The Second Pledge of Al-Aqabah | A Turning Point in Islam

Date:June 622 C.E.; 13th year of ProphethoodOccasion:Ayyam Al-Tashriq during HajjParticipants:75 Muslims from Yathrib (73 men; 2 women)Significance:Strengthened Islam; led to the Hijrah; and established Madinah as a base.Key Terms:Worship Allah; protect Prophet Muhammad ﷺ; support companions; fight enemiesRepresentatives:12 Nuqaba (9 from Al-Khazraj; 3 from Al-Aws)Impact:Enabled the formation of the Islamic state in Madinah and unified Arabia.

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(Allama Jawaid Aurangzaib & Mufti. Shah Rafi Uddin Hamdani)

The Second Pledge of Al-Aqabah (البیعة العقبة) took place in the month of June, 622 C.E., in the 13th year of the Holy Prophet's mission, during the pilgrimage days known as Ayyam Al-Tashriq or Days of Tashriq (تشریق). ¹ This event resulted in the empowerment of Islam and its believers, and inflicted humiliation upon Makkans, who were followers of polytheism. Through this pledge, Muslims of Makkah were supported and honored by the newly converted believers of Yathrib. Secondly, it encouraged Prophet Muhammad’s migration to Madinah, along with his followers.

Background of the Second Pledge

The first pledge of Al-Aqabah took place at a very critical time when the people of Quraysh were severely persecuting the people who had converted to Islam. The Muslims were in a very fragile condition and even in these circumstances, Prophet Muhammad continued in his mission and secretly met with the people who visited Makkah for pilgrimage at Ukaz, Majannah and Mina. There, he used to ask the people to accept Islam and help him to propagate the message of Allah. He even presented this message to the people of Yemen and asked for their help, but none gave any positive response. ²

In 621 C.E., a few people from Yathrib, had come to Makkah for pilgrimage, accepted Islam and pledged allegiance at the hand of Prophet Muhammad , at a location named Al-Aqabah. That pledge was known as the first pledge of Al-Aqabah. ³ After that, Mus’ab ibn Umair was sent to Yathrib, along with the newly converted Muslims so that he could educate them regarding the teachings of Islam and propagate Islam to other people of Yathrib. Mus’ab and As’ad’s preaching activities produced remarkable results and in a short time, every house in Yathrib had a Muslim individual. ⁴ These developments created a favorable environment for Muslims, and motivated Prophet Muhammad and his companions to migrate to Madinah. Meanwhile, Mus’ab returned to Makkah, just before the occasion of Hajj. He met the Messenger of Allah at Al-Aqabah and told him about the success of his preaching activities in Yathrib ⁵ and the swift growth of interest and acceptance of Islam in that town. Prophet Muhammad appreciated his efforts and expressed his pleasure.

Pilgrims from Yathrib

Mus’ab was followed by 75 (73 male, 2 Female) of the newly converted Muslims of Al-Aws and Al-Khazraj tribes, including two women named Umme Umarah Nusaybah bint K’ab of Banu M’azin ibn Al-Najjar and Umme Manee’ Asma bint Amr of Banu Salimah. ⁶ They travelled with an annual caravan of 500 polytheist pilgrims from Yathrib to Makkah during the Hajj season. The Muslim pilgrims of Yathrib secretly contacted Prophet Muhammad and he agreed to meet them at Al-’Aqabah, in Mina, on the Night of Al-Nafr Al-Awwal (ليلة النفر الأول)⁷ i.e., 12th of Dhu Al-Hijjah. It was the time when other pilgrims had already started dispersing.

Muslims of Yathrib met Prophet Muhammad in the complete secrecy in the darkness of the night. Ibn Hisham has cites that at the night of the meeting, Muslim pilgrims from Yathrib pretended to sleep like the other people at their camp. However, when a third of the night had passed, they crept out of their beds and slipped off to the location where they had agreed to meet Prophet Muhammad . Prophet Muhammad came there with his uncle Al-Abbas who had come to witness the pledge between the people of Yathrib and his nephew and verify its significance. Al-Abbas wanted to be sure about the sincerity and solemnity of the Muslims of Yathrib. ⁸ The first person who appeared in front of him was Raafi ibn Malik . Then, others started to appear one after another. Some of them came single while others came in groups of two people. ⁹

Abdullah ibn Amr’s Acceptance of Islam

Before leaving for the meeting, some of the Muslims of Yathrib told one of their respected leaders, Abu Jabir Abdullah ibn Amr about Islam, with an intention to save him from hell fire. He not only accepted it but also joined them at Al-Aqabah. Thus, 75 people were present at Al-‘Aqabah of which 11 were from Al-Aws tribe. ¹⁰ It is also cited that 40 of them were of mature age while 30 were young. ¹¹

Role of Abu Bakr and Ali

Abu Bakr and Ali were also present at this event, but they had been appointed at the entrances of the two gorges by Al-Abbas, to keep an eye on the entry points of the valley. ¹² Thus, although they were present at Al-Aqabah, but were not able to witness the pledge taken by Prophet Muhammad .

Al-Abbas’ Speech

When all the participants of the meeting had gathered, Al-Abbas addressed the assembly of Al-Khazraj, including both Al-Khazraj and Al-Aws, reminding them of Prophet Muhammad’s esteemed position among his people. He emphasized the respect and protection Prophet Muhammad enjoyed from his own community, despite their growing opposition to him. Al-Abbas then explained that Prophet Muhammad had chosen to join them over other offers, but cautioned that they must be fully committed to fulfilling the terms and conditions of their invitation. He warned that if they were not prepared to protect him from his opponents after his migration, it would be better for them to abandon the plan. Al-Abbas made it clear that Prophet Muhammad was still well-regarded and under protection in his hometown, and urged the Muslims of Yathrib to carefully consider their decision before pledging allegiance. ¹³ He reminded them that accepting Prophet Muhammad would mean facing the collective enmity of all the Arabs, who might unite against them for supporting his mission.

Address by As’ad ibn Zurarah

On this occasion, As’ad ibn Zurarah , one of the younger companions of the Holy Prophet, also informed the people of Yathrib about the consequences of pledging allegiance to Prophet Muhammad . He asked the Muslims of Yathrib to think carefully before taking the oath of allegiance so that they would not renounce it. He declared that the people of Yathrib had undertaken such a painstaking journey, because they knew and believed that Muhammad was the Messenger of Allah. However, still, he reminded the people that bringing Muhammad out of his own people and offering him protection in Yathrib would be a provocation against all the Arabs which could lead to isolation as well. This pledge could also lead the people to lose their lives, as the other tribes of Arabia could attack them. Thus, if they were able to endure that pressure and show patience in critical time, only then, they should offer protection Prophet Muhammad . If they did so, Allah Almighty would reward them accordingly. On the other hand, As’ad warned them that if they had fear for themselves, then they should simply leave Prophet Muhammad in Makkah and go back as that way would be more forgivable in the sight of Allah. In response, people of Yathrib assured As’ad that he should not worry about these things and move forward with the pledge. They also declared that they would not renege on that pledge at any cost. ¹⁴¹⁵

Address by Al-Abbas ibn Ubada ibn Nadhla

Al-Abbas ibn Ubada ibn Nadhla Al-Ansari also spoke to the people and reiterated the consequences of that oath. He clearly told them that the oath meant that they were pledging to go to war against all types of people, whether they were black or red (the enemies). He also warned them that this pledge could lead to a loss in their wealth, death of their leaders and soldiers in the wars against the enemies of Islam. However, when they heard that they would be rewarded with Paradise in return, they agreed to accept the pledge. ¹⁶

Al-Abbas requested the people to lower their voices as the spies of the Quraysh were looking for the Holy Prophet , especially on the occasion of Hajj. Then, Al-Bara ibn Ma’rur continued the conversation and Al-Abbas responded to him. After the discussion, Muslims of Yathrib finally asked Prophet Muhammad to take oath of allegiance from them, as per his conditions. ¹⁷

Abu Al-Haytham ibn Al-Tayyihan's Reservation regarding the Pledge

At that time, a man named Abu Al-Haytham ibn Al-Tayyihan addressed the Prophet Muhammad , expressing concern about their ties to other people, specifically the Jews. He mentioned that they would break these ties after pledging allegiance. However, he sought clarification about what would happen when Allah granted the Holy Prophet with victory. He questioned whether the Holy Prophet would return to his people and abandon them once that time came. At this, Prophet Muhammad smiled and responded:

بل الدم الدم، والهدم الهدم، أنا منكم وأنتم مني، أحارب من حاربتم، وأسالم من سالمتم. ¹⁸

(No!) Your blood (life) will be my blood (life), and your honour will be my honour. I belong to you and you belong to me. I will fight whomsoever you fight and make peace with whomever you make peace with.

This was one of the greatest honours what Prophet Muhammad bestowed upon them and portrayed his commitment towards them.

The Oath of Allegiance

The people of Yathrib then requested Prophet Muhammad to tell them the terms for himself, for his Lord and for his companions. ¹⁹ In response Prophet Muhammad mentioned recited some verses of the Holy Quran and mentioned the following conditions:

1. Pledge to worship Allah Almighty alone.
2. Not to associate any partners with Allah.
3. Protect Prophet Muhammad from all the enemies, like they prootect their own people.
4. Support my companions with what you have. ²⁰

When the people agreed to these conditions, Al-Abbas made Allah witness over them and prayed:

اللهم إنك سامع شاهد وإن هذا ابن أخي قد استرعاهم ذمته واستحفظهم نفسه اللهم فكن لابن أخي عليھم شھيدا. ²¹

O Allah, You are the Hearing Witness, and this nephew of mine has entrusted them with his covenant and has entrusted his life to them. O Allah, be a witness for my nephew against them.

It is stated that following words were stated by Prophet Muhammad for the oath of allegiance:

تبايعوني على السمع والطاعة في النشاط والكسل، والنفقة في العسرواليسر، وعلى الأمر بالمعروف والنھي عن المنكر، وأن تقولوا في الله لا تخافوا في الله لومة لائم، وعلى أن تنصروني فتمنعوني إذا قدمت عليكم مما تمنعون منه أنفسكم وأزواجكم وأبناءكم ولكم الجنة. ²²

Do you pledge allegiance to me on the basis of listening and obeying in both activity and inactivity, on spending in times of ease and hardship, on enjoining what is right and forbidding what is wrong, and that you will speak the truth for the sake of Allah, without fearing the blame of any blamer? You must also support me and protect me, when I come to you, from what you protect yourselves, your wives, and your children from. For you, there is Paradise.

Then, the people started pledging their allegiance. Some of the biographers claim that Al-Bara ibn Ma’rur was the first person, from the Muslims of Yathrib to take oath of allegiance at the hands of Prophet Muhammad , while others state that Abu Al-Haytham ibn Al-Tayyihan or As’ad ibn Zurara . ²³ The authentic view is that Al-Barra was the first person to make the pledge, after him, the rest stood up and took their oath of allegiance from Prophet Muhammad under a tree. ²⁴ The males pledged their allegiance on his hand while the females merely declared theirs. ²⁵

A Pledge of War

The Second Pledge of Al-Aqabah was different from the First Pledge of Al-Aqabah as it contained conditions regarding war and fighting the enemy. The First Pledge of Al-Aqabah was also called the Pledge of Women (بَيْعَةُ النِّسَاءِ)²⁶ as it had no permissions and instructions regarding war. Through the second pledge, also known as the pledge of war, ²⁷ the believers of Yathrib vowed to protect Prophet Muhammad at all costs and agreed to fight against all the disbelievers who had been continuously persecuting the Holy Prophet and his companions for a long period of time. ²⁸ Prophet Muhammad told these Muslims that if they abided by the terms of the pledge, Allah would grant them paradise. ²⁹

Appointment of Twelve Guardians of the Oath (Nuqabaa)

After the pledge was made, Prophet Muhammad asked the Muslims of Yathrib to nominate 12 representatives (Naqeeb, Plural: Nuqabaa) or Guardians of the treaty from amongst them. 9 of the guardians were appointed from Al-Khazraj while 3 were nominated from Al-Aws tribe. ³⁰ It is cited that the Archangel Gabriel (Jibrail) was also present on the occasion and selected these people for Prophet Muhammad . On this occasion, Prophet Muhammad stated:

إن موسى أخذ من بني إسرائيل اثني عشر نقيبا فلا يجدن منكم أحد في نفسه أن يؤخذ غيره، فإنما يختار لي جبريل. ³¹

Verily, Prophet Moses () selected 12 Nuqaba (singular: Naqib)/ Representatives/ Grantors from the Children of Israel, (so twelve will be selected from amongst you)); none of you should have any feeling of resentment for one who is taken, because Gabriel (Jibrail ) chooses for me.

Names of Nuqaba (Guardians of the Treaty)

Nuqaba from Al-Khazraj tribe included:

1. As’ad ibn Zurarah from Banu Malik ibn Al- Najjar.
2. Saad ibn Al-Rabi’ ibn ‘Amr from Banu Harith ibn Al-Khazraj.
3. Abdullah ibn Rawaha ibn Tha’laba from Banu Harith ibn Al-Khazraj.
4. Raafi’ ibn Malik ibn Al-’Ajlan from Banu Zuraiq ibn Amir.
5. Al-Bara ibn Ma’rur ibn Sakhr from Banu Salamah.
6. Abdullah ibn ‘Amr ibn Haraam from Banu Salamah.
7. Ubada ibn Al-Samit from Banu ‘Auf ibn Khazraj.
8. Saad ibn Ubada ibn Dulaym from Banu Sa’ida.
9. Al-Mundhir ibn ‘Amr ibn Khunays from Banu Sa’ada. ³²

Nuqaba from Al-Aws tribe included:

1. Usaid ibn Hudhair ibn Simak for Banu Abd Al-Ashhal.
2. Saad ibn Khaythama ibn Al-Harith from Banu ‘Amr ibn ‘Auf.
3. Rifa’a ibn Abd Al-Al-Munzir from Banu ‘Amr ibn ‘Auf. ³³

It is cited that, when Nuqaba had been chosen, Prophet Muhammad addressed them and said:

أنتم كفلاء على غيركم ككفالة الحواريين لعيسى ابن مريم، وأنا كفيل على قومي. ³⁴

You are responsible for others like the Hawariyeen (disciples) of Jesus (), son of Mary (), and I am responsible for my people.

They all agreed and accepted their responsibilities as Nuqaba. ³⁵

Intrusion by Satan

When the people pledged allegiance to Prophet Muhammad , one of the followers of Satan (the Devil) called out from the top of the gorge in an extremely loud voice, the loudest anyone had ever heard. This voice warned those resting in their homes about what Muhammad (he used the word Mudhammam (مذّمم) for Prophet Muhammad which is often translated as reprehensible man)(God Forbid)) and his followers of the new religion were doing, claiming that they were gathering to fight. Prophet Muhammad identified this as Azab of Al-Aqabah, the son of Azyab, with Ibn Hisham also mentioning the name ‘Uzayb.’ ³⁶ Some scholars have suggested that the term "Satan" here refers to a troublemaker, and that Azab was one of the mischief-makers from the polytheists, acting as a spy for the Quraysh. He had been wandering among the tents or the pilgrims' settlements when he noticed the commotion near Al-Aqabah and went to investigate. ³⁷ Other accounts suggest that this voice belonged to Munabbih ibn Al-Hajjaj. ³⁸

After the disturbance, Prophet Muhammad instructed the Muslims to remain calm and asked them to return to their lodgings without taking any action against the spy. Al-Abbas ibn Ubada ibn Nadla expressed his readiness to take offensive action against those at Mina, but the Holy Prophet clarified that such an action had not been commanded. Then, they all returned to their camps and slept until morning. ³⁹

The Quraysh’s Response

The Quraysh, somehow came to know about the meeting, but they did not have any concrete evidence. Abu Jahl and Utbah ibn Rabi’ah had heard the voice of the spy who had warned the people against Prophet Muhammad’s meeting with the Muslims of Yathrib. They told Utbah ibn Rabi’ah about the voice and mentioned that it was the voice of Munabbih ibn Al-Hajjaj but Utbah ibn Rabi’ah did not take it seriously and responded that if Munabbih ibn Al-Hajjaj had not confirmed it himself, then there was no need to worry. That voice could belong to some mischief maker. ⁴⁰

However, the chiefs of Quraysh were not satisfied with Utbah’s explanation. The following morning, they went to the lodgings of the people of Yathrib and expressed that they had learned the people of Yathrib had come to Makkah to take an oath at the hands of Prophet Muhammad and had pledged allegiance to fight against the Quraysh. They threatened that there was no Arab tribe that the Quraysh disliked to fight more than the tribes of Yathrib. The polytheists of Yathrib, unaware of the secret oath, began to assert by Allah that they had done nothing of the sort and that these rumors were unfounded. The Muslims present remained silent, looking at each other in confusion. However, the polytheists of Yathrib managed to convince Quraysh of their innocence. The Quraysh then approached Abdullah ibn Salul for clarification. Abdullah ibn Salul indicated that if the pledge had indeed taken place, the people of Yathrib would not have acted without informing him, implying that the event never occurred. Thus, Quraysh departed but continued their investigation. They soon verified the authenticity of the story to some extent, but by that time, the people of Yathrib had left Mina. Quraysh sent some people in pursuit and encountered Saad ibn ‘Ubadah and Al-Mundhir ibn ‘Amr , who were among the twelve leaders and representatives (Nuqaba) of Prophet Muhammad . Al-Mundhir managed to escape, but they captured Saad ibn ‘Ubadah and severely persecuted him at a place called Abtah. Suhail ibn ‘Amr was tortured him while Abu Al-Bakhtari contacted Jubair ibn Mut’im and Al-Harith ibn Al-Harb ibn Umayyah, who had given protection to Saad . Both rushed to assist Saad and protected him from the persecutions of Quraysh. ⁴¹

Importance of the Second Pledge of Al-Aqabah

The Pledge of Al-Aqabah has great importance because of its immediate and far-reaching results. It provided a ground for Prophet Muhammad and his companions to migrate to Yathrib, which led to the establishment of a Muslim state and ultimately, the unification of Arabia for the first time in history. The meeting activities and the remarks of the various participants demonstrate that the people took on the task and duties with full knowledge and comprehension of what was to come. The agreement’s stipulations required the Ansar (انصار) to obey and follow the Holy Prophet in good and bad times, to refrain from arguing and contesting the legally constituted authorities, and to lay down their lives and property for the sake of the cause all envisioned. The stipulations of the Second Pledge of Al-Aqabah were, in a sense, the essential elements of the subsequent state of Madina’s constitution. No other pact in history seems to have been carried out as thoroughly, faithfully and gladly by both sides. The Ansar sheltered and fed the emigrants cheerfully and ungrudgingly, shared their wealth and properties with them, fought and died for the sake of Islam and Prophet Muhammad . They never wavered from their promise of following and obeying him in comfort and difficulty, even when it was against their own immediate interests. Prophet Muhammad and the immigrants, on the other hand, left their birthplace permanently, accepted Yathrib and its inhabitants as their own homeland and brethren, and never returned to it permanently, even after the circumstances changed entirely in their favor. ⁴²

• ¹  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 169.
• ²  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 14456, Muassasah Al-Risala, Beirut, Lebanon, Vol. 22, Pg. 347.
• ³  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 165.
• ⁴  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 220.
• ⁵  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 3, Pg. 118-119.
• ⁶  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 169.
• ⁷  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 221.
• ⁸  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 441.
• ⁹  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 221.
• ¹⁰  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 21.
• ¹¹  Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 2, Pg. 197.
• ¹²  Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta’ Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata’a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 53.
• ¹³  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 441-442.
• ¹⁴  Abu Bakr ibn Al-Husain Al-Bayhaqui (1405 A.H.), Dalail Al-Nabuwah wa Ma’rifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 443.
• ¹⁵  Abu Al-Fatah Muhammad ibn Sayyid Al-Naas (1993), ‘Uyoon Al-Athar fe Funoon Al-Maghazi wal Shamail wal Seeyar, Dar Al-Qalam, Beirut, Lebanon, Vol. 1, Pg. 192.
• ¹⁶  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 446.
• ¹⁷  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 222.
• ¹⁸  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 442
• ¹⁹  Abu Ibrahim Abd Al-Rahman Al-Faluzah (1423 A.H.), Al-Mausu’a fi Sahih Al-Seerat Al-Nabawiyah, Matabe’ Al-Safa, Makkah, Saudi Arabia, Pg. 495.
• ²⁰  Abu Ibrahim Abd Al-Rahman Al-Faluzah (1423 A.H.), Al-Mausu’a fe Sahih Al-Seerat Al-Nabawiyah, Matabe’ Al-Safa, Makkah, Saudi Arabia, Pg. 495.
• ²¹  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 23.
• ²²  Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 2, Pg. 195.
• ²³  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 222.
• ²⁴  Abul Fida Ismael ibn Kathir Al-Damishqi (1976), Al-Seerat Al-Nabawiyah le-ibn Kathir, Dar Al-Ma’rifat lil Taba’at wal-Nashr wal-Tawzi, Beirut, Lebanon, Vol. 2, Pg. 202.
• ²⁵  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 466.
• ²⁶  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 220.
• ²⁷  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 22700, Muassasah Al-Risala, Beirut, Lebanon, Vol. 37, Pg. 373.
• ²⁸  Abu Ibrahim Abd Al-Rahman Al-Faluzah (1423 A.H.), Al-Mausu’a fe Sahih Al-Seerat Al-Nabawiyah, Matabe’ Al-Safa, Makkah, Saudi Arabia, Pg. 495.
• ²⁹  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 446.
• ³⁰  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 443-444.
• ³¹  Izz Al-Din Abd Al-Aziz Al-Kinani (1993), Al-Mukhtasar Al-Kabir fi Seerat Al-Rasool ﷺ, Dar Al-Basheer, Amman, Jordan, Pg. 46.
• ³²  Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafah, Dar Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 123.
• ³³  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 444.
• ³⁴  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 223.
• ³⁵  Ibid.
• ³⁶  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 447.
• ³⁷  Muhammad Al-Ghazali Al-Saqa (1427 A.H.), Fiqh Al-Seerat, Dar Al-Qalam, Damascus, Syria, Pg. 163.
• ³⁸  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 25.
• ³⁹  Husein Haykal (1993), The Life of Muhammad (Translated by Ismail Razi Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 159.
• ⁴⁰  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 25.
• ⁴¹  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 448-450.
• ⁴²  Muhammad Ali Mohar (1997), Sirat Al-Nabi and the Orientalists, King Fahad Complex for the Printing of the Holy Quran, Madinah, Saudi Arabia, Vol. 1-B, Pg. 851-852.