Birthplace (Mawlid) of Prophet Muhammad

Birthplace of Prophet Muhammad or Mawlid (مولد) is a very important historical location in human history because this is the place where the Holy

was born. The Arabs, who were merely a desert people, unknown to most of the world, rose to be a moral, intellectual, economic, military, religious and political power after the birth of Prophet Muhammad at this ‘place’. Furthermore, this revolution was not limited to the boundaries of Arabia, but disseminated worldwide in a very short period of time, so that the people who had become bondmen of the people or tyrants could be freed, and reconnected to their Real and True God.

The birthplace of Prophet Muhammad holds great value for Muslims. This location enjoys a very high national and religious status, and its authenticity has been proven by Khabr-e-Mutawatir (the irrefutable chain of successive narrators). ¹ According to Shaikh Nabhani, this place is considered to be the most sacred, after the Holy Ka’bah in Makkah. ² Many people come to pray at this place as the scholars of Islam state that prayers are accepted here. ³

This birthplace is located in one of the ancient streets of She’b Bani Hashim, i.e., Souq Al-Layl, situated at the eastern side of the Masjid Al-Haram. Currently, Makkah AL-Mukarramah library is located on the birthplace of the Holy

. Originally, this was the house of the Holy Prophet's father, Abdullah ibn Abdul Muttalib in She’b Bani Hashim, where the Hashim clan had reserved a place for their residence. ⁴

Various Quotations about the Location of the Mawlid

Different scholars of different eras have quoted numerous opinions regarding the exact location of the Mawlid. Some stated that its exact location cannot be determined because the location was not preserved in the early days of Islam. Later on, however, such reservations have been taken care of and all the questions regarding the location of Mawlid have been answered, and details of its transformation throughout the phases of history have been provided.

Views Regarding the Location of the Birthplace

Al-Ayash States that it was difficult to indicate the birthplace of Prophet Muhammad (which is the size of a bed) because it was unclear whether he was born in Makkah or elsewhere. Hence, firstly, it had to be determined whether he was born in Makkah or not. If he was born in Makkah, then the house, and the part of the house needed to be determined as well. He also stated that these places were not preserved or protected initially because Prophet Muhammad was born in the age of ignorance and no arrangements were made to preserve this location. When Islam came to these regions, even then, these places were not protected since the companions of the Holy

only preserved those things which were directly connected to Shariah or Islamic Law. ⁵ So according to Al-Ayash, the location could not be determined. However, Imam Yousuf Al-Shami ⁶ and Ali Shabbir ⁷ quoted that there was a possibility that Prophet Muhammad was born in Asfan, which is a small village, located on the way to Madinah. However, Al-Shokani quotes Imam Mughletai and states that the account which states that Prophet Muhammad was born in Asfan, is weak ⁸ and is unreliable. This is why the accounts which state that the location of Mawlid is outside Makkah are not considered because they are based on weak narrations and the chain of the narrators has been criticized by the Muhaditheen (experts of Hadith), historians and biographers.

Prophet Muhammad Born in Makkah

The fact that Prophet Muhammad was born in Makkah is based on a hadith quoted by Imam Fakehi in Akhbar-e-Makkah fe Qadeem Al-Dahr wa Hadithehi. Imam Fakehi was an eminent historian ⁹ and scholar of hadith of the 9th century C.E. who is revered by many, and his research and books are considered to be one of the authorities on the history of Makkah. He narrates that the Holy Prophet said:

  مولدي مكة ومهاجري المدينة. ¹⁰

  Place of my birth is Makkah and the place where I migrated to is Madinah.

The hadith has also been quoted in Musnad Abi Bakr Al-Siddiq. ¹¹ Imam Al-Fasi also endorsed the fact that Prophet Muhammad was born in Makkah and stated that this has been proved by Khabar-e-Mutawatir (irrefutable chain of narrators). ¹² Furthermore, Imam Al-Qayyim Al-Jawziyah categorically rejected the confusion which was created by some people about the location of the Mawlid and wrote:

  لا خلاف أنه ولد بجوف مكة، وأن مولده كان عام الفيل، وكان أمر الفيل تقدمة قدّمها الله لنبيه وبيته. ¹³

  There is no disagreement regarding the fact that the (Holy) Prophet was born in the in Makkah in the year of the Elephant. The incident of the Elephant was a divine favor presented by Allah to His Prophet and his household.

This shows that Prophet Muhammad was born in Makkah. However, in Makkah, people gave various opinions regarding the exact location of the Mawlid initially. Imam Yousef Al-Shami ¹⁴ and Ali Shabbir ¹⁵ quoted that there was a possibility that the Mawlid was located in Radam, however, Al-Shokani provided evidence that the chain of those narrations was weak ¹⁶ and unreliable. This clarifies that Radam did not contain the location of the Mawlid.

Some people said that Prophet Muhammad was born near Mount Safa, but the scholars refuted this claim and termed it to be strange ¹⁷ and illogical. Majority of the scholars agree on the fact that Prophet Muhammad was born in an old house located in a street called Zuqaq Al-Mawlid (later on known as Zuqaq Al-Madkak) in Souq Al-Layl in She’b ibn Banu Hashim (also known as She’b ibn Abi Talib) in Makkah. Muhammad Abd Al-Rauf Al-Manavi states:

  ولد رسول اللّٰه صلى اللّٰه عليه وسلم بمكة داخل الزقاق المعروف بزقاق المدكك. ¹⁸

  The Messenger of Allah was born in a famous alley called Zuqaq al-Madkak in Makkah.

Ali Shabbir also endorses this view. ¹⁹ This alley was located in Souq Al-Layl. Abdullah Muhammad Abkar writes:

  تقع دار مولدہ فى شعب بنى ھاشم قدیما ویسمى بشعب على كما یسمى سوق اللیل وهو مكان شرقى الحرم الشریف. ²⁰

  The house of the Holy Prophet is located in ancient She’b Bani Hashim. It is also known as She’b Ali and Souq Al-Layl. The house is located in the east side of the Masjid Al-Haram.

Shaikh Muhammad Ibn Ahmad Makki states:

  الموضع الذى یقال له مولد النبى وهو مشھور فی الموضع الذى یقال له سوق اللیل وفى حاشية شیخنا على مولد الدردیر ولد بسوق اللیل على الصحیح فى الدار التی كانت لمحمد بن یوسف اخى الحجاج وكانت قبل ذلك بید عقیل ابن ابی طالب رضى اللّٰه عنه. ²¹

  The place, which is known as the birth place of the Holy Prophet , is well-known and located in Souq Al-Layl. In the commentary of my Shaikh, which is written on Mawlad Al-Durdeer, on the authority of the authentic report that the Holy Prophet was born in that house of Souq Al-Layl, which was the house of Muhammad Ibn Yousuf (purchased later on from the descendants of Aqeel ibn Abi Talib), the brother of Hajjaj ibn Yousuf. Earlier, this house was owned by Aqeel ibn Abi Talib.

The above-mentioned extract is transmitted by the scholar of Hadith, Shaikh Abdullah Al-Ghazi in his book ²² and by Imam ibn Hajjar Al-Haythmi ²³ as well. In this regard, Imam Al-Shokani has written that it is prevalent that the Holy

was born at this place and this information was passed down from reliable sources. ²⁴ Souq Al-Layl was located in She’b ibn Bani Hashim. In this regard, Abdul Karim Al-Qutubi writes:

  وكذا فى مولد النبی وھو موضع مشھوربشعب بنى ھاشم. ²⁵

  And similarly, (the prayers are accepted) at the birthplace of the Holy Prophet which is a famous place in She’b Bani Hashim.

The same has been endorsed by Muhammad Al-Fasi as well. ²⁶ Ibn Abd Al-Bar adds the following, regarding the birthplace of the Holy

:

  انه ولد في شعب بني هاشم. ²⁷

  The Holy Prophet was born in the valley of Bani Hashim.

The evidence provided above alludes to the fact that there was no contradiction or confusion in locating the Mawlid of Prophet Muhammad . ²⁸ Furthermore, Abdullah Muhammad Abkar added that the location of the house mentioned was well known to the people of Makkah. ²⁹

Likewise, Shaikh Abu Suleiman also cited a list of authors belonging to Makkah, including their works, as evidence for the location of the sacred birthplace. He states that the history of Makkah, in terms of research, was acquired through the writers of Makkah. Fortunately, these works were written by those scholars and jurists, who distinguished the right information from doubtful or false ones. Indeed, the study of their intellectual works is a proof of their intellectual standards. These writings include Sheikh Abu Al-Waleed Muhammad ibn Abdullah ibn Ahmad Al-Azraqi’s (223 A.H.) book: ‘Akhbar Makkah wa ma Ja’a feha min Al-Aathar’..., Abu Abdullah Muhammad ibn Ishaq Al-Fakehi’s (225 A.H.) book: ‘Akhbar Makkah fe Qadeem Al-Dahr wa Hadithih’… Hafiz Abu Al-Taiyyab Taqi Al-Din Muhammad ibn Ahmad ibn Ali Al-Fasi Al-Makki Al-Maliki’s (775 A.H.) book: ‘Shifa’ Al-Ghiram be Akhbar Al-Balad Al-Haram’, Jamal Al-Din Muhammad Jarullah ibn Muhammad Nooruddin ibn Abi Bakr ibn Ali ibn Zaheer Al-Qureshi Al- Makhzomi’s (986A.H.) book: ‘Al-Jamie al-Latif fi Fadal Makkah wa Ahluha wa Bna' Al-Bait Al-Sharif’, Muhammad Qutb Al-Din ibn Ahmad Aladdin ibn Muhammad Al-Nehrovani Al-Makki Qutubi's (917 A.H.) book: ‘Al-'Ielam be-‘Ielam Bayt Allah Al-Haram fe Tarikh Makka Al-Musharifa’, Ali ibn Abdul Qadir Al-Tabri's (1070 A.H.) book: ‘Alarj Al-Maski Fe Tarikh Al-Makki wa Tarajim Al-Muluk Al-Khulafa’, Ali ibn Taj Al-Din Al- Sanjari's (1057 A.H.) book: ‘Minaayih Al-Karam fe Akhbar Makkatan wal Mayt wa Walat Al-Haram’, Muhammad ibn Ahmad ibn Salim ibn Umar Al-Makki Al-Maliki Al-Marof ibn Sabagh’s (1321 A.H.) book: ‘Tehsil Al-Maram fe Akhbar Al-Mayt Al-Haram wal Mashair Al-Azam wa Makkatu wal Haram wa Walatha Al-Fakham’, Ahmad ibn Muhammad Al-Hazrawai’s (1327 A.H.) book: ‘Al-Aqd Al-Thameen fe Fadail Al-Balad Al-'Amin’, Abdullah ibn Muhammad Al-Ghazi Al-Makki Al–Hanifi’s (1365 A.H.) book: ‘Afadt Al-Anam be Dhikr Akhbar Al-Balad Al-Haram’, Marbi Sheikh Abdul Malik ibn Abdul Qadir ibn Ali Al-Maroof Al-Tarablesi's (1416 A.H.) book: ‘Dalil Al-Athar Al-Matlubat fe Makka Al-Mahbuba’ and historian Sheikh Atiq ibn Ghayis Al-Baladi's (1431 A.H.) book: ‘Maealim Makka Al-Tarikhiat wa ‘ala Thirya’. According to these mentioned scholars, the birthplace of the Holy

is the house of Muhammad ibn Yousuf Al-Thaqfi which he purchased from Aqeel ibn Abi Talib’s descendants, situated in Souq Al-Layl in She’b Bani Hashim. ³⁰

In 20th century A.D., a library was built over it, and was called Makkah Al-Mukarramah Library. The exact location of this library is: Al-Masjid Al-Haram Rd, Al-Haram, Mecca 24231, Saudi Arabia, and its location coordinates are: 21.4249° N, 39.8298° E. ³¹

It is clear from all the aforementioned references that the existing location of the birthplace of Prophet Muhammad is transmitted by numerous chains of narrators, which is illustrated explicitly by scholars of history and there is no doubt or confusion in it.

The Exact Location where Prophet Muhammad was laid after Birth

Determining the exact place or room in which the Holy

was born is difficult, but some scholars of Hadith and history have mentioned it. Shaikh Muhammad ibn Ahmed states:

  وموضع مسقط رأسه الشریف فى هذا المحل المعروف الى الآن وهو موضع مثل التنور. ³²

  The sacred area in the birthplace of the Holy Prophet , which became famous (when it was known that) he prostrated here (after his sacred birth) is as bright as (a lightened) oven.

Ibn Jubair has mentioned some details which elucidate the meaning of ‘as bright as a (lightened oven)’ as recorded by Shaikh Muhammad ibn Ahmed. He states:

  ... والموضع المقدس الذي سقط فيه ساعة الولادة السعيدة المباركة التي جعلها اللّٰه رحمة للأمة أجمعين محفوف بالفضة ³³

  … The sacred place where the blessed moment of the joyous birth occurred, ordained by Allah as a mercy to the entire nation, is adorned with silver.

The aforementioned references clarify that the birthplace of the Holy Prophet is known and narrated through authentic sources. The exact location was marked and people used to visit it, but later on, when the Ottoman Caliphate was destroyed, many historical monuments and artefacts were destroyed by the local government, so it is possible that the exact details mentioned above (regarding the place where the blessed body of Prophet Muhammad was laid after birth) cannot be located, but in the light of the evidence presented above, it becomes clear that it was marked.

This claim has been staunchly made because the narrations have been provided by a group of authors who are reliable, and most of them are scholars, jurists, hadith transmitters, and judges of Makkah; and their reports about the birthplace of the Holy

are authentic and reliable. ³⁴ However, more details are available in these books: Al-Aistieab fe Asma Al-Ashab, ³⁵ Al-Raud Al-Unf, ³⁶ Imta Al-Asma, ³⁷ Salnama Al-Arabia, ³⁸ and Mualim Makka Al-Tarikhiyah wal Atharia. ³⁹

Transfer of Ownership of the Holy Prophet’s Birthplace

The house in which Prophet Muhammad was born, originally belonged to Abdul Muttalib, who was the paternal grandfather of the Holy Prophet . The house was given to Abdullah ⁴⁰ and later on, it was given to Prophet Muhammad . When the Holy

migrated to Madinah, this house came in the possession of Aqeel ibn Abi Talib. ⁴¹ The same is endorsed by Sheikh Muhaddith Abdullah Ghazi, ⁴² Imam Diyar Bakri ⁴³ and many others. Aqeel ibn Abi Talib then sold this house to Muhammad ibn Yousuf (Brother of Hajjaj ibn Yousuf). ⁴⁴ Muhammad ibn Yousuf purchased this house in one hundred thousand Dinars and added it into his house and called it ‘Al Baida’ (white building), it was also called the House of ibn Yousuf. ⁴⁵

 

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• ¹ Abu Sulaiman Abd Al-Wahab Ibrahim (1995), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-Malik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 18.
• ² Shaikh Yousuf ibn Ismail Nabhani (2010), Jawahir Al-Bihar fe Fadail Al-Nabi Al-Mukhtar, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 428
• ³ Shaikh Muhammad ibn Ahmed Al-Maliki Al-Makki (2004), Tahseel Al-Maram fe Akhbar Al-Bait Al-Haram wal-Mashair Al-Azzam, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 1, Pg. 539.
• ⁴ Abu Sulaiman Abd Al-Wahab Ibrahim (2012), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-Malik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 35-36.
• ⁵ Abu Salim Abdullah ibn Muhammad Al-Ayash (2006), Al-Rahlat Al-Ayashiyah, Dar Al-Sawidi lil Nashr wal Tawzi, Abu Dhabi, UAE, Vol. 1, Pg. 358-359.
• ⁶ 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. 1, Pg. 338.
• ⁷ Ali Shabbir (1351 A.H.), Tareekh Maulid Al-Nabi, Deccan Law Report, Deccan, India, Pg. 3-5.
• ⁸ Abu Hilal Muhammad Ali Al-Shokani ibn Zahira Al-Makki (1423 A.H.), Al-Jam’a Al-Latif fe Fadl-e-Makkah wa Ahliha wa Ibna Al-Bait Al-Sharif Li-ibn Zahira, Maktabah Al-Thaqafat Al-Diniyah, Cairo, Egypt, Pg. 286.
• ⁹ Kher Al-Din ibn Mahmood Al-Zirkili (2002), Al-A’laam, Dar Al-Ilm lil Malayin, Beirut, Lebanon, Vol. 6, Pg. 28.
• ¹⁰ Abu Abdullah Muhammad ibn Ishaq Al-Fakahi (1430 A.H.), Akhbar Makkah fe Qadeem Al-Dahr wa Hadithehi, Maktabah Al-Asadi, Makkah, Saudi Arabia, Vol. 4, Pg. 6.
• ¹¹ Abu Bakr Ahmed ibn Ali Al-Umawi (N.D.), Musnad Abi Bakr Al-Siddiq, Hadith: 135, Al-Maktab Al-Islami, Beirut, Lebanon, Pg. 202.
• ¹² Abu Sarhan Masood ibn Muhammad Al-Fasi (1431 A.H.), Nafaiys Al-Durar min Akhbar Sayed Al-Bashar, Markaz Al-Drasat wal Abhath wa Ihya Al-Turath, Rabat, Morocco, Vol. 1, Pg. 107.
• ¹³ Abu Abdullah Muhammad ibn Abu Bakr ibn Qayyam Al-Jawzi (1425 A.H.), Zaad Al-Ma’ad, Muassasah Al-Risala, Beirut, Lebanon, Vol. 1, Pg. 74.
• ¹⁴ Muhammad ibn Yusuf Al-Salihi Al-Shami (2013), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 338.
• ¹⁵ Ali Shabbir (1351 A.H.), Tareekh Maulid Al-Nabi, Deccan Law Report, Deccan, India, Pg. 3-5.
• ¹⁶ Abu Hilal Muhammad Ali Al-Shokani ibn Zahira Al-Makki (1423 A.H.), Al-Jam’a Al-Latif fe Fadl-e-Makkah wa Ahliha wa Ibna Al-Bait Al-Sharif Li-ibn Zahira, Maktabah Al-Thaqafat Al-Diniyah, Cairo, Egypt, Pg. 286.
• ¹⁷ Ibid.
• ¹⁸ Muhammad Abd Al-Rauf Al-Manawi (1424 A.H.), Al-Ijalat Al-Saniyyah ala Alfiyah Al-Seerat Al-Nabawiyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 28.
• ¹⁹ Ali Shabbir (1351 A.H.), Tareekh Maulid Al-Nabi, Deccan Law Report, Deccan, India, Pg. 2.
• ²⁰ Abdullah Muhammad Abkar (2004), Suwar min Turath Makkah Al-Mukarramah, Muassasah Uloom Al-Quran, Beirut, Lebanon, Pg. 38.
• ²¹ Shaikh Muhammad ibn Ahmed Al-Maliki Al-Makki (2004), Tahseel Al-Maram fe Akhbar Al-Bait Al-Haram wal-Mashair Al-Azzam, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 1, Pg. 536.
• ²² Shaikh Muhadith Abdullah Al-Ghazi Al-Makki (2009), Ifadat Al-Anam be Zikr Akhbar Baladillah Al-Haram, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 2, Pg. 67-68.
• ²³ Shahab Al-Din Ahmed ibn Hajr Al-Haithimi, Mawlid ibn Al-Hajr Haithimi, Makhtuta Jamia Al-Malik Al-Faisal, Saudi Arabia, Plate Number: 11.
• ²⁴ Abu Hilal Muhammad Ali Al-Shokani ibn Zahira Al-Makki (1423 A.H.), Al-Jam’a Al-Latif fe Fadl-e-Makkah wa Ahliha wa Ibna Al-Bait Al-Sharif Li-ibn Zahira, Maktabah Al-Thaqafat Al-Diniyah, Cairo, Egypt, Pg. 286.
• ²⁵ Abd Al-Karim Al-Qutubi (1983), I’elam Al-Ulama Al-I’elam be Bina Al-Musjid Al-Haram, Dar Al-Rifah lil Nashr wal Taba’at wal Tawzi, Riyadh, Saudi Arabia, Pg. 154.
• ²⁶ Abu Sarhan Masood ibn Muhammad Al-Fasi (1431 A.H.), Nafaiys Al-Durar min Akhbar Sayed Al-Bashar, Markaz Al-Drasat wal Abhath wa Ihya Al-Turath, Rabat, Morocco, Vol. 1, Pg. 107-108.
• ²⁷ Yusuf ibn Abdullah ibn Abd Al-Barr Al-Qurtabi (1412 A.H.), Al-Istia’ab fe Marifat Al-Ashab, Dar Al-Jeel, Beirut, Lebanon, Vol. 1, Pg. 30
• ²⁸ Muhammad ibn Abdullah Al-Azraqi (2012), Akhbar Makkah wa ma Ja’a feha min Al-Aathar, Maktabah Al-Asadi, Makkah, Saudi Arabia, Vol. 2, Pg. 812.
• ²⁹ Abdullah Muhammad Abkar (2004), Suwar min Turath Makkah Al-Mukarramah, Muassasah Uloom Al-Quran, Beirut, Lebanon, Pg. 38.
• ³⁰ Abu Sulaiman Abd Al-Wahab Ibrahim (2012), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-MAlik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 42-51.
• ³¹ Google Maps (Online): https://www.google.com/maps/place/21%C2%B025'26.2%22N+39%C2%B049'11.3%22E/@21.423929, 39.819792, 15z/data=!4m5!3m4!1s0x0:0x491dee08b5a07648!8m2!3d21.4239293!4d39.8197919?hl=en-US: Retrieved: 12-02-2021
• ³² Shaikh Muhammad ibn Ahmed Al-Maliki Al-Makki (2004), Tahseel Al-Maram fe Akhbar Al-Bait Al-Haram wal Mashair Al-Azzam, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 1, Pg. 537.
• ³³ Muhammad ibn Ahmed Jubair Al-Undlasi (N.D.), Rahlat ibn Jubair, Dar wa Maktabah Al-Hilal, Beirut, Lebanon, Pg. 82.
• ³⁴ Abu Sulaiman Abd Al-Wahab Ibrahim (2012), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-Malik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 50-51.
• ³⁵ Abu Umar Yusuf ibn Abdullah ibn Abd Al-Barr (1939), Al-Istiyab fe Asma Al-Ashab, Al-Maktabah Al-Tujjariah, Beirut, Lebanon, Vol. 1, Pg. 13.
• ³⁶ Abd Al-Rahman ibn Abdullah Suhaili (1941), Al-Raudh Al-Unf fe-Sharha Al-Seerat Al-Nabawiyah, Matb’a Al-Jamaliyah, Cairo, Egypt, Pg. 107.
• ³⁷ Ahmed ibn Ali Al-Muqreezi (1972), Imta Al-Asma bima li Nabi min Al-Amwal wa Al-Hafadah wa Al-Mata, Lejannah Al-Taleef wa Al-Tarjuma wa Al-Nashr, Cairo, Egypt, Vol. 1, Pg. 408.
• ³⁸ Ahmed Zaini Dahlan (1885), Sa’lnama Al-Arabiyah Al-Mathura fe Shan Al-Duwal Al-Uthmaniyah, Matb’a Al-Mairiyah, Makkah, Saudi Arabia, Pg. Pg. 148.
• ³⁹ Shaikh A’tiq ibn Ghaith Al-Biladi (1983), Mualim Makkah Al-Tarikhiyah wa Al-Athariyah, Dar Makkah lil Nashr wal Tawzi, Makkah, Saudi Arabia, Pg. 69.
• ⁴⁰ Nasir ibn Ali Al-Harithi (2009), Al-Aathar Al-Islamiyah fe Makkah Al-Mukarramah, Maktabah Al-Malik Fahad, Riyadh, Saudi Arabia, Pg. 349-350.
• ⁴¹ Izz Al-Din Ali ibn Muhammad Al-Shaibani ibn Athir (1997), Al-Kamil fe Al-Tareekh, Dar Al-Kitab Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 416.
• ⁴² Shaikh Muhadith Abdullah Al-Ghazi Al-Makki (2009), Ifadat Al-Anam be Zikr Akhbar Baladillah Al-Haram, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 2, Pg. 68.
• ⁴³ Hussain ibn Muhammad ibn Al-Hasan Al-Diyar Bikri (2009), Tareekh Al-Khamees fe-Ahwal Anfus Al-Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 364.
• ⁴⁴ Muhammad ibn Abdullah Al-Azraqi (2012), Akhbar Makkah wa ma Ja’a feha min Al-Aathar, Maktabah Al-Asadi, Makkah, Saudi Arabia, Vol. 2, Pg. 811.
• ⁴⁵ Hussain ibn Muhammad ibn Al-Hasan Al-Diyar Bikri (2009), Tareekh Al-Khamees fe-Ahwal Anfus Al-Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 364.