The Prophet enters Mecca

The Muslim army entered Mecca rejoicing at this great victory that came to them with no resistance or blood-shedding. The banner of Muslims was carried by Sa’d bin Ubadah who began crying out, “Today is the day of triumph. Today inviolable things shall be violated.”

When Umar bin al-Khattab heard him saying that, he went to the Prophet (a.s.) and told him about what Sa’d said. The Prophet (a.s.) ordered the banner to be taken from Sa’d and to be given to Imam Ali (a.s.) who began calling out loudly, “Today is the day of mercy. Today inviolable things shall be protected…”

All people of Quraysh felt relieved and safe. They became certain of the mercifulness of the messenger of Allah and that he would not punish them for what they had committed against him and against his followers.

The Prophet (a.s.) went to the Kaaba to offer greetings to the House of Allah, but Uthman bin Talha closed the gate before him and went up the roof of the Kaaba refusing to give him the key. Imam Ali (a.s.) followed after him, twisted his hand, and took out the key from him to give it to the Prophet (a.s.) who opened the door of the Kaaba and offered a two-rak’a prayer inside it.[18] Then he gave the key back to Talha saying to him, “Today is a day of piety and loyalty.”[19]

When the Prophet (a.s.) entered the Kaaba, he, before doing everything, destroyed the idols that the tribes of Quraysh had put inside the Kaaba to worship them away from Allah. The idols that were hung on the walls of the Kaaba were about three hundred and sixty ones that every clan of the Arabs had a special idol. At the gate of the Kaaba there was the greatest idol of Quraysh ‘Hubal’ which was the idol of Abu Sufyan. The Prophet (a.s.) began stabbing this idol in its eye by his bow while saying, “The truth has come and falsehood has vanished away. Surely, falsehood is ever bound to vanish.” Then, he ordered this idol to be destroyed, and this was the greatest blow that Abu Sufyan and the arrogants of Quraysh received.

The Prophet (a.s.) got on Imam Ali’s shoulders to destroy the idols, but Imam Ali (a.s.) could not get up. The Prophet (a.s.) said to him, “You cannot bear the heaviness of prophethood. Then, you get up.”

Imam Ali (a.s.) got on the Prophet’s shoulders while saying, “If I like, I shall get to the horizon of the heaven.” Then he began plucking out the idols and throwing them to the ground one after the other except one idol of the tribe of Khuza’ah which was tied with iron rods. The Prophet (a.s.) asked him to deal with it, and he began dealing with it while saying, “The truth has come and falsehood hash vanished away. Surely falsehood is ever bound to vanish”. Then, he could pluck it out and throw it to the ground and it was broken into pieces.[20] Thus, the House of Allah was purified from the idols of Quraysh at the hands of the Prophet and his brother Imam Ali (peace be on them) as idols had been destroyed before at the hand of Prophet Abraham (a.s.).

The destruction of the idols was the most painful blow to the people of Quraysh who had devoted themselves totally to them and offered precious sacrifices to them, besides that it was one of the important victories that Islam got at that period.

The Prophet’s sermon

Masses of the people of Quraysh surrounded the Prophet (a.s.) waiting impatiently for what they would receive from him; would he avenge himself and punish them severely for what they had done to him and to his followers at the beginning of the mission and later on, or he would pardon and treat them kindly?

The Prophet (a.s.) mounted the stage and addressed the attendants of Quraysh, who were all ears, saying,

“There is no god but Allah alone with no associate to Him. He has fulfilled His promise, supported His servant, and defeated the parties alone. Every exploit, (shed) blood, or property that are claimed are under my two feet except the custodianship of the House (the Kaaba) and the offering of water to the hajjis.”

He added, “O people of Quraysh, Allah has taken away from you the arrogance of the pre-Islamic era (of ignorance) and the priding on fathers. People are from Adam and Adam is from earth. (O mankind! We have created you male and female, and have made you nations and tribes that you may know one another. Surely, the noblest of you, near Allah, is the best in conduct).[21] O people of Quraysh, what do you think I shall do to you?”

The all cried out, “You shall do good! (you are) a noble brother and the son of a noble brother…”

Then the Prophet (a.s.) announced the general amnesty saying, “Go! You are the freed…”[22]

It was the mercifulness of prophethood! The Prophet (a.s.) did not avenge himself on those sinful people who caused to him and to his followers all kinds of harms and troubles. He did not kill, punish, or hurt anyone of them, nor did he confiscate a bit of their properties. It was the high morals of the messenger of Allah (a.s.) that did not submit to fancy or desire.

Then Bilal, the Prophet’s caller, got upon the Kaaba and recited the Azan loudly. The arrogants of Quraysh were terrified when they heard this azan that it was like a thunderbolt over their heads. Etab bin Usayd said, “Allah has honored Usayd (Etab’s father who was dead) by not hearing this (azan) that he might hear in it what enraged him.” Al-Harith bin Hisham said, “By Allah, if I knew that he was true, I would follow him (the Prophet).” Abu Sufyan said, “I say nothing. If I speak, I shall inform about stones.’

The Prophet (a.s.) came out and said to them, “I have known what you said.” Then, he mentioned to them what they said, and they became astonished. Al-Harith and Etab said to the Prophet (a.s.), “We bear witness that you are the messenger of Allah. By Allah, there was no one with us that we might say he told you about it!”[23]

Then, some notables from Quraysh announced their faith in Islam. Fudhalah bin Umayr was circumambulating the Kaaba while thinking with himself of killing the Prophet (a.s.). The Prophet (a.s.) came near and said to him, “Is this Fudhalah?”

Fudhalah replied, “Yes, O messenger of Allah.”

The Prophet (a.s.) asked him, “What were you thinking of with yourself?”

He said, “I was mentioning Allah.”

The Prophet (a.s.) smiled and said to him, “Ask Allah to forgive you what you have intended to do.”

The Prophet (a.s.) put his hand on Fudhala’s chest and then took it back. Fudhalah said, “By Allah, as he took back his hand from my chest, he became the most beloved one of the creatures of Allah to me.”[24]

Safwan bin Umayyah, who was the chief of his people, wanted to run away from the Prophet (a.s.) to Yemen because he had done wrong to the Prophet (a.s.) before, but the Prophet (a.s.) pardoned him, and then he turned a Muslim.[25]

Ibn az-Zeba’ra, the famous poet, composed a poem in which he announced his faith in Islam after seeking the Prophet’s pardon for the wrong he had done to him (the Prophet).[26]

Ikrimah bin Abi Jahl fled to Yemen for fear of the vengeance of Muslims, for he had harmed them too much. Umm Hakeem, Ikrima’s wife, became a Muslim and she asked the Prophet (a.s.) to pardon her husband, and the Prophet (a.s.) pardoned him. She traveled to Yemen and brought him, and he announced his faith in Islam.[27]

Mirdas had a special idol of stone called Dhamar. He worshipped it and he recommended his son Abbas to worship it too saying to him, “O my son Abbas, worship Dhamar, because he (it) benefits and harms you.” But, Abbas heard a caller crying out and scolding this idol and its followers and praising the  Prophet (a.s.) and the people of mosques. He burned the idol and joined the Prophet (a.s.).[28]

Men and women’s homage to the Prophet

The Prophet (a.s.) took the homage from men in Mecca that they would bear witness that there was no god but Allah and that Muhammad was the messenger of Allah. As homage was taken from men, it was taken from the young in order to purify their minds and souls from atheism and polytheism.

The Prophet (a.s.) also took the homage from women that they would observe the following conditions as the Prophet (a.s.) said to them:

“They (women) have paid homage to me that they would not associate anything with Allah, not steal, not commit adultery, not kill their children, not commit any vice between their hands and legs, and not disobey me.” Then, he accepted their homage.[29]

Historians say that the Prophet (a.s.) stayed in Mecca for ten, fifteen, or eighteen days, and then he (with his army) went back to his capital Medina where he found security after hardships and sufferings.

The people of Medina were afraid that the Prophet (a.s.) might remain in Mecca and take it a capital in place of Medina, but he refuted that worry and said to them, “Allah forbid! Life is with you and death is with you.”[30] On the other hand, the people of Mecca asked him to stay in their town, but he refused saying, “I do not live in a place that I was driven away from.” 

The Prophet (a.s.) appointed an instructor in Mecca to teach its people the rulings and teachings of Islam, lead them in prayer, solve their problems, and judge between them according to the Book and the Sunna. When Mecca was conquered, people embraced Islam groups by groups.

15. The expedition of Hunayn

The tribe of Hawazin was terribly terrified when the Prophet (a.s.) conquered Mecca and made the tribes of Quraysh submit to the authority of Islam and then masses of people turned Muslims. Malik bin Ouf, the obeyed chief of Hawazin, invited his tribe and asked some other tribes, at the head of which was the tribe of Thaqif, for support to fight the Prophet (a.s.) and his followers. He expressed to them that their tribes (polytheists and idolaters) would face great dangers if Islam would prevail. He said to them that Muhammad would march with his armies to occupy their countries. Therefore, all of them responded to him and a great force was prepared from them.

When the news of Hawazin came to the Prophet (a.s.), he sent to them Abdullah al-Aslami and ordered him to see what they had decided to do. When he went there, he knew that they had determined to wage war. He hastened back to tell the Prophet (a.s.) who marched with an army of twelve thousand warriors among whom there were men that Islam had not affected their hearts yet like Abu Sufyan and the like of him from Quraysh who just wished for loots. The Muslim army marched until it arrived in the valley of Hunayn.

The two armies clashed and it was a terrible fight that the Muslims had not taken into account. The military plan that the tribe of Hawazin had prepared was very exact. The warriors of Hawazin were distributed in all the pockets of the valley, and when the Muslims entered the valley, they (men of Hawazin) attacked them from every side while they were unaware. They were terrified and they ran away here and there. The Prophet (a.s.) began calling them to be patient and fixed. He cried out, “O people, come to me! I am the messenger of Allah, I am Muhammad the son of Abdullah.” The Prophet (a.s.) remained in the battlefield shouting at the runners away, “Whereto O people, whereto?”

It was rumored among Muslims that the Prophet (a.s.) was martyred, but there was a caller calling out, “O people of the Ansar who have protected and supported (the Prophet), O people of the Muhajireen who have paid homage (to the Prophet) under the tree, Muhammad is alive, so come on!” Then the runners away returned to surround the Prophet (a.s.) and protect him from the enemies. It was a very bitter defeat Muslims faced.

The hypocrites (among Muslims) rejoiced at this defeat of Muslims. Abu Sufyan was very delighted and he said, “Their defeat does not end until the sea.”

Shaybah bin Uthman bin Abi Talha, whose father had been killed by Muslims in the battle of Badr, was very delighted at the defeat of Muslims. He said, “Today, I get to my vengeance on Muhammad.”

Keldah bin al-Hanbal showed his great delight at the Muslims’ defeat and said, “The magic has been annulled today.”[31]

The defeat of the polytheists

When the hearts of Muslims rose up to the throats and they were shaken severely and prevailed by fear and terror, Allah the Almighty supported his servant and messenger and granted him with victory. Seventy men from the heroes of the polytheists were killed and the rest of them ran way. The Muslim warriors  followed after them and kept on killing and arresting them. And thus Allah the Almighty returned their scheme and guile against themselves.

In this fight, Imam Ali (a.s.) showed incomparable courage. Historians mentioned unanimously that he was the most courageous and most fixed in defending the Prophet (a.s.). He with some Muslims fought with great courage around the Prophet (a.s.) who was repeating his saying, “I am the Prophet with no doubt. I am the son of Abdul Muttalib. Now the battle has become fierce.” The most important role in the achievement of the victory in this battle, which was one of the fiercest battles, was Imam Ali’s.[32]

The Holy Qur'an described the battle of Hunayn, the defeat and the fear that Muslims suffered, and then the victory obtained against the polytheists at the end. Allah has said,

(Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. Then Allah sent down His tranquility upon His Messenger and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved, and that is the reward of the unbelievers. Then after this, Allah will turn (mercifully) to whom He pleases, and Allah is Forgiving, Merciful).[33]

In this battle, Muslims got, as loots, twenty-two thousand camels, forty thousand sheep, and four thousand okes of silver besides six thousand prisoners of war.[34]        

Delegations from the tribe of Hawazin came to the Prophet (a.s.) begging him to give back to them what he had got in the battle. He asked them to choose either their women and children or their properties, and they chose their women and children. The Prophet (a.s.) had pity on them and so he gave to them his share of the loot and the shares of the children of Abdul Muttalib. So did the Ansar, the Muhajireen, and the Banu Sulaym, whereas other tribes did not do.

Then, the Prophet (a.s.) divided the camels and the sheep among the soldiers who crowded around him and snatched his garment. He said to them, “O people, give my garment back to me. By Allah, if I had camels and sheep as much as the trees of Tihama, I would divide them among you, and you would not find me stingy or coward.”

The Prophet (a.s.) did not give to the Ansar anything from these loots. They became angry and distressed. The Prophet (a.s.) ordered Sa’d bin Ubadah to gather the Ansar together. When they were before him, he said to them, “What about the talks that were informed to me? Had I not come to you while you were deviants, and Allah guided you by me, poor and Allah enriched you by me, and enemies to each other and He reconciled you?”

They said, “Yes by Allah, O messenger of Allah. The favor is to Allah and to His messenger.”

He said, “Do you respond to me?”

They said, “With what?”

He said, “By Allah, if you like, you can say and be truthful: you had come to us while (you were) denied but we believed you, let down but we supported you, exiled but we sheltered you, and poor but we helped you. O people of the Ansar, have you become angry for a transient pleasure of this life which some people were given to be attracted to Islam, whereas I have entrusted you to your faith in Islam? Are you not satisfied that people shall go with camels and sheep while you shall go back to your country with the messenger of Allah? By Him in Whose hand my soul is, were it not for the emigration, I would be a man from the Ansar. If people follow a way (and the Ansar follow another), I will follow the way of the Ansar…O Allah, have mercy on the Ansar, the children of the Ansar, and the children of the children of the Ansar.”

They all cried out while shedding tears, “We are satisfied with the messenger of Allah as a share and luck.”[35] The Ansar went back to their homeland while their souls were full of faith and satisfaction after those kind words of the Prophet (a.s.).

The Prophet (a.s.) asked about Malik bin Ouf, the obeyed leader of the tribes of Hawazin, who had run away after the battle of Hawazin. It was said to him that Malik was in at-Ta’if with the tribe of Thaqif. He said to his companions, “Tell him that if he becomes a Muslim, I will give him back his family and properties, and give him one hundred camels.” When Malik was informed of that, he slipped away from Thaqif, while they were unaware, and came to the Prophet (a.s.) and announced his faith in Islam. The Prophet (a.s.) delivered to him his family and  children and one hundred camels, and made him the chief over the Muslims of his tribe.[36]

16. The expedition of at-Ta’if

Since the beginning, the Muslims armies were full of faith and love to the martyrdom in the way of Allah. The Prophet (a.s.) determined to attack al-Ta’if which was a fortified town and was difficult to be approached or conquered, because its people shot with arrows from above the forts whoever came nearer. Therefore, the Muslims were forced to stay away. They stayed in the mosque that was built in at-Ta’if, and from there, they imposed a blockade against the forts. The blockade lasted seventeen days. The Muslims began throwing at the forts with mangonels. However, they could not break into the forts. The Prophet (a.s.) announced that he would pardon whoever would come to him from the people of at-Ta’if. Twenty men joined him, and he understood from them that there were enough supplies inside the forts which might suffice them for a long period. The Prophet (a.s.) was certain that the blockade might last long and he felt that the army wished to go back to Median; therefore, he and his army went back to Medina.

17. The expedition of Tabuk

There were no people in the Arabia except that they became certain that the Muslim government was powerful and could not be defeated. They had but two options; either to resist the Islamic power or to embrace Islam and submit to its religious and economic system.

While the Arabs were worried about the events that they would face from Islam and Muslims, the news came that the Romans had prepared an army to attack the Muslims and subjugate the countries that were under the authority of Islam. Hearing this news, the Prophet (a.s.) prepared a powerful army to attack the Romans and defeat them.

The hypocrites did not join this army and they justified that it was very hot. A Qur’anic verse was revealed concerning them reciting, (Those who were left behind rejoiced at sitting still behind the messenger of Allah, and were averse to striving with their wealth and their lives in Allah's way. And they said: Do not go forth in the heat. Say: The fire of hell is much severe in heat. Would that they understand. Therefore, they shall laugh little and weep much as a recompense for what they earned).[37]

The Prophet (a.s.) was informed that the hypocrites met in the house of Suwaylim the Jew. They discouraged people and incited them not to join the Muslim army. The Prophet (a.s.) sent them Talha bin Ubaydillah with some companions. Suwaylim’s house was set to fire and those in it ran away. Some hypocrites said to each other, “Do you think that the fighting against the Romans is like the fighting of the Arabs against each other? By Allah, as if we see you tomorrow tied with ropes.” They did that to discourage the believers.

From behind the unseen, the Prophet (a.s.) understood what those hypocrites said. He sent to them Ammar bin Yasir and ordered him to tell them what they had said. When Ammar went to them, they came to the Prophet (a.s.) apologizing and justifying that they just played. Then, this verse was revealed to the Prophet (a.s.), (And if you ask them, they will say: We did but talk and jest).[38]

Imam Ali (a.s.) was with the Prophet (a.s.) in all his battles except the battle of Tabuk. The Prophet (a.s.) ordered him to  remain in Medina in place of him. The hypocrites rumored that the Prophet (a.s.) did not bring Imam Ali (a.s.) with him because he hated him. Hearing this rumor, Imam Ali (a.s.) inquired about it from the Prophet (a.s.) who said, “They told but lies. I just made you my successor there. Go back to be the guardian of my family and your family. O Ali, are you not satisfied to be to me as was Aaron to Moses, except that there shall be no prophet after me?”[39]

When the Prophet (a.s.) and his army arrived in Tabuk, Yohanna bin Ru’bah, who was from the great notables of Tabuk, came to the Prophet (a.s.) and made a truce with him and he agreed to pay the attribute to Muslims. Then, the people of other tribes came to the Prophet (a.s.), made peace with him, and agreed to pay the attribute. The Prophet (a.s.) wrote a book reading,

“In the name of Allah, the Beneficent, the Merciful. This is a covenant of security from Allah and Muhammad the Prophet and messenger of Allah to Yohanna bin Ru’bah and the people of Aylah and their ships and caravans in the sea and on the land. They have the protection of Allah the High and the protection of Muhammad the Prophet, so do those with them from the people of Sham, Yemen, and the people of the sea. Whoever of them commits a crime his property shall not protect his soul, and it is lawful for anyone of people who takes it. It is not permissible to prevent them from a source of water they may come to, or a way on the land and in the sea they want to follow.”[40] 

No fighting or shedding of blood took place. Then, the Prophet (a.s.) and his army went back to Medina after remaining in Tabuk about two weeks.

Three men from the famous companions of the Prophet (a.s.) did not join this army and they remained at home with no reason that might prevent them from that. They were Ka’b  bin Malik, Murarah bin ar-Rabee’, and Hilal bin Umayyah. The Prophet (a.s.) ordered Muslims no to communicate with these three men. Muslims refrained from meeting and talking with them until the earth was so narrow to them in spite of its vastness. They remained inside their houses living in total loneliness. They were very distressed and regretful looking forward to the forgiveness of Allah and their repentance to be accepted by Him. They remained so for about forty days until the Prophet (a.s.) was inspired that Allah had accepted their repentance and pardoned them. Allah revealed to the Prophet (a.s.) these verses concerning them, (Certainly Allah has turned (mercifully) to the Prophet and to the Muhajireen and the Ansar who followed him in the hour of hardship after the hearts of a part of them were about to deviate, then He turned to them (mercifully); surely to them He is Compassionate, Merciful. And (He also turned mercifully) to the three who were left behind, until the earth became strait to them notwithstanding its spaciousness and their souls were also straitened to them; and they knew it for certain that there was no refuge from Allah but towards Him; then He turned to them (mercifully) that they might turn (to Him); surely Allah is the Oft-returning (to mercy), the Merciful).[41]

Imam Ali and the Sura of Bara’ah

The Prophet (a.s.) entrusted Abu Bakr to recite to the people of Mecca some verses from the Sura of Bara’ah and the teachings of Islam concerning the pilgrimage to the Kaaba. The following are some of these teachings:

1. No one naked should circumambulate the Kaaba (for the habit in the pre-Islamic era was that men circumambulated the Kaaba nakedly).

2. No one would enter the Paradise except one who believes in Allah and His messenger.

3. Whoever has a covenant with the Prophet his covenant shall be valid until its term.[42]

4. Allah the Almighty and his messenger are free from the polytheists.[43]

Abu Bakr set out carrying with him the message of the messenger of Allah to the people of Mecca. While Abu Bakr was on his way, the Revelation came down to the Prophet (a.s.) ordering him to entrust this task to Imam Ali (a.s.) and to depose Abu Bakr. Imam Ali (a.s.) hurried up following after Abu Bakr and he could find him in the way. He took the message from him[44] and went to recite it before the people of Mecca. Abu Bakr was upset and worried. He went back to Medina. When he saw the Prophet (a.s.), he wept and said to him, “O messenger of Allah, has something happened concerning me?”

The Prophet (a.s.) said to him, “Nothing has happened concerning you except good, but I have been ordered (by Allah) that no one should deliver it except me or a man from me.”[45]

This event is one of the evidences that the Shia rely on in defending Imam Ali’s right in the caliphate after the Prophet (a.s.). They say that Abu Bakr was not well-qualified to deliver a Sura from the Qur'an to the people of Mecca, which was a simple task, so how would he be well-qualified to be the successor of the Prophet (a.s.) after his death?

Imam Ali and the conquest of Yemen

The Prophet (a.s.) sent an army under the leadership of Imam Ali (a.s.) to Yemen inviting its people either to Islam or to fighting. When Imam Ali (a.s.) arrived with his army in Yemen, he met the chiefs and the notables there and offered to them the invitation of the Prophet (a.s.) and explained to them the principles and teachings of Islam.

The people of Yemen highly admired the perfect personality of Imam Ali (a.s.) with his high morals and virtues. Therefore, they responded to him. The tribe of Hamadan, which was the biggest and most powerful tribe in Yemen, embraced Islam and became very devoted to its values. Thus, Yemen was conquered with no fighting[46] and it remained as a base of adherence to Imam Ali (a.s.).

The battles and the expeditions of the Prophet

The expeditions that the Prophet himself led were twenty-nine ones. Here are they:

1.Waddan 2. Al-Abwa’ 3. Buwat 4. Al-Asheerah 5. The first expedition of Badr 6. The great battle of Badr (where the heroes of Quraysh were killed) 7. Banu Sulaym 8. As-Saweeq 9. Ghatafan 10. Thi Amr 11. Bahran 12. The battle of Uhud 13. Hamra’ al-Asad 14. Banu an-Nadheer 15. That ar-Riqa’ 16. The last expedition of Badr 17. Dawmat al-Jandal 18. Al-Khandaq 19. Banu Quraydhah 20. Banu Lihyan 21. Thi Qarad 22. Banu al-Mustaliq 23. Al-Hudaybiyah 24. Khaybar 25. Umrat (minor hajj) al-Qadha’ 26. Al-Fath (the conquest of Mecca) 27. Hunayn 28. At-Ta’if 29. Tabuk.

These are all the expeditions that have been mentioned by Ibn Hisham[47] most of which we have discussed in the previous chapters. 

[1] As-Seera an-Nabawiyyah by ibn Hisham, vol. 3 p. 46.

[2] Ibid., p. 48.

[3] Ibid., P. 50.

[4] As-Seera al-Halabiyyah, vol. 2 p. 46.

[5] Ibid., p. 126.

[6] Qur'an, 5:51…56.

[7] As-Seera al-Halabiyyah, vol. 2 p. 208-209.

[8] Ibid., p. 212.

[9] Qur'an, 5:11.

[10] As-Seera al-Halabiyyah, vol. 2 p. 212.

[11] As-Seera al-Halabiyyah, vol. 2 p. 270-273.

[12] As-Seera al-Halabiyyah, vol. 2, p. 277.

[13] As-Seera al-Halabiyyah, vol. 2 p. 279.

[14] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 15-22.

[15] Ibid.

[16] Insan al-Uyoon, vol. 3 68-69.

[17] Qur'an, 60:1.

[18] Subh al-A’sha, vol. 4 p. 269.

[19] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 55.

[20] Insan al-Uyoon, vol. 3 p. 99-100.

[21] Qur'an, 49:13.

[22] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 54-55, Tareekh at-Tabari, vol. 2 p. 327.

[23] As-Seera al-Halabiyyah, vol. 3 p. 101, as-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 56.

[24] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 59-60.

[25] Ibid., 4 p. 60.

[26] Ibid., 4 p. 61,62.

[27] Ibid., p. 61,62.

[28] I As-Seera an-Nabawiyyah by ibn Hisham, vol. 1 p. 69.

[29] Ibid, vol. 3 p. 662.

[30] Ibid, vol. 4 p. 59.

[31] The Life of Muhammad, by Hasanayn Haykal, p. 434.

[32] Encyclopedia of Imam Ameerul Mo'minin Ali bin Abi Talib, vol. 2 p. 59.

[33] Qur'an, 9:25-27.

[34] The Life of Muhammad, p. 436.

[35] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 143, al-Kamil fit-Tareekh, vol. 2 p. 268-272.

[36] As-Seera an-Nabawiyyah by ibn Katheer, vol. 3 p. 683.

[37] Qur'an, 9:81-82.

[38] Qur'an, 9:65.

[39] Tareekh ibn al-Atheer, vol. 2 p. 190, as-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 163.

[40] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 169.

[41] Qur'an, 9:117-118.

[42] At-Tanbeeh wel Ishraf, p. 186.

[43] Encyclopedia of Imam Ameerul Mo'minin Ali bin Abi Talib, vol. 2 p. 47.

[44] Musnad of Ahmed bin Hanbal, vol. 1 p. 3, Khasa’is an-Nassa’iy, 30, Kanzol Ummal, vol. 4 p. 246, Tafsir at-Tabari, vol. 10 p. 46, Mustadrak al-Hakim, vol. 3 p. 51, Sahih of at-Termithi, vol. 2 p. 183, Tathkirat al-Khawass, p. 37.

[45] Amali al-Murtadha, vol. 1 p. 292, as-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 190.

[46] Amali al-Murtadha, vol. 1 p. 292.

[47] As-Seera an-Nabawiyyah by ibn Hisham, vol. 4 p. 256.