Bagaimana Nabi Muhammad menguruskan Perperangan Part 1

An analysis of the battles on the various front-lines
The Holy Prophet (S) would simultaneously battle on many front-lines, against the Quraysh, the Arab tribes, the Jews and the Romans. Therefore, he would prepare for numerous wars and in the end, he achieved victory in all of them. These front-lines included:

a) The front-line against the Quraysh

Before preparing for any war. the Holy Prophet (S) would send Sariya missions or numerous military missions441 to gather intelligence from the enemy forces and also to dishearten them or he would send them to attack their trading caravans - in order to display the might of the Muslim army. In this way, he established a somewhat new base of command in Madina. When the Quraysh came to learn of this change and technique, they decided that to destroy this army and were searching for an opportunity to annihilate the Muslim army before it could grow and develop into and unstoppable power, and this is why they prepared for the Battle of Badr442.

Badr was the first full-fledged battle where the Muslim army displayed its readiness and capability for war443 especially by choosing the appropriate place for setting up camp444, innovation, organizing the battle-formation into columns in depth445, training446, zeal447, faith and a new belief448, discipline and following orders449, the necessary organization and hierarchy of command450 and by these military tactics, they strengthened their soldiers.

As for the Quraysh, they were stronger in terms of numbers and battle gear451, and just as we will demonstrate, the victory is for the side that is better in terms of quality, not quantity; that is why the Prophet (S) astounded the enemy by his victory in Badr. After their defeat, the Quraysh became worried about the loss of their profits and trade and responded with a weak blow to this victory452, and this was when Abu Sufyān launched an incursion into Madina and killed two civilians and then quickly returned towards Makkah. At this point, the Holy Prophet (S) sent soldiers to follow him as he was fleeing, but they did not catch up to him453.

The supreme commander of the Muslim army would use economic sanctions and other means to put pressure on the Quraysh454. For instance, he sent Zayd ibn Hāritha to al-Qurdah in order to attack the trading caravan of the Quraysh and he too was successful in overpowering it455. In order to take revenge and gain freedom from sanctions and other pressures, the enemy assembled a large army and prepared for the Battle of Uhud456. In the first phase, the Muslim army was victorious457, but in the second phase458, because of the disobedience of the archers to the orders of the supreme commander and their abandonment of their positions in order to take the spoils of war, the result turned in favor of the Quraysh459.

In the end, however, the final result was in favor of the Muslim army460 i.e. when the Holy Prophet (S) was able to gather a large number of troops461, and remain steadfast462 despite his injuries and losses, was able to launch a counter-attack in the Battle of Hamrā’ al-Asad463. In this way, by being a prudent464, determined and courageous465 commander, and by using psychological warfare466through which he instilled fear in the hearts of the enemy, he caused their forces to fall down helplessly.

The string of consecutive victories that were achieved by the Prophet (S)467 against the Quraysh, the Jews and the enemy Arab tribes, made it evident that there was a serious threat that was forming against them468 and they had no choice but to annihilate this Muslim army. For this purpose, they came together, joined hands and made covenants with each other so that they could assemble a united army to fight against the Muslims. As a result, some Arab tribes and Jews joined with the Quraysh and launched what was to be known as the Battle of Confederates (Ahzāb)469.

The confederates came into the field with a large force, numbering almost ten thousand strong470, and proceeded towards Madina. However, they were stopped in their tracks by the large trench471 that was dug by the Muslim army472. Although they made many attempts to cross over it, but all in vain473and because of the differences that arose between them, they returned without having realized their military objective474. From the ingenuity and innovation of a new strategy in warfare i.e. digging the trench475 and also due to the leadership of a continent476, steadfast commander477, using deception478 and having high spiritual values479, the Muslim army gained victory over the Quraysh and their allies.

The consequence of this was that the reverence that the Arab tribes felt for the Quraysh was greatly reduced480 and they lost their position as central political and military figures481. The respect of Abu Sufyān was lost because of this482, he failed as a commander and his pivotal role was demeaned in the eyes of his allies. This was because the severe loss he faced was caused by a trench483 and by the fleeing of the tribes of Ghatfān and their partners, the Quraysh were put to shame484 and it became established that they are totally incapable of gaining a victory over this (Muslim) army485.

After this battle, the Jews got worried and became sure that they would be annihilated because they broke their pledges and pacts with the Muslims486. The Prophet (S) immediately besieged the Bani Quraydha and was successful in removing them from Madina487. It must be said that this battle was the point of change for the Muslim army, from a defensive state to an offensive one488.

News of the pressure and hardships that came upon the Quraysh because of their loss in this battle reached the Holy Prophet (S), so he sent Zayd ibn Hāritha489 with a mission to cut off their supply routes and prevent their caravans from travelling outside, and he successfully carried out this mission490.

This victory was followed soon after by the Treaty of Hudaybiyya491 which was to tantamount to another victory for the Muslim army, however the Quraysh reneged on the agreement492, and were looking for an opportunity to come out of it and stand up against to the Muslim army. As a result, the Prophet (S) hastened his preparation for the Conquest (of Makkah)493 and marched against their city and homes. In order to enter Makkah, he made a secret plan494 and this plan was to carry out a surprise invasion495. After he had bewildered the Quraysh and left them with no choice but to surrender to this army496, he entered Makkah and gained victory over his enemies497. After this victory, the Quraysh also acknowledged the Holy Prophet (S) as their leader and accepted the religion of Islām498.
b) The front-line against the other Arab tribes

The Holy Prophet (S) fought many battles against these tribes, either commanding them personally499or sending contingents and Sariya missions to fight against them500. Aside from this, he would send individuals and small groups501 to assassinate the leaders of these tribes and those who were opposed to the Islāmic revolution and had evil intentions against its leader or had plans to carry out invasions (against them).

The tribes that were fought by the supreme commander were: Bani Saleem502, Kadar503, Bahrān504, al-Jumūm505, the tribes of Bani Tha’labah506, Ghatfān and Mahārib in Dhi Amr507, the tribes of Sirār508, Bani al-Mustalaq509 in al-Muraisiya’510, the tribe of Bani Lihyān511 in Gharrān512, Bani Hawāzin513 and the Thaqeef in Hunayn514.

The Holy Prophet (S) also carried out Sariya and other military missions against the following tribes: Bani Asad515 in Qatan516, al-Ghamr517 and Bani Bakr ibn Kilāb518, Dhiryah519, Bani Tha’labah520and ‘Awāl in Dhi al-Qassah521, al-Tarāf522 and Bani Judhām523 in Husmā524, Bani Fuzārah525 in Wādi al-Qurā526, Bani Sa’d527 in Fadak528, ‘Ajz wa Hawāzin529 in Turbah530, Bani Kilāb531 in Najd532, al-Zajj533 and Bani Murrah534 in Fadak535, Bani ‘Abd ibn Tha’labah536 in al-Mayfa’ah537, Bani Ghatfān538 in Yemen and Jabbār539, Khadhrah540 and Bani al-Malūh541 in al-Kuryah542, Bani Qudhā’ah543 in Dhat Ittilā’544, Bani Hawāzin545 in al-Sayy546, Bani Tamim547 in al-Suqyā548 and Bani Khath’am549 in Batn Musjā’550.

The Holy Prophet (S) would carry out pre-emptive wars551 against these tribes, meaning that he would launch an attack on them first before they could march towards Madina552. More often than not, the enemy would flee in fear the moment they heard that the Muslim army was on its way553; to such an extent that they would also leave their animals behind as war booty (for the Muslim army to take)554.

The number of troops in these military missions would vary from battle to battle555. In the Battle of Bawāt, the number of soldiers reached two hundred strong whereas in the Battle of Badr, they numbered three hundred and a few. Similarly, the numbers would change from Sariya mission to Sariya mission556. For example, in the Sariya of Muhammad ibn Maslamah against the Bani Bakr, the soldiers numbered thirty, whereas in the Sariya of Zayd ibn Hāritha against the tribe of Judhām, there were fifty. In the Sariya of Usāma bin Zayd to fight against the Romans, the number of forces reached three thousand. In this way, the supreme commander would send the appropriate number of forces depending on the number of enemy soldiers and the type of mission.

Because of the fact that the enemy tribes that have been mentioned were spread out throughout the Arabian peninsula557, from far and near they were affected by the Muslim army558 and were never able to launch raids, invasions or attacks on Madina559. The attacks of the Muslim army on these tribes were based on swiftness560, surprise attack561, marching at night562, secret missions563, gathering new and important intelligence564; and this is why they would always attain victory.

The priorities in dealing with these tribes and making them submissive were specified in such a way565that they would first concentrate their efforts on gaining control over the tribes in the coastal regions566, then they would move on to those in the east (of the Arab peninsula)567 and finally the other tribes would be attacked568. In the same way, they would start with tribes that were nearer and then proceed towards those that were further569. They were also precautious of the threat posed by the tribes of Bani Saleem, Ghatfān and Tamim570...
c) The front-line against the Jews

After the Holy Prophet’s migration to Madina, he (S) created a ‘civil pact’ with those who lived in that city571. However, not long after this pact was created, the Jews of Bani Qaynuqā’572 were waiting for an opportunity to break away from the conditions of the pact they had made and bring defeat to the Muslim army, which had since developed and grown after the many battles it had fought. For this reason, they broke their pact and manifested their enmity for the Muslims, and continued to do so despite the warning given to them by the Holy Prophet (S)573.

In response, the Prophet (S) besieged them in their fortress and gained victory over them574. From that day, all the Jews were waiting for the same thing to happen to them that had happened to the other Jews. Ka’b ibn Ashraf, Salām bin Abi al-Haqiq and other Jewish leaders575 who had gone against and fermented opposition to the supreme commander and the Muslims576, had seen their end and were killed in suicide missions577.

The Jews of Bani Nadhir578 also did not hesitate to betray the Prophet (S) after the Muslims lost the Battle of Uhud, and even made plans to assassinate him579. This was when the Holy Prophet (S) sought to take the blood-money for the two Muslims killed by ‘Amr ibn Umayyah al-Dhumri and had gone to their land for this purpose580. Because of this treachery, the Prophet (S) besieged them and took over their lands581.

The Jews of Bani Quraydha also joined hands with the Quraysh to work against the Muslim army in the Battle of Khandaq582. Their attempts and struggles were to no avail and because they broke their allegiance to the Muslims, they returned back afraid and worried583. That which they had thought of did not transpire and now they saw themselves under threat of being besieged.

After the Battle of Khandaq, the Holy Prophet (S) himself led the army584, marching towards the area of the Bani Quraydha585. He fought a battle with them and put them all to death586. Despite this, the Jews continued in their enmity with the Muslims and again began inciting and encouraging the Arab tribes to fight against the army of the Prophet (S). This is why the Battle of Khaybar took place587. In this war also, the victory belonged to the Muslim army588 and as a result the greatest opposing force and enemy was done away with, and all the Jews surrendered589.

The battles against the Jews were different from other battles because they were in fortresses590 and secure shelters and were able to store the needed supplies and weapons for a long period of time591. They used to construct their buildings in elevated locations so as to prevent the archers and lookouts, keep the enemies at bay by the strength and fortification of their fortresses592, dig moats just outside the and filling them with water593.

The Jews would store a lot of other weapons and armaments in the fortress and would use them when needed594. At the same time, they would be well trained and would possess all the battle gear that was required595. The number of Jews was many times more than the soldiers in the Muslim army596. In the Battle of Bani Qaynuqā’ they numbered seven hundred as opposed to the four hundred in the Muslim army. In the Battle of Bani Quraydha, three thousand Jews fought against only seven hundred Muslims and in the Battle of Khaybar, there were ten thousand strong against an army of 1,500 fighters. Aside from this, they had a lot of wealth597 and wielded a lot of economic, political and military influence598; but despite all this, they were still divided599 and each group would fight on its own without the help of the others. In the Battle of Qaynuqā’, nobody joined forces with them and this was the case with the other battles against the Jews also.

In the battles against the Jews, the Muslim army had the following distinct characteristics:

Laying siege600: this was a technique where all the aide and military assistance was completely blocked from reaching the enemy601.
Remaining far away from the reach of enemy arrows602.
Carrying out frontal and side attacks on their fortress603, as they did at Khaybar.
Using psychological warfare604.
Heightening the spirits of their own forces605.
Selecting a suitable place to set camp606.
Creating a split between the Jewish forces607. This was done using the superior battle strategy of the Muslims. Once this was achieved, the Prophet (S) was able to gain separate victories over the Bani Qaynuqā’608, Bani Nadhir609, Bani Quraydha610 and the residents of Khaybar611. Aside from this, the Muslim army was distinguished by its unity of command, concentration, obedience, persistence and swiftness612; all of which made it possible to attain victory and overpower the Jews.
d) The front-line against the Rome

The Holy Prophet (S) fought the first battle at the border with Rome (Dumat al-Jundal)613, and this was because of the importance of this location614, because this place was the gateway for the future invasions of the Muslim army on Rome615 and the base of security616 and also was considered a secure barrier between Rome and the Muslims617. By sending ‘Abd al-Rahmān ibn ‘Awf on a Sariya mission618, the supreme commander completed his gathering of intelligence and information from the tribes who lived near the area619 in order to learn about the Roman forces and how to invade them620.

The Battle of Muta was the first full-fledged battle between the Muslim army and the Roman troops621. It can be said that the goals of this battle were to display the might of the Muslim army622 and test the capability of the enemy623. However the vast difference between the forces of the two sides made this war one-sided624.

The supreme commander came face to face with the Romans for a second time in the Battle of Tabuk625. One of the goals of this battle was the avenging of the Martyrs of Muta626 and launching an attack on the enemy and their allies627. In this battle, no combat was seen, however a large part of its objectives were fulfilled. The pressure against the Romans continued and in the end, an army under the command of Usāma bin Zayd was send against them628. He attained victory in this battle and in this way the first victory over the Romans was established. After this the Muslims continued in their war against them629.

The Romans had become worried from the time when the first battle against them was fought near their borders630 and they turned their attention towards this growing Muslim army whom they expected to face again. However, the Holy Prophet (S) dispelled the fear of this enemy from his forces631 and he put the idea in their minds that conquering the lands of Shām is not difficult or impossible632. He (S) would train his troops to bear the hardships of travelling the long and arduous routes, and endure the difficulties and tribulations of the desert633. Having subjugated some of the neighboring tribes634, he made several pacts with them635 so that they could act as a refuge and a leading force in this army against the Romans and open up the way for the Battle of Muta636.

The Roman soldiers were known for their military outfits and great adornments637. Their forces, weapons, equipment and armaments were plenty638 for this reason they became heavy and their maneuvers became sluggish and slow639. The Roman foot-soldiers would use bows in situations where they had not been trained for battle640. Aside from this, the Roman forces and the Arabs (who were in their service) had no co-operation with each other, and because they were all mixed together641, they did not have an opportunity to conduct well planned maneuvers together. Aside from this, they had a weak system of command which greatly reduced their efficiency and speed in battle642.

As for the Muslim army, it was distinguished by its continuous attacks on the enemy643, psychological warfare644, securing of the northern borders and strategic locations645, taking the battle away from its own land646, remaining steadfast against an enemy that was stronger647, and employing the principles of war in different ways648. This was accompanied by practice, maneuvering649 and ease of movement650. When a soldier would shoot arrows while moving, his stability and poise would increase. It was as if he was not carrying any weapon or battle gear such as would impede on his swiftness or cause him to remain behind and become weary651.
Second: Department of Training

This was the department that was responsible for preparing the armed forces and their various units in order to carry out battle operations652. In the Muslim army, training was common to all and included individuals653, communities654, groups655, large organizations656 and all the armed forces657 and would be conducted in all the situations that arise in battle. This included: recognition658, archery659, combat660, fighting when being attacked661, running662, carrying out surprise attacks663, onslaught664, moving covertly and camouflage665, conducting ambushes and patrols666, marching at night667, covering long distances on foot668, the principle of concentration669, assistance and co-operation670, pre-emptive warfare671, taking advantage of the enemy’s negligence672, mass attacks673, psychological warfare674, remaining patient675 and steadfast against the enemy676, bearing all the hardships of securing resources and reinforcements677, battling to overcome fortresses678, war using trenches679 and fighting battles in the cities680.

The supreme commander paid special attention to training the cavalry681. That which separated the training of this army from those of other armies was that training took place in real-life situations and in the battlefield, during battle682. One of its distinguishing features was that it gave skills to individuals, groups and contingents, preparing and polishing them for every different battle scenario and taught them about all the intricate details. It did away with mistakes and error or greatly reduced them. It made the troops precautious when facing the enemy, to the extent of necessity, just as the armed forces today conduct training exercises so as to gain experience and remain free from fear, sluggishness or laziness.

Military training in the Muslim army was something that was conducted on a continuous basis683. Between one Sariya and another or between one battle and the next there was not a long gap684.

For example, after the completion of the Sariya of Hamza ibn ‘Abd al-Muttalib, a month later the Sariya of ‘Ubaydah ibn Hārith was conducted. The Battle of Dhi al-‘Asheera took place a month after the Sariya of ‘Abdullah ibn Jahash and the gap between the battles of Dhi Amr and Bahrān was no more than two months. The Sariya of Muhammad ibn Maslamah against the Bani Tha’labah and ‘Awāl took one month and the Sariya of Abi ‘Ubaydah ibn Jarrāh came immediately after it. During these short gaps, the forces would prepare to march against the (next) enemy and some of the units would undergo training before battle685; just as they had done in the Battle of Badr and the Conquest.

The continuous training (of the troops) had the following results:

It would increase in the steadfastness of the individuals686, like in the Sariya of Zayd ibn Hāritha where his later missions were carried out with more steadfastness than his previous missions. Similarly, the ‘battle of the fortress’ that took place at Khaybar was better than the battles of Bani Nadhir and Bani Qaynuqā’.

The hesitation and fear of coming face to face with the enemy was removed687. In the Battle of Badr, the forces were more hopeful of taking over the caravan of the Quraysh without having to fight a battle and they were fearful of face to face combat. However, in the Battle of Uhud, they were competing with each other to go to battle and most of them gave the view that they should go out of Madina to face the enemy threat, because at this time fear and trepidation had totally disappeared from them.

It strengthened the spirits of the forces688 and established the certainty of victory in them689; as in the battles of Hunayn and Ahzāb.

Swiftness in getting prepared for battle690 was maintained with precision and quality as in the Battle of Dhāt al-Suwayq, the war against the Bani Mahārib and Tha’labah in the Battle of Dhāt al-Ruqā’, and in the Battle of Bani Quraydhah. This made them stronger and more capable to quickly carry out orders, remain swift in the difficult circumstances of battle and able to change tactics691; in the same way as was witnessed after the army had dispersed and the forces had made blunders in the battles of Uhud and Hunayn.
Third: Department of Armament

This was the department responsible for securing the weaponry and battle gear, either by producing it, buying it or taking it from the spoils of war, and then distributing it and the issue of armament was done in conjunction with the department of munitions and the training of weapons-use was in co-operation with the department of training; and in the end the discharge, restore and stockpile the armaments692.

The most important weapons that were used by the Muslim army were:

1. Offensive weapons693: these included mainly the sword, spear and bow.
2. Defensive weapons: the most important of which were the armor, shield, helmet and the mail that was worn under it.
a) Offensive weapons

1) The sword was considered the most important weapon for offense and the Holy Prophet (S) also gave a lot of importance to it. He (S) had many swords that were either from war booty, gifts or inheritance of his father, and he had named each of them with specific names694.

2) The spear was another of the weapons of offense. The supreme commander had different types of spears and would use whichever one he wanted. In total they were of four types695.

3) The bow was of various types and each one had a specific name depending on its attributes, the type of action it would be used for and how it would be carried696. The most important types were the hand-held bow and the ‘Hijāzi’ bow. The Holy Prophet (S) had four bows: i) al-Safrā’ (the Yellow) ii) al-Rawhā’ (the Open) iii) al-Baydhā’ (the White) and iv) al-Katum (the Secret-keeper)697.
b) Defensive weapons

Armor was considered one of the most important weapons of defense which was worn to remain protected from the strikes of swords, spears or arrows698. Armors were of different shapes and types, each with a different name699. The supreme commander also had a number of armors, the most important of which were: Dhāt al-Fudhul, al-Sadriyya and al-Sird700.

Helmets would be made from iron and would be worn to protect the head from attacks by offensive weapons701.
‘Mighfar’ was the armor or mail that a soldier would place under his helmet and would cover his head and face with it so that he does not get injured702. The Holy Prophet (S) and the soldiers who fought alongside him in battle would use this703.
‘Minjineeq’ (catapult) was one of the ‘heavy’ weapons which was used to throw huge boulders or fireballs on the enemy704.
‘Dabbābah’ (tank)705: These two weapons (i.e. the catapult and the tank) were used in the Battle of Tā’if.

In the same way, the Muslim army would give importance to the arming of the cavalry706 and would give it a priority over the other ranks. In the first battles, the soldiers on horseback were few. For example, in the Battle of Badr, there were only two soldiers on horseback707. This number reached two hundred in the Battle of Khaybar708 and in the Conquest of Makkah there were more than two thousand soldiers on horseback709.

As for the sources from where weapons could be procured, these included:
1. By way of those who would engage in making them and selling them to the soldiers710 but this small number was not enough for the whole army.
2. From the buyers who would buy from inside the Arabian Peninsula711 and outside it712. The budget for buying the weapons from this source would be gotten from:
a) The personal wealth and possessions of the soldiers713
b) Those who were in charge of the army.
c) The wealth that would remain after distribution714.
d) The booty that was taken from the enemy715 and especially the Jews.

The supreme commander would leave behind some of the wealth after making pacts of alliance with the defeated enemies, however he would never leave behind any of their weapons; because this was the main source of weapons and strengthening the army while at the same time weakening the enemy in order to prevent any future attacks and incursions716. There was also another source of weapons for the army and that was taking them on loan and then returning them to their owners after the battle717.

Training with weapons was one of the requirements of the Muslim army and the supreme commander would insist and encourage the fighters to train on how to carry the weapons718, the principles of their usage719, archery and gaining mastery over it720, training on the use of the catapult721. Many of the Muslims such as Talha ibn ‘Abdillah al-Qarashi and Sa’d ibn Abi Waqqās722 were well known for their skill in archery. At the same time, the Prophet (S) emphasized on training the riders who would fight on horseback723. He (S) also gave importance to the creation of weapons and encouraged and promised paradise to those who would undertake this task724. For this purpose, he sent a group to Jurash (Yemen) in order to learn how to make new weapons and acquire them before the siege of Tā’if725.

The importance given to making various light weaponry726 was another of the goals of the supreme commander and for this he would give orders to the weapon makers in the area for different models of spears and bows727. When the weapons were distributed among the soldiers, those that were on loan would be taken back and those acquired from war booty would be kept by them. In this way, each soldier would get to use more than one type of weapon728.

As for supplies of weapons during battle, the situation was not as it is in the new age. A soldier would bring whatever weapon he had in his possession, and whatever he needed in the battlefield, he would have to carry himself. So if he were to lose one of his weapons or it were to break, he would exchange it and continue to fight729. With regards to the storing and stockpiling of weapons, each individual would store his own weapons in his home730 and things were not as they are today i.e. there was no central repository where the weapons would be stockpiled. In the house of every soldier, a number of swords, spears and bows could be found, and he would pay due attention to their repair and maintenance731.

In times of ‘peace’, the weapons would be kept in a large warehouse that was strategically located and would be guarded732. The supreme commander would order that weapons must be carried at all times, in every situation, even when the enemies are not (apparently) present. He would forbid the forces who had returned from battle and were tired and weary, and intended to remove their weapons733, from doing so and he was always put the thought about the struggle (against the sworn enemy), whether in times of war or peace, in the present or future, despite the presence or absence of the enemy in their minds and would strengthen this idea in them734.

1.Harawi, al-Hiyal al-Harbiyya: 79; al-Mawsu’ah al-Askariyya 1:62, 70; Majmu’at al-Ta’leef fi Akādimiyyah Farunzi al-‘Askariyyah – al-Takteek: 179
2.Wāqidi 1:11; Ibn Hishām 2:45; Ibn Sa’d 2:2; Tabari 2:259
3.Wāqidi 1:9, 197; Ibn Sa’d 2:2, 23, 35
4.Wāqidi 2:534, 550; Ibn Sa’d 2:61, 85; Tabari 3:29; Suhayli 4:252; Kalā’i 1:158
5.Wāqidi 2:560, 755; Ibn Hishām 3:224; Ibn Sa’d 2:64, 92; Tabari 3:63; Ibn Sayyid al-Nās 2:108, 153; Ibn al-Qayyim 2:299
6.Wāqidi 1:11, 196, 2:815; Ibn Hishām 3:53; Ibn Sa’d 3:24; Tabari 2:492; Ibn Hazm: 102
7.Ibn Hishām 2:241; Ibn Sa’d 1:2, 38, 86; Tabari 2:408, 3:130-146; Ibn Hazm: 100; Ibn Sayyid al-Nās 1:224, 226; Mu’jam Qabā’il al-‘Arab 1:216, 2:667, 3:1061
8.Wāqidi 1:402; Ibn Hishām 3:224; Ibn Sa’d 2:44; Ibn Hazm: 253; Ibn Sayyid al-Nās 2:108; Ibn Katheer 5:17
9.Wāqidi 1:218, 2:457, 461; Ibn Hishām 2:268; Ibn Sa’d 1:207; Tabari 2:436; Kalā’i 1:113; Ibn al-Katheer 4:103
10.Wāqidi 1:395, 3:990; also see Ibn Sa’d 2:44, 119; Ibn Mandhur, Lisān al-‘Arab 7:344
11.Wāqidi 2:805, 808; Ibn Hishām 2:268; Ibn Sayyid al-Nās 1:224
12.Ibid.
13.Wāqidi 1:203; Kalā’i 1:139; Ibn ‘Abd al-Barr 2:810 onwards
14.Wāqidi 2:445; Ibn Hishām 2:267; Ibn Hazm: 226 onwards
15.Wāqidi 1:11, 13, 2:796; Ibn Hishām 2:245, 4:39; Ibn Sa’d 2:5; Kalā’i 1:57; Ibn Sayyid al-Nās 1:226; Ibn al-Katheer 2:282, 283; Harawi: 79
16.Wāqidi 1:13-15; Ibn Hishām 1:600-610
17.Wāqidi 2:769; Ibn Hishām 3:292; Ibn Sa’d 2:96; Ibn Sayyid al-Nās 2:161; Ibn Atheer 4:81
18.Wāqidi 1:13, 2:535, 3:1123; Ibn Hishām 4:15; Ibn Sa’d 2:56, 65, 136; Harawi: 89; ‘Batn’ was the word used to describe a group that was smaller than a tribe. (Tr.)
19.Wāqidi 1:203; Ibn Hishām 4:36; Kalā’i 1:138; Ibn al-Katheer 4:82
20.Ibn Hishām 2:268; Ibn Sa’d 2:3, 24, 35; Ibn al-Atheer 4:16; Ibn Hajar 4:22
21.Wāqidi 1:19, 2:457; Ibn Hishām 2:268, 3:243; Ibn Sa’d 1:207
22.Wāqidi 1:53; Ibn Hishām 4:64; Ibn Sa’d 2:36; Ibn Hanbal 4:325
23.Wāqidi 2:532
24.Wāqidi 1:207, 2:457, 805; Ibn Hishām 2:268; Ibn Sa’d 2:25 onwards; Ibn Katheer 4:103
25.Wāqidi 1:19 onwards, 2:803; Ibn Hishām 2:268 4:37 onwards; Tabari 2:436; Kalā’i: 87 onwards; Ibn Sayyid al-Nās 2:167
26.Wāqidi 1:11, 194; Ibn Hishām 4:160; Kalā’i 1:151
27.Zuhri: 63; Wāqidi 1:19; Ibn Hishām 2:268, 4:37, 42; Tabari 2:436; Kalā’i 1:87 onwards
28.Wāqidi 1:207; Ibn Sa’d 2:25; Tabari 3:378; Jawād ‘Ali, al-Mufassal fi Tārikh al-‘Arab qabl al-Islām 1:590
29.Wāqidi 1:206
30.Wāqidi 2:792, 803; Ibn Atheer 2:241; Ibn Sayyid al-Nās 2:167
31.Wāqidi 2:636, Ibn Sa’d 2:4; Suhayli 2:142; Hamawi, Mu’jam al-Buldān 1:252, 4:428, 5:215
32.Ibn Hanbal 5:153; Bukhāri (al-Maghāzi 28); Abu Dāwud (al-Jihād 57); Wāqidi 1:403, 2:557
33.Wāqidi 1:403, 2:536; Ibn Sa’d 2:61, 117; Ibn Hishām 3:292; Ibn Sayyid al-Nās 2:103
34.Ibn Hanbal 6:150; Ibn Katheer 3:261
35.Wāqidi 2:755; Ibn Hishām 4:39; Kalā’i 1:138; Ibn Katheer 4:282
36.Wāqidi 2:796; Ibn Sa’d 2:33, 43, 56; Tabari 2:555, 3:38; Ibn Sayyid al-Nās 2:161
37.Wāqidi 1:71, 2:466; Ibn Hishām 2:287, 3:237; Ibn Sayyid al-Nās 2:282
38.Wāqidi 1:56, 2:636; Ibn Katheer 3:216
39.Wāqidi 1:13, 194; Ibn Sa’d 2:21; Ibn Hazm: 108; Ibn Sayyid al-Nās 2:109; Ibn Qayyim, Zād al-Ma’ād 2:299
40.Wāqidi 2:771, 1:195; Ibn Sa’d 2:21
41.Wāqidi 1:12, 2:796, 815; Ibn Sa’d 2:96; Kalā’i 1:138
42.Wāqidi 1:403, 2:536, 2:799-805; Ibn Hishām 3:292; Ibn Sa’d 2:44; Ibn Sayyid al-Nās 2:54
43.Wāqidi 1:404, 2:640, 808; Ibn Hishām 3:268; Harawi, al-Hiyal al-Harbiyya: 77
44.It should be noted that the enumeration of these points in such a manner has been undertaken by the translator for ease of understanding. In the original text the points were not numbered. (Tr.)
45.Ibn Sa’d 4:1 onwards; Ibn ‘Abd al-Barr 2:810; Ibn Atheer 3:109
46.Trickery here is not used in the negative sense, rather it means keeping the truth hidden and mentioning something else which is neither true nor false. (Tr.)
47.Wāqidi 2:536, 651; Ibn Hishām 2:268, 3:292; Ibn Atheer 2:188
48.Ibn Hishām 3:243; Kalā’i 1:113
49.Wāqidi 1:207, 395, 2:464
50.Wāqidi 1:395, 3:1011; Ibn Hishām 2:241; Ibn Sayyid al-Nās 1:226
51.Wāqidi 1:207; 2:457
52.Wāqidi 1:207; Ibn Sa’d 2:45
53.Zuhri: 92; Wāqidi 2:640, 3:996, 1123; Ibn Sa’d 2:69, 109
54.Wāqidi 1:194, 218, 404, 2:639, 3:1117
55.Wāqidi 1:404-406, 550, 640; Abu Dāwud (al-Jihād 84)
56.Wāqidi 2:666, 3:1011; Ibn Hishām 2: 268
57.Wāqidi 1:19; Ibn Sa’d 2:25
58.Ibn Hishām 2:271, 3:69; Ibn Sa’d 2:9; Tabari 3:9
59.Wāqidi 2:445; Ibn Hishām 2:271; Tabari 2:507; Kalā’i 1:30; Ibn Sayyid al-Nās 2:131
60.Ibn Sa’d 2:2, 56, 63, 85, 95; Ibn Sayyid al-Nās 1:224, 2:103-112, 145
61.Wāqidi 1:11, 195, 443; Ibn Sa’d 2:63; Ibn Sayyid al-Nās 2:106
62.Wāqidi 1:217, 2:602
63.Wāqidi 1:19 onward; Ibn Sa’d 2:63; Ibn Sayyid al-Nās 2:106
64.Wāqidi 2:564, 3:894; Ibn Hishām 4:265; Ibn Sa’d 2:65; Ibn Sayyid al-Nās 2:110
65.Wāqidi 1:217, 3:894; Ibn Hishām 2:265; Ibn Sa’d 1:63; Ibn Katheer 4:222
66.Wāqidi 2:750, 3:894; Jawād ‘Ali 5:436
67.Ibn ‘Abd al-Barr 2:764; Ibn Atheer 3:9
68.Wāqidi 3:751, 894; Ibn Sa’d 2:90; Ibn Sayyid al-Nās 2:150
69.Wāqidi 2:750; Ibn Hishām 3:243; Ibn Sa’d 2:89; Tabari 3:27; Kalā’i 1:113
70.Ibn ‘Abd al-Barr 1:113, 334; Ibn Atheer 1:390
71.Wāqidi 1:19, 207; Ibn Sa’d 2:25, 45
72.Wāqidi 2:194, 218, 404, 2:639, 3:1117
73.Wāqidi 2:666, 3:1011; Ibn Hishām 2:268
74.Wāqidi 2:406, 550, 805; Ibn Hishām 2:268; Ibn Sa’d 2:44, 62
75.Wāqidi 1:203; Ibn Sa’d 2:25
76.Wāqidi 1:404, 2:550, 805; Ibn Hishām 2:268
77.Wāqidi 1:19, 194, 404, 2:640, 3:996, 1123; Ibn Sa’d 2:25, 45, 69, 109
78.Wāqidi 1:204 onwards; Ibn Sa’d 2:25 onwards
79.Zuhri: 92; Ibn Sa’d 2:61, 109; Ibn Hazm: 108, 109
80.Ibn Hishām 2:271 onwards, 3:69; Ibn Sa’d 2:9; Tabari 3:9; Kalā’i 1:130; Ibn Sayyid al-Nās 2:232
81.Wāqidi 1:217, 2:602
82.Wāqidi 2:462, 734; Ibn Sa’d 2:48; Tabari 2:568; Suhayli 3:270
83.Wāqidi 2:444, 464, 815
84.Wāqidi 1:220, 371; Ibn Sa’d 2:48
85.Wāqidi 1:13; Ibn Sa’d 2:35; Ibn Hazm: 105; Kalā’i 1:144
86.Ibn Sa’d 2:2 onwards
87.Shaybāni, al-Kabir 1:58; Wāqidi 1:67, 3:996; Ibn Hishām 2:278, 3:260, 4:161; Ibn Sayyid al-Nās 2:216
88.Zuhri: 86; Wāqidi 1:13, 193; Ibn Sa’d 2:5, 24; Tabari 3:42; Ibn Hazm: 105
89.Wāqidi 1:11; Ibn Hishām 3:244; Ibn Sa’d 2:5, 24; Tabari 3:6; Kalā’i 1:162
90.Ibn Hishām 3:69; Ibn Sa’d 2:9; Tabari 3:6; Kalā’i 1:130; Ibn Sayyid al-Nās 2:131
91.Ibid.
92.Wāqidi 2:445, 462, 734, 815
93.Wāqidi 1:72, 2:466, 722; Ibn Hishām 2:287; Ibn Sa’d 2:85; Ibn Sayyid al-Nās 2:146
94.Wāqidi 1:12; Ibn Hishām 2:248; Ibn Khayyāt, al-Tārikh 1:29; Ibn Hazm: 100
95.Wāqidi 1:26, 300, 378; Ibn Hishām 2:264; Kalā’i 1:144
96.Ibn Sa’d 2:2, 56, 61, 85, 95; Ibn Sayyid al-Nās 1:224, 2:103, 145, 150, 162
97.Wāqidi 1:174, 184, 363; Ibn Hishām 3:292; Ibn Sa’d 2:56; Ibn Hazm: 155
98.Zuhri: 63; Wāqidi 1:19, 207, 2:245, 450; Ibn Hishām 2:268; Ibn Sa’d 2:25
99.Zuhri: 87; Wāqidi 1:88, 91; Ibn Hishām 4:64; Ibn Qayyim 2:386
100.Bukhāri (al-Jihād 34, al-Maghāzi 29); Muslim (al-Jihād 123); Nasā’i (al-Jihād 29)
101.Ibn Hanbal 2:340, 4:354; Bukhāri (al-Jihād 32); Abu Dāwud (al-Jihād 49, 130)
102.Q8:74, Q9:20, 41, 88; Bukhāri (al-Riqāq 34, al-Jihād 2, 31, al-Adab 1)
103.Wāqidi 2:534, 550; Ibn Sa’d 2:2, 35; Tabari 2:410, 3:36; Ibn Sayyid al-Nās 2:108
104.Ibn Sa’d 2:2-5, 24; Ibn Sayyid al-Nās 1:224, 304
105.Wāqidi 1:10-13, 197; Ibn Sa’d 2:2; Tabari 3:126; Ibn Sayyid al-Nās 1:224
106.Wāqidi 1:11; Ibn Hishām 3:249; Ibn Sa’d 2:2; Tabari 3:126; Ibn Sayyid al-Nās 1:224
107.Wāqidi 1:334; Ibn Hishām 3:128, 321; Ibn Sa’d 2:92; Ibn Hazm: 207, 220
108.Wāqidi 2:666, 670; Ibn Hishām 3:245, 344; Ibn Sa’d 2:2; Ibn Hazm: 100
109.Ibn Sa’d 2:64; Tabari 2:408; Ibn Sayyid al-Nās 1:224; Kahālah, Mu’jam Qabā’il al-‘Arab 3:991
110.Wāqidi 1:182, 403, 3:992; Ibn Hishām 3:50; Ibn Sa’d 2:2-5; Ibn Sayyid al-Nās 1:304
111.Ibn Sa’d 2:2-5; Tabari 2:564, 3:36, 100
112.Wāqidi 1:173, 184, 191; Ibn Sa’d 2:18-21, 66; Ibn Sayyid al-Nās 2:39
113.Wāqidi 1:76; Ibn Hishām 3:50; Ibn Sa’d 2:19; Ibn Khayyāt 1:27; Tabari 2:479; Ibn Hazm: 154
114.Zuhri: 71; Wāqidi 1:363; Bukhāri 5:88; Tabari 2:552
115.Zuhri: 79; Wāqidi 2:496; Ibn Hishām 3:244; Ibn Sa’d 2:53; Tabari2:71
116.Zuhri: 84; Wāqidi 2:633; Ibn Sa’d 2:77; Ibn Sayyid al-Nās 2:130
117.Wāqidi 1:76, 2:363, 496, 633
118.Wāqidi 2:651; Ibn Hishām 3:344; Ibn Qayyim 2:292
119.Wāqidi 1:181; Ibn Hishām 3:47; Ibn Sa’d 2:20; Ibn Khayyāt 1:28; Tabari 2:483
120.Wāqidi 1:182, 193, 2:551, 555; Ibn Hishām 3:46; Ibn Sa’d 2:21, 24; Ibn Khayyāt 1:27; Ibn Hazm: 152; Ibn Sayyid al-Nās 1:292, 304
121.Wāqidi 1:193, 395, 550; Ibn Hishām 3:213; Ibn Sa’d 2:43, 58, 61, 85; Tabari 2:556; Ibn Sayyid al-Nās 2:52, 79, 146
122.Wāqidi 1:347, 355; Ibn Hishām 3:194; Ibn Sa’d 2:36; Tabari 2:583; Ibn Hazm: 178
123.Wāqidi 1:402, 2:560, 3:992; Ibn Hishām 4:15; Ibn Sa’d 2:44, 92, 118; Tabari 3:100; Ibn Hazm: 184; Ibn ‘Asākir, al-Tārikh al-Kabir 1:107; Ibn Sayyid al-Nās 2:54
124.Zuhri: 106 onwards; Wāqidi 3:992; Ibn Hishām 3:159; Ibn Sa’d 2:118; Suhayli 4:195; Ibn Sayyid al-Nās 2:215
125.Wāqidi 1:182; Ibn Hishām 3:50; Tabari 3:63, 100; Suhayli 3:163; Ibn Sayyid al-Nās 2:153, 215
126.Wāqidi 2:568; Ibn Hishām 4:290; Muslim 3:1296; Kalā’i 1:162
127.Wāqidi 1:76, 363, 496, 633; Ibn Atheer 2:186
128.Zuhri: 52, 55; Wāqidi 1:347, 2:560, 573; Ibn Sa’d 2:36; Ibn Hazm: 208; Kalā’i 1:161
129.Ibn Hanbal 3:475; Khabbāri (al-Diyāt 22, al-Madhālim 605); Abu Dāwud (al-Malāhim 17); Tirmidhi (al-Fitan 8, al-Isti’dhān 30)
130.Ibn Sa’d 2:105, 3:11, 118; Ibn Sayyid al-Nās 2:184, 200, 207
131.Wāqidi 3:973, 980; Ibn Hishām 4:226; Ibn Sa’d 2:115; Ibn Sayyid al-Nās 2:202, 203; Ibn Qayyim 2:471
132.Wāqidi 1:1-8; Ibn Hishām 4:257; Ibn Sa’d 2:1; Tabari 3:155 onwards; Ibn Atheer 2:301; Kalā’i 1:57; Ibn Sayyid al-Nās 1:223
133.Wāqidi 1:11 onwards; Ibn Hishām 3:224, 4:15, 279; Ibn Sa’d 2:2-6, 19, 24, 61, 86; Ibn Hazm: 184, 220; Ibn Sayyid al-Nās 2:54, 108, 153
134.Wāqidi 1:403; Ibn Hishām 3:342; Ibn Sa’d 2:44; Suhayli 4:56; Kalā’i 1:130
135.Wāqidi 1:1-8; Ibn Hishām 4:257; Ibn Sa’d 2:1; Tabari 3:152 onwards; Ibn Atheer 2:303; Ibn Sayyid al-Nās 1:223
136.Wāqidi 1:76, 2:363, 496, 633; Ibn Sa’d 2:2, 19, 39, 96
137.Ibn Hishām 2:257, 3:46, 64, 213, 224; Ibn Hanbal 4:262; Bukhāri (al-Maghāzi 29)
138.Wāqidi 1:324, 2:440; Ibn Hishām 3:192, 224; Ibn Sa’d 2:35-47; Tabari 2:546, 565
139.Bukhāri (al-‘Itq 13); Muslim 2:1357; Abu Dāwud (al-Jihād 83); al-Nasā’i (al-Mawāqeet 26)
140.Tabari 2:408, 604, 3:9-38; Ibn Atheer 1:137, 173, 185, 216
141.Ibid.
142.Wāqidi 1:177, 368; Ibn Hishām 3:46, 50, 231; Ibn Sa’d 2:109; Dhahabi, Tārikh al-Islām 1:267
143.Wāqidi 2:722, 3:923; Ibn Sa’d 1:85, 113; Ibn Sayyid al-Nās 2:145, 200
144.Wāqidi 1:403; Ibn Hishām 3:342
145.Wāqidi 2:722; Ibn ‘Abd al-Barr 3:1144; Ibn Atheer 2:226; Ibn Hajar al-Isābah 3:279
146.For details about the tribe of ‘Ajz Hawāzin see: al-Bakri, Mu’jam Masta’jam 1:308; Hamawi, Mu’jab al-Buldān 2:21
147.Wāqidi 2:722; Ibn Qayyim 2:358
148.Wāqidi 3:923; Ibn Sa’d 2:133; Ibn ‘Abd al-Barr 2:757; Ibn Atheer 3:54; Ibn Sayyid al-Nās 2:200; Ibn Hajar 3:286
149.Ibn Sa’d 2:113
150.Wāqidi 2:923; Ibn Sa’d 2:113
151.Wāqidi 2:822; Ibn Hishām 4:47, 49; Ibn Sa’d 2:98; Ibn Sayyid al-Nās 2:172, 174
152.Wāqidi 2:534, 550; Ibn Hishām 3:249; Tabari 3:126; Ibn Katheer 3:246
153.Zuhri: 71; Ibn Hanbal 1:49, 87, 207; Bukhāri (al-Jihād 122); Abu Dāwud (al-Jihād 22); Dārimi (al-Siyar 29)
154.Zuhri: 52; Ibn Hishām 3:107; Tabari 2:326; Ibn Hazm: 175; Kalā’i
155.Wāqidi 3:948; Ibn Sa’d 2:118; Ibn ‘Abd al-Barr 3:1098; Ibn Atheer 4:16; Ibn Sayyid al-Nās 2:207; Ibn al-Qayyim 3:948
156.Suhayli 1:107; Yāqut Himyari, Majma’ al-Buldān 4:2273; Jawād ‘Ali 6:278
157.Yāqut Himyari 1:536; Ibn Mandhur, Lisān al-‘Arab 2:278
158.Wāqidi 3:1080
159.Wāqidi 3:875; Ibn Hishām 4:70, 73; Ibn Sa’d 2:196; Tabari 3:66; Ibn Hazm: 235; Kalā’i 1:143; Ibn Sayyid al-Nās 2:185; Ibn Hajar 2:98
160.Wāqidi 3:875; Ibn Sa’d 2:106
161.This event only affirms the fact that Khālid bin Walid, who became a Muslim a little while before the Conquest of Makkah, still had a tendency to act as the Arabs of the Age of Jāhiliyya used to act. His killing of Mālik ibn Nuwayra and forcefully fornicating with his wife on the same night is recorded in history (see: Ibn Hajar ‘Asqalāni, al-Isābah fi Tamyiz al-Sahāba 3:337 and Dhahabi, Tārikh al-Islām 1:353)
162.Q4:84; Q8:65; Ibn Hishām 2:279; Ibn Hanbal 1:117; Tabari 2:448
163.Ibn Hanbal 4:354; Bukhāri (al-Anbiyā’ 54, al-Adab 10); Abu Dāwud (al-Jihād 24); Nasā’i (al-Zakāh 85, al-Buyu’ 98)
164.Bukhāri (al-Maghāzi 17); Muslim (al-Imārah 117)l Tirmidhi (al-Zuhd 48)
165.Ibn Hanbal 5:324, 406; Muslim (al-Musāfirun 305); Abu Dāwud (al-Jihād 22)
166.Ibn Hishām 2:179; Ibn Hanbal 3:137; Ibn Atheer, Usd al-Ghābah 2:143
167.Ibn Hishām 2:208; Suhayli 3:48; Ibn Atheer 2:26; Ibn Sayyid al-Nās 1:257
168.Wāqidi 1:21, 88; Ibn Hishām 3:70; Tabari 2:505; Ibn Sayyid al-Nās 2:6
169.A large flag (Tr.)
170.Wāqidi 1:12; Ibn Hishām 2:251, 3:342; Ibn Hazm: 102, 108; Ibn Sayyidah, al-Mukhassis 6:204; Ibn Sayyid al-Nās 1:246; Ibn Katheer 3:246, 260
171.Wāqidi 1:388, 408; Ibn Hishām 3:342; Ibn Sa’d 2:45, 48; Ibn Hazm: 212
172.Wāqidi 1:22, 2:822; Suhayli 4:96; Ibn Katheer 3:245-247
173.Wāqidi 2:649, 824; Ibn Hishām 2:264; Ibn Mājah (al-Jihād 20); Abu Dāwud (al-Jihād 69); Nasā’i (al-Hajj 106).
174.Ibn Hanbal 4:297; Abu Dāwud (al-Jihād 69); Tirmidhi (al-Jihād 10)
175.A banner (Tr.)
176.Wāqidi 2:800, 812, 819
177.Ibid.
178.Ibn Hishām 3:342; Ibn Hanbal 1:31; Bukhāri (al-Maghāzi 44, 48; al-Jihād 10); Abu Dāwud (al-Jihād 69); Suhayli 3:32
179.Wāqidi 1:239; Ibn Hishām 4:19-21; Ibn Khayyāt, Tārikh 1:29; Tabari 3:37; Ibn al-Qayyim 2:375
180.Wāqidi 1:220, 2:499; Kalā’i 1:101
181.Wāqidi 1:225; Ibn Hishām 4:19 onwards; Tabari 3:237; Suhayli 4:81
182.Wāqidi 1:203, 2:763; Ibn Hishām 4:21; Tabari 2:513, 3:40; Kalā’i 1:136
183.Wāqidi 1:71, 72, 2:466; Ibn Hishām 3:237, 4:51
184.Wāqidi 1:54, 2:460, 504; Ibn Sayyid al-Nās 1:246; Ibn Katheer 4:121
185.‘Ammād Talās, al-Rasul al-‘Arabi: 174; al-Lawā Khattāb, al-Rasul al-Qā’id: 123; Wāqidi 1:8
186.Wāqidi 1:722, 3:1117; Ibn Hishām 4:291; Ibn Sa’d 2:85, 136; Tabari 3:184; Ibn Sayyid al-Nās 2:146, 281; Ibn al-Qayyim 2:358
187.Zuhri: 79, 151; Wāqidi 2:496, 3:1117; Ibn Hishām 2:251, 3:224, 293, 4:291; Ibn Sa’d 2:1, 53, 58; Ibn Hazm: 103, 191, 201; Ibn Sayyid al-Nās 1:227, 2:68
188.Wāqidi 2:539, 545, 3:1057; Ibn Sa’d 2:1; Ibn Sayyid al-Nās 1:227
189.Wāqidi 1:512; Ibn Hishām 2:251; Ibn Sa’d 2:1; Ibn Sayyid al-Nās 1:227
190.Zuhri: 79; Wāqidi 2:294; Ibn Hishām 3:244; Ibn Sa’d 2:53; Ibn Hazm: 191; Tabari 2:181; Suhayli 3:280; Ibn Sayyid al-Nās 2:68
191.Wāqidi 2:489; Ibn Hishām 3:244; Muslim 3:1392
192.Wāqidi 2:357; Ibn Hishām 2:293; Ibn Sa’d 2:58; Tabari 2:601; Ibn Hazm: 201; Kalā’i 1:123; Ibn Sayyid al-Nās 2:84
193.Wāqidi 2:539; Ibn Sa’ 2:58; Muslim 3:1433; Tabari 2:602; Kalā’i 1:123
194.Zuhri: 151; Wāqidi 3:1117; Ibn Hishām 4:291; Ibn Sa’d 2:136; Tabari 3:184; Ibn Atheer 2:33; Ibn Sayyid al-Nās 2:281
195.Wāqidi 3:1122
196.Wāqidi 3:1117; Ibn Sa’d 1:136
197.Majmu’ah min al-Mu’allifeen al-‘Askariyyeen, al-Mawsu’ah al-‘Askariyya 1:286
198.Wāqidi 1:19, 159, 2:780, 3:992; Ibn Hishām 2:257, 3:50, 4:31, 159
199.Zuhri: 86, 106; Wāqidi 2:780, 3:989; Ibn Hishām 4:31, 159; Ibn Sa’d 2:96; Tabari 3:42, 100; Ibn Hazm: 233, 249; Kalā’i 1:137, 151; Ibn Sayyid al-Nās 2:163, 215; Ibn Qayyim 2:385, 3:3
200.Wāqidi 1:19, 181, 252; Ibn Hishām 2:257, 3:50; 213; Ibn Sa’d 2:9, 24; Ibn Khayyāt, Tārikh 1:16, 28; Tabari 2:267; Ibn Atheer 2:188; Kalā’i 1:85, 124; Ibn Sayyid al-Nās 1:241, 2:52
201.Wāqidi 1:193, 195; Ibn Hishām 3:302, 4:39; Ibn Sa’d 2:24; Ibn Hazm: 182; Kalā’i 1:138
202.Wāqidi 3:990
203.Wāqidi 3:1057; Ibn Hishām 3:244; Muslim 3:1391; Ibn Atheer 2:185; Ibn Sayyid al-Nās 2:216
204.Wāqidi 2:800, 812, 819, 823, 3:895, 916; Ibn Hishām 4:42, 46-49; Ibn Sa’d 2:108; Suhayli 4:96
205.Wāqidi 3:927; Ibn Sa’d 2:119; Tabari 3:73; Suhayli 4:163
206.Q8:74; Wāqidi 1:20; Ibn Hishām 2:279, 4:261; Bukhāri (al-Jihād 2, 31)
207.Wāqidi 1:20; Ibn Hishām 2:279; Ibn Sa’d 2:26; Bukhāri (al-Anbiyā’ 54, al-Jihād 110); Muslim (al-Imārah 117); Abu Dāwud (al-Jihād 20)
208.Ibn Hanbal 1:117; Tabari 2:448
209.Ibn Hanbal 3:354; Tirmidhi (al-Zuhd 48)
210.Wāqidi 3:990; Ibn Sa’d 2:70; Ibn ‘Abd al-Barr, al-Isti’āb 4:1473; Ibn al-Qayyim 2:303
211.Wāqidi 1:335; Ibn Hishām 3:226; Ibn Hazm: 186, 251; Kalā’i 1:105; Ibn Qayyim 3:4, 7, 9, 16; Ibn Katheer 4:12
212.Zuhri: 794; Wāqidi 2:496; Ibn Hishām 3:244; Ibn Sa’d 2:53, 58; Muslim 3:1433; Ibn Hazm: 191; Suhayli 3:280; Tabari 2:539, 602; Ibn Sayyid al-Nās 2:68
213.Wāqidi 1:181, 2:1117; Ibn Hishām 2:251; Ibn Sa’d 2:1; Tabari 2:483; Ibn Hazm: 155; Ibn Sayyid al-Nās 1:296
214.Wāqidi 3:991, 994; Ibn Hishām 4:161; Ibn Katheer 5:4
215.Zuhri: 71, 79, 84; Wāqidi 1:176, 363; Ibn Hishām 3:50, 199, 244, 342; Ibn Sa’d 2:19, 40, 53, 77; Tabari 2:479, 552; Ibn Hazm: 154, 181, 191, 211; Kalā’i 1:111, 130; Ibn Sayyid al-Nās 1:294, 2:48, 68
216.Wāqidi 2:457, 458; Ibn Hishām 3:244, 232; Ibn Atheer 2:186; Ibn al-Qayyim, Zād al-Ma’ād 2:292; Heiderābādi, Majmu’ah al-Wathā’iq al-Siyāsiyya lil-‘Ahd al-Nabawi wal-Khilāfah al-Rāshidah: 25, 26
217.Wāqidi 1:12, 2:357; Ibn Hishām 2:251, 3:293; Ibn Sa’d 2:1, 58; Tabari 2:601; Ibn Hazm: 103, 201; Kalā’i 1:123; Ibn Sayyid al-Nās 1:227
218.Wāqidi 2:616, 640; Ibn Sa’d 2:7, 69; Ibn Hazm: 108 onwards; Hamawi, Mu’jam al-Buldān 1:480
219.Wāqidi 1:220, 2:642; Ibn Hishām 2:257, 3:323 onwards; Hamawi 3:380
220.Wāqidi 2:800, 802-804; Bakri 1:303; Hamawi 2:14
221.Wāqidi 1:20, 3:1117, 1123; Ibn Hishām 2:57 onwards; Ibn Sa’d 2:25; Ibn Hazm: 156; Hamawi 2:128
222.Wāqidi 2:993, 1006; Ibn Hishām 2:257 onwards; Hamawi 2:14; Kalā’i 1:85; Ibn Sayyid al-Nās 1:241 onwards
223.Ibn Hishām 3:69; Ibn Sa’d 2:59; Tabari 3:9; Ibn Sayyid al-Nās 2:131
224.Wāqidi 1:13, 2:632; Ibn Sa’d 2:96; Hamawi 1:214; Ibn Sayyid al-Nās 2:54; Ibn Katheer 3:261
225.Ibn Hishām 2:268 onwards, 3:69, 90; Ibn Sa’d 2:96; Bakri 3:742
226.Wāqidi 1:56, 2:535; Ibn Katheer 3:261
227.Wāqidi 1:403, 2:534, 557; Ibn Hishām 3:279; Ibn Sa’d 2:44, 56; Kalā’i 1:58; Ibn Sayyid al-Nās 2:54, 79
228.Wāqidi 1:13, 2:252, 800; Ibn Hishām 2:252; Ibn Hazm: 802
229.Wāqidi 1:403, 2:536; Ibn Hishām 3:292; Ibn Sa’d 2:61, 117; Ibn Atheer 2:188; Ibn Sayyid al-Nās 2:103
230.Wāqidi 1:217, 2,602
231.Ibn Hishām 2:264; Ibn Sa’d 2:12; Ibn Hazm: 108; Qurtubi, al-Jāmi’ li Ahkām al-Qur’ān 4:306; Ibn Katheer 3:260, 5:9
232.Wāqidi 1:20, 335, 3:1117; Ibn Hishām 2:257; Ibn Sa’d 2:25, 136
233.Wāqidi 2:800, 812, 820, 3:895, 995, 1034; Ibn Hishām 4:24, 49; Ibn Sa’d 2:108; Ibn Hazm: 231; Ibn ‘Asākir, Tārikh Dimishq 1:111
234.Wāqidi 1:20; Ibn Hishām 2:257; Ibn Sa’d 2:25, 92; Kalā’i 1:135; Ibn Katheer 4:240
235.Wāqidi 1:20, 21; Ibn Hishām 3:70; Ibn Hazm: 159
236.Wāqidi 3:927; Ibn Sa’d 2:119; Tabari 3:73; Suhayli 4:163
237.Wāqidi 3:1117; Ibn Hishām 2:257; Ibn Sa’d 2:25
238.Wāqidi 1:145, 198, 500; Ibn Hishām 2:320; Kalā’i 1:112; Ibn Katheer 4:282
239.Ibn Hanbal 1:307; Bukhāri (al-Jihād 110); Abu Dāwud (al-Jihād 24)
240.Wāqidi 1:13, 56, 217; Ibn Sa’d 2:96; Ibn Katheer 3:216
241.Wāqidi 1:12 onwards,2:573, 3:995; Ibn Hishām 2:241, 251, 3:202, 321, 342; Ibn Sa’d 2:119; Ibn Khayyāt 1:71; Ibn ‘Abd al-Barr 3:1023; Ibn Sayyid al-Nās 2:167
242.Wāqidi 1:215, 388, 2:822, 3:995; Ibn Hishām 3:342, 4:42; Ibn Sa’d2:34, 45; Ibn Khayyāt 1:29; Ibn Hazm: 212; Ibn Atheer 4:16 onwards
243.Wāqidi 1:10-13, 48, 2:800, 819, 820; Ibn Hishām 2:241, 251, 4:42; Ibn Sa’d 2:1, 4; Ibn Hazm: 100; Ibn Sayyid al-Nās 1:226
244.Wāqidi 1:396; Ibn Hishām 2:264; Tabari 3:102; Muslim 3:1429
245.Q8:42; Wāqidi 1:53; 2:445; Ibn Hishām 3:69, 231
246.Mount Uhud is was used like a strong fort that was positioned behind the Muslim army (Tr.)
247.Wāqidi 2:445; Ibn Hazm: 186, 187; Tabari 3:9; Kalā’i 1:130; Ibn Sayyid al-Nās 2:231
248.Wāqidi 1:53, 2:643; Ibn Hishām 3:234; Ibn Hazm: 186
249.Wāqidi 1:54; Ibn Hishām 3:344; Kalā’i 1:130; Ibn Sayyid al-Nās 1:251, 2:231
250.Wāqidi 1:56, 220; Harawi, al-Hiyal al-Harbiyya: 97
251.Wāqidi 1:199, 220; Ibn Hishām 1:53
252.Wāqidi 1:56, 220; Harawi: 97
253.Ibn Hishām 3:302; Muslim (al-Imārah 178); Ibn Hanbal 2:327; Tabari 507; Bakri 2:229, 1220; Hamawi 5:118
254.Wāqidi 2:644, 646
255.Wāqidi 1:54; Ibn Hishām 3:344; Kalā’i 1:130; Ibn Sayyid al-Nās 1:251, 2:131
256.Wāqidi 1:176, 363, 496, 2:633 onward, 992; Ibn Hishām 3:50, 199, 244 onwards 4:121; Ibn Sa’d 2:19, 40, 53, 114; Ibn Hazm: 181, 191; Ibn Sayyid al-Nās 2:68, 130, 201
257.Wāqidi 1:177, 368, 449; Ibn Hishām 3:199; Kalā’i 1:111
258.Wāqidi 2:651, 652, 804; Ibn Hishām 3:344; Kalā’i 1:130; Ibn Sayyid al-Nās 2:131
259.Wāqidi 1:53, 2:445; Ibn Hishām 3:69; Kalā’i 1:130; ‘Imād Talās, al-Rasul al-‘Arabi: 310-311
260.Wāqidi 1:53, 54, 220; Tabari 3:9; Kalā’i 1:130
261.Wāqidi 2:462, 464; Ibn Hishām 4:85; Tabari 2:568
262.Wāqidi 1:55, 220, 2:644; Ibn Sayyid al-Nās 1:131; Ibn Katheer 4:199; Harawi: 87
263.Wāqidi 1:56, 224, 2:649; Ibn Hishām 3:231; Ibn Sa’d 2:48; Ibn Sayyid al-Nās 2:48
264.Wāqidi 1:19, 27, 225, 2:645, 3:1002; Ibn Hishām 2:264; Muslim 3:1430
265.Wāqidi 1:56, 2:445; Ibn Hishām 3:69, 231; Ibn Sayyid al-Nās 2:131
266.Wāqidi 1:56, 219, 2:819-823; Ibn Hishām 3:218, 4:46
267.Zuhri: 86; Wāqidi 1:219 onwards, 405, 2:522, 801, 1122; Ibn Hishām 3:23
268.Wāqidi 1:56, 219; Tabari 6:573; Ibn Hazm: 239
269.Wāqidi 1:219, 224; Ibn Hishām 3:243, 4:49; Ibn Sa’d 2:2 onwards; Suhayli 4:96; Kalā’i 1:113
270.Wāqidi 1:217, 2:504; Ibn Sa’d 2:48; Tabari 2:567
271.Wāqidi 1:217, 2:504, 800, 820; Ibn Hishām 4:42, 46-49; Suhayli 4:60
272.Ibn Hishām 2:279; Ibn Hanbal 1:117; Bukhāri (al-Anbiyā’ 54, al-Jihād 110); Tabari 2:448
273.Wāqidi 1:58 onwards; Ibn Hishām 4:161; Ibn Hanbal 3:137; Bukhāri (al-Maghāzi 17)
274.Wāqidi 1:71, 2:466, 3:1117; Ibn Hishām 3:237, 4:291; Ibn Sa’d 3:85; Ibn Sayyid al-Nās 2:146
275.Shaybāni 1:58; Wāqidi 1:220, 2:778; Tabari 2:507
276.Wāqidi 1:68, 3:923; Ibn Hishām 4:49; Ibn Sa’d 2:113; Colonel Akram, Sayfullah Khālid: 114
277.Shaybāni 1:58; Wāqidi 1:67, 68; Ibn Hishām 2:278; Muslim 3:1362; Ibn Qutayba ‘Uyun al-Akhbār 2:107
278.Wāqidi 1:343, 3:1117; Ibn Hishām 2:281; Ibn Sa’d 2:35; Tabari 3:184; Ibn Sayyid al-Nās 2:39
279.Wāqidi 1:13, 3:897; Ibn Sa’d 2:44, 281
280.Wāqidi 1:177; Ibn Hishām 2:325-327; Ibn Sa’d 2:70; Ibn Hazm: 28; Kalā’i 1:134
281.Wāqidi 1:13, 203, 2:535, 3:1123; Ibn Hishām 4:15, 39; Ibn Sa’d 2:56, 65; Kalā’i 1:138
282.Wāqidi 1:13, 2:796; Ibn Hishām 2:252; Ibn Sa’d 2:5, 96; Ibn Hazm: 104; Ibn Sayyid al-Nās 2:161
283.Wāqidi 1:13, 343; Ibn Sa’d 2:35; Ibn Hazm: 105; Ibn Sayyid al-Nās 2:39; Ibn al-Qayyim 2:358
284.Wāqidi 1:13, 363; Ibn Sa’d 2:40; Suhayli 3:136; Kalā’i 1:121, 122; Ibn Sayyid al-Nās 2:109
285.Wāqidi 1:13, 2:636; Ibn Sa’d 2:96; Ibn Atheer 2:188; Ibn Sayyid al-Nās 2:54
286.Wāqidi 2:796, 802-805; Ibn Hishām 4:39; Ibn Hanbal 3:456; Bukhāri (al-Jihād 103, al-Maghāzi 79); Muslim (al-Tawba 254); Abu Dāwud (al-Jihād 92)
287.Wāqidi 1:195; Ibn Hishām 3:50, 4:39; Ibn Sa’d 2:24, 92; Ibn Atheer 2:188
288.Wāqidi 1:203, 204; Ibn Hishām 2:268, 4:39; Ibn Sa’d 1:207; Tabari 2:436; Kalā’i 1:113
289.Wāqidi 1:404, 406; Ibn Hishām 2:268; Suhayli 3:43
290.Wāqidi 1:11, 13, 196, 198, 2:815; Ibn Hishām 3:53; Ibn Sa’d 2:24; Tabari 2:494; Ibn Hazm: 102
291.Wāqidi 2:815
292.al-Mawsu’ah al-‘Askariyya 1:261
293.Wāqidi 1:19, 207, 218; Ibn Hishām 2:268, 4:37, 42; Kalā’i 1:87
294.Shaybāni 1:118; Wāqidi 2:445-452, 449; Ibn Sa’d 2:70; Ibn Hazm: 208; Kalā’i 1:144; Ibn al-Qayyim 2:303
295.Wāqidi 1:10, 197, 2:550, 755, 3:1011; Ibn Hishām 2:245, 3:53, 224, 268, 269; Ibn Sa’d 2:2-5, 61, 85, 89, 209; Ibn Hazm: 102, 226, 227; Ibn Atheer 2:209, 226, 303; Ibn Sayyid al-Nās 1:224, 2:39
296.Wāqidi 1:207, 218, 445, 461; Ibn Hishām 3:243; Ibn Sa’d 2:25; Kalā’i 1:113; Ibn Katheer 4:103
297.Wāqidi 1:207, 218, 3:996; Ibn Hishām 3:232; Ibn Sa’d 2:119
298.Wāqidi 1:54, 220, 2:651, 922; Ibn Hishām 3:50, 69, 264; Ibn Sa’d 2:45; Ibn Sayyid al-Nās 2:68
299.Ibn Hanbal 2:471, 3:487; Bukhāri (al-Jihād 184); ibn Mājah (al-Jihād 3); Tirmidhi (Fadhā’il al-Jihād 20)
300.Wāqidi 3:991; Ibn Hishām 4:261; Bukhāri (al-Jihād 2, 31)
301.Wāqidi 1:68 onwards; Ibn Hishām 4:49; Ibn Sa’d 2:113
302.Wāqidi 2:445; Ibn Hishām 2:264; Ibn Sa’d 2:!2; Tabari 2:568
303.Ibn Hishām 2:150; Ibn Sa’d 2:1; Suhayli 2:252
304.Q49:10; Bukhāri (al-Adab 27); Muslim (al-Birr 66)
305.Wāqidi 1:334, 384; Ibn Hishām 3:128, 220; Ibn Sa’d 2:34, 42; Ibn Hazm: 175, 184; Kalā’i 1:104; Ibn Sayyid al-Nās 2:37, 52; Ibn Katheer 4:84, 87
306.Wāqidi 1:324, 384; Ibn Hishām 3:128, 321; Ibn Sa’d 2:34, 42; Ibn Hazm: 175
307.Wāqidi 1:335, 3:990, 1091; Ibn Sa’d 2:119; Suhayli 4:196
308.Wāqidi 1:334; Ibn Hishām 3:220; Ibn Sa’d 2:42, 45; Tabari 2:564
309.Wāqidi 1:11, 13, 340, 550; Ibn Hishām 2:245, 251; Ibn Sa’d 2:56, 61, 65; Ibn Atheer 2:207; Kalā’i 1:58
310.Wāqidi 1:334; Ibn Hishām 3:128; Ibn Sa’d 3:34; Ibn Khayyāt 1:38; Tabari 3:29; Ibn Hazm: 175; Kalā’i 1:104; Ibn Sayyid al-Nās 2:37; Ibn Katheer 4:48
311.Wāqidi 1:402; Ibn Hishām 3:224; Ibn Sa’d 2:44; Ibn Hazm: 184; Ibn Sayyid al-Nās 2:54
312.Wāqidi 1:385, 287
313.Wāqidi 1:387
314.Wāqidi 1:326
315.Wāqidi 1:334, 384, 2:822; Ibn Hishām 4:64, 47; Ibn Sa’d 2:34, 42, 70, 92; Ibn Hazm: 209; Ibn Qayyim 2:306
316.Zuhri: 5; Ibn Hanbal 1:229; Bukhāri (al-Hajj 80); Kalā’i 1:105; Ibn Sayyid al-Nās 2:116
317.Zuhri: 58; Wāqidi 1:338, 3:990, 1124; Ibn Sa’d 2:119; Suhayl 4:196
318.Wāqidi 1:338; Ibn Hishām 4:19, 21, 47; Ibn Sa’d 2:98; Ibn Atheer 2:236, 246; Kalā’i 1:105
319.Zuhri: 79; Wāqidi 1:337, 338; Ibn Sayyid al-Nās 2:64, 170; Ibn al-Qayyim 2:390
320.Wāqidi 3:928; Ibn Hishām 4:122; Suhayli 3:250; Kalā’i 1:111; Ibn Katheer 4:77, 346
321.Ibn Hishām 4:44; Ibn Sa’d 2:97; Tabari 3:52; Ibn Atheer 2:144; Ibn Sayyid al-Nās 2:168
322.Wāqidi 2:819, 820, 822; Ibn Hishām 4:46, 47
323.Wāqidi 2:614; Abu Dāwud (al-Manāsik 12)
324.Wāqidi 2:736; Ibn Hishām 4:13; Tabari 3:24; Ibn Sayyid al-Nās 2:148
325.Wāqidi 2:734, 735; Tabari 3:24
326.Wāqidi 2:735; Abu Dāwud (al-Tawāf 3, al-Raml 1)
327.Wāqidi 2:735; Ibn Hishām 4:13; Tabari 3:24
328.Through this he (S) displayed the strength and might of his army to the enemy (Tr.)
329.Ibn Hishām 4:13; Ibn Hanbal 1:229; Tirmidhi (al-Hajj 39); Nasā’i (al-Manāsik 176)
330.Wāqidi 1:821, 195; Ibn Hishām 3:46,213, 292; Ibn Sa’d 2:21, 43; 56; Ibn Hazm: 152, 182, 200; Kalā’i 1:122; Ibn Sayyid al-Nās 1:294
331.Wāqidi 1:335, 371, 2:799; Ibn Hishām 3:224; Tabari 3:101; Ibn Hazm: 202; Ibn Katheer 4:12
332.Ibn Sa’d 2:4, 19,24, 43, 56, 108; Ibn Atheer 2:173, 188, 192
333.Wāqidi 1:182, 195; Ibn Hishām 3:46; Ibn Sa’d 2:21, 24, 35, 43-45, 62, 95; Ibn Hazm: 152; Ibn Sayyid al-Nās 1:294
334.Wāqidi 2:560, 3:1125; Ibn Hishām 4:169, 239; Ibn Sa’d 2:64, 119, 122; Ibn Atheer 2:209, 293; Ibn Sayyid al-Nās 2:108, 220; Ibn al-Qayyim 2:299, 3:11
335.Zuhri: 71, 84, 89; Wāqidi 1:176, 363, 2:496, 633; Ibn Hishām 3:50, 199, 244, 342; Ibn Sa’d 2:19, 40, 53, 77; Ibn Hazm: 154, 181, 191, 211; Ibn Sayyid al-Nās 1:294, 2:48, 64, 130
336.Wāqidi 1:182, 193, 195; Ibn Hishām 3:46; Ibn Sa’d 2:21, 24, 35, 43-45; Ibn Hazm: 152, 182; Ibn Atheer 2:207; Ibn Sayyid al-Nās 1:294, 304, 2:52, 54
337.Ibn Sa’d 2:122; Bukhāri (al-Jihād 143); Muslim (al-Jihād 2, Fadhā’il al-Sahābah 35); Ibn Mājah (al-Jihād 38); Abu Dāwud (al-Jihād 82)
338.Wāqidi 1:176, 363, 2:496; Zuhri: 71, 89; Ibn Hishām 3:50, 199; Ibn Sa’d 2:19, 40; Ibn Hazm: 154, 181; Ibn Sayyid al-Nās 1:294, 2:48
339.Wāqidi 1:176, Suhayli 3:137, Ibn Atheer 2:137; Ibn Sayyid al-Nās 2:294
340.Wāqidi 1:365; Ibn Sa’d 2:41; Tabari 2:552; Ibn Sayyid al-Nās 2:49
341.Ibn Sa’d 2:41; Tabari 2:552; Ibn Sayyid al-Nās 2:49; Ibn Katheer 4:75
342.Ibid.
343.Ibn Sa’d 2:41; Ibn Hazm: 182; Ibn Sayyid al-Nās 2:49; Ibn Katheer 4:75
344.Shaybāni 1:58; Wāqidi 1:67, 2:649; Bukhāri (al-Jihād 130); Tabari 2:502
345.Zuhri: 151; Wāqidi 2:778; Ibn Hishām 4:291; Ibn Sayyid al-Nās 2:161
346.Wāqidi 2:778; Ibn Hanbal 6:11; Bukhāri (al-Jihād 130); Ibn Qutaybah, ‘Uyun al-Akhbār 1:108
347.Wāqidi 2:778, 3:1117; Ibn Sayyid al-Nās 2:281
348.Tabari 3:75; Ibn ‘Abd al-Barr, al-Isti’āb 2:810; Kalā’i 1:144
349.Ibn Mājah (al-Jihād 8); Abu Dāwud (al-Jihād 102); Dārimi (al-Siyar 6, al-Riqāq 5); Harawi: 98
350.Wāqidi 1:62; Ibn Sa’d 2:10; Ibn Qutaybah 1:108
351.Majmu’at Muhādharāt Alqaytu fi al-Akādimiyya al-‘Askariyya al-‘Ulyā al-Suriyyah
352.There are many examples of this during the eight years of war between Iran and ‘Iraq (Tr.)
353.Wāqidi 1:68, 225; Ibn Hishām 2:277, 3:72; Ibn Sa’d 2:10, 27; Tabari 2:445; Ibn Sayyid al-Nās 1:254, 2:10
354.Wāqidi 1: 68, 225, 2:472; Ibn Hishām 2:277, 3:235; Ibn Sa’d 2:10, 49; Tabari 2:445, 574; Ibn Sayyid al-Nās 1:254, 2:61
355.Ibid.
356.Wāqidi 1:68, 225; Ibn Hishām 2:277, 3:72; Ibn Sa’d 2:10, 27; Tabari 2:445
357.Zuhri: 63 onwards; Wāqidi 1:68; Ibn Hishām 2:277; Ibn Sa’d 2:10; Tabari 2:445; Kalā’i 1:88; Ibn Sayyid al-Nās 1:254
358.Wāqidi 1:225; Ibn Hishām 3:72; Ibn Sa’d 2:28; Tabari 2:513; Ibn Sayyid al-Nās 2:10
359.Wāqidi 1:68, 225, 2:471; Ibn Hishām 2:277, 3:72, 335; Ibn Sa’d 2:10, 28, 49; Tabari 2:245, 574; Ibn Sayyid al-Nās 1:254
360.Majmu’ah al-Ta’leef fi Akādimiyya Ferunzi al-‘Askariyya – Takteek: 376 onwards; Majmu’at Muhādharāt Alqaytu fi al-Akādimiyya al-‘Askariyya al-‘Ulyā al-Suriyyah
361.Ibn Sayyidah, al-Mukhassis 6:81; Ibn Khaldun, al-Muqaddimah 2:657
362.Bukhāri (al-Maghāzi 31, 37); Muslim (al-Zakāh 136, al-Jihād 42); Abu Dāwud (al-Jihād 107)
363.Muslim (al-Jihād 78); Tabari 2:445 onwards; Ibn Sayyid al-Nās 1:252
364.Shaybāni 1:58; Ibn Hanbal 3:456, 498; Tabari 1:446
365.Shaybāni 1:58; Wāqidi 1:67; Ibn Hishām 2:278; Ibn Hanbal 3:456, 498; Tabari 2:446
366.Wāqidi 1:223; Ibn Hishām 2:264; Ibn Hanbal 5:420
367.Wāqidi 1:219 onwards, 2:800, 812, 819; Muslim (al-Zakāh 136); Abu Dāwud (al-Jihād 107)
368.Wāqidi 1:225, 230, 2:645; Ibn Atheer 2:185, 192, 239
369.Wāqidi 2:653; Ibn Hishām 2:344, 4:49; Ibn Sa’d 2:98
370.Wāqidi 1:55, 225, 2:457; Ibn Hishām 2:272, 3:69; Ibn Sa’d 2:9, 27; Tabari 1:426, 440, 507
371.Wāqidi 1:177, 363, 2:496, 670; Ibn Hishām 3:245, 344, 347; Ibn Sa’d 2:40; Tabari 2:573; Ibn Sayyid al-Nās 1:295
372.Wāqidi 2:653, 700, 2:927; Ibn Hishām 3:344, 357, 4:129; Tabari 3:9
373.Wāqidi 2:658, 3:927; Ibn Sayyid al-Nās 2:201
374.Wāqidi 1:177 onwards, 363, 371, 2:466, 499; Ibn Hishām 3:200 onwards; Ibn Sa’d 2:114; Ibn Qayyim 2:330; Harawi: 103
375.Wāqidi 1:37, 2:496, 643; Ibn Katheer 4:199
376.Wāqidi 2:499, 666, 3:928; Ibn Hishām 3:200, 344, 4:132; Tabari 2:554; Kalā’i 1:111
377.Wāqidi 1:177; Ibn Sa’d 2:19; Ibn Khayyāt 1:27; Tabari 2:480; Ibn Sayyid al-Nās 1:295
378.Wāqidi 1:363; Ibn Sa’d 2:40; Ibn Hazm: 182; Ibn Katheer 4:76; Dianna, Muhammad Rasulullah: 278
379.Wāqidi 2:496, 501; Ibn Hishām 3:245; Tabari 2:583; Ibn Hazm: 193
380.Wāqidi 2:666; Ibn Sa’d 2:77; Tabari 3:16; Suhayli 4:59; Ibn Sayyid al-Nās 2:143, 145; Ibn Katheer 4:198; Nāsif, al-Tāj 4:422
381.Wāqidi 3:927; Ibn Sa’d 2:114; Ibn Sayyid al-Nās 2:201
382.Wāqidi 2:647 onwards; Ibn Hishām 3:344; Tabari 3:9; Ibn Sayyid al-Nās 2:132
383.Wāqidi 2:652, 658, 664; Tabari 3:9; Ibn Sayyid al-Nās 2:132, 134
384.Wāqidi 2:677; Ibn Sayyid al-Nās 2:133; Ibn Katheer 4:198
385.Wāqidi 2:667, 669; Ibn Atheer 2:217; Ibn Katheer 4:198
386.Wāqidi 2:680; Tabari 3:10, 14; Ibn Atheer 2:218; Ibn Sayyid al-Nās 2:134
387.Wāqidi 2:652 onwards; Ibn Atheer 2:217
388.Wāqidi 2:652; Ibn Hishām 3:344; Tabari 13:9; Ibn Sayyid al-Nās 2:131
389.Wāqidi 2:644; Ibn Hishām 3:347; Ibn Sa’d 2:77; Ibn Katheer 4:194
390.Wāqidi 2:640; Tabari 3:17; Suhayli 4:65
391.Wāqidi 2:644; Ibn Hishām 3:344; Tabari 3:9; Kalā’i 1:130; Ibn Sayyid al-Nās 2:131
392.The Ghatfān were a large tribe that was made up of many clans and lived near Khaybar. Ibn Sa’d 2:77; Suhayli 2:181; Hamawi 2:409
393.Wāqidi 2:652, 670; Ibn Hishām 3:344; Ibn Atheer 2:217
394.Wāqidi 2:671; Tabari 2:16; Suhayli 4:60; Ibn Hazm: 212; Ibn Sayyid al-Nās 2:136, 145
395.Ibn Hishām 3:344; Tabari 3:9; Ibn Atheer 2:216; Ibn Sayyid al-Nās 2:131
396.Wāqidi 2:652 onwards and 667 onwards
397.Wāqidi 2:652; Ibn Hishām 3:344; Tabari 3:9; Ibn Sayyid al-Nās 2:131
398.Wāqidi 2:658-662, 668-670
399.Ibn Katheer 4:95; al-‘Umayd al-Shā’ir, al-Malāji wal-Tahsilāt: 22-37
400.Wāqidi 2:445; Tabari 2:566; Ibn Khaldun, Muqaddimah 2:657 onwards
401.Wāqidi 2:470, 492; Tabari 2:574; Ibn Sayyid al-Nās 2:61
402.Wāqidi 2:445, 446; Tabari 2:570; Ibn Hazm: 186; Hamawi 1:256, 262; Ibn Sayyid al-Nās 2:58
403.Wāqidi 2:446; Ibn Hishām 3:231; Ibn Sa’d 2:47; Tabari 2:566
404.Wāqidi 2:445; Ibn Sa’d 2:48; Tabari 2:567, 568
405.Wāqidi 2:448; Ibn Hishām 3:226, 227; Ibn Sa’d 2:47, 50; Tabari 2:566; Ibn Sayyid al-Nās 2:55
406.Wāqidi 2:445; Ibn Sa’d 2:48
407.Wāqidi 2:446
408.Ibid.
409.Wāqidi 2:452
410.Wāqidi 2:450; Ibn Hishām 3:260; Tabari 2:569; Kalā’i 1:114; Ibn Sayyid al-Nās 2:57
411.Wāqidi 2:445; Tabari 2:568; Ibn Mandhur, Lisān al-‘Arab 8:93
412.Wāqidi 2:445; Ibn Sa’d 2:48; Ibn Sayyid al-Nās 2:57
413.Wāqidi 2:445; Ibn Hishām 3:231; Ibn Sa’d 2:47; Ibn Hazm: 186
414.Wāqidi 2:464; Ibn Sa’d 2:48; Tabari 2:568
415.Wāqidi 2:460; Ibn Sa’d 2:48; Suhayli 3:279; Ibn Sayyid al-Nās 2:58
416.Ibn Hishām 3:233; Ibn Sa’d 2:48; Tabari 2:572; Ibn Atheer 2:180; Ibn Sayyid al-Nās 2:60
417.Wāqidi 2:471; Ibn Hishām 3:235; Ibn Sa’d 2:49; Tabari 2:574; Ibn Sayyid al-Nās 2:62; ‘Amr ibn ‘Abd Wudd was one of the bravest soldiers among the Arabs and his strength was legendary. He was among the few who were successful in crossing over the trench. After crossing over, he began to recite poems of valor and boast that none from the Muslim army would be ready to meet him in one-on-one combat. Sure enough, none from the Muslim army showed any willingness to face him and when the Prophet (S) asked who would go, only the young ‘Ali ibn Abi Tālib (‘a) stood up. As ‘Ali (‘a) walked into battle to face the giant Ibn ‘Abd Wudd, the Prophet (S) remarked: Today the whole of Eimān is going to fight against the whole of Kufr (Tr.)
418.Wāqidi 2:446
419.Wāqidi 2:796, 802-805; Ibn Sa’d 2:96; Ibn Hazm: 226, 230; Suhayli 3:28, 29; Kalā’i 1:138; Ibn Sayyid al-Nās 2:161, 167, 170; Ibn al-Qayyim 2:386; Ibn Katheer 4:280
420.Wāqidi 2:792, 803, 822, 823; Ibn Hishām 4:44; Ibn Sa’d 1:98; Ibn Hazm: 230; Tabari 3:52, 54; Ibn Atheer 2:241; Ibn Sayyid al-Nās 2:170; Ibn Qayyim 21:389
421.Wāqidi 2:825, 875; Ibn Hishām 4:49; Ibn Sa’d 2:98, 101; Tabari 3:56; ibn Atheer 2:226; Kalā’i 1:139; Ibn Sayyid al-Nās 2:172
422.Wāqidi 2:25, 728, 875; Ibn Atheer 2:246; Ibn Sayyid al-Nās 2:173
423.Wāqidi 2:818, 825; Ibn Hishām 4:49; Ibn Sa’d 2:98; Tabari 3:56; Ibn Atheer 2:246; Ibn Katheer 4:296
424.Wāqidi 2:825; Ibn Hishām 4:51, 75; Ibn Sa’d 2:98, 99
425.Ibn Hishām 4:46,47; Ibn Sa’d 2:98; Tabari 3:56; Ibn Sayyid al-Nās 2:169 onwards
426.Ibn Hishām 4:47; Ibn Sa’d 2:98; Tabari 3:56; Ibn Sayyid al-Nās 2:170
427.Wāqidi 2:822, 878; Ibn Hishām 4:53; Tabari 3:57
428.Wāqidi 2:823; Ibn Hishām 4:44; Tabari 3:54; Ibn Atheer 2:246; Ibn Sayyid al-Nās 2:170; Ibn al-Qayyim 2:390
429.The way that the Holy Prophet (S) planned the Conquest of Makkah was so perfect that the city was taken without any bloodshed or fighting. Once Makkah was taken, the Prophet (S) proceeded to the Ka’bah and broke all the idols in it. (Tr.)
430.Majmu’at Muhādharāt Alqaytu fi al-Akādimiyya al-‘Askariyya al-‘Ulyā al-Suriyyah
431.Wāqidi 1:13, 343, 2:723, 726; Ibn Hishām 2:245, 4:165; Ibn Sa’d 2:56, 61, 64; Suhayli 4:252; Ibn Atheer 2:207; Kalā’i 1:158, 162; Ibn Sayyid al-Nās 2:105; Ibn al-Qayyim 2:297; Ibn Katheer 4:220-223
432.Wāqidi 1:343, 2:723; Ibn Hishām 4:265; Ibn Sa’d 2:61, 65; Suhayli 4:252; Ibn Atheer 2:207
433.Wāqidi 1:13, 2:551; Ibn Hishām 2:252; Ibn Sa’d 2:61; Ibn Sayyid al-Nās 2:104, 105; Ibn Qayyim 2:197, 297
434.Zuhri: 150; Wāqidi 2:769; Ibn Hishām 4:272;Ibn Sa’d 2:94; Tabari 3:31; Ibn Sayyid al-Nās 2:157
435.Wāqidi 2:391; Ibn Hishām 3:278; Ibn Hazm: 200; Kalā’i 1:121; Ibn Katheer 4:139
436.Wāqidi 1:11; Ibn Hishām 2:245; Ibn Hazm: 103, 105; Tabari 2:295
437.Wāqidi 2:534, 550, 562; Ibn Sa’d 1:56, 61-65; Ibn Atheer 1:207, 209; Kalā’i 1:158; Ibn Sayyid al-Nās 2:79, 103, 105, 109
438.Wāqidi 2:726; Ibn Hishām 4:265; Ibn Sa’d 2:64; Ibn Atheer 2:207; Kalā’i 1:158
439.Wāqidi 2:535; Ibn Atheer 2:226; Ibn Sayyid al-Nās 2:105, 206; Ibn Katheer 4:220
440.Wāqidi 2:770; Ibn Sa’d 2:95; Ibn Sayyid al-Nās 2:157
441.Wāqidi 1:11, 13, 2:769; Ibn Hishām 2:245, 252; Ibn Sa’d 2:1, 95; Tabari 2:259; Ibn Hazm: 04; Ibn Sayyid al-Nās 1:225; Ibn Katheer 3:248
442.Wāqidi 1:19; Ibn Hishām 2:257; Ibn Sa’d 2:29; Ibn Khayyāt 1:16; Tabari 2:267; Ibn Hazm: 107; Kalā’i 1:58; Ibn Sayyid al-Nās 1:241; Ibn Katheer 2:261
443.Q8:42; Wāqidi 1:53; Ibn Hishām 2:266, 272
444.Wāqidi 1:56 onwards; Ibn Hishām 2:278; Ibn Hanbal 3:157; Muslim (al-Jihād 42); Abu Dāwud (al-Jihād 107)
445.Wāqidi 1:11 onwards; Ibn Hishām 2:254; Ibn Sa’d 2:10 onwards; Tabari 2:259; Ibn Hazm: 104
446.Wāqidi 1:20, 87, 91; Ibn Hazm: 108
447.Wāqidi 1:20; Suhayli 3:51
448.Wāqidi 1:48 onwards; Ibn Hishām 2:262; Ibn Katheer 3:262, 267
449.Shaybāni 1:118; Wāqidi 1:67; Ibn Hishām 3:69; Ibn Sa’d 2:8; Tabari 2:426; Ibn Sayyid al-Nās 2:188
450.Q4:84; Ibn Hishām 2:279; Ibn Hanbal 1:307; Bukhāri (al-Jihād 110)
451.Wāqidi 1:23, 27, 39; Ibn Hishām 2:269; Ibn Sa’d 2:7; Tabari 2:423, 431 onwards; Ibn Atheer 2:118; Ibn Sayyid al-Nās 1:244
452.Wāqidi 1:181; Ibn Khayyāt 1:28; Tabari 2:483; Ibn Hazm: 155; Ibn Sayyid al-Nās 1:296
453.Ibn Is’hāq: 310; Wāqidi 1:181; Tabari 2:483; Ibn Sayyid al-Nās 1:296
454.Wāqidi 1:197m 198; Tabari 2:492
455.Wāqidi 1:197; Ibn Hishām 3:53; Ibn Sa’d2:24; Tabari 2:492; Ibn Sayyid al-Nās 1:305
456.Zuhri: 76; ; Wāqidi 1:199; Ibn Hishām 3:64; Ibn Sa’d 2:25; Khayyāt 1:29; Tabari 3:9; Ibn Hazm: 956; Kalā’i 1:104; Dhahabi, Tārikh al-Islām 1:183
457.Wāqidi 1:221-229; Ibn Hishām 3:82; Ibn Sa’d 2:28; Tabari 2:517 onwards; Ibn Sayyid al-Nās 2:11
458.Wāqidi 1:229 onwards; Ibn Hishām 3:82; Ibn Sa’d 2:29; Tabari 2:515 onwards; Ibn Sayyid al-Nās 2:11
459.Wāqidi 1:249; Ibn Sa’d 2:29; Tabari 2:510; Ibn Atheer 2:54; Ibn Sayyid al-Nās 2:11
460.Wāqidi 1:241; Ibn Hishām 3:89; Tabari 2:518; Ibn Atheer 2:157; Ibn Sayyid al-Nās 2:14 onwards
461.Ibid.
462.Wāqidi 1:241 onwards; Ibn Hishām 3:82, 91; Tabari 2:521; Ibn Sayyid al-Nās 2:15
463.Wāqidi 1:334; Ibn Hishām 3:128; Ibn Sa’d 3:34; Ibn Khayyāt 1:38; Tabari 3:29; Ibn Hazm: 175; Kalā’i 1:104; Ibn Sayyid al-Nās 2:37; Ibn Katheer 4:48
464.Wāqidi 1:335; Ibn Hishām 3:107; Ibn Sa’d 2:34;Tabari 2:534; Kalā’i 1:105
465.Wāqidi 1:335 onwards; Ibn Hishām 3:107; Ibn Sa’d 2:34; Tabari 2:534; Ibn Sayyid al-Nās 2:37
466.Wāqidi 1:338; Ibn Hishām 3:108; Ibn Sa’d 2:35; Tabari 2:535; Ibn Sayyid al-Nās 2:37
467.Wāqidi 1:340, 362, 391, 404; Ibn Hishām 3:199; Ibn Sa’d 2:75
468.Ibn Hishām 3:226; Ibn Sa’d 2:47; Ibn Hazm: 186
469.Zuhri: 79; Wāqidi 2:440; Ibn Hishām 2:244; Ibn Sa’d 2:47; Tabari 2:565; Ibn Hazm: 185; Suhayli 3:276; Kalā’i 1:114; Ibn Sayyid al-Nās 2:55; Ibn Qayyim 2:288
470.Wāqidi 2:457; Ibn Hishām 3:231; Ibn Sa’d 2:47
471.Wāqidi 2:492; Ibn Hishām 2:230; Ibn Hazm: 186, 187
472.Wāqidi 2:445, 449, 453; Ibn Hishām 3:262
473.Wāqidi 2:462, 464, 471; Ibn Hishām 2:235; Ibn Sa’d 2:48; Tabari 2:586; Suhayli 3:279; Ibn Atheer 2:180; Ibn Sayyid al-Nās 2:61
474.Wāqidi 1:492; Ibn Hishām 3:243; Ibn Sayyid al-Nās 2:65
475.Wāqidi 2:445; Ibn Hishām 2:231; Tabari 2:570; Ibn Hazm: 186; Ibn Sayyid al-Nās 2:58
476.Wāqidi 2:443; Ibn Sa’d 2:48, 48; Ibn Qayyim 2:289; Watt, Muhammad fi al-Madina: 58
477.Wāqidi 2:443; Ibn Hishām 3:260; Muslim 3:1362; Kalā’i 1:114; Ibn Sayyid al-Nās 2:65
478.Zuhri: 79; Wāqidi 2:479; Muslim 3:1361; Ibn Sayyid al-Nās 2:64; Ibn Qayyim 2:192
479.Zuhri: 79; Ibn Hishām 2:232, 262; Ibn Sa’d 2:47; Bukhāri (al-Maghāzi 29)
480.Ibn Hishām 3:241; Ibn Sa’d 2:50; Tabari 2:578; Ibn Sayyid al-Nās 2:65
481.Ibn Hishām 3:243; Ibn Sa’d 2:51; Ibn Atheer 2:184; Ibn Sayyid al-Nās 2:65
482.Ibn Hishām 3:243; Ibn Atheer 2:184; Ibn Sayyid al-Nās 2:65
483.Wāqidi 2:492; Ibn Katheer 4:113
484.Zuhri: 79; Wāqidi 2:479; Ibn Hishām 3:234, 262; Qurtubi, al-Jāmi li Ahkām al-Qur’ān 14:133
485.Ibn Sa’d 2:53; Tabari 2:579; Ibn Atheer 2:184
486.Ibn Sa’d 2:54; Ibn Hazm: 188; Ibn Katheer 4:103
487.Wāqidi 2:496; Ibn Hishām 3:145; Ibn Sa’d 2:53; Tabari 2:583; Ibn Hazm: 193
488.Ibn Hishām 3:266; Ibn Hanbal 4:262; Bukhāri (al-Maghāzi 29)
489.Ibn ‘Abd al-Barr 2:542; Ibn Atheer 2:224; Ibn Hajar, al-Isābah 3:24
490.Wāqidi 2:553; Ibn Sa’d 2:63; Ibn Atheer 2:207; Ibn Sayyid al-Nās 2:106; Ibn Qayyim 2:297
491.Ibn Hishām 3:325, 327; Ibn Sa’d 2:70; Ibn Hazm: 208; Ibn Katheer 4:170
492.Ibn Hishām 3:232; Tabari 2:635; Ibn Atheer 2:204; Kalā’i 1:130, 137
493.Zuhri: 86, 87; Wāqidi 2:780; Ibn Hishām 4:31; Ibn Sa’d 2:96; Ibn Khayyāt 1:56
494.Wāqidi 2:796, 799, 892; Ibn Hishām 4:39; Ibn Sa’d 2:96; Ibn Hazm: 226, 228, 230; Suhayli 4:97; Kalā’i 1:38; Ibn Sayyid al-Nās 2:161, 167; Ibn Qayyim 2:309
495.Wāqidi 2:800, 818, 825; Ibn Sa’d 2:98; Kalā’i 1:137; Ibn Sayyid al-Nās 2:172, 174; Ibn Katheer 4:288
496.Wāqidi 2:822, 823; Ibn Hishām 4:47; Ibn Sa’d 2:98; Ibn Atheer 2:246
497.Wāqidi 2:825; Ibn Hishām 4:49; Ibn Sa’d 2:98; Tabari 3:61; Ibn Atheer 2:246; Kalā’i 1:139
498.Wāqidi 3:873; Ibn Hishām 4:56; Ibn Sa’d 2:105; Ibn Hazm: 235; Ibn Qayyim 2:398
499.Wāqidi 1:1-8; Ibn Hishām 4:256; Ibn Sa’d 2:1; Tabari 3:152; Ibn Sayyid al-Nās 3:223
500.Wāqidi 1:1-8; Ibn Hishām 4:257; Ibn Sa’d 2:51; Tabari 3:155; Kalā’i 1:57; Ibn Sayyid al-Nās 1:223
501.Wāqidi 1:173, 184; Ibn Hishām 3:54, 287; Ibn Sa’d 2:21; Ibn Hazm: 184, 198
502.For more details about this tribe see: Kahālah, Mu’jam Qabā’il al-‘Arab 2:543
503.Ibn Sa’d 2:21
504.Bahrān was a place between Makkah and Madina; Ibn Sa’d 2:24
505.Ibn Sa’d 2:62; Bakri 2:394
506.Suhayli 3:136; Kahālah 1:144, 3:888
507.Wāqidi 1:193; Hamawi 1:252
508.Ibn Sa’d 2:44, Hamawi 2:398
509.Wāqidi 1:404; Ibn Hishām 3:302; Ibn Sa’d 2:45; Ibn Sayyid al-Nās 2:91
510.Ibn Sa’d 2:45; Bakri 4:1240
511.Kahālah 3:190
512.Ibn Hishām 3:292
513.Bakri 1:77; Kahālah 1:147
514.Ibn Sa’d 2:108; Suhayli 4:138; Bakri 2:471
515.Kahālah 1:21, 22
516.Wāqidi 1:342; Ibn Sa’d 2:35
517.Ibn Sa’d 1:61; Bakri 3:1002
518.Ibn Sa’d 2:56; Zarqāni, Sharh al-Mawāhib 2:166; Kahālah 1:92
519.Ibn Sa’d 2:56; Bakri 1:269, 3:859; Hamawi 3:457
520.Zarqāni 2:178
521.Ibn Sa’d 2:161; Hamawi 4:366
522.Ibn Sa’d 2:36
523.Ibn Sa’d 2:63; Kahālah 1:174
524.Ibn Sa’d 2:63; Bakri 2:446; Hamawi 2:258
525.Hamawi4:338; Kahālah 3:918
526.Hamawi 4:338
527.Kahālah 2:513
528.Ibn Sa’d 2:65; Bakri 3:1015
529.Bakri 1:308, Hamawi 2:21
530.Ibn Sa’d 2:85; Bakri 1:308; Hamawi 2:21; Ibn Katheer 4:221
531.Kahālah 3:918, 990
532.Majma’ al-Buldān 5:261; Kahālah 3:1231
533.Ibn Sa’d 2:117; Hamawi 3:133, 457
534.Kahālah 3:1072
535.Hamawi 4:238
536.Kahālah 1:143
537.Ibn Sa’d 2:186; Bakri 4:1284
538.Kahālah 3:888
539.Ibn Sa’d 2:87; Bakri 2:395, 4:1400; Hamawi 2:98, 164, 5:449
540.Ibn Sa’d 2:95; Hamawi 2:388
541.Kahālah 3:1173
542.Bakri 3:925, 4:1119; Hamawi 4:442
543.Ibn ‘Abd al-Barr 3:1323; Bakri 1:17
544.Ibn Sa’d 2:92; Hamawi 1:218
545.Kahālah 2:1231, 2:708
546.Ibn Sa’d 2:92; Bakri 3:772
547.Wāqidi 1:7; Ibn Sa’d 2:116; Kahālah1:126
548.Suqyā is the name of a well and Masjid near Madina from which the Holy Prophet (S) drank water or performed ablution when he passed by it in some of the battles. (Tr.)
549.Wāqidi 2:754; Ibn Sa’d 2:117; Bakri 1:301
550.Wāqidi 3:981; Hamawi 5:125
551.Wāqidi 1:182, 193; Ibn Hishām 3:46, 50; Ibn Sa’d 2:21; 43; Ibn Hazm: 152, 182
552.Wāqidi 1:182, 193, 404; Ibn Hishām 3:213, 4:272; Ibn Sa’d 2:21, 43; Ibn Hazm: 152
553.Wāqidi 1:183, 535; Ibn Sa’d 2:61; Ibn Atheer 2:226; Ibn Sayyid al-Nās 2:93, 105
554.Wāqidi 1:23, 27; Ibn Sa’d 2:21; Ibn Sayyid al-Nās 1:226
555.Wāqidi 1:23, 27, 39; Ibn Sa’d 2:21; Ibn Sayyid al-Nās 1:226
556.Wāqidi 2:534, 552, 3:1022; Ibn Sa’d 2:56
557.Ibn Sa’d 2:12, 35, 45, 56, 63, 108; Bakri 1:17, 301, 308, 3:446, 3:1015, 4:1274, 1400; Hamawi 1:308, 2:21, 3:133, 4:238
558.Wāqidi 1:193, Ibn Hishām 3:302; Ibn Sa’d 2:44, 45, 56, 61; Suhayli 3:136
559.Wāqidi 1:12, 2:537; hi 2:251, 3:293; Ibn Sa’d 2:1, 58; Tabari 2:601; Ibn Hazm: 201; Ibn Atheer 2:188; Ibn Sayyid al-Nās 1:227, 2:84
560.Wāqidi 1:342; Ibn Hishām 3:203; Ibn Sa’d 2:21, 35, 43-45, 62, 95; Ibn Hazm: 203; Ibn Sayyid al-Nās 2:39
561.Wāqidi 1:193; Ibn Sa’d 2:21, 23; Suhayli 3:136, 142; Ibn Atheer 2:142
562.Wāqidi 1:342, 403; Ibn Sa’d 2:35, 44; Ibn Sayyid al-Nās 2:39; Ibn Katheer 4:61; Nāsif, al-Tāj 4:347
563.Wāqidi 1:69, 5:563; Ibn Sa’d 2:24; Tabari 3:75; Ibn Sayyid al-Nās 1:304; Ibn Qayyim 2:299
564.Wāqidi 1:182, 194, 395, 406; Ibn Sa’d 2:61, 63-65, 85, 89; Tabari 3:29; Suhayli 4:252; Ibn Sayyid al-Nās 2:39
565.Wāqidi 1:182; Ibn Hishām 3:46; Ibn Sa’d 2:21; Ibn Khayyāt 1:27; Ibn Hazm: 152
566.Wāqidi 1:10, 12; Ibn Hishām 2:241; Ibn Sa’d 2:1-4; Tabari 2:259; Ibn Hazm: 100; Suhayli 3:17; Hamawi 1:92, 3:350, 4:136
567.Wāqidi 1:182; Ibn Hishām 3:46, 50; Ibn Sa’d 2:21, 24; Ibn Hazm: 152; Hamawi 1:193, 341; Ibn Sayyid al-Nās 1:264, 304
568.Wāqidi 1:404, 2:535, 752; Ibn Hishām 3:302; Ibn Sa’d 2:45, 56, 95; Tabari 3:29; Ibn Hazm: 200; Kalā’i 1:124; Ibn Sayyid al-Nās 2:83, 91, 152; Ibn Qayyim 2:278, 293
569.Wāqidi 1:12, 2:560, 3:1079; Ibn Hishām 3:3:249; Ibn Sa’d 2:64, 122; Tabari 3:131; Bakri 2:564; Hamawi 1:503, 536; Ibn Sayyid al-Nās 1:224, 271; Ibn Mandhur 1:278
570.Wāqidi 1:182, 195, 2:560, 3:1025; Ibn Hishām 3:46, 50; Ibn Sa’d 2:21, 24, 62, 86; Ibn Sayyid al-Nās 1:294, 304; Ibn Sa’d 2:83, 95; Suhayli 3:136
571.Ibn Hishām 2:241; Suhayli 2:252; Haiderābādi: 15-21; this pact had forty conditions that were to be abided by both the Arab Muslims and Jews residents of Madina. (Tr.)
572.Wāqidi 1:176; Ibn Hishām 3:50; Ibn Sa’d 2:19; Ibn Sayyid al-Nās 1:294
573.Wāqidi 1:176; Suhayli 3:137; Ibn Atheer 2:137; Ibn Sayyid al-Nās 2:294
574.Wāqidi 1:177; Ibn Hishām 3:45; Ibn Hazm: 193; Ibn Sayyid al-Nās 2:295
575.Wāqidi 1:184, 391; Ibn Hishām 3:54, 286; Ibn Hazm: 154, 198
576.Wāqidi 1:391; Ibn Hishām 3:55; Ibn Sa’d 2:21; Ibn Hazm: 154, 198
577.Wāqidi 1:391; Ibn Hishām 3:52, 286; Ibn Sa’d 2:21; Ibn ‘Abd al-Barr 3:946, 1377; Ibn Atheer 3:304, 4:330
578.Zuhri: 71; Wāqidi 1:363; Ibn Hishām 3:199; Bukhāri 5:88
579.Wāqidi 1:365; Ibn Hishām 3:199; Ibn Sayyid al-Nās 2:48
580.Wāqidi 1:363 onwards; Ibn Hishām 3:199; Ibn Sa’d 2:40; Ibn Sayyid al-Nās 2:48
581.Zuhri: 71; Wāqidi 1:363; Ibn Hishām 3:200; Ibn Sa’d 2:40; Ibn Hazm: 181, 182
582.Wāqidi 2:443, 445, 457; Ibn Hishām 3:225, 232; Suhayli 3:278; Ibn Qayyim 2:289, 292
583.Wāqidi 2:497; Ibn Sa’d 2:54; Ibn Hazm: 188; Ibn Katheer 4:103
584.Zuhri: 79; Wāqidi 2:496; Ibn Hishām 3:244; Ibn Sa’d 2:53; Tabari 2:181; Ibn Hazm: 191; Ibn Sayyid al-Nās 2:68; Ibn Qayyim 2:292
585.Wāqidi 2:497, 498, 510; Ibn Hishām 3:244; Ibn Sa’d 2:53; Muslim 2:1391
586.Wāqidi 2:496, 501; Ibn Hishām 3:245; Ibn Qutaybah, ‘Uyun al-Akhbār 2:114; Tabari 2:583; Ibn Sayyid al-Nās 2:72; It mentioned that the Prophet (S) gave authority to Sa’d ibn Mu’ādh who was in allegiance with them to make the decision about their punishment. He (S) also ensured that their punishment was in accordance to the Jewish holy scriptures and the command of God. It is then that he ordered that they be put to death and their families be taken as prisoners. However, there are many doubts that can be raised about this account: (1) the number of killed is put at 900 but there could not have been that many fighters of the Bani Quraydha at the time (2) these reports have been narrated by persons who had just accepted Islām and it is possible that they wanted to express a feeling of oppression against the Jews [as even today, while it is clear that it is they who are the oppressors, they still portray themselves as the oppressed] (3) it is said that two people were given the task of killing these men yet the short span of time mentioned makes it impossible for two men to kill 900; and many other questions that make this narration suspicious and not easy to accept outright. (Tr.)
587.Zuhri: 84; Wāqidi 2:633; Ibn Hishām 3:342; Ibn Sa’d 2:77; Ibn Khayyāt 1:50; Tabari 3:9; Ibn Hazm: 211; Ibn Atheer: 216; Kalā’i 1:130; Ibn Sayyid al-Nās 2:130; Ibn Qayyim 2:324
588.Wāqidi 2:666, 685, 700; Ibn Hishām 3:357; Ibn Katheer 4:198, 199
589.Wāqidi 2:706, 709; Tabari 3:106; Hamawi 2:37, 42, 238, 338; Ibn Sayyid al-Nās 2:143, 145
590.Wāqidi 1:176, 2:633; Ibn Hishām 3:50, 342; Ibn Sa’d 2:19, 53, 77; Tabari 2:479, 552; Ibn Hazm: 154, 181, 211; Ibn Sayyid al-Nās 2:48, 68, 130
591.Wāqidi 1:368, 2:496, 647, 671 onwards; Ibn Hazm: 192; Suhayli 6:65; Ibn Katheer 4:185, 198
592.Wāqidi 1:368, 2:637, 640, 643
593.Wāqidi 1:368, 2:637, 664, 670; Ibn Sayyid al-Nās 1:134; Ibn Qayyim 2:330, 331
594.Wāqidi 1:177, 377, 2:510, 667; Ibn Sa’d 2:41; Suhayli 4:65; Ibn Sayyid al-Nās 4:72
595.Wāqidi 1:176, 2:640
596.Wāqidi 1:177, 2:454, 510, 574, 642, 650
597.Wāqidi 1:179, 374, 634, Kalā’i 1:130
598.Wāqidi 1:179, 2:634, 637; Ibn Atheer 1:656
599.Wāqidi 1:370; Ibn Hishām 3:50, 199, 244, 342; Ibn Sa’d 2:19, 40, 53, 77; Tabari 2:479, 552, 3:9
600.Wāqidi 1:177, 363, 2:499, 503; Ibn Hishām 2:245; Ibn Sa’d 2:40; Tabari 357
601.Wāqidi 1:177 onwards, 363, 2:499, 666; Ibn Hishām 3:200, 344; Ibn Sa’d 2:114; Ibn ‘Abd al-Barr: 181; Ibn Qayyim 2:330
602.Wāqidi 1:371, 2:496; Ibn Katheer 4:199
603.Wāqidi 2:671, 683; Ibn Hishām 3:344; Tabari 3:9; Ibn Atheer 2:217
604.Wāqidi 1:378, 2:496, 670; Tabari 2:552; Ibn Hazm: 182
605.Wāqidi 2:496 onwards; Ibn Hishām 3:200, 344; Ibn Atheer 2:217; Ibn Sayyid al-Nās 1:295
606.Wāqidi 1:371, 2:501; Tabari 3:9; Kalā’i 1:130; Ibn Sayyid al-Nās 2:131
607.Wāqidi 1:176, 2:496, 652 onwards; Ibn Hishām 3:50, 244; Ibn Sa’d 2:19, 40, 77; Ibn Hazm: 154, 181, 191, 211
608.Wāqidi 1:176; Ibn Hishām 3:50; Ibn Sa’d 2:19; Ibn Hazm: 59; Ibn Sayyid al-Nās 1:294
609.Wāqidi 1:363; Ibn Hishām 3:199; Ibn Sa’d 2:40; Tabari 2:479; Ibn Sayyid al-Nās 2:48
610.Wāqidi 2:496; Ibn Hishām 3:244; Ibn Sa’d 2:53; Tabari 2:552; Ibn Hazm: 191
611.Wāqidi 2:633; Ibn Hishām 3:342; Ibn Sa’d 2:77; Tabari 3:9; Ibn Sayyid al-Nās 2:130
612.Wāqidi 1:177, 2:497, 670; Ibn Hishām 3:200; Tabari 1:116, 117; Ibn Qayyim 4:330
613.Wāqidi 1:420; Ibn Hishām 3:224; Ibn Sa’d 2:44; Ibn Hazm: 184; Suhayli 3:276; Ibn Sayyid al-Nās 2:54; Ibn Katheer 4:92
614.Tabari 3:378; Hamawi 2:487; Jawād ‘Ali 1:590, 611, 624, 3:106
615.Ibn Hishām 3:224; Ibn Atheer 2:395 onwards; Ibn Sayyid al-Nās 2:220
616.Wāqidi 2:560, 3:1025; Ibn Hishām 3:169; Ibn Sa’d 2:119; Kahālah 3:991; Watt, Muhammad fi al-Madina: 157
617.Ibn Sa’d 2:64, 119; Bakri 2:564; Hamawi 2:15, 487
618.Wāqidi 2:560; Ibn Sa’d 2:64; Ibn Atheer 2:209; Ibn Sayyid al-Nās 2:108; Ibn Qayyim 299
619.Wāqidi 2:560; Ibn Sa’d 2:64; Ibn Qayyim 2:300
620.Wāqidi 2:560, 561; Ibn Sa’d 2:64; Hamawi 2:487; Jawād ‘Ali 1:590, 592, 624
621.Wāqidi 2:755; Ibn Hishām 4:15; Ibn Sa’d 2:92; Ibn Khayyāt 1:56; Tabari 2:36; Ibn ‘Asākir 1:92; Ibn Hazm: 220; Ibn Sayyid al-Nās 2:153
622.Ibn Hishām 4:30; Ibn Sa’d 2:92; Ibn Hazm: 220, 221; Kalā’i 1:176; Ibn Sayyid al-Nās 2:154
623.Wāqidi 2:755; Kalā’i 1:136; Ibn Sayyid al-Nās 2:215
624.Wāqidi 2:760, 761; Suhayli 4:81; Ibn Hazm: 220; Ibn Sayyid al-Nās 2:154
625.Zuhri: 106; Ibn Hishām 4:159; Ibn Sa’d 2:118; Ibn Khayyāt 1:64; Tabari 3:100; Ibn Hazm: 249; Ibn ‘Asākir 1:107; Kalā’i 1:151; Ibn Sayyid al-Nās 2:215
626.Wāqidi 2:765; Ibn Hishām 4:19-21; Ibn Sa’d 2:119; Ibn Atheer 2:36; Ibn Qayyim 2:375
627.Wāqidi 2:990; Ibn Sa’d 2:119
628.Zuhri: 151; Wāqidi 3:117; Ibn Hishām 4:291; Ibn Sa’d 2:136; Tabari 3:184; Ibn ‘Abd al-Barr 1:75; Ibn Sayyid al-Nās 2:281; Ibn Hajar 1:29
629.Zuhri: 58; Wāqidi 3:1091, 1124; Ibn Khayyāt 1:103; Ibn Katheer 6:316; Watt, Muhammad fi al-Madina: 158, 177; Initially this mission was delayed because of the objections raised by some companions about the young age of the appointed commander Usāma bin Zayd. (Tr.)
630.Wāqidi 3:990; Ibn Sayyid al-Nās 2:44, 119
631.Wāqidi 1:2, 4, 2:560, 3:989, 1117; Ibn Sa’d 2:44, 64, 119, 136
632.Zuhri: 58; Wāqidi 3:1035; Ibn Hishām 3:244, 4:291; Tabari 3:100; Ibn Hazm: 253; Bakri 2:538; Ibn ‘Asākir 1:111, 112; Hamawi 1:489
633.Wāqidi 3:1018, 1039; Ibn Sa’d 2:44; Bakri 2:564; Hamawi 2:14; Ibn Katheer 5:9
634.Wāqidi 1:403; Ibn Hishām 4:169; Ibn Sa’d 2:64, 119; Kahālah 2:991
635.Wāqidi 2:560; Ibn Hishām 4:169; Ibn Sa’d 2:64; Ibn Atheer 2:280; Ibn Qayyim 3:210
636.Wāqidi 2:769; Ibn Hishām 4:30; Ibn Sa’d 2:293; Ibn Hazm: 222; Kalā’i 1:136; Watt: 158, 159. 177
637.Wāqidi 2:760, 3:990; Ibn Sa’d 2:119; Hindi, al-Jaysh al-‘Arabi fi ‘Asr al-Futuhāt: 26
638.Wāqidi 2:755, 756, 760; Ibn Hishām 4:16, 19; Ibn Hazm: 22; Suhayli 4:81; Ibn Sayyid al-Nās 2:153
639.Wāqidi 3:1117, 1123; Ibn Hazm: 220 onwards; Kalā’i 136; Ibn Sayyid al-Nās 2:281
640.Wāqidi 3:117, 1122, 1123; Ibn Hishām 4:291; Ibn Sa’d 2:281; Kalā’i 1:136; Ibn Sayyid al-Nās 2:153
641.Wāqidi 2:760; Ibn Hishām 4:16, 17; Tabari 3:37; Ibn Atheer 2:235; Ibn Sayyid al-Nās 2:153
642.Wāqidi 2:120, 3:1019, 1124; Ibn Sayyid al-Nās 3:220, 383
643.Wāqidi 2:560, 755, 3:990; Ibn Sa’d 2:64, 110; Hamawi 2:487; Kalā’i 1:136; Jawād ‘Ali 1:529, 611, 2:38
644.Wāqidi 1:404, 3:990, 1091; Ibn Hishām 4:279; Ibn Sa’d 2:44, 199; Suhayli 4:196; Kalā’i 1:136
645.Wāqidi 1:403, 2:560; Ibn Hishām 4:169; Ibn Sa’d 2:64, 119; Ibn Atheer 2:280
646.Wāqidi 1:402; Ibn Hishām 4:15, 191; Kalā’i 1:152; Tabari 3:100; Ibn Hazm: 184; Ibn ‘Asākir 1:107; Ibn Sayyid al-Nās 2:108
647.Ibn Sa’d 2:92; Ibn Hazm: 220, 221; Suhayli 4:81; Kalā’i 1:136; Ibn Sayyid al-Nās 2:154
648.Wāqidi 3:763; Ibn Hishām 4:19; Ibn Sa’d 2:94; Ibn Hazm: 221; Ibn ‘Abd al-Barr 2:427; Ibn Atheer 2:101; Kalā’i 1:136; Ibn Katheer 4:249
649.Wāqidi 2:764; Ibn Hishām 4:21; Dianna, Muhammad Rasulullah: 296
650.Wāqidi 2:763, 1025; Ibn Sa’d 2:94
651.Wāqidi 2:760; Ibn Hishām 4:17; Suhayli 4:80
652.Wāqidi 1:403, 2:535; Ibn Hishām 2:230; Qurtubi 4:306; al-Mawsu’ah al-‘Askariyya 1:264
653.Wāqidi 1:174; Ibn Sa’d 2:61; Ibn ‘Abd al-Barr 3:1218; Ibn Atheer 2:248
654.Wāqidi 2:534; Ibn Hishām 4:265; Ibn Sa’d 2:61; Ibn Atheer 2:207; Ibn Sayyid al-Nās 2:104; Ibn Qayyim 2:297
655.Wāqidi 2:755; Ibn Sa’d 2:632; Kalā’i 1:158; Ibn Sayyid al-Nās 2:106
656.Wāqidi 2:755; Ibn Sa’d 2:92, 98; Ibn Hishām 4:15, 49
657.Zuhri: 76; Wāqidi 1:199; Ibn Hishām 2:257; Ibn Sa’d 2:47; Tabari 2:267; Ibn Hazm: 223; Ibn Atheer 2:276
658.Zuhri: 92; Wāqidi 1:207, 2:457; Ibn Hishām 2:245; Ibn Sa’d 2:45; Ibn Sayyid al-Nās 1:224
659.Ibn Is’hāq: 307; Shaybāni 2:58; Wāqidi 1:10, 67; Ibn Hishām 2:278
660.Wāqidi 1:68, 225; Ibn Hishām 2:277; Ibn Sa’d 2:10, 28; Tabari 2:445; Ibn Atheer 2:152; Ibn Sayyid al-Nās 2:10; Ibn Katheer 4:15
661.Wāqidi 1:67; Muslim 3:1362; Abu Dāwud (al-Jihād 102); Ibn Qutayba, ‘Uyun al-Akhbār
662.Ibn Sa’d 2:61; Muslim 3:1433; Kalā’i 1:123
663.Wāqidi 2:496, 633; Ibn Hishām 3:213, 244, 342; Ibn Hazm: 18, 191, 211; Tabari 2:181, 556
664.Wāqidi 3:1117; Ibn Sa’d 2:56, 61, 85; Ibn Katheer 4:61
665.Wāqidi 1:13, 2:636; Ibn Hishām 4:265; Ibn Sa’d 2:96; Ibn Sayyid al-Nās 2:54; Ibn Katheer3:261
666.Wāqidi 1:19; Ibn Hishām 4:265; Ibn Sa’d 2:63; Ibn Sayyid al-Nās 2:106, 110; Ibn Katheer 4:222
667.Wāqidi 1:403, 2:534; Bukhāri (al-Maghāzi 28); Abu Dāwud (al-Jihād 57)
668.Wāqidi 1:13, 2:774; Ibn Hishām 2:264; Ibn Sa’d 2:12, 108; Ibn Sayyid al-Nās 2:206; Ibn Katheer 5:9
669.Wāqidi 1:53, 2:445; Ibn Hishām 3:69, 231, 344; Tabari 3:9; Ibn Hazm: 186; Kalā’i 1:130
670.Wāqidi 3:991; Ibn Hishām 4:161; Bukhāri (al-Jihād 38, 184); Ibn ‘Asākir 1:104
671.Wāqidi 1:182, 194; Ibn Hishām 3:46; Ibn Sa’d 2:21, 35, 43, 62, 95; Ibn Hazm: 203; Ibn Atheer 2:142
672.Wāqidi 1:396; Ibn Sa’d 2:21; Tabari 2:268; Suhayli 3:28; Ibn Sayyid al-Nās 1:304
673.Wāqidi 1:20, 88; Muslim (al-Eimān 8); Tabari 2:513
674.Wāqidi 2:562, 729; Tabari 2:554
675.Wāqidi 1:58; Bukhāri (al-Maghāzi 17); Muslim (al-Imārah 117); Abu Dāwud (al-Jihād 120, 149)
676.Wāqidi 1:81, 240, 3:897; Ibn Hishām 2:279; Ibn Sa’d 2:15, 39, 109; Tabari 3:75, 181; Kalā’i 1:144; Ibn Qayyim 2:440
677.Wāqidi 2:634, 3:1039; Ibn Sa’d 2:120; Suhayli 4:805; Kalā’i 1:131; Ibn Sayyid al-Nās 2:218
678.Wāqidi 1:177, 363, 2:496, 670; Ibn Hishām 3:200, 344; Ibn Sa’d 2:40; Tabari 583; Ibn Hazm: 154
679.Wāqidi 2:446; Ibn Hishām 3:231; Ibn Sa’d 2:47; Tabari 2:583
680.Wāqidi 2:796, 825, 875; Ibn Hishām 3:39, 44, 49; Ibn Sa’d 2:96, 101; Ibn Hazm: 226, 230; Ibn Sayyid al-Nās 2:161, 169, 173; Ibn Qayyim 2:386, 390; Ibn Katheer 4:282, 289
681.Bukhāri (al-Salāh 41, al-Jihād 56-58, al-I’tisām 16); Muslim (al-Imārah 6); Ibn Mājah (al-Jihād 44); Nasā’i (al-Khayl 2)
682.Wāqidi 1:2-7, 3:1039; Bukhāri (al-Jihād 80, al-Manāqib 4, al-Maghāzi 10); Tirmidhi (Fadhā’il al-Jihād 11)
683.Wāqidi 1:10, 193, 2:551; Ibn Sa’d 2:4, 62
684.Ibid.
685.Wāqidi 1:11, 13, 2:769; Ibn Hishām 2:245, 252, 4:272; Ibn Sa’d 2:1, 94; Tabari 2:259; Ibn Hazm: 103; Ibn Sayyid al-Nās 2:157, 161
686.Zuhri: 71, 79, 84; Wāqidi 1:76, 363, 2:496, 553, 564, 633; Ibn Sa’d 2:19, 40, 53, 77; Tabari 2:479, 553; Suhayli 4:252; Kalā’i 1:158; Ibn Sayyid al-Nās 1:105, 110
687.W8:7; Wāqidi 1:21, 49; Ibn Hishām 3:68; Tabari 2:503; Ibn Qayyim 2:231
688.Wāqidi 1:12 onwards, 200 onwards; Ibn Hishām 2:257 onwards, 3:10 onwards; Kalā’i 1:85, 104; Ibn Sayyid al-Nās 1:241, 2:2
689.Q33:22; Wāqidi 2:444, 3:890; Ibn Katheer 4:104
690.Wāqidi 1:28; Ibn Hishām 3:213; Ibn Sa’d 2:43; Ibn Atheer 2:185; Kalā’i 1:116; Ibn Sayyid al-Nās 1:296
691.Q3:152, Q9:26; Ibn Hishām 4:85; Ibn Sa’d 2:109; Kalā’i 1:143; Dhahabi, Tārikh al-Islām 1:267
692.Shaybāni 1:58; Wāqidi 1:378, 2:510; Ibn Hishām 2:278; al-Mawsu’ah al-‘Askariyya 1:207
693.Bukhāri (al-Jihād 22, 56); Muslim (al-Jihād 20, al-Sulh 7, al-Maghāzi 44)
694.Ibn Sa’d 2:171; Tabari 3:176; Ibn Sayyid al-Nās 2:318
695.Ibn Hanbal 2:50; Bukhāri (al-Jihād 88); Ibn Sayyidah, al-Mukhassis 6:26 onwards
696.Ibn ‘Abd Rabbih, al-‘Iqd al-Farid 1:186 onwards; Ibn Sayyidah 6:37 onwards
697.Ibn Hanbal 4:144 onwards; Dārimi (al-Jihād 14); Ibn Mājah (al-Jihād 18); Abu Dāwud (Fadhā’il al-Jihād 11)
698.Abu Dāwud (al-Jihād 18); Tirmidhi (al-Jihād 17); Tabari 3:177
699.Ibn Sa’d 2:172; Ibn Hanbal 1:80; Bukhāri (al-Istiqrādh 1); Abu Dāwud (al-Nikāh 35); Nasā’i (al-Nikāh 76)
700.Ibn Sa’d 2:174; Tabari 2:177; Ibn Atheer 2:316
701.Bukhāri (al-Jihād 75); Ibn Sayyidah 6:73
702.Bukhāri (al-Libās 17); Tirmidhi (al-Jihād 18); Ibn Mandhur 5:26
703.Bukhāri (al-Jihād 169, al-Maghāzi 48, al-Libās 17); Muslim (al-Hajj 450); Ibn Mājah (al-Jihād 18); Abu Dāwud (al-Jihād 117); Tirmidhi (al-Jihād 18); Nasā’i (al-Manāsik 107)
704.It is reported that the Arabs learnt how to create the catapult from the Persians and would use it to throw large boulders (and later fireballs) at the enemy (Tr.)
705.Wāqidi 3:927; Ibn Hishām 3:121; Ibn Sa’d 2:14; Kalā’i 1:146; Ibn Sayyidah 6:14; The Dabbābah was a primitive version of today’s tanks. It was a means used to break walls and barriers set up by the enemy. (Tr.)
706.Bukhāri (al-Jihād 56, 58; al-Maghāzi 38; al-Adab 80); Muslim (al-Imārah 65, al-Jihād 132); Ibn Mājah (al-Jihād 9, 44); Abu Dāwud (al-Jihād 6, al-Khayl 12)
707.Wāqidi 1:27; Ibn Hishām 2:321; Ibn Sa’d 2:7; Tabari 2:478
708.Ibn Sa’d 2:78; Ibn Atheer 2:216; Ibn Sayyid al-Nās 2:129
709.Wāqidi 2:812, 819
710.Bukhāri (al-Buyu’ 37, Tafseer of Surah 19); Tirmidhi (al-Jihād 12); Nasā’i (al-Jihād 26); Tabari, Tafseer al-Tabari 14:119
711.Ibn Mājah (al-Jihād 18); Abu Dāwud (al-Jihād 23); Tirmidhi (Fadhā’il al-Jihād 11); Nasā’i (al-Jihād 26, al-Khayl 80)
712.Wāqidi 3:927; Ibn Hishām 4:121; Ibn Sa’d 2:114; Kalā’i 1:146
713.Bukhāri (al-Buyu’ 108, al-Maghāzi 2); Abu Dāwud (al-Jihād 24, al-Buyu’ 26); Tirmidhi (al-Jihād 20); Nasā’i (al-Khayl 3)
714.Bukhāri (al-Jihād 80); Muslim (al-Musāfirun 139, al-Jihād 49); Abu Dāwud (al-Imārah 19); Tirmidhi (al-Jihād 39); Nasā’i (al-Fay’ 1)
715.Wāqidi 1:96, 373, 2:510, 544, 658, 3:987; Ibn Sa’d 2:20, 41, 120
716.Wāqidi 1:178; Ibn Hishām 3:201; Ibn Sa’d 2:80; Ibn Sayyid al-Nās 2:50
717.Ibn Hanbal 3:1; Dārimi (al-Buyu’ 56); Abu Dāwud (al-Buyu’ 88)
718.Bukhāri (al-Jihād 24, 56) Ibn Mājah (al-Jihād 29, al-Nikāh 50); Tirmidhi (al-Fitan 39); Nasā’i (al-Khayl 13, 16)
719.Bukhāri (al-Jihād 12, 22, 88,156); Muslim (al-Jihād 92); Ibn Mājah (al-Fitan 10, al-Hudud 34); Abu Dāwud (al-Jihād 64, 108)
720.Bukhāri (al-Riqāq 17, al-Maghāzi 56, al-Manāqib 4, al-Jihād 38); Muslim (al-Zuhd 12, Fadā’il al-Sahābah 41); Ibn Mājah (al-Muqaddimah 11); Abu Dāwud (al-Jihād 23); Tirmidhi (Fadhā’il al-Jihād 11, al-Sayd 1); Nasā’i (al-Jihād 26, al-Khayl 8)
721.Wāqidi 2:648; Ibn Hishām 4:126; Ibn Sa’d 2:114; Ibn Sayyid al-Nās 2:201
722.Bukhāri (al-Maghāzi 56, al-Jihād 80); Muslim (Fadhā’il al-Sahābah 41); Ibn ‘Abd al-Barr 2:606, 764
723.Bukhāri (al-Manāqib 28, al-Jihād 192); Muslim (al-Imārah 96, 99); Ibn Mājah (al-Jihād 14); Abu Dāwud (al-Jihād 41, 45, 60); Nasā’i (al-Khayl 8, 12)
724.Ibn Mājah (al-Jihād 19); Abu Dāwud (al-Jihād 23); Tirmidhi (Fadhā’il al-Jihād 11); Nasā’i (al-Jihād 8, 26)
725.Wāqidi 3:927
726.Bukhāri (al-Jihād 12, 88, al-Shurut 15); Muslim (al-Jihād 20, al-Imārah 146); Abu Dāwud (al-Fitan 1, al-Buyu’ 13, al-jihād 64, 108)
727.Ibn Hanbal 1:88; Ibn Mājah (al-Jihād 18)
728.Bukhāri (al-Jihād 88); Ibn Mājah (al-Jihād 18); Ibn Sayyid al-Nās 2:318
729.Bukhāri (al-Maghāzi 44)
730.Bukhāri (al-Jihād 88); Ibn Sa’d 2:171; Tabari 3:176
731.Ibn Hanbal 1:193; Ibn Hishām 3:106; Ibn Sayyid al-Nās 2:24
732.Wāqidi 2:743; Ibn Sa’d 2:87; Bakri 4:1385; Hamawi 5:424
733.Ibn Hanbal 5:86; Muslim (al-Imārah 172, 175, 176); Abu Dāwud (al-Jihād 33)
734.Abu Dāwud (al-Jihād 233); Wāqidi 3:1057; Ibn Sa’d 2:120