[1] Yaqut al-Hamawi, Mu`jam al-Buldan, 4:238.

[2] Montgomery Watt, Muhammad at Medina, pp. 294.

It is said that the Jews had had fifty-nine castles and dwelling-places at Yathrib before the tribes of Aws and Khazraj resided there. On the other side, the Arab tribes had only thirteen castles and dwelling places. See op cit, pp. 293; Wafa al-Wafa 1:165.

This vividly shows the social distances between these two.

[3] Ibn Husham, op cit, 2:70; tabari, op cit, 2:234; al-Bayhaqi, Dala'il al-Nubuwwah 2:128; Ibn Shahrashub, Manaqib 1:51; tabarsi, I`lam al-Huda, pp. 56.

Although they had been expecting the advent of the Promised Prophet, the Jews stood against the Holy Prophet. For this reason, the Holy Qur’an reprimanded them in the following manner:

And when there came to them [the Israelites] a book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them prophet that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers. (2:89.

[4] tabarsi, op cit, pp. 57.

[5] Ibn Husham, op cit, 2:67-70; tabari, op cit, 2:233; al-Buladhari, Ansab Al-Ashraf 1:238; al-Bayhaqi, op cit, 2:118.

[6] Ibn Husham, op cit, pp. 70-73; tabari, op cit, pp. 234-235; al-Bayhaqi, op cit, 2:128; al-Majlisi, Bihar al-Anwar 19:25.

[7] `Aqabah, meaning a pass, is situated to the west of Mecca.

[8] Five of them had sworn allegiance with the Holy Prophet in the last year, while seven paid homage this year.

[9] This treaty was termed bay`at al-nisa', because the issues of war not included in it. After the conquest of Mecca, the Holy Prophet asked women to swear their allegiance. This issue is brought up in a verse in Surah al-Mumtahanah that reads,

O Prophet! When believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good; accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful. (60:12.

[10] op cit, Ibn Sa`d, Al-tabaqat al-Kubra 1:220.

[11] Mus`ab was a young man from a rich family that belonged to Banu-`Abd al-Dar, Quraysh. Although his parents loved him passionately, he was deprived of everything due to his belief in Islam. He was a zealous Muslim who had migrated to Abyssinia twice. See Ibn al-Athir, Usd al-Ghabah 4:368-370.

[12] Al-Bayhaqi, op cit, pp. 132-140, Ibn Husham, op cit, pp. 81-90; al-Buladhari, op cit, pp. 240-254; Ibn Sa`d, op cit, pp. 221-223; tabari, op cit, pp. 237; tabarsi, I`lam al-Wara, pp. 54; al-Majlisi, op cit, 19:25-26.

[13] al-Buladhari, op cit, 1:357; tabari, op cit, 2:240-241; Ibn Sa`d, op cit, 1:226; al-Majlisi, op cit, pp. 26.

[14] Ibn Husham, op cit, 2:111; Ibn Shahrashub, al-Manaqib 1:182, Ibn Kathir, al-Bidayah wa’l-Nihayah 3:169.

[15] Halabi, al-Sirah al-Halabiyyah 2:189.

[16] op cit.

[17] The event of Dar al-Nidwah (House of Consultation) and Laylat al-Mabit (the Night of Staying) have been recorded in the following reference books, yet with little difference: Tarikh al-tabari 2:242-245; al-Sirah al-Nabawiyyah 2:124-128; Al-tabaqat al-Kubra 1:227-228; Dala'il al-Nubuwwah 2:147; Ansab al-Ashraf 1:259- 260; al-Kamil fi’l-Tarikh 2:101-103; Tarikh al-Ya`qubi 2:32; I`lam al-Wara, pp. 61; Shaykh al-tusi’s al-Amali, pp. 245- 247 and 463- 471; Ibn Shahrashub’s Manaqib 1:182- 183; al-Khawarzmi’s Manaqib, p73; al-Karajaki’s Kanz al-Fawa'id 2:55; Ibn Kathir’s al-Bidayah wa’l-Nihayah 3:175-180; Ibn Husham’s al-Sirah al-Nabawiyyah 2:189-206; al-Khatib al-Baghdadi’s Tarikh Baghdad 13:191-192; Bihar al-Anwar 19:47- 65.

[18] Al-Fattal al-Naysaburi, Rawzat al-Wa`izin, pp. 117; Ibn al-Athir, Usd al-Ghabah 4:25; Shablanji, Nur al-Absar, pp. 86; tabarsi, Majma` al-Bayan 1:301; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:262; Sibt ibn al-Jawzi, Tadhkirat al-Khawass, pp. 35; Abu-Bakr Hamawi, Thamarat al-Awraq, pp. 20; `Allamah Amini, al-Ghadir 2:48. `Allamah Amini has reported this event from different reference books, such as, al-Muzaffar’s Dala'il al-sidq 2:80. Al-Muzaffar, al-Tha`labi, al-Qanaduzi, al-Hakim al-Naysaburi, Ahmad ibn Hanbal, Abu’l-Sa`adat, al-Ghazzali, al-Fakhr al-Razi, and al-Dhahbi—all these Sunni master scholars report that this verse was revealed about Imam `Ali’s self-sacrifice at that night.

[19] saduq, al-Khisal 2:367; Mufid, al-Ikhtisas, pp. 165.

[20] Ibn Husham, al-Sirah al-Nabawiyyah 2:129; tabari, op cit, 2:247; al-Buladhari, Ansab al-Ashraf 1:261; Ibn Shahrashub, al-Manaqib 1:183.

[21] Shaykh al-tusi, al-Amali, pp. 468; Mufid, al-Ikhtisas, pp. 147; al-Suyuti, Tarikh al-Khulafa', pp. 166.

[22] Muhammad Ibn Sa`d, Al-tabaqat al-Kubra 1:292; al-Majlisi, Bihar al-Anwar 19:87.

[23] Ibn Husham, op cit, pp. 137; tabari, op cit, pp. 248; tabarsi, I`lam al-Wara, pp. 64; al-Buladhari, op cit, pp. 263; al-Bayhaqi, Dala'il al-Nubuwwah 2:172

[24] Ibn Shahrashub, op cit, op cit, 1:185; al-Bayhaqi, op cit, pp. 166, 172; tabari, op cit, 2:249.

[25] Ibn Husham, op cit, pp. 138; tabari, op cit, pp. 249.

[26] Ibn Shahrashub, op cit, pp. 183; see I`lam al-Wara, pp. 66; Tarikh al-Ya`qubi 2:34

[27] op cit.

[28] Tarikh al-Ya`qubi 2:135; Mas`udi, al-Tanbih wa’l-Ishraf, pp. 252, Ibn al-Athir, Al-Kamil fi’l-Tarikh 1:10; `Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:23-24.

[29] Tarikh al-tabari 2:252; Nur al-Din al-Samhudi, Wafa' al-Wafa' 1:248; al-Majlisi, Bihar al-Anwar 40:218 as reported by Ibn Shahrashub.

[30] al-Buladhari, Futuh al-Buldan, pp. 71-72. In the body of this document, the name of `Ali ibn Abi-talib is recorded; see 3:46-48.

[31] `Abd al-Hayy al-Kittani, al-Taratib al-Idariyyah 1:181.

[32] Husayn Diyarbakri, Tarikh al-Khamis 1:368.

[33] al-Waqidi, al-Maghazi 2:531.

[34] A branch of Banu-Bakr tribe.

[35] al-Waqidi, op cit, pp. 534.

[36] Murtaza al-`amili, al-sahih min Sirat al-Nabi al-A`zam 3:55.

[37] tabari, op cit, pp. 252; Ibn Kathir, al-Bidayah wa’l-Nihayah 7:73-74; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 12:74; Ibn al-Athir, Al-Kamil fi’l-Tarikh 1:10-11.

[38] Ibn Shahrashub, Manaqib 1:175; Murtaza al-`amili, al-sahih min Sirat al-Nabi al-A`zam 3:35. Refer to this book for further information.

[39] Yaqut al-Hamawi, Mu`jam al-Buldan 5:430.

[40] Ibn Sa`d, Al-tabaqat al-Kubra 1:239; tabari, Tarikh 2:256; al-Bayhaqi, Dala'il al-Nubuwwah 2:187; Ibn Shahrashub, al-Manaqib 3:215; al-Halabi, al-Sirah al-Halabiyyah 2:252; al-Majlisi, Bihar al-Anwar 19:124.

[41] One of these two chambers was for Sawdah and the other for `a'ishah. See Ibn Sa`d, al-tabaqat al-Kubra, op cit, pp. 240; al-Sirah al-Halabiyyah, op cit, pp. 273.

[42] Ibn Husham, Al-Sirah al-Nabawiyyah 2:143; Ibn Shahrashub, Manaqib, op cit, pp. 186.

[43] Ibn Wazih, Tarikh al-Ya`qubi 2:34.

[44] Ibn Sa`d, op cit, pp. 255; Nur al-Din al-Samhudi, Wafa' al-Wafa' 2:453-458; al-Majlisi, Bihar al-Anwar 17:81, 22:66, 118, 310, 70:128-129, 72:38; Majma` al-Bayan 2:386; `Abd al-Hayy al-Kittani, al-Taratib al-Idariyyah 1:473-480.

[45] Abu-Na`im  Isfahani, Hilyat al-Awliya' 1:339-340. Abu-Na`im has given a detailed account of the suffah Followers. He introduces all the members of this group who were fifty-one in number one by one. Among them, there is no name of any woman. Some of them were Bilal, al-Bara' Ibn Malik, Jundab ibn Janadah, Hudhayfah ibn al-Yaman, Khabbab ibn al-Aratt, Dhu’l-Bihadayn, Salman, Sa`id  ibn Abi-Waqqas, Sa`d ibn Malik (Abu-Sa`id al-Khidri), Salim (Abu-Hudhayfah’s freed slave) and `Abdullah ibn Mas`ud.

[46] These are the Jews of Banu-`Amr ibn `Awf and other native Jews of Medina. However, the other three Jewish tribes of Banu-Qaynuqa`, Banu’l-Nazir, and Banu-Qurayzah signed another treaty with the Holy Prophet the description of which will be given later.

[47] Ibn Husham, op cit, 2:147-150. For more information concerning the paragraphs of this contract, see Furugh Abadiyyat 1:462-465.

[48] Muslim historians have asserted that this treaty was signed after the Holy Prophet's first sermon in Medina, which shows that it was one of the first actions of the Holy Prophet in this city.

[49] That was five or eight months after Hegira. See al-Samhudi, op cit, 1:267; al-Majlisi, Bihar al-Anwar 19:130.

[50] Ibn Husham. op cit, 2:150; Ibn Sa`d, op cit, 1:238; Halabi, op cit, 2:292; al-Majlisi, op cit, 19:130. This fraternization was based on the common Faith, as confirmed in the following narration, “Allah’s Messenger associated as brothers between Muhajirun and Ansar by the brotherhood of faith.” See tusi, al-Amali, pp. 587.

[51] Ibn Husham, op cit, 2:150; `Asqalani, al-Isabah 2:507; Qanaduzi, Yanabi` al-Mawaddah 1:55; Sibt ibn al-Jawzi, Tadhkirat al-Khawass, pp. 20, 22,23; Musnad Ahmad; Ibn `Abd al-Barr, al-Isi`ab 3:35; Halabi, op cit, 2:292; Samhudi, op cit, 1:268; Al-Muzaffar, Dala'il al-sidq 2:268-271.

[52] Qanaduzi, op cit, 1:55 as quoted from Musnad Ahmad; Amini, al-Ghadir 3:112; Murtaza al-`amili, al-sahih min Sirat al-Nabi al-A`zam 3:60; tusi, al-Amali, pp. 587.

The reports of the brotherhood between Imam `Ali and the Holy Prophet are authentic. Accordingly, the statements of Ibn Taymiyah and Ibn Kathir reveal their personal attitudes. They lack any scientific authenticity. See al-Ghadir 3:112-125, 174, 227 and 7:336.

[53] Al-Waqidi, al-Maghazi 1:379; Ibn Shabbah, Tarikh al-Madinah al-Munawwarah 2:289.

[54] Musnad Ahmad 3:204; Halabi, op cit, 2:292; Ibn Kathir, op cit, 3:338; Ibn Shabbah, op cit, pp. 490.

[55] There are disagreement among historians concerning the birthplace, previous homeland, and lineage of these three Jewish tribes. It is said that after the pressures which were leveled at them by the Roman Empire at Damascus, the Jews came to the Arabian Peninsula, specifically Yathrib, and lived there. See Mu`jam al-Buldan 5:84; Wafa' al-Wafa' 1:160.

Then, the Qahtani tribes, namely Aws and Khazraj, went there to live after the destructions of the Ma’rib Dam. See Mu`jam al-Buldan 1:36; Ibn al-Athir, Al-Kamil fi’l-Tarikh 1:656.

As we have already said, there were continual conflicts between these two groups. However, some historians contend that they were the Arab natives of the Arabian Peninsula and they had adopted this religion due to Jewish propagation. See Ahmad Susah, Mufassal al-`Arab wa’l-Yahuf fi’l-Tarikh, pp. 627-629.

Some others ascribe the Jewish settlement at Yathrib to the time of Prophet Moses. This, However, seems to be legendary. See Mu`jam al-Buldan 5:84; Wafa’ al-Wafa’ 1:157.

According to some historical documents and narrations, the Jews, having realized some of the signs of the forthcoming advent of the Promised Prophet, went to Fadak, Khaybar, Tayma' and Yathrib in search of his emigration. They thus settled there. See Mu`jam al-Buldan 5:84; Wafa’ al-Wafa’ 1:160; Shaykh al-Kulayni, al-Rawzah min al-Kafi, pp. 309; al-Majlisi, Bihar al-Anwar 15:226.

This issue is in harmony with the first hypothesis. Upon receiving a lot of pressures from Rome, the Jews might have headed of this place from prophecies. Some narrations confirm this issue. See Badran, Tahdhib Tarikh Dimashq 1:351; Wafa’ al-Wafa’ 1:160.

There are some disagreements concerning the lineage of these three Jewish tribes as to whether they belonged to the Israelites or the Arabs. The majority of scholars emphasize the second view. See Ahmad Susah, op cit, pp. 627. Ya`qubi, too considers the tribes of Banu’l-Nazir and Banu-Qurayzah as Arabs. See Tarikh al-Ya`qubi 2:40, 42; Wafa’ al-Wafa’ 1:162.

The following evidence confirms the validity of the first view:

(1) Numerous verses of the Holy Qur’an are addressing the Jews as Israelites.

(2) The Jews’ opposition to the Holy Prophet is based on racial grounds; that is to say, the Holy Prophet did not belong to the Israelites.

(3) Arab genealogists have not referred to these Jews as Arabs.

[56] tabarsi, I`lam al-Wara, pp. 69; al-Majlisi, Bihar al-Anwar 1:176, 365, 367 and 2:464; Ibn Husham, al-Sirah al-Nabawiyyah 3:231; Tarikh al-Ya`qubi, 2:43. After that, the Holy Prophet punished these three tribes because they breached their treaties with him.

[57] al-Majlisi, op cit, pp. 69, 110.

[58] Ibn Husham, op cit, 2:160, 166; al-Nuwayri, Nihayat al-Irab 1:332.

[59] Halabi, al-Sirat al-Halabiyyah 1:337; al-Nuwayri, op cit, p339; Ibn Husham, op cit, pp. 174.

[60] Ibn Husham, op cit, pp. 237-238; al-Bayhaqi, op cit, 2:165; al-Nuwayri, op cit, 1:338; Ibn Shabbah, Tarikh al-Madinah al-Munawwarah 1:357; Dahlan, Al-Sirah al-Nabawiyyah wa’l-athar al-Muhammadiyyah 1:184.

[61] Mas`udi, al-Tanbih wa’l-Ishraf, pp. 237.

[62] Qur’an 7:157; 2: 26, 89, 101; 3: 81, 187; 6: 114; 28: 52

[63] Halabi, op cit, 1:302; al-Bayhaqi, op cit, 2:186; Ibn Shahrashub, Manaqib 1:51; al-Maghazi 1:367.

[64] Qur’an 4:153; Qur’an 3:183.

[65] Ibn Husham, op cit, 2:160; Ibn Shahrashub, Manaqib 1:54; Halabi, op cit, 1:321-322; Zayni Dahlan, Al-Sirah al-Nabawiyyah 1:178-180.

[66] Ibn Husham, op cit, 2:204-205; Halabi, op cit, 2:319-320.

[67] Qur'an, 2:96.

[68] Qur’an 2:90, 109; 4:54; Ibn Husham, op cit, 2:160; Zayni Dahlan, op cit, 1:176; al-Maghazi 1:365.

[69] Banu-Qaynuqa` were engaged in silversmith's trade. (Montgomery, Muhammad at Medina). There was a market in Medina carrying their name. (Ibn Shabbah, Tarikh al-Madinah al-Munawwarah 1:306; Yaqut al-Hamawi, Mu`jam al-Buldan 4:424).

Banu’l-Nazir and Banu-Qurayzah constructed housing buildings and castles in the outskirts of Medina. They were engaged in agriculture and gardening. (Yaqut al-Hamawi, op cit; al-Samhudi, Wafa' al-Wafa' 1:161)

[70] Qur’an 4:161.

[71] Ibn Husham, Al-Sirah al-Nabawiyyah 2:188.

[72] Qur’an 9:31.

[73] Qur’an 2:79, 3:187, 9:34; al-Bayhaqi, Dala'il al-Nubuwwah.

[74] Qur’an 2:97-98; Ibn Sa`d, Al-tabaqat al-Kubra 1:175; Halabi, al-Sirah al-Halabiyyah 1:329.

[75] Qur’an 4:46, 155-158, 9:30.

[76] Murtaza al-`amili, al-sahih min Sirat al-Nabi al-A`zam 3:106; sahih al-Bukhari 7:486; sahih Muslim 14:80.

[77] Murtaza al-`amili, op cit, 1:175-176.

[78] sahih al-Bukhari, 9:772.

[79] Halabi, op cit, 1:372; Ibn Shahrashub, Manaqib 1:52.

[80] Halabi, op cit, 2:332.

[81] Ibn Wazih, Tarikh al-Ya`qubi 2:34; Ibn Sa`d, op cit, 1:242; al-Hurr al-`amili, Wasa'il al-Shi`ah, pp. 216; tabataba'i, al-Mizan 1:331.

The date of the change of kiblah is reported to have been between seven and eighteen months after the migration. See Wafa' al-Wafa' 1:361-364; Bihar al-Anwar 19:113. As for `Allamah tabataba'i, he confirms that it was seventeen months after the migration.

[82] tabataba’i, al-Mizan 1:333. Based on some reports, the Holy Prophet never turned his back to the Kaaba throughout his residence in Mecca. See Wasa'il al-Shi`ah 3:216.

However, the Holy Prophet considered the Kaaba to be equal to Jerusalem; therefore, he used to face both directions in prayer. See Halabi, al-Sirah al-Halabiyyah 2:357.

[83] Permission to fight is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them; those who have been expelled from their homes without a just cause. (Qur'an, 22:39-40)

See al-Mizan 14:383; Tarikh Ya`qubi 2:36.

[84] Ibn al-Athir, Al-Kamil fi’l-Tarikh 2:112.

[85] The number of the wars in which the Holy Prophet took part is said to be twenty-six, while expeditions were thirty-six. See Ibn Shahrashub, Manaqib 1:186; tabarsi, I`lam al-Wara, pp. 72.

Some historians have considered the number of such expeditions to be more than this number. See Mas`udi, Muruj al-Dhahab 2:282.

Bukhari recognizes this number to be nineteen. See sahih al-Bukhari 6:327.

[86] al-Waqidi, al-Maghazi 1:9-11; al-tabari, Tarikh al-Umam wa’l-Muluk 2:259; Ibn Husham, al-Sirah al-Nabawiyyah 2:245, 251. Ibn Ishaq states that these expeditions took place in the second year of Hegira. (tabari: op cit). If we accept this, we have to set the date of the formation of the Islamic army at the second year of Hegira. This too, would not take away anything of the significance of the Holy Prophet's preventative procedures.

[87] al-Waqidi, op cit, pp. 11-13; tabari, op cit, pp. 259-261.

[88] al-Waqidi, op cit, pp. 9.

[89] Montgomery, Muhammad at Medina, pp. 5.

[90] Later on, this threat was implemented. As a consequence, Quraysh tried to find another route for trade because they worried about the cut off of the trade route to Damascus.

[91] After the Holy Prophet's emigration, `Aqil confiscated his residential area in Mecca as well as the houses of Banu-Hashim's emigrants. When the Holy Prophet conquered Mecca, he established a tent at Hajun outside Mecca. He was asked why he had not gone to his pervious house. He answered, “Has `Aqil left any house for us?” See al-Waqidi, al-Maghazi 3:828; Ibn Sa`d, Al-tabaqat al-Kubra 2:136; Qastalan, al-Mawahib al-Ludaniyyah 1:318.

`Aqil's heirs sold that house to al-Hajjaj ibn Yusuf’s brother with one hundred thousand Dinars! See Halabi, al-Sirah al-Nabawiyyah 1:101-102.

After the emigration of Banu-Jahsh ibn Ri'ab, their houses were empty. Under the pretext that his daughter was the wife of one of those, Abu-Sufyan confiscated their houses. Ibn Husham, al-Sirah al-Nabawiyyah 2:145.

Besides, when suhayb emigrated to Medina, The unbelievers started to chase him and took away from him his money but he escaped to safety (Ibn Husham, op cit, 2:121).

[92] Muhammad Hasanayn Haykal, Hayat Muhammad, pp. 224-248.

[93] Ibn Husham, al-Sirah al-Nabawiyyah 2:255; al-Buladhari Ansab al-Ashraf 1:371-372; al-Waqidi, op cit, 1:13-19; al-tabari, Tarikh al-Umam wa’l-Muluk 2:262-264; Ibn Shabbah, Tarikh al-Madinah al-Munawwarah 1:472-477.

[94] al-Waqidi, op cit, 1:20.

[95] Al-Waqidi, op cit, pp. 27; al-Majlisi, Bihar al-Anwar 19:245-274.

[96] Badr is located in the southwest of Medina. Today, it is a city. The highway between Jeddah and Mecca passes through this district. It is 153 kilometers away from Medina and 343 kilometers from Mecca. See Muhammad `Abduh al-Yamani, Badr al-Kubra, pp. 25.

Since the construction of Medina-Mecca highway, pilgrims do not cross this direction during the Hajj ceremonies.

[97] Ibn Husham, op cit, 2:258.

[98] Muhammad ibn Sa`d, Al-tabaqat al-Kubra 2:20, tabari, op cit, 2:272.

[99] Muslims had seventy camels; several persons would ride one camel. (al-Waqidi, op cit, pp. 26; Ibn Husham, op cit, pp. 264.) They had only one horse. (Shaykh al-Mufid, al-Irshad, pp. 73; Ibn Shahrashub, Manaqib, 1:187; al-Majlisi, Bihar al-Anwar 19:323; Musnad Ahmad 1:125) Some historians say that they had two horses. (al-Waqidi, op cit, pp. 26; Ibn Sa`d, op cit, pp. 12-24; Tarikh Ya`qubi 2:37). They had six armors and eight swords. (Ibn Shahrashub, op cit, pp. 187; al-Majlisi, op cit, 19:323)

[100] Ibn Husham, op cit, 2:258; Al-Waqid, op cit, 1:28.

[101] Ibn Husham, op cit, pp. 270; Al-Waqid, op cit, pp. 41.

[102] Ibn Husham, op cit, 2:269; Ibn Sa`d, op cit, 2:15; Is op cit, 1:187; al-Majlisi, op cit, 19:219.

[103] Ibn Husham, op cit, pp. 266-268; al-Waqidi, op cit, pp. 48-49; Ibn Sa`d, op cit, pp. 14.

[104] Ibn Husham, op cit, pp. 278; Ibn Sa`d, op cit, pp. 15-19; pp. 20.

[105] Ibn Husham, op cit, pp. 277; Ibn Sa`d, op cit, pp. 17-23; al-Majlisi, op cit, 19:279; Ibn al-Athir, Al-Kamil fi’l-Tarikh 2:125.

[106] Shaykh Mufid, al-Irshad, pp. 69.

[107] Ibn Sa`d, op cit, pp. 18; tabari, op cit, 2:294; Tarikh al-Ya`qubi 2:37.

[108] Ibn Sa`d, op cit, pp. 18-22; al-Waqidi, op cit, pp. 116; tabari, op cit, pp. 294; Tarikh al-Ya`qubi 2:37; Ibn Shahrashub, al-Manaqib 1:189; al-Majlisi, op cit, 19:291.

[109] Ibn Sa`d, op cit, pp. 17; Tarikh al-Ya`qubi 2:37; Ibn Shahrashub, op cit, p189.

[110] Zayd ibn Thabit learnt reading and writing in this way. (Ibn Sa`d, op cit, pp. 22-26)

[111] Ibn Sa`d, op cit, pp. 18.

[112] al-Waqidi, op cit, pp. 115.

[113] op cit, pp. 121.

[114] op cit, pp. 21.

[115] op cit, pp. 78.

[116] Prior to his prophethood, the Holy Prophet did not have any military experience. Historians refer to his limited war experience in his youth during the Battle of al-Fujjar. Yet, he acted in the Battle of Badr as an experienced warrior.

[117] Ibn Sa`d, op cit, 2:23; Musnad Ahmad 1:126; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah.

[118] Ibn Abi’l-Hadid, op cit, 1:24; Shaykh al-Mufid, Kitab al-Irshad, pp. 72

[119] Shaykh Mufid, op cit, pp. 70-72; al-Buladhari and al-Waqidi state that this group consisted of eighteen members. (Ansab al-Ashraf 1:297-301; al-Maghazi 1:152; Bihar al-Anwar 1:293). During the Battle of the Allies (al-Ahzab, also called the Battle of al-Khandaq) in the third year of Hegira, `Amr ibn `Abd-Wudd, a great Arab warrior, called for an opponent to fight. It was Imam `Ali who faced him. Belittling Imam `Ali, `Amr said, “Your father was a friend of mine, I do not desire to kill you.” Ibn Abi’l-Hadid writes, “`Amr was a liar; he had seen how Imam `Ali fought in the Battle of Badr; therefore, he was sure that `Ali would kill him. That is why he bluffed.”

[120] al-Waqidi, op cit, pp. 4; Halabi, al-Sirah al-Halabiyyah 2:385-386; al-Majlisi, Bihar al-Anwar 19:247.

[121] al-Waqidi, op cit, pp. 54; Halabi, op cit, pp. 392. The army of Quraysh could not sleep due to their worry; they even could not eat. (al-Waqidi, op cit, pp. 54).

[122] Shaykh Mufid, op cit, pp. 73; Musnad Ahmad 1:125; al-Majlisi, Bihar al-Anwar 19:279.

[123] Al-Waqidi, op cit, pp. 76-79; Ibn Husham, op cit, 2:286.

[124] al-Waqidi, op cit, pp. 49.

[125] al-Waqidi, op cit, pp. 115; al-Buladhari, Ansab al-Ashraf 1:294.

[126] tabari, op cit, 2:297.

[127] al-Waqidi, op cit, 1:121; Ibn Husham, op cit, 3:55; al-Bayhaqi, 2:341.

[128] Tarikh al-Ya`qubi 2:38.

[129] al-Waqidi, op cit, 1:197-198.

[130] It is also called Sariyyat al-Qardah. See Bihar al-Anwar 20:4; tabari, op cit, 3:5.

[131] Ibn Husham, op cit, 3:53-54; al-Majlisi, Bihar al-Anwar 20:4-5.

[132] “Say to those who disbelieve: you shall be vanquished, and driven together to hell; and evil is the resting-place Indeed there was a sign for you in the two hosts which met together in encounter; one party fighting in the way of Allah and the other unbelieving, whom they saw twice as many as themselves with the sight of the eye; and Allah strengthens whom He pleases most surely there is a lesson in this for those who have sight.” (Qur’an 3:12-13)

[133] al-Waqidi, op cit, 1:176; Ibn Husham, op cit, 3:50-52; al-Buladhari, op cit, 1:308-309; tabari, op cit, 2:297-298.

[134] al-Waqidi, op cit, pp. 178.

[135] al-Waqidi, op cit, pp. 178; Ibn Husham, op cit, 3:50.

[136] It seems that the Holy Prophet accepted the arbitration of `Abdullah ibn Ubayy because he was superficially Muslim and the Holy Prophet would do everything to keep the unity of Muslims.

[137] al-Waqidi, op cit, pp. 179.

[138] al-Majlisi, Bihar al-Anwar 43:97

[139] al-Majlisi, op cit, pp. 108; Ibn Wazih, Tarikh al-Ya`qubi 2:34.

[140] Ibn Sa`d, Al-tabaqat al-Kubra 8:19.

[141] al-Majlisi, op cit, pp. 93.

[142] Amini, al-Ghadir 3:20.

[143] al-Majlisi, op cit, pp. 92.

[144] al-Majlisi, op cit, pp. 112.

[145] For further information, refer to Ja`far Shahidi, Zandegani Fatimah, pp 44-76; Al-Khayyami, Zawjat al-Nabi wa-Awladuhu, pp. 322-328.

[146] al-Waqidi, op cit, 1:200; Ibn Husham, op cit, 3:64; Ibn Sa`d, Al-tabaqat al-Kubra 2:37.

[147] The number of the enemy troops was three thousand, seven hundred of whom wore armors. They had two hundred horses and one thousand camels. See al-Waqidi, op cit, pp. 203-204; Ibn Sa`d, op cit, pp. 37; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, 14:217.

[148] al-Waqidi, op cit, pp. 202-203, Ibn Sa`d, op cit, pp. 37, Ibn Husham, op cit, 3:66.

[149] al-Waqidi, op cit, pp. 204, 206; Ibn Abi’l-Hadid, op cit, 14:37. According to some narrations, Banu-Khuza`ah, the allies of the Holy Prophet, relayed the information to the Holy Prophet who might have received it from both sources. See Ibn Abi’l-Hadid, op cit, pp. 218.

[150] al-Waqidi op cit, pp. 210, 212, 213; Ibn Husham, op cit, 3:67; Ibn Sa`d, op cit, pp. 38.

[151] Mount Uhud is to north of Medina. Due to the natural obstacles to the south, the enemy could not penetrate into Medina; they had to go around the city to attack it from the north. See Muhammad Hamidullah, Rasul Akram dar Maydan Jang, pp. 79-85.

[152] Ibn Shahrashub, Manaqib 1:191; al-Majlisi, op cit, 20:117.

[153] al-Waqidi, op cit, 1:219; Ibn Sa`d, op cit, 2:39; Ibn Husham, op cit, 3:68.

[154] al-Waqidi, op cit, pp. 219; tabarsi, Majma` al-Bayan 2:533.

[155] al-Waqidi, op cit. pp. 220; Ibn Sa`d, op cit, pp. 39; al-Samhudi, Wafa' al-Wafa' 1:225.

[156] al-Waqidi, op cit p,220.

[157] al-Majlisi, op cit, 20:49; Ibn Husham 3:70; Ibn Sa`d, op cit, 2:34-40; Samhudi, op cit, 1:285; tabari, Tarikh al-Umam wa’l-Muluk 3:14.

[158] al-Waqidi, op cit, 1:221; Ibn Husham, op cit, 3:106.

[159] Majlisi, Bihar al-Anwar 20:18; al-`Asqalani, al-Isabah 1:354. Other historians state that the battle broke out on the third, seventh, eighth, ninth, or eleventh of Shawwal. See Tarikh al-tabari 3:14; al-Samhudi, Wafa' al-Wafa' 1:281.

[160] Al-Sirah al-Halabiyyah 2:547. It is also said that the casualties of the enemies were twenty-three or twenty-eight. See Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 15:54; Ibn Sa`d, al-tabaqat al-Kubra 2:43; al-Buladhari, Ansab al-Ashraf 1:328.

[161] Shaykh al-Mufid, Kitab al-Irshad, pp. 88; al-Majlisi, Bihar al-Anwar 20:51; al-tabrisi, Majma` al-Bayan 2:496.

[162] Tarikh al-tabari 3:17; Ibn Sa`d, al-tabaqat al-Kubra 2:41; al-Samhudi, Wafa' al-Wafa' 1:288; al-Majlisi, Bihar al-Anwar 20:26.

[163] Shaykh al-saduq, al-Khisal, pp. 560.

[164] Ibn Husham, al-Sirah al-Nabawiyyah 3:83; Tarikh al-tabari 3:17; al-Majlisi, Bihar al-Anwar 20:51; al-tabrisi, Majma` al-Bayan 2:496. Referring to this incident, Hassan ibn Thabit, the Holy Prophet’s poet, composed the following:

Had it not been for the banner of that woman of Banu-Harith,

They would have become a cheap commodity in marts!

See Ibn Husham, al-Sirah al-Nabawiyyah 3:84; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 14:217.

[165] Ibn Sa`d, al-tabaqat al-Kubra 2:41-42; Ibn Husham, al-Sirah al-Nabawiyyah 3:82; Tarikh al-tabari 3:17, al-Majlisi, Bihar al-Anwar 20:26-29.

[166] Ibn Husham, op cit, 3:82; al-Majlisi, op cit, 20:26-27.

[167] Ibn Sa`d, op cit, 2:42; al-Samhudi, Wafa' al-Wafa' 1:286.

[168] Ibn Sa`d, op cit, 2:43, 45; Ibn Husham, op cit, 3:93; al-Samhudi, op cit, 1:288; Sayyid `Ali-Khan Madani, al-Darajat al-Rafi`ah, pp. 283.

[169] al-Buladhari, Ansab al-Ashraf, pp. 322.

[170] Ibn Sa`d, op cit, 2:42.

[171] Holy Qur’an 3:153-154; al-Buladhari, op cit, pp. 318; tabari, op cit, 3:20; Ibn Sa`d, op cit, 2:47; Ibn Abi’l-Hadid, op cit, 15:23, 25.

[172] Ibn Sa`d, op cit, 2:47; Ibn Abi’l-Hadid, op cit, 15:21, 29.

[173] Shaykh al-Mufid, Kitab al-Irshad, pp. 89; tabari, op cit, 3:17; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:154; Ibn Abi’l-Hadid, op cit, 14:250; Ibn `Asakir, Tarikh Madinat Dimashq 1:150; al-Majlisi, op cit, 20:88.

[174] tabari, op cit, 3:17; Ibn Abi’l-Hadid, op cit, 14:251; Shaykh al-Mufid, op cit, pp. 87; al-Majlisi, op cit, 20:54, 103, 105, 107.

[175] Ibn Sa`d, op cit, 2:47-48; al-Buladhari, op cit, 1:327; tabari, op cit, 3:24; Ibn Abi’l-Hadid, op cit, 15:30-31; Khargushi Sharaf al-Nabi; Halabi, op cit, 2:531; al-Majlisi, op cit, 20:32 and 45.

[176] al-Buladhari, op cit, 1:328; tabarsi, I`lam al-Wara, pp. 82; Khargushi, op cit pp. 346; Samhudi, op cit, 1:291-292; al-Majlisi, op cit, 20:18; Halabi 2:547.

[177] Ibn Husham, op cit, 3:110; Halabi, op cit, 2:550.

[178] Ibn Husham, op cit, 3:107, 110; Ibn Abi’l-Hadid, op cit, 15:31, 33; Halabi, op cit, 2:550; al-Majlisi, op cit, 20:40, 41, 99.

[179] al-Waqidi, op cit, 1:317-318.

[180] al-Waqidi, op cit, 1:317; Halabi, op cit, 2:549.

[181] Ibn Husham, op cit, 3:112.

[182] Holy Qur’an 3:123, 134, 140, 142, 143, 152, 165.

[183] al-Waqidi, op cit, 1:342.

[184] Al-Waqidi, op cit, pp. 340-343: Muhammad Ibn Sa`d. Al-tabaqat al-Kubra 2:50.

[185] According to some accounts, it was forty people. See tabari, Tarikh al-Umam wa’l-Muluk 3:34; Ibn Husham al-Sirah al-Nabawiyyah 3:194; al-Waqidi, al-Maghazi 1:347.

[186] tabari, op cit, 3:33-34; tabarsi, Majma` al-Bayan 2:533; Ibn Shahrashub, Manaqib 1:195-196; al-Majlisi, op cit, 20:147-148; al-Waqidi, op cit, pp. 346-348; Ibn Husham, op cit, 3:193; Ibn Sa`d, al-tabaqat al-Kubra 2:51-53.

[187] tabari, op cit, pp. 34; Ibn Husham, op cit, 3:195; Ibn Sa`d, op cit, pp. 53.

[188] Some historians have set the date of this event prior to the Battle of Uhud, mentioned other reasons. Sayyid Ja`far Murtaza al-`amili consents to this opinion. Al-sahi min Sirat al-Nabi al-A`zam 6:32-44.

[189] Ibn Sa`d, Al-tabaqat al-Kubra 2:53; Ibn Husham, op cit, 3:195; tabari, Tarikh al-Umam wa’l-Muluk 3:35; al-Waqidi, op cit, 1:352.

[190] al-Waqidi, op cit, pp. 352, 364.

[191] al-Bayhaqi, op cit, pp. 335; al-Waqidi, op cit, 1:365-366; tabarsi, I`lam al-Wara, pp. 88.

[192] Holy Qur’an 59:11; tabarsi, Majma` al-Bayan 10:264; al-Majlisi, Bihar al-Anwar 20:165, 169.

[193] Samhudi, op cit, 1:298.

[194] Ibn Husham, al-Sirah al-Nabawiyyah 3:199-203; tabari, op cit, 3:36-39; al-Waqidi, al-Maghazi 1:363-380; al-Buladhari, Ansab al-Ashraf, pp. 339; Samhudi, Wafa' al-Wafa' 1:297-298.

[195] Samhudi, op cit, pp. 299; Ibn Husham, op cit, pp. 201; al-Waqidi, op cit, 1:377; al-Majlisi, op cit, pp. 171-172.

[196] Holy Qur’an 59: 2-4. Ibn `Abbas gives Surah al-Hashr the name of Surah Banu’l-Nazir. See tabarsi, Majma` al-Bayan 10:258.

[197] al-Buladhari, op cit, 1:343; Ibn Sa`d, op cit, 2:65; Ibn Husham, op cit, 3:224.

[198] Muhammad Hasanayn Haykal, Hayat Muhammad, pp. 329.

[199] They promised to pay the yield of dates of Khaybar to Ghatafan due to their alliance. See al-Buladhari, op cit, 1:343; al-Waqidi, op cit, 2:44.

[200] tabari, op cit, 3:44; Ibn Husham, op cit, 3:225.

[201] Muhammad Ibn Sa`d, op cit, 2:66; al-Waqidi, op cit, 2:443; Ibn Shahrashub, Manaqib 1:197; al-Majlisi, Bihar al-Anwar 20:197.

[202] al-Buladhari, op cit, 1:343.

[203] Ibn Sa`d, 62, pp. 66; tabari, 63, pp. 46; Ibn Husham, [203]3, pp. 230; Samhudi, [203]1, pp. 301; al-Majlisi, [203]20, pp. 200.

[204] al-Waqidi, op cit, 2:454.

[205] Halabi, al-Sirah al-Halabiyyah 2:631.

[206] Shaykh al-Mufid, al-Irshad, pp. 96; Ibn Shahrashub, op cit, 1:197.

[207] Halabi, op cit 2:636; al-Waqidi, op cit, 2:66.

[208] al-Buladhari, op cit, pp. 343; Ibn Sa`d, op cit, pp. 2, pp. 66; tabari, op cit, 3:44; Ibn Shahrashub, op cit, 1:198; tabarsi, I`lam al-Wara, pp. 90; al-Majlisi, Bihar al-Anwar 20:218.

[209] According to Ibn Sa`d, it took them six days to dig the ditch. (Al-tabaqat al-Kubra 2:67). Muhammad Hamidullah, a contemporary researcher who has observed the battlefields of the Muslim wars closely, believes that the ditch was built in the shape of the letter N, being five and a half kilometers long (Rasul Akram dar Maydan Jang, pp. 113-114). The basis of this calculation has most probably been the fact that at the time of digging, all of the three thousand troops were divided in groups of ten individuals, and each group dug forty cubits (tabari, op cit, 3:46; al-Majlisi, op cit, 20:198). Each person had to dig four cubits, which was equal to six kilometers.

[210] Ibn Sa`d, op cit, 2:67; tabari, op cit, 3:46; Halabi, op cit, 2:636.

[211] Ibn Sa`d, op cit, 2:66; tabari, op cit, 3:46; Ibn Husham, op cit, 3:231; al-Majlisi, op cit, 20:200, Samhudi, op cit, 1:301.

[212] al-Buladhari, op cit, pp. 343; Muhammad Ibn Sa`d, op cit, 2:66; Ibn Husham, op cit, 3:231; tabari, op cit, 3:46; Samhudi, op cit, 1:301.

[213] al-Buladhari, op cit, 1:343; tabari, op cit, 3:48; Ibn Wazih, Tarikh al-Ya`qubi 2:41; Halabi, op cit, 2:636, 657.

[214] Ibn Sa`d, op cit, 2:67; Halabi, op cit, 2:636-637

[215] Ibn Sa`d, op cit, pp. 67; Ibn Husham, op cit, 3:231; tabari, op cit, 3:46-47; Samhudi, op cit, 1:303; al-Majlisi, op cit, 20:200-201.

[216] Samhudi, op cit, 1:304; Halabi, op cit, 2:647.

[217] al-Buladhari, op cit, 1:347; al-Waqidi, 2, pp. 462-463; tabari, op cit, 3:50; Samhudi, op cit, 1:302.

[218] al-Waqidi, op cit, 2:460; Halabi, op cit, 2:636.

Abu-Bakr is reported to have said that during the Battle of the Allies and due to Banu-Qurayzah’s treason, the danger of Banu-Qurayzah on the lives of women and children inside Medina was greater than the danger of Quraysh and Ghatafan al-Waqidi, op cit, pp. 460.

[219] The Holy Prophet is reported to have said, “War depends upon tactics.”

[220] Ibn Sa`d, op cit, 2:64; Ibn Husham, op cit, 3:240; tabari, op cit, 3:50-51; Halabi, op cit, 2:650; Samhudi, op cit, 1:304; al-Majlisi, op cit, 20:207.

[221] Muhammad Hamidullah, Rasul Akram dar Maydan Jang, pp. 128.

[222] Ibn Sa`d, op cit, 2:68; al-Waqidi, op cit, 2:470; tabari, op cit, 3:48; Shaykh al-Mufid, al-Irshad; al-Majlisi, op cit, 20:203.

[223] At a place called Yalyal, `Amr, alone, fought a group of enemies. See Bihar al-Anwar 20:203.

Because he had been wounded at the Battle of Badr, he did not participate in the Battle of Uhud. See Ibn Husham, al-Sirah al-Nabawiyyah 3:235; tabari, Tarikh al-Umam wa’l-Muluk 3:48; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:181.

[224] al-Waqidi, op cit, 2:470; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:291 and 19:63; al-Majlisi, Bihar al-Anwar 20:203.

[225] Ibn Abi’l-Hadid, op cit, 19:61; al-Majlisi, op cit, 20:215.

[226] al-Buladhari, op cit, 1:345; Muhammad Ibn Sa`d, op cit, 2:68; Ibn Husham, op cit, 3:236; tabari, op cit, 3:48; Samhudi, op cit, 1:303.

[227] Al-Karajaki, Kanz al-Fawa'id 1:298; al-Majlisi, Bihar al-Anwar 20:205-216.

[228] Al-Hakim al-Naysaburi, al-Mustadrak `Ala’l-sahihayn 3:32.

[229] Al-Karajaki, op cit, pp. 299.

[230] al-Buladhari, op cit, 1:345; Ibn Sa`d, op cit, 2:71; tabari, op cit, 3:51-52; Ibn Shahrashub, Manaqib 1:198; tabarsi, I`lam al-Wara, pp. 92; Samhudi, op cit, 1:305; al-Majlisi, op cit, 20:208-209.

[231] Shaykh al-Mufid, al-Irshad, pp. 106; sahih al-Bukhari 5:215; tabarsi, Majma` al-Bayan 8:345; al-Majlisi, op cit, 20:209.

[232] Ibn Wazih, Tarikh al-Ya`qubi 2:42; al-Waqidi, al-Maghazi 2:492; Ibn Husham al-Sirah al-Nabawiyyah 3:264; tabari, op cit, 3:58; Ibn Shahrashub, Manaqib 1:198.

The number of the martyrs of this war is reported to have been higher than this. See Muhammad Ibrahim ayati, the History of the Prophet of Islam, pp. 372.

[233] al-Waqidi, op cit, 2:496; Ibn Husham, op cit, 3:265; tabari, op cit, 3:59; Ibn Shahrashub, op cit, 1:198. Ya`qubi has recorded the number of martyrs as eight.(Tarikh al-Ya`qubi 2:42).

[234] For further information concerning this war, refer to the following reference books: Al-tabaqat al-Kubra 2:74-78; Tarikh al-Umam wa’l-Muluk 3:53-58; al-Maghazi 2:496-524; al-Sirah al-Nabawiyyah 3:244-261; Wafa' al-Wafa' 1:305-309; Bihar al-Anwar 20:233-238.

[235] Ibn Husham, al-Sirah al-Nabawiyyah 3:256; tabari, Tarikh al-Umam wa’l-Muluk 3:58.

The Holy Prophet sent another group to Damascus under the leadership of Sa`d ibn `Abadah. (al-Waqidi, al-Maghazi 2:533). For further information about the Battle of the Allies and Banu-Qurayzah, refer to al-Mizan fi Tafsir al-Qur'an 16:291-303.

[236] Montgomery Watt, Muhammad at Medina, pp. 327. The writer criticizes this verdict. Referring Banu-Qurayzah's treason, he writes, “At the Battle of the Allies and the siege of Medina, the status of Muslims was extremely perilous and there was the danger of Banu-Qurayzah’s joining the enemies. In that case, Muslim's conditions would have become even worse and the Islamic movement would have ceased for ever. They should have been treated kindly by Muhammad.” See Mustafa Husayni tabataba’i, Treason in the Historical Accounts 3:164-165.

[237] The secret reports of Banu-Qurayzah show their extreme aggression and obstinacy. Although one of them, together with his wife and children, was pardoned by the Holy Prophet upon the request of some Muslims, he preferred death to stopping obstinacy! See Ibn Husham, al-Sirah al-Nabawiyyah 3:253-254.

[238] al-Waqidi, al-Maghazi 2:492.

[239] The Old Testament, Book of Deuteronomy, Chapter 20. For further information about Sa`d’s judgment, see Ja`far Subhani, Furugh-e-Abadiyyat 2:154-157; Mustafa tabataba’i, Treason in the Historical Accounts 3:161-173.

[240] Sayyid Ja`far Shahidi, Tarikh Tahlili Islam ta Payan Umawiyyan, pp. 73-75.

[241] Sayyid `Ali Mir Sharifi, A quick Look at the War of Banu-Qurayzah.

[242] Some historians, including al-Buladhari, al-Waqidi, and Muhammad Ibn Sa`d, reckon this war among the events of the firth year of Hegira. For this reason, they have put it before the Battle of the Allies. Some reasons confirm their position. See al-Sirah al-Nabawiyyah 3:302; Wafa' al-Wafa' 1:314.

[243] For this reason, it is also called the Battle of Musayri`.

[244] Ibn Husham, op cit, 3:302-308; tabari, op cit, 3:63-66; al-Majlisi, op cit, 20:281-290.

[245] Ibn Husham, op cit, 3:308; Mufid, al-Irshad, pp. 118-119; Ibn Shahrashub, Manaqib 1:201.

[246] Ibn Husham, op cit, 3:307-308; al-Waqidi, op cit, 1:411; tabarsi, I`lam al-Wara, pp. 94. In some other historical records, there is another account of this marriage.

[247] When Quraysh stopped the entrance of Muslims to Mecca, a great man of Mecca, named Hulays ibn `Alqamah, threatened that if they continued in this way, he would mobilize his tribe against them. See Ibn Husham, Al-Sirah al-Nabawiyyah 3:326; Tarikh al-tabari  3:75; Muhammad Ibn Sa`d, Al-tabaqat al-Kubra 2:96; Halabi, al-Sirah al-Halabiyyah 2:696.

[248] Shaykh al-Kulayni, al-Rawzah min al-Kafi, pp. 322. The number of the Holy Prophet’s companions is said to have been seven hundred, or one thousand and three hundred, or four hundred and twenty-five, or six hundred. See al-Sirah al-Halabiyyah 2:689; al-Maghazi 2:614; Al-tabaqat al-Kubra 2:95, 98; Tarikh al-tabari 3:72; Ibn Husham, al-Sirah al-Nabawiyyah 3:332; Majma` al-Bayan 9:110.

[249] al-Maghazi 2:602.

[250] Ibn Husham, op cit, pp. 330; tabari, op cit, pp. 78; Ibn Sa`d, op cit, pp. 97, 99; al-Buladhari, Ansab al-Ashraf 1:350; tabarsi, I`lam al-Wara, pp. 96.

[251] The Holy Qur'an reads, “Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (48:18)”

[252] tabari, op cit, pp. 78; Ibn Husham, op cit, pp. 331.

[253] On the basis of this paragraph, the Holy Prophet and Muslims had to perform the `Umrah ceremony in the seventh year of Hegira. It is thus called `Umrat al-Qaza'.

[254] The tribe of Khuza`ah announced paid homage to the Muslims; while Banu-Bakr convened a contract with Quraysh.

[255] tabarsi, op cit, pp. 97; al-Buladhari, op cit, pp. 350-351; Ibn Husham, op cit, pp. 332; tabarsi, I`lam al-Wara, pp. 97; al-Majlisi, Bihar al-Anwar 20:352; and see Al-tabaqat al-Kubra 2:97, 101, 102.

[256] tabarsi, I`lam al-Wara, pp. 97; Halabi, al-Sirah al-Halabiyyah, 2:77; al-Majlisi, Bihar al-Anwar 20:350, 352.

[257] tabarsi, Majma` al-Bayan 9:118; al-Majlisi, op cit, 20:334, 350.

For further information regarding the Hudaybiyah Truce, see Ahmad Miyanji, Makatib al-Rasul 1:275, 287; Muhammad Hamidullah, Watha’iq, pp. 66, 68.

[258] Nasr ibn Muzahim, Waq`at siffin, pp. 508-509; tabarsi, op cit, pp. 97; Ibn Wazih, Tarikh al-Ya`qubi 2:179; al-Daynawari, al-Akhbar al-tiwal, pp. 194; Ibn al-Athir, al-Kamil fi’l-Tarikh 3:32; Halabi, op cit, pp. 708.

[259] al-Majlisi, op cit, 20:350.

[260] al-Waqidi, al-Maghazi 2:607; Ibn Husham, al-Sirah al-Nabawiyyah 3:331; Tarikh al-tabari 3:97; Halabi, al-Sirah al-Halabiyyah 2:706. The explicit opposition of some Muslims to the Holy Prophet's resolution was a sign of obstinacy on their part towards him. This issue was repeated several times by some of them and this was the source of many bitter events in the history of Islam. This is in contrast with the view that Muslims should be obedient to God's commands. God says in this regard: “And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying.” (Qur’an 33:36)

[261] Ibn Husham, op cit, 3:336; tabari, op cit, 3:81; Halabi, op cit, 2:721.

[262] tabarsi, I`lam al-Wara, pp. 98; al-Majlisi, Bihar al-Anwar 20:363.

[263] Ibn Sa`d, op cit, 2:104, 105; Ibn Husham, op cit, 3:334; tabarsi, I`lam al-Wara, pp. 98; Halabi, op cit, pp. 714.

[264] “Surely, we have given to you a clear victory. (48:1)