[260] Seerah-i Halabi, vol. II, pp. 76-77.
[261] lbid.
[262] Mustadrak-i Hakim, vol. III, page 385.
[263] Musnad Ibn Hanbal, vol. II, page 199.
[264] al-Bidayah wan Nihayah, vol. III, page 218.
[265] Musnad Ibn Hanbal, vol. II, page 162.
[266] Seerah-i Ibn Hisham, vol. I, pp. 123 - 126.
[267] Yanabi'ul Muwwadah, vol. I, page 55.
[268] al-Bidayah wan Nihayah, vol. II, page 226.
[269] Seerah-i Ibn Hisham, vol. II, page 501.
[270] Seerah-i Ibn Hisham, vol. I, pp. 503-504 and al-Amwal, pp. 125 & 202.
[271] Biharul Anwar, vol. XIX, pp. 110 - 111.
[272] For the text of his discussions with the Prophet vide Biharul Anwar, vol. XIX, page 131.
[273] Seerah-i Ibn Hisham, vol. I, page 516.
[274] Seerah-i Ibn Hisham, vol. II, page 222 onwards; Biharul Anwar, vol. XIX, pp. 186-190; Imta'ul Asma'; page 51;Tarikh-i Kamil, vol.lI, pp.77-78 and Mughazi-i Waqidi, vol. I, pp. 9-19.
[275] Tarikh-i Kamil, vol. III, page 78.
[276] It is said that till the Second World War the soldiers who completed their military service were given, along with a certificate, a sealed letter by way of a military trust, and were instructed to open it only at the time of general mobilization and to act according to its contents.
[277] Some historians have mentioned his name as Waqid bin Abdullah and others 'Amr bin Abdullah.
[278] Man la Yahduruhul Faqih, page 410.
[279] Biharul Anwar, vol. XLIII, page 94, and Kashful Ghumah, vol. I, p. 359.
[280] Wasa'ilush Shi'ah, vol. XV, page 8.
[281] Biharul Anwar, vol. XLIII, pp. 79 and III.
[282] Musnad Ahmad, vol. II, page 259.
[283] Tuhfatul Ajillah fi Ma'refatil qiblah, page 71.
[284] Man la Yahdaruhul Faqih, vol. I, page 88.
[285] The incident of the Prophet turning from Baytul Maqdis to the Ka'bah, while ofering prayers, has been quoted by Hur Amili in Wasa'il. (chapters on Qiblah, vol. III, page 218)
[286] Biharul Anwar, vol. XIX, page 217.
[287] Mughazi-i Waqidi, vol. I, page 20.
[288] Tarikh-i Kamil, vol. II, page 81.
[289] Tarikh-i Tabari, vol. II, page 138 and Tarikh-i Kamil, vol. II, page 82.
[290] Seerah-i Ibn Hisham, vol. II. Pp. 248 - 249.
[291] Mughazi-i Waqidi, vol. I, page 48.
[292] Tarikhi Kamil, vol. II, page 82.
[293] Seerah-i Ibn Hisham vol. I, page 615.
[294] al-lmta'ul Asma', page 74.
[295] Tarikh-i Tabari. vol. II, page 140.
[296] Mughazi-i Waqidi, vol. I, page 248; Seerah-i Halabi, vol. II, page 160 and Biharul Anwar, vol. XIX, page 217.
[297] Tarikh-i Tabari, vol. II, page 140.
[298] Mughazi-i Waqidi, vol. I, page 48; Seerah-i Ibn Hisham, vol. I, page 615.
[299] Seerah-i Ibn Hisham, vol. I, page 617.
[300] Seerah-i Ibn Hisham, vol. I, p. 620 and Tarikh-i Tabari, vol. II, p. 144.
[301] Tarikh-i Tabari, vol. II, p. 145 and Seerah-i Ibn Hisham, vol. I, p. 620.
[302] Tabaqat, vol. II, page 25.
[303] Nahjul Balaghah, Kalimat-i Qisar, page 214.
[304] Seerah-i Ibn Hisham, vol. I, page 622.
[305] Mughazi, vol. I, page 62 and Biharul Anwar, vol. II, page 234.
[306] Tarikh-i Tabari, vol. II, p. 148 and Seerah-i Ibn Hisham, vol. I, p. 625.
[307] Nahjul Balaghah, letters, 28 and 46.
[308] Tarikh-i Ibn Hisham, vol. I, page 626.
[309] Tarikh-i Tabari, vol. II, page 149.
[310] Seerah-i Ibn Hisham, vol. I, page 628.
[311] Tabaqat-i Ibn Sa'd, vol. Il. Page 23.
[312] Seerah-i Ibn Hisham, vol. II, pp. 206-207; Mughazi, vol. I, pp. 137-138.
[313] Mughazi-i Waqidi, vol. I, page 117.
[314] Seerah-i Ibn Hisham, vol. II, page 645.
[315] Seerah-i Ibn Hisham, vol. I, page 645.
[316] Fahrist-i Najashi, page 5.
[317] Seerah-i Ibn Hisham, vol. I, page 648.
[318] Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. XIV, page 191.
[319] Mughazi-i Waqidi, vol. I, page 176.
[320] Mughazi, vol. I, pp. 177-179 and Tabaqat-i Kubra, vol. II, pp. 27-38.
[321] Mughazi, vol. I, page 182 and Tabaqat-i Kubra, vol. II, page 30.
[322] Mughazi-i Waqidi, vol. I, page 181.
[323] Manaqib, vol. I, page 164 and Mughazi-i Waqidi, vol. I, pp. 194-196.
[324] al Imta', page 112.
[325] Mughazi-i Waqidi, vol. I, pp. 184-190; Tabaqat, vol. Ll, pp. 31-34 and Tarikh-i Kamil, vol. II, page 101.
[326] Commentators and historians like Ali bin Ibrahim, Shaykh Tabrasi (A'lamul Wara') and Ibn Hisham, differ from one another on the question of the number of soldiers. What is said above, however, is plausible.
[327] Mughazi-i Waqidi, vol. I, pp. 203-204, and some historians believe that the messenger brought the letter to Madina when the Prophet was in the mosque and Abi bin Ka'b read it out for him.
[328] Biharul Anwar, vol. XX, page III.
[329] Mughazi-i Waqidi, vol. I, page 211
[330] Biharul Anwar, vol. II, page 125.
[331] Mughazi, vol. L, page 214 and Tabaqat-i Kubra, vol. II, page 38.
[332] Seerah-i Ibn Hisham, vol. II, page 65.
[333] Seerah-i Ibn Hisham, vol. II, page 9.
[334] Biharul Anwar, vol. XX, page 57.
[335] Usudul Ghabah, vol. II, page 59 and Biharul Anwar, vol. XX, page 57.
[336] Mughazi-i Waqidi, vol. I, pp. 221-222.
[337] Seerah-i Ibn Hisham, vol. II, page 66.
[338] Seerah-i Ibn Hisham, vol. II, Page 68 - 69.
[339] Seerah-i Ibn Hisham, vol. II, page 12.
[340] An account of nine standard-bearers who were killed by Ali has been recorded in Biharul Anwar, vol. Il. Page 51.
[341] Khisal, vol. II, page 121.
[342] Seerah-i Ibn Hisham, vol. II, p. 68 and Tarikh-i Tabari, vol. II, p. 194.
[343] Seerah-i Ibn Hisham, vol. II, page 83.
[344] Tarikh-i Kamil, vol. II, page 109.
[345] Ibn Abil Hadid, Sharh-i Nahjul Balaghah, vol. XV, pp. 23 - 24.
[346] 'Ruba'iyat' are the teeth (four in number) which are between the front teeth and the canine teeth.
[347] Seerah-i Ibn Hisham, vol. II, p. 84 and Mughazi, vol. I, page 244.
[348] Tarikh-i Kamil, vol. II, page 107.
[349] Ibn Abil Hadid, Sharh-i Nahjul Balaghah, vol. XV, page 21.
[350] Tarikh-i Kamil, vol. II, page 107.
[351] Ibn Abil Hadid, Sharh-i Nahjul Balaghah, vol. XIV, page 251.
[352] Khisal, vol. II, page 15.
[353] Seerah-i Ibn Hisham, vol. II, page 14.
[354] Seerah-i Ibn Hisham, vol. II, page 81.
[355] Volume XX, page 84 onwards.
[356] Volume I, page 357.
[357] Seerah-i Ibn Hisham, vol. II, pp. 69-72.
[358] The chain of the services of this self-sacrificing woman did not end here. She later participated, along with her son, in the campaign against Musaylimah Kazzab (the impostor) and lost one hand in that battle.
[359] Abil Hadid, Sharh-i Nahjul Balaghah, vol. XIV, pp. 265 - 267.
[360] Biharul Anwar, vol. XX, pp. 44-45.
[361] Seerah-i Ibn Hisham, vol. II, page 498; Biharul Anwar, vol. XX, page 131.
[362] Seerah-i Ibn Hisham, vol. Il. Page 95.
[363] Seerah-i Ibn Hisham, vol. II, page 99.
[364] Seerah-i Ibn Hisham, vol. II, page 99.
[365] As quoted by Ibn Abil Hadid she recited the Qur'anic verse: Allah turned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty. Then he says: "Surely she uttered the purport of the first part of the verse, because this verse was revealed at the time of the Battle of the Ditch, which took place after the Battle of Uhud. (Sharh-i Nahjul Balaghah, vol. XIV, page 262).
[366] Mughazi-i Waqidi, vol. I, page 265.
[367] Kashful Ghummah, page 54.
[368] Seerah-i Ibn Hisham, vol. II, page 101.
[369] lbid.
[370] Tabaqat-i Kubra, vol. II, page 49.
[371] Seerah-i Ibn Hisham, vol. II, page 104.
[372] Mughazi-i Waqidi, vol. I, page 354.
[373] 'Tan'im' is a point which is considered to be the beginning of 'Haram' and the end of 'Hil' and ehram is worn at that spot For Umra-i Mufradah'.
[374] Waqidi says that both the captives were hanged on the same day. (Mughazi, vol. I, page 358).
[375] Mughazi Waqidi, vol. I, page 359.
[376] Seerah-i Ibn Hisham, vol. II, page 170.
[377] Safinatul Bihar, vol. I, page 382.
[378] Mughazi-i Waqidi, vol. I, pp. 349-364.
[379] As quoted by Ibn Hisham in his Seerah, vol. II, page 186, it was Munzir bin Muhammad.
[380] Mughazi says that the Prophet arrived in their meeting (vol. I, page 364).
[381] Mughazi-i Waqidi, vol. I, page 365.
[382] Seerah-i Ibn Hisham, vol. II, page 191.
[383] al-Irshad, pp.47-48.
[384] Refer to Sunan-i Abi Daud, vol. II, page 128.
[385] Mustadrak, vol. IV, page 143 and Ruhul Ma'ani, vol. Vll, page 15.
[386] Seerah-i Ibn Hisham, vol. II, pp. 208-209.
[387] According to Mughazi-i Waqidi, vol. I, page 484, this incident took place in the 45th month of migration.
[388] Refer to Usudul Ghabah, al-Isti'ab and al-lsabah under the root-word Zayd.
[389] The text of the two verses are: The Prophet cannot be blamed for carrying out the commands of Allah. It was the tradition of Allah with those who lived before. The command of Allah has already been decreed and ordained. Those who preach the message of Allah and are humble before Him should not be afraid of anyone besides Allah. Allah is sufficient in keeping the account. (Surah al-Ahzab, 33:38-39)
[390] For further information refer to the book, al-Mustashriqun.
[391] Tarikh-i Tabari, vol. Ll.
[392] Tarikh-i Kamil, vol. Ll, page 121.
[393] Mafatihul Ghayb Razi, vol. XV, page 212 and Ruhul Ma'ani, chapter 22, pp. 23-24.
[394] Mughazi-i Waqidi, vol. II, page 441.
[395] Seerah-i Ibn Hisham, vol. II, p. 214; Tarikh-i Tabari, vol II, p. 233.
[396] Hayat-i Muhammad.
[397] Mughazi-i Waqidi, vol. II, page 443.
[398] Tarikh-i Tabari, vol. II, page 224.
[399] Mughazi-i Waqidi, vol. II, page 445.
[400] Seerah-i Ibn Hisham, vol. II, p. 220; Mughazi, vol. II, p. 453.
[401] Seerah-i Ibn Hisham, vol. I, page 238.
[402] Mughazi-i Waqidi, vol. II, pp. 455 - 456.
[403] Biharul Anwar, vol. II, page 223.
[404] Mughazi-i Waqidi, vol. II, pp. 458-459.
[405] Seerah-i Halabi, vol. II, page 335.
[406] Seerah-i Halabi, vol. II, page 345
[407] Seerah-i Halabi. vol. II, page 349.
[408] Tarikh-i Tabari, vol. Ll, page 239 and Tabaqat-i Kubra, vol. Ll, page 86.
[409] Waqidi says: Perfect silence prevailed amongst the Muslims when 'Amr was challenging (for a single combat), Mughazi, vol: II, page 470.
[410] Kanzul Fawa'id, page 137.
[411] Biharul Anwar, vol. XX, page 227.
[412] Bihar, vol. XX, page 216 and Mustadrak Hakim, vol. III, page 32.
[413] Mustadrak Hakim, vol. XXX, page 33.
[414] Seerah-i Ibn Hisham, vol. II, p. 223; Bihar, vol. XX, p. 252.
[415] Seerah-i Ibn Hisham, vol. II, pp. 229-231; Tarikh-i Tabari, v. II, pp. 242-243.
[416] Tarikh-i Tabari, vol. II, page 244
[417] Seerah-i Ibn Hisham, v. Ll, p. 234; Tarikh-i Tabari v. Ll pp.245-246.
[418] Seerah-i Ibn Hisham, vol. II, page 235.
[419] Seerah-i Ibn Hisham, vol. II, page 237.
[420] Mughazi-i Waqidi, vol. II, page 501.
[421] lrshad Mufid, page 50.
[422] Seerah-i Ibn Hisham, vol. II, p. 240; Mughazi-i Waqidi, vol. II, p. 510.
[423] Tarikh-i Tabari, vol. Il, page 250.
[424] Seerah-i Ibn Hisham, vol. II, pp. 274 - 275.
[425] Seerah-i Ibn Hisham, vol. II, pp. 276 - 277.
[426] Tarikh-i Tabari, vol. II, page 254 and Mughazi, vol. II, page 535.
[427] Tarikh-i Tabari, vol. II, page 255; Mughazi-i Waqidi, vol. II. Pp. 537 - 549.
[428] Seerah-i Ibn Hisham, vol. II, page 280; Tabaqat-i Kubra, vol. III, p. 133.
[429] Tarikh-i Tabari, vol. II, page 260.
[430] Comments on Seerah Ibn Hisham by Suhayli.
[431] A study of the biography of the second Caliph proves the fact that he never displayed his strength in the battlefields and was always in the rear rows. However, whenever an enemy was captured he was the first person to request the Prophet for permission to execute him Here are some of the examples: (i) One of such occasions was that he wanted to kill Abdullah, the hypocrite. (ii) Just before Makkah was conquered he requested the Prophet to grant him permission to cut off the head of Hatib bin Abi Balti'ah, who had been spying for the idolaters. (iii) When Abbas, the uncle of the Prophet brought Abu Sufyan to the camping-place of the Muslims he (the second Caliph) requested the Prophet to permit him to kill him (i.e. Abu Sufyan) immediately.
[432] Tarikh-i Tabari, vol. II, pp. 261-262 and Majma'ul Bayan, vol. X, pp. 292-295.
[433] Seerah-i Ibn Hisham, vol II, page 264
[434] Majma'ul Bayan, vol. IX, page 126.
[435] Seerah-i Ibn Hisham, vol. II, page 309.
[436] Rawdah-I-Kafi, page 322
[437] Majma'ul Bayan, vol. II, page 488
[438] Biharul Anwar, vol. XX, page 330
[439] Tarikh-i Tabari, vol. II, pp. 270-272.
[440] As quoted by Tabari, (vol. II, page 276) he came to see the Holy Prophet after Urwah Saqafi had seen him.
[441] Seerahi Ibn Hisham, vol. II, p. 314; Tarikh-i Tabari, vol. II, pp. 274-275.
[442] Tarikh-i Tabari, vol. II, page 278.
[443] Tarikh-i Tabari, vol. II, pp. 278-279
[444] Irshad Mufid, page 6; A'lamul Wara', page 106; Biharul Anwar, vol. XX, page 368; but Tabari erred on this point and has stated that the Prophet himself wrote his name.
[445] Tarikh-i Kamil, vol. II, page 138; Biharul Anwar, vol. XX, page 353.
[446] Tarikh-i Kamil, vol. III, page 162.
[447] Seerah-i Halabi, vol. III, page 24; and other sources.
[448] Biharul Anwar, vol. XX, page 353; and other sources.
[449] Majma'ul Bayan, vol. IX, page 117.
[450] Seerah-i Halabi, vol. III, pp. 25-26.
[451] Seerah-i Halabi, vol. III, p.12 and Biharul Anwar, vol. XX, p. 312.
[452] Hudaybiyah is at a distance of six to nine miles from Makkah and most of its lands are a part of the Haram.
[453] Tarikh-i Tabari, vol. II, page 281; Biharul Anwar, vol. II, page 353 and Seerah-i Ibn Hisham, vol. II, page 318.
[454] Seerah-i Ibn Hisham, vol. II, page 316.
[455] lt is a place six or seven miles away from Madina. People put on ehram there while going to Makkah.
[456] Mughazi-i Waqidi, vol. II, p. 624; Tarikh-i Tabari, vol. II, p. 284.
[457] Seerah-i Ibn Hisham, vol. II, page 323.
[458] The great scholars of Islam have collected the letters of the Prophet as far as they could. The following two books are most valuable in this regard: (i) al-Wasa'iqus Siyasah by Prof. Muhammad Hamidullah Hyderabadi, Professor of Paris University. (ii) Makatibur Rasul by the contemporary scholar Ali Ahmadi.
[459] Tabaqat-i Kubra, vol. I, page 258; Seerah-i Halabi, vol. III, page 271.
[460] Busra was the capital of the governor of Horan Province. This province was treated to be a colony of Kaiser and Harith bin Abi Shimar and generally the rulers of the family of Ghassan ruled it as satellites of Kaiser.
[461] Tabaqat-i Kubra, vol. I, page 259.
[462] There is a difference of opinion between the scholars about the meaning of this word. Ibn Athir writes in Nihayah, vol. I, page 31: "It means the employees of the court". Others say that it means the farmers, because in those days the majority of the people were farmers. This view is supported by the fact that in some copies (Tarikh-i Kamil, vol. II, page 145) the word Akarin has been used instead of the above word and Akar means a farmer. It is also considered probable that Aris was the name of a community which resided in the Roman Empire.
[463] Tarikh-i Tabari, vol. II, p. 290; Biharul Anwar, vol. XX, pp. 378 - 380.
[464] Tabaqat-i Kubra, vol. I, page 259; Seerah-i Halabi, vol. II, page 277; Tarikh-i Kamil, vol. II, page 44 and Biharul Anwar, vol. XX, page 379.
[465] According to Ibn Sa'd, (Tabaqat, vol. I, page 258) the Prophet sent the envoys in the month of Muharram, 7 A.H.
[466] Tabaqat-i Kubra, vol. I, page 360; Tarikh-i Tabari, vol. II, pp. 295 & 296; Tarikh-i Kamil, vol. II, page 81 and Biharul Anwar, vol. XX, page 389.
[467] Tarikh-i Kubra, vol. I, page 260.
[468] Tarikh-i Ya'qubi, vol. II, page 62.
[469] Musnad-i Ahmad, vol. I, page 96.
[470] Seerah-i Halabi, vol. III, page 278.
[471] Tarikh-i Kamil, vol. II, page 106.
[472] Tabaqat-i Kubra. vol. I, page 260 and Biharul Anwar, vol. XX, page 382.
[473] Seerah-i Halabi, vol. Ill, page 280; Durr-i Manthur, vol. I, page 40 and A'ayan-i Shi'ah, vol. I, page 142.
[474] Usudul Ghaba, vol. 1, page 362
[475] Seerah-i Halabi, vol. III, page 28.
[476] Seerah-i Zayni Dehlan, vol. III, page 73.
[477] Tabaqat-i Kubra, vol. I, page 260.
[478] Tarikh-i Tabari, vol. II, page 294.
[479] Seerah-i Halabi, vol. III, page 279 and Tabaqat, vol. I, page 259.
[480] Seerah-i Halabi, vol. III, p. 279; Tabaqat-i Ibn Sa'd, vol. I, p. 259.
[481] Tarikh-i Tabari, vol. I and Biharul Anwar, vol. XX, page 392.
[482] A'alamul Wara, page 31.
[483] Usudul Ghaba, vol. II, page 62.
[484] Seerah-i Halabi, vol. Ill, p. 286; Tabaqat-i Ibn Sa'd, vol. I, p. 261.
[485] Tarikh-i Kamil, vol. II, page 83; Tabaqat-i Kubra, vol. I, page 262.
[486] Seerah-i Halabi, vol. III, page 36 and Tarikh-i Ya'qubi, vol. II, page 46.
[487] At times it is said that in spite of this perfect camouflage the chief of the hypocrites (Abdullah Sallul) informed the Jews of Khayber of the plan and advised them that besides defending themselves from above the forts they should also fight with the Muslims outside the forts.
[488] Seerah-i Ibn Hisham, vol. II, page 330.
[489] Amali Tusi, page 164.
[490] Tarikh-i Kamil, vol. II, page 147.
[491] Seerah-i Halabi, page 38.
[492] Seerah-i Halabi, vol. III, page 39.
[493] Usudul Ghabah, vol. IV, page 334.
[494] Seerah-i Halabi, vol. III, page 40.
[495] Seerah-i Ibn Hisham, vol. III, page 342.
[496] Seerah-i Ibn Hisham, vol. III, page 344.
[497] Seerah-i Ibn Hisham, vol. II, page 335.
[498] Some historians believe that the said forts were occupied peacefully through negotiations and the events now being narrated, relate to the Forts of Qamus or Nastat.
[499] Tarikh-i Tabari, vol. Il. Page 300.
[500] Majma'ul Bayan, vol IX, p. 120 and Seerah-i Halabi, vol. II, p. 43.
[501] The story of the fleeing of the two commanders touched Ibn Abil Hadid, the great historian of Islam, extremely. He says in his famous Qasidah (poem ): "Even if I forget everything I cannot forget the story of these two great commanders of Islam, because they proceeded towards the enemy with swords in their hands, but turned their backs towards the enemy and ran away although they knew that it is unlawful to run away from jihad. They took the great standard of Islam towards the enemy, although, in fact, their lot was humiliation and degradation. A swift man from amongst the descendants of Prophet Musa was turning them away. He was a tall man who was mounted on a swift-running horse".
[502] When Ali heard these words of the Prophet in the tent he said with a strong desire in his mind: "O Lord! If you reward somebody, nobody can deprive him; and if you deprive somebody, nobody can reward him". (Seerah-i Halabi, vol. III, page 41).
[503] The words used in Tarikh-i Tabari in this behalf are: Fa tatawala Abu Bakr wa Umar.
[504] Biharul Anwar, vol. XXI, page 28.
[505] Sahih Muslim, vol. V, page 195; Sahih Bukhari, vol. V, pp. 22-23,
[506] Tarikh-i Tabari, vol. II, page 94.
[507] Tarikh-i Ya'qubi, vol. II, page 46.
[508] One zara' is about 15 inches.
[509] al-Irshad, page 59.
[510] Biharul Anwar, vol. XXI, page 21.
[511] Seerah-i Ibn Hisham, vol. Il. Page 65.
[512] Seerah-i Halabi, vol. III, page 44.
[513] Sahih Muslim, vol. Vll, page 120.
[514] Seerah-i Halabi, vol. III, page 41.
[515] Seerah-i Halabi, vol. III, page 47 .
[516] Khisal, vol. II. Page 16
[517] Tarikh-i Tabari, vol III, page 302.
[518] Seerah-i ibn Hisham, vol III. Page 337 and Bihar, vol. XXI, page 33.
[519] Wasa'ilush Shi'ah, chapter on Jihad bin Nafs, tradition No. 4.
[520] Seerah-i Ibn Hisham, vol. III, page 339.
[521] Khisal, vol. II, page 86 and Furu'-i Kafi, vol. I, page 129.
[522] Biharul Anwar, vol. XXI, page 32.
[523] Seerah-i Ibn Hisham, vol. I, page 327.
[524] Seerah-i Ibn Hisham, vol. I, page 356.
[525] Seerah-i Ibn Hisham, vol. II, p. 354 and Furu'-i Kafi, vol. L, p. 405.
[526] lt is well-known that on the occasion of the illness of the Prophet which resulted in his death he said: "This ailment is due to the effects of the poisoned food which that Jewess had brought for me after the conquest (of Khayber)". Although the Prophet threw out the very first morsel, the dangerous poison got mixed with his saliva to some extent and affected his health.
[527] Seerah-i Ibn Hisham, vol. II, pp. 399 - 340; Bihar, vol. XX, page 6.
[528] Seerah-i Ibn Hisham, vol II, page 356.
[529] Seerah-i Ibn Hisham, vol. III, page 356.
[530] Biharul Anwar, vol. XXI, page 34.