010), Nafais Al-Durar Min Akhbar Sayad Al-Bashar, Dar Al-Aman li Al-Nashr wal-Tawzi, Rabat, Morocco, Vol. 3, Pg. 855.
• ⁹² Abu Abdullah Muhammad ibn Umar Al-Waqidi (2004), Al-Maghazi, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 292.
• ⁹³ Ali ibn Ibrahim ibn Ahmed Al-Halabi (2013), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 275.
• ⁹⁴ Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 534.
• ⁹⁵ Abu Al-Rab’i Sulaiman ibn Moosa Al-Himyari (2000), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wal-Thalatha Al-Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 509-510.
• ⁹⁶ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 482.
• ⁹⁷ Holy Quran, Al-Hujurat (The Apartments) 49:13
• ⁹⁸ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 482.
• ⁹⁹ 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. 5, Pg. 46.
• ¹⁰⁰ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2000), Seerat Khair Al-‘Ibad, Al-Maktab Al-Islami, Beirut, Lebanon, Pg. 333-334.
• ¹⁰¹ 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. 5, Pg. 59.
• ¹⁰² Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 530.
• ¹⁰³ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 233, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 42-43.
• ¹⁰⁴ Abu Abd Al-Rahman Ahmed ibn Shoaib Al-Nasai (1999), Sunan Al-Nasai, Hadith: 4064, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 566.
• ¹⁰⁵ Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 743.
• ¹⁰⁶ Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 314.
• ¹⁰⁷ Abu Abdullah Shams Al-Din Al-Zahabi (2010), Al-Seerat Al-Nabawiyah Min Kitab Tareekh Al-Islam, Dar Ibn Hazam, Beirut, Lebanon, Pg. 577.
• ¹⁰⁸ Abu Serhan Masood ibn Muhammad Al-Fasi (2010), Nafais Al-Durar Min Akhbar Sayad Al-Bashar, Dar Al-Aman li Al-Nashr wal-Tawzi, Rabat, Morocco, Vol. 3, Pg. 840.
• ¹⁰⁹ 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. 5, Pg. 59-60.
• ¹¹⁰ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (2000), Seerat Khair Al-‘Ibad, Al-Maktab Al-Islami, Beirut, Lebanon, Pg. 335.
• ¹¹¹ Abu Serhan Masood ibn Muhammad Al-Fasi (2010), Nafais Al-Durar Min Akhbar Sayad Al-Bashar, Dar Al-Aman li Al-Nashr wal-Tawzi, Rabat, Morocco, Vol. 3, Pg. 846.
• ¹¹² Abu Al-Rab’i Sulaiman ibn Moosa Al-Himyari (2000), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wal-Thalatha Al-Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 513.
• ¹¹³ Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 415.