The Concise Biography of the Best of Mankind | Awjaz al-Siyar li-Khayr al-Bashar

² The aspects of obligation concerning the Seerah fall into two categories:

1. Obligations that pertain to every individual. Each person must know His name, the nobility of His lineage, the evidence of His prophethood, and His rights over us, as well as what is prohibited concerning Him. Additionally, each person is required to follow Him, believe in his message, and obey Him. This is a personal obligation for every individual.

2. Obligations that are communal. Beyond general knowledge of Him, scholars, especially those specializing in the Siraا, have a communal duty to understand His characteristics, such as His appearance, etiquette, way of living with people, and details about His children, wives, and other aspects related to Him.

³ This is because only through his life and the way he lived do we have access to the revelation. He was, as Aisha mentioned, ”the Qur'an walking,“ meaning that he embodied the essence of everything Allah wanted to reveal to mankind as the final, true message of Islam.

⁴ And from Him come all the tribes of Quraysh.

⁵ Ibn Qudamah also notes that no one among the people disagreed on this point. They also did not dispute that Adnan descends from the progeny of Ismail, nor that Ibrahim descends from the progeny of Sam [ie: The Son of Nuh]. Aside from those already mentioned, other genealogies appear in the Books of Sera. They are often derived from the people of the Book, none of which are reliable. The Prophet ﷺ said, after mentioning Adnan, “the genealogists lied.”

⁶ It is called the Year of the Elephant because Abraha, angered that none of the Arabs would make pilgrimage to his newly constructed church after which, an Arab desecrated it, decided to send his army with 13 war elephants to destroy the Kaaba. Then, they were destroyed by a flock of birds pelting them with stones from above, as Allah revealed in Surat Al‑Fil.

⁷ According to many scholars, it is actually the 12th of this month. They all agreed that it was on a Monday, in this month, Rabi' al-Awwal, of that year.

⁸ This is the pre‑Islamic name of the city now known as Medina. Using this old name is discouraged because the Jews and the Munafiqun used it when referring to it, but the author employed it here since, at that time, it was not known by any other name.

⁹ Halimah bint Abi Dhu'ayb al-Sa'diyyah رضي الله عنها was the Prophet's ﷺ wet nurse from Banu Sa'd. A later report describes the Prophet ﷺ receiving her warmly and seating her on his cloak.

¹⁰ A city located 124 km north of Medina.

¹¹ The vast majority of scholars hold the view that he was Christian, not Jewish.

¹² Some opponents of Islam have tried to use this story to claim that the Prophet took the religion from a monk, copied it, and edited it. But apparently, a person who makes only a brief stop on a journey to see someone for a few hours has no time to learn the intricacies of an entire religion, let alone remember it as a child and reconstruct it from scratch.

Albeit, there are notes concerning the authenticity of the narration but, the vast majority of scholars affirm the story, while the references to Abu Bakr and Bilal in the narrations of at-Tirmadhi are unusual and rejected. However, completely rejecting the story is a fringe position, because the story comes from many narrations, and without the mention of Abu Bakr and Bilal, there is no problem with it. Rather, this was a mistaken addition by some of the narrators, but it's not enough to prove the whole story's invalidity. This is the view of many scholars, such as Imam al-jazari, Ibn al‑Qayyim, Ibn Kathir, Al‑Maqrizi, Ibn Hajar, al-Albani, and others. رحمهم الله تعالى.

¹³ Khadijah bint Khuwaylid, Mother of the Believers رضي الله عنها (خديجة بنت خويلد أم المؤمنين) was the first person to believe in the Prophet ﷺ. At the beginning of revelation she reassured him, recognised his noble qualities, and took him to Waraqah ibn Nawfal. She continued to strengthen and support him through the Makkan opposition.

¹⁴ A kunya refers to a naming convention in which a person is named by their first‑born son, such as Abu al-Qasim [Meaning: father of Al‑Qasim] or Umm as-Salamah [Meaning: the mother of as‑Salāmah]. It is traditionally used in Arabic culture as a form of honor and respect, rather than merely referring to someone by their first name. And If someone is given this type of name at birth, it is not technically a kunya although it resembles it in form.

¹⁵ This is correct, as is the name At‑Tayyib, all of these names are for the one and same son.

¹⁶ Fatimah رضي الله عنها was the mother of al-Hasan and al-Husayn رضي الله عنهما. The Prophet ﷺ expressed his deep love and concern for her, and his descendants continued through her. She died soon after her father ﷺ. The Prophet said concerning her that she is “the leader of the women of Jannah.”

¹⁷ In some manuscripts, [the oldest]. The correct opinion is that Zaynab is oldest, having been born in the 26th year of his life, while Fātima was born in the 38th year of his life. Most scholars say their order of birth was:

1. Zaynab

2. Ruqayya

3. Umm Kulthum

4. Fatima

And all of his daughters lived to see Islam, embraced it, migrated, and died as Muslims رضي الله عنهن

¹⁸ Zaynab bint Muhammad (d. 8 AH) رضي الله عنها was the eldest daughter of the Prophet ﷺ and Khadijah رضي الله عنها.

¹⁹ Ruqayyah bint Muhammad رضي الله عنها was the wife of Uthman ibn Affan رضي الله عنه. She migrated with him to Abyssinia and later to Madinah, and they had a son named Abdullah who died as a child. She became ill as the Muslims set out for the battle of Badr, so the Prophet ﷺ instructed Uthman to remain with her. She died in Madinah as news of the victory at Badr arrived. رضي الله عنهما

²⁰ Umm Kulthum bint Muhammad (d. 9 AH) رضي الله عنها (أم كلثوم بنت سيد البشر) migrated to Madinah with members of the Prophet's ﷺ household. She died in Madinah and left no child.

²¹ Ibrahim ibn Muhammad رضي الله عنه (إبراهيم ابن سيد البشر) was the infant son of the Prophet ﷺ and Mariyah al-Qibtiyyah رضي الله عنها. He was born in Madinah in 8 AH and died while still very young.

²² Mariyah al-Qibtiyyah رضي الله عنها (مارية القبطيّة) was sent from Egypt as a gift by al-Muqawqis to the Prophet ﷺ and accepted Islam on the journey. She became the mother of his son Ibrahim رضي الله عنه.

²³ Scholars note that this narration is not authentic, and the more accurate view is that he died as a nursing infant.

²⁴ Ali ibn Abi Talib رضي الله عنه (علي بن أبي طالب الهاشمي) was the Prophet's ﷺ cousin, one of the earliest Muslims, and was raised in his ﷺ household like a son. He married Fatimah رضي الله عنها and was the father of al-Hasan and al-Husayn رضي الله عنهما. He later became the fourth Rightly Guided Caliph. رضي الله عنه، وأرضاه

²⁵ Abu al-'As ibn al-Rabi' رضي الله عنه (أبو العاص بن الربيع) was the husband of Zaynab bint Muhammad رضي الله عنها and a trusted Makkan merchant. He did not accept Islam at first and was captured at Badr. Later, after a caravan encounter near Madinah, Zaynab granted him protection; he returned to Makkah, settled every trust placed with him, declared his Islam, and migrated to Madinah.

²⁶ This happened before Fathima’s marriage.

²⁷ Uthman ibn Affan Dhu al-Nurayn (d. 35 AH) رضي الله عنه (عثمان بن عفان ذو النورين) was an early Muslim who migrated with Ruqayyah رضي الله عنها to Abyssinia. He married two daughters of the Prophet ﷺ in succession and became known as Dhu al-Nurayn [The Possessor of the Two Lights, meaning the two daughters of the Prophet Muhammad ﷺ]. He supplied the army for Tabuk, purchased the well of Rumah for the Muslims, and was represented by the Prophet ﷺ at the before Treaty of Hudaybuyah while serving as his envoy in Makkah. He later became the third Rightly Guided Caliph and was murdered during his caliphate رضي الله عنه وأرضاه.

²⁸ The scholars note that this is a slip of the tongue or a mistake by the author. What is authentically narrated without doubt is that Ruqayya was married to him first, before the migration; she later passed away, and then the Prophet ﷺ married Umm Al‑Qulthum to him رضِيَ اللهُ عنهم..

²⁹ This particular story, especially regarding Uthman and Ruqayya, رضي الله عنهما has no authentic chain that I can find. The material that does exist is weak, extremely weak, or lacks any narrative chain altogether, and therefore cannot be used as evidence. Allah knows best.

³⁰ Sawdah bint Zam'ah, Mother of the Believers رضي الله عنها was an early Muslim and the widow of al-Sakran ibn Amr رضي الله عنه. The Prophet ﷺ married her in Makkah after the death of Khadijah رضي الله عنها. Reports from A'ishah رضي الله عنها remember Sawdah's good character. She was also known for her great generosity رضي الله عنها.

³¹ al-Sakran ibn Amr رضي الله عنه was an early Muslim from Quraysh and the first husband of Sawdah bint Zam'ah رضي الله عنها. Musa ibn Uqbah and Ibn Ishaq list him among those who migrated to Abyssinia. The report Ibn Hajar presents as the sounder account says that he returned to Makkah and died there, after which the Prophet ﷺ married Sawdah.

³² A'ishah bint Abi Bakr, Mother of the Believers رضي الله عنها became one of the foremost teachers and narrators of the Ḥadīth among the Companions: senior Companions consulted her about inheritance and difficult questions, and later scholars praised her knowledge of Islamic law, medicine, and Arabic poetry. A large number of Companions and Successors transmitted from her. She died in Madinah and was buried in al-Baqi’ رضي الله عنها.

³³ This is agreed upon by scholars, supported by strong evidence from Bukhari and others. It is also reported that she said, “If a girl menstruates at nine years old, then she is a woman.” This is a customary practice in all civilizations up until recently. And in Islam, conditions were placed on the validity of young girls being married.

Also there is a difference between the marriage contract and the wedding itself. The wedding, or the giving over of the bride, is not allowed until she is physically developed enough that marital relations would cause no reasonable harm.

The permissibility of this type of marriage, if its conditions are met —aside from its clear evidence from the Qur'an and Sunnah— is agreed upon by consensus as relayed by Ibn Mundhir, Ibn Qadamah, Ibn Abd al‑Barr, Al‑Imam al‑Nawawi, and many others رحمهم الله تعالى.

Some of those conditions are that:

• Only her father or paternal grandfather may do this,

• there must be no enmity between her and her father,

• no enmity between her and her future husband, whether hidden or apparent.

• He must be a suitable match

• A similar mahr ie; wedding gift for her that someone like her would also have received.

‣along with other conditions discussed in the books of fiqh.

³⁴ Hafsah bint Umar ibn al-Khattab, Mother of the Believers رضي الله عنها ) was the widow of the Companion Khunays ibn Hudhafah رضي الله عنه. The Prophet ﷺ married her in Madinah, and she became a Mother of the Believers. She transmitted hadith from the Prophet ﷺ and from her father, and is remembered for her piety and for safeguarding the written ṣuḥuf of the Qurʾān. رضي الله عنها

³⁵ Zaynab bint Khuzaymah, Mother of the Believers رضي الله عنها (زينب بنت خزيمة أم المؤمنين) was a Mother of the Believers known as Umm al-Masakin, [the Mother of the Poor], because of her generosity to people in need. She married the Prophet ﷺ in Madinah after being widowed. Her time in his household was short, and she died during his ﷺ lifetime. رضي الله عنها

³⁶ Umm Habibah, Ramlah bint Abi Sufyan, Mother of the Believers رضي الله عنها was, an early Muslim who migrated to Abyssinia with her husband Ubayd-Allah ibn Jahsh. After his passing, the Prophet ﷺ arranged to marry her while she was in Abyssinia. رضي الله عنها

³⁷ Which equals the 4,000 dirhams narrated from her in other authentic accounts authenticated by Shiekh al‑Albani and others.

³⁸ Umm Salamah, Hind bint Abi Umayyah, Mother of the Believers رضي الله عنها accepted Islam early and Abu Salamah رضي الله عنه and they migrated first to Abyssinia and then to Madinah, enduring a painful family separation during the second migration being forcibly kept in Mecca, separated from her husband and child for close to a year before she could join them. After Abu Salamah died from his wound in Uhud, the Prophet ﷺ married her. She was known for her great insight and deep wisdom. رضي الله عنها

³⁹ Zaynab bint Jahsh, Mother of the Believers رضي الله عنها was the Prophet's ﷺ cousin and a Mother of the Believers. She had previously been married to Zayd ibn Harithah رضي الله عنه, and the Qur'an records her later marriage to the Prophet ﷺ, ending the pre-Islamic treatment of adopted sons as biological sons. She was known for worship and charity to the poor.

⁴⁰ Juwayriyyah bint al-Harith, Mother of the Believers رضي الله عنها was the daughter of the chief of Banu al-Mustaliq. After the campaign against her people, she asked for help completing the agreement through which she would gain her freedom, and the Prophet ﷺ freed and married her. When the Muslims learned of the marriage, they released the captives in their hands because they had become the Prophet's ﷺ in-laws and many people from her tribe then entered Islam because of her. Her earlier name was Barrah, which the Prophet ﷺ changed to Juwayriyyah.

⁴¹ Safiyyah bint Huyayy, Mother of the Believers رضي الله عنها was from Banu al-Nadir; Ibn Hajar traces her ancestry to the descendants of Harun عليه السلام. After Khaybar she came among the captives, and the Prophet ﷺ freed and married her, making her a Mother of the Believers. رضي الله عنها

⁴² Maymunah bint al-Harith, Mother of the Believers رضي الله عنها was the sister of Umm al-Fadl Lubabah رضي الله عنها. Her name had been Barrah, and the Prophet ﷺ renamed her Maymunah. He married her around the time of Umrat al-Qada in 7 AH, and she was the last woman with whom he contracted and consummated a marriage. رضي الله عنها

⁴³ Regarding the last two individuals the author mentioned, the scholars differed on the reason for their separation and also on the name of the second one. Some noted that they are the same person, meaning there are not two distinct individuals but rather the first of the two mentioned.

⁴⁴ This particular narration, as narrated by Imam Ahmad and others, is weak.

⁴⁵ There is no report from the people of Tamim that he married; instead, the only report says that her name was Tamimah And this was a mistake in the transcripts by adding a yaa’. Also, the report that mentions her is a disconnected (mursal) chain, which is weak. It states that the Messenger of Allah ﷺ said to her, “Would you like me to marry you?” She replied, “I seek Allah’s refuge from you.” He then said, “Allah has protected the one who seeks refuge in Him.” This chain is disconnected, and there is no evidence within it.

⁴⁶ This particular narration, as well, is mursal, meaning it is disconnected and weak.

⁴⁷ Al-Imam al-Nawawi said: There is considerable dispute and inconsistency in the narrations concerning her name. Some claim she is one of the Prophet’s wives, but there is no authentic evidence for this.

⁴⁸ This is not part of the translated text, but it is provided to enhance clarity and help memorize the important details.

⁴⁹ ie: his grandfather ﷺ

⁵⁰ See footnote number 14.

⁵¹ al-Abbas ibn Abd al-Muttalib رضي الله عنه held responsibility connected with providing water to the pilgrims and attended the pledge at al-Aqabah before his Islam. He was compelled to join Quraysh at Badr and was captured; reports differ over when he accepted Islam and whether he concealed it for a time. He migrated shortly before the Conquest of Makkah and stood firm beside the Prophet ﷺ at Hunayn.

⁵² Hamzah ibn Abd al-Muttalib (d. 3 AH) رضي الله عنه was the Prophet's ﷺ paternal uncle and foster-brother. He accepted Islam in Makkah, defended the Prophet ﷺ, and emigrated to Madinah. He fought with distinction at Badr and was martyred at Uhud. The Prophet ﷺ called him the Lion of Allah and the leader of the martyrs. He is the best of the Prophet’s uncles.

⁵³ ie: his father ﷺ And some Some manuscripts contain an addition here: “he is called Abu Ahmed, and among those who accepted Islam are Hamza and Al‑Abbas.”

⁵⁴ Four of them lived until the time of prophethood; of those four, Hamza and al-Abbas embraced Islam رضي الله عنهما, while Abu Talib refused upon his deathbed and Abu Lahab was a stanch enemy of Allah and His messenger ﷺ and fought vehemently against Islam.

⁵⁵ This view is held by some scholars, but the preferred and stronger opinion is that the youngest among them was Hamza, رضي الله عنه, because he was born two years before the Prophet ﷺ. As for ʿAbbas, رضي الله عنه, he was born three years before the Prophet Muhammad ﷺ.

⁵⁶ This is one of the strange reports mentioned in some books, with no chain of narration or basis. Shaykh al‑Islam Ibn Taymiyyah رحمه الله تعالى, in Minhaj al‑Sunnah al‑Nabawiyyah, states: “The claim that one of them ate an entire sheep and drank a massive amount of milk is false. The sons of Hashem are not known for such extreme eating, and there is no record of anyone among them eating a whole sheep or drinking a pail of milk.”

⁵⁷ She is the mother of the mother of the believers, Zainab bint Jahsh, رضي الله عنهما. Many scholars held that she accepted Islam and made hijrah.

⁵⁸ Umm Hakim al-Bayda was the grandmother of Amir alMu'minin, ‘Uthman ibn Affan and she did not live to see the advent of Islam.

⁵⁹ Safiyyah bint Abd al-Muttalib رضي الله عنها was the Prophet's ﷺ paternal aunt, the full sister of Hamzah, and the mother of al-Zubayr ibn al-Awwam رضي الله عنهم. She accepted Islam and migrated to Madinah with her son. During the Battle of the Trench, she defended the fortified place in which women and children had been sheltered when an enemy scout approached it. She lived into the caliphate of Umar رضي الله عنه.

⁶⁰ Arwa bint Abd al-Muttalib was a paternal aunt of the Prophet ﷺ and the mother of Tulayb ibn Umayr رضي الله عنه. Ibn Hajar includes her in al-Isabah and transmits reports that she accepted Islam, supported the Prophet ﷺ, and migrated to Madinah.

⁶¹ This like previous portion, is not essential to the subject matter and there is no basis for the narration “I am the son of the fatimas”.

⁶² Fatimah bint Asad رضي الله عنها was the wife of Abu Talib and the mother of Ali, Ja'far, Aqil, and their siblings رضي الله عنهم. The sounder account in al-Isabah says that she accepted Islam, migrated, and died in Madinah. The Prophet ﷺ maintained a close and grateful relationship with her, visited her home, and honoured her at her death. She is an important link in the household that cared for him after the death of his grandfather.

⁶³ The word translated as “slave” is Mawla and it has multiple meanings, most of which here refer to slaves who have been freed. Although the term can denote slaves in general, the master of a slave, the one who freed a slave, or the freed slave, it also carries the sense of allegiance, loyalty, love, and support. The Prophet ﷺ said, “They are your brothers, so feed them from what you eat and clothe them from what you wear” (al‑Bukhārī [30]; Muslim [1661]). ʿĀʾishah رضي الله عنها reported, “The Messenger of Allah ﷺ never struck a woman or a servant with his hand” (Muslim [2328]).

⁶⁴Zayd ibn Harithah was a freedman of the Prophet ﷺ and among the first to accept Islam after the prophethood. He is the only companion of the Prophet ﷺ mentioned by name in the Qur’an. رضي الله عنه

⁶⁵ This is Umm Ayman, who is coming up from the women freed slaves.

⁶⁶ Abu Kabshah رضي الله عنه (أبو كبشة) was a freedman of the Prophet ﷺ. The sources give several possible personal names, including Salim, Aws, and Salamah. Ibn Hajar records him among those who witnessed Badr and reports that he died at the beginning of Umar's caliphate.

⁶⁷ Anasah رضي الله عنه (أنسة) was a freedman of the Prophet ﷺ and is reported to have served as his doorkeeper. He is also reported by the names Abu Anasah, Abu Masruh, and Abu Masrah. He is listed among those present at Badr, but the reports conflict over whether he was martyred there or lived into the caliphate of Abu Bakr رضي الله عنه.

⁶⁸ Thawban رضي الله عنه (ثوبان) was a freedman of the Prophet ﷺ and remained close to him in service until the Prophet's ﷺ death. Ibn Hajar reports that he later lived in al-Ramlah and then Hims. Al-Dhahabi records that he transmitted considerable knowledge and settled in Hims.

⁶⁹ Shuqran رضي الله عنه (شقران) was a freedman of the Prophet ﷺ, and Salih ibn Adi is reported as his personal name.

⁷⁰ Yasar al-Ra‘i رضي الله عنه (يسار الراعي) was a Nubian shepherd connected to the Prophet's ﷺ camels. Ibn Hajar identifies him as the shepherd killed by the people of Uraynah. The report preserved from Ibn Saʿd says that the Prophet ﷺ freed him and placed him with the camels at al-Harrah; the people of Uraynah later killed him in the camel-herd incident.

⁷¹ Fadhalah رضي الله عنه) is identified by Ibn Hajar as a freedman of the Messenger of Allah ﷺ from Yemen.

⁷² Abu Muwayhibah رضي الله عنه (أبو مويهبة) was a freedman of the Prophet ﷺ associated with Muzaynah.

⁷³ Safinah رضي الله عنه was a Persian freedman of Umm Salamah رضي الله عنها. She freed him on the condition that he serve the Prophet ﷺ. During a journey he carried so much of the group's belongings effortlessly as a miracle that the Prophet ﷺ called him Safinah, meaning “ship.” The sources report many different personal names for him, But he reportedly refused to acknowledge any name other than the one given to him by the Prophet ﷺ.

⁷⁴ Usamah ibn Zayd رضي الله عنه was loved by The Prophet ﷺ deeply and he appointed him, while still young, to command an army that included senior Companions. The Prophet ﷺ died before the army departed, and Abu Bakr رضي الله عنه carried out the command.

⁷⁵ Salma, Umm Rafi' رضي الله عنها was the wife of Abu Rafi' رضي الله عنه and served the Prophet ﷺ. Ibn Kathir also identifies her as a midwife for Ibrahim and for the children of Fatimah رضي الله عنها.

⁷⁶ Rayhanah bint Sham'un رضي الله عنها (ريحانة بنت شمعون) was connected with Banu al-Nadir or Banu Qurayzah and entered the Prophet's ﷺ household. Her acceptance of Islam is reported..

⁷⁷ Anas ibn Mālik al-Anṣārī رضي الله عنه was from Banū al-Najjār of the Anṣār. His mother, Umm Sulaym رضي الله عنها, brought him to serve the Prophet ﷺ when he arrived in Madinah. About ten years old at the time, he served him for ten years and became one of the Companions who narrated most frequently from him. He later settled in Basrah and was the last surviving Companion there.

⁷⁸ Hind ibn Harithah al-Aslami رضي الله عنه was among those present at al-Hudaybiyyah. There are reports of the two brothers' constant attendance and service at the Prophet's ﷺ door.

⁷⁹ Asma' ibn Harithah al-Aslami رضي الله عنه was a Companion known as Abu Hind. The Prophet ﷺ sent Asma' to his people to tell them to fast the day of Ashura.

⁸⁰ The author's wording is somewhat problematic. Among scholars of Sirah, it is well known that this began in the seventh year after the prophethood, when he was 47, and ended in the tenth year.

⁸¹ Abu Bakr al-Siddiq رضي الله عنه was Abdullah ibn Uthman al-Taymi, the closest Companion of the Prophet ﷺ and his companion during the Hijrah. He was among the earliest believers, remained beside the Prophet ﷺ in Makkah and Madinah, and attended the campaigns. The Prophet ﷺ appointed him to lead the Hajj in 9 AH. After the Prophet's ﷺ death, the Muslims recognised him as the first caliph.

⁸² Amir ibn Fuhayrah رضي الله عنه was an early Muslim who was tortured for his faith, then purchased and freed by Abu Bakr رضي الله عنه. During the Hijrah he travelled with the Prophet ﷺ and Abu Bakr and helped conceal their route by tending the flock. He was later martyred at Bi'r Ma'unah. A sound report preserves the remarkable account that his body was seen raised between the earth and sky.

⁸³ Many reports mention this from the first month, and some of them mention the fifth, seventh, eighth, ninth, and beyond. Putting these together shows that all of these are valid views and that the Prophet ﷺ would do this each time new groups arrived performing hijrah/migration.

⁸⁴ The vast majority of scholars hold that this occurred after the Battle of Badr, in the second year of Hijrah. She was 18, and Ali, رضي الله عنهما, was 25, when they married. And Allah knows best.

⁸⁵ Waddan, also called al-Abwa' (غزوة ودّان؛ غزوة الأبواء), was the first campaign personally led by the Messenger of Allah ﷺ. Its two names come from the neighbouring places Waddan and al-Abwa'. In Safar 2 AH, he travelled along the Madinah–Makkah route, intending a Quraysh caravan. No fighting occurred. Instead, he concluded a non-aggression agreement with Banu Damrah and returned to Madinah.

⁸⁶ The Campaign of Buwat took place in the second year after the Hijrah at Buwat near Raw, north of Madinah. The Prophet ﷺ set out toward a Quraysh caravan in which Umayyah ibn Khalaf was present. The caravan escaped, and no fighting occurred.

⁸⁷ After this, Kurz ibn Jabir al-Fihri رضي الله عنه (كرز بن جابر الفهري) accepted Islam and later was appointed to lead the mounted pursuit of the group from Uraynah who killed Yasar and drove away the Prophet's ﷺ camels. Kurz was killed while serving with the Muslim forces during the Conquest of Makkah.

⁸⁸ Badr al-Kubra, also called Badr al-'Uzma and the Day of Distinction, Yawm al-Furqan. It takes its name from Badr's wells and valley. According to the majority of scholars, it occurred on Friday, 17 Ramadan 2 AH. The Muslims had set out toward Quraysh's returning caravan but unexpectedly met its army. Allah granted a decisive victory: seventy men of Quraysh were killed and seventy were captured.

⁸⁹ The campaign against Banu Qaynuqa' (غزوة بني قينقاع), named for the group whose fortified quarter was besieged, took place in Madinah after Badr, principally dated to Shawwal 2 AH. Ibn Kathir reports that they broke their covenant with the Prophet ﷺ. After a fifteen-night siege, they surrendered to his judgment; their lives were spared following Abdullah ibn Ubayy's intercession, and they were expelled from Madinah.

⁹⁰ The Campaign of al-Sawiq (غزوة السويق) took place in Dhu al-Hijjah 2 AH between the outskirts of Madinah and Qarqarat al-Kudr. Seeking revenge after Badr, Abu Sufyan led a small raid that killed two men and damaged date-palms. The Prophet ﷺ pursued the raiders, but they escaped after discarding loads of sawiq, or parched-grain meal, from which the campaign took its name; no battle followed.

⁹¹ Abu Sufyan Sakhr ibn Harb رضي الله عنه (صخر بن حرب، أبو سفيان) was a leading Makkan opponent of the Prophet ﷺ before accepting Islam at the Conquest of Makkah. He then witnessed Hunayn and al-Ta'if with the Muslims. He was the father of Umm Habibah رضي الله عنها, whom the Prophet ﷺ had married before Abu Sufyan's Islam.

⁹² The Campaign of Banu Sulaym at al-Kadar (غزوة بني سليم بالكدر), is known by the people and their watering place. It followed the return from Badr in 2 AH. Reports stated that Banu Sulaym had assembled there, so the Prophet ﷺ went out to meet them. He stayed for three nights, found no opposing force, and returned to Madinah without fighting.

⁹³ Dhu Amarr, also called the Ghatafan or Anmar campaign (غزوة ذي أمرّ؛ غزوة غطفان؛ غزوة أنمار), took place in Najd. Dhu Amarr names the locality or water, while Ghatafan and Anmar identify its tribal connections. The explanation reports that most scholars of Sirah place it in 3 AH after al-Sawiq. It is reported that Banu Tha'labah and Muharib had gathered to raid Madinah's outskirts. When the Prophet ﷺ advanced, they withdrew into the mountains; he returned without fighting.

⁹⁴ The Battle of Uhud, also described as the Day of Uhud (غزوة أُحُد؛ يوم أُحُد), took its name from Mount Uhud, which al-Suhayli said was named for standing apart from the surrounding mountains. It occurred in Shawwal 3 AH at 'Aynayn, outside Madinah. Quraysh came seeking revenge for Badr. Most archers later left their assigned post, allowing a counterattack. Seventy Muslims were martyred including Hamzah, the Prophet ﷺ was wounded, and Quraysh withdrew without capturing Madinah.

⁹⁵ The Campaign of Banu al-Nadhir (غزوة بني النضير) is named for the group, while al-Buwayrah identifies their fortified palm-grove locality near Madinah. The explanation reports that most Sirah writers place it after Uhud, in Rabi' al-Awwal 4 AH. The Prophet ﷺ had sought their covenant assistance with blood money, but their leaders plotted to kill him. After a siege, they accepted expulsion with what their camels could carry apart from weapons.

⁹⁶ The Campaign of Dhat al-Riqa', also called the Campaign of Najd (غزوة ذات الرقاع؛ غزوة نجد), went to Nakhl in Najd to confront Muharib and Banu Tha'labah of Ghatafan. Abu Musa رضي الله عنه explained that its name came from strips of cloth wrapped around injured feet; other explanations are transmitted. Its date remains disputed: Sirah writers generally place it before Khaybar, while Hadith Scholars such as Al-Bukhari placed it after Khaybar. The forces met without battle, and the prayer of fear was performed.

⁹⁷ The Campaign of Dumat al-Jandal (غزوة دُومة الجندل), whose place-name includes al-jandal, meaning large stones, set out in Rabi' al-Awwal 5 AH toward northern Arabia on the approaches to al-Sham. It is reported that groups there were mistreating travellers and preparing to approach Madinah, so the Prophet ﷺ advanced to deter them. Ibn Kathir's concise account says that he turned back while still on the road; no fighting occurred.

⁹⁸ The Campaign of Banu al-Mustaliq, also called al-Muraysi' (غزوة بني المصطلق؛ غزوة المريسيع), is known by the people and their water near Qudayd on the coastal side. According to the majority of scholars, it occurred in Sha'ban 6 AH, after the Trench, which is also Ibn Kathir's preferred view. It is reported that al-Harith ibn Abi Dirar was gathering forces. Their fighters were overcome and families captured; the Prophet's ﷺ marriage to Juwayriyah رضي الله عنها led to many captives being freed.

⁹⁹ According to the majority of scholars, the Battle of the Trench, also called the Battle or Day of the Confederates (غزوة الخندق؛ غزوة الأحزاب؛ يوم الأحزاب), took place around Madinah in Shawwal 5 AH. Its names refer to the defensive trench and the allied groups. Leaders expelled from Banu al-Nadhir had rallied Quraysh, Ghatafan, and their allies against the Muslims. The confederates could not break through the trench; Allah sent wind against them, and they withdrew.

¹⁰⁰ The Campaign of Banu Qurayzah (غزوة بني قريظة), named for the group whose forts were besieged, took place near Madinah in 5 AH, immediately after the Trench. They had broken their covenant and supported the Confederates, so the Prophet ﷺ marched against them and maintained a siege. They surrendered to the arbitration of Sa'd ibn Mu'adh رضي الله عنه; under his judgment, their fighting men were executed, their women and children were taken captive, and their property was divided for their treachery with the confederates.

¹⁰¹ The Campaign of Banu Lihyan (غزوة بني لحيان) is named for the group; Ghuran is the destination valley between Amaj and Usfan. It took place in Jumada al-Ula 6 AH. The Prophet ﷺ travelled there seeking blood money for the Companions killed through Banu Lihyan's betrayal at al-Raji' after they asked for teachers of Quran and then massacred them. They withdrew to the mountain tops, so no battle occurred. After advancing to Usfan and sending riders toward Kura' al-Ghamim, he returned to Madinah.

¹⁰² The al-Ghabah campaign, also called Dhu Qarad, Dhat al-Qarad, or the Day of al-Qarad (غزوة الغابة؛ غزوة ذي قرد؛ غزوة ذات القرد؛ يوم القرد), began at the wooded pasture of al-Ghabah and reached the water of Dhu Qarad shortly before Khaybar in early 7 AH. Ghatafan raiders seized the Prophet's ﷺ milch-camels, killed their herdsman, and abducted his wife. Salamah ibn al-Akwa' (d. 74 AH) رضي الله عنه pursued them on foot pelting them with arrows by himself until Muslim horsemen arrived; the camels were recovered and the raiders driven away.

¹⁰³ According to the majority of scholars, the Campaign or Conquest of Khaybar (غزوة خيبر؛ فتح خيبر)—two descriptions of its movement and result—began in late Muharram 7 AH at Khaybar's fortified oasis north of Madinah. It followed al-Hudaybiyyah and confronted a centre from which leading Banu al-Nadhir exiles had helped organize the Confederates. The forts were taken one by one. The land was divided, while its Jewish cultivators remained under an agreement to work it for half the produce.

¹⁰⁴ The Conquest of Makkah, also called Fath Makkah (غزوة فتح مكة؛ فتح مكة), is named for the entry and victory at Makkah. It took place in Ramadan 8 AH. After Banu Bakr, aided by Quraysh, attacked Khuza'ah and the breach of al-Hudaybiyyah was not repaired, the Prophet ﷺ entered with a large Muslim force. Limited fighting occurred at one approach, while most of Makkah entered under protection. He granted broad amnesty and purified the Ka'bah of idols.

¹⁰⁵ The Battle or Day of Hunayn, also called the Hawazin campaign and, in some Sirah works, the Awtas campaign (غزوة حنين؛ يوم حنين؛ غزوة هوازن؛ غزوة أوطاس), took place in the Hunayn valley of Tihamah in Shawwal 8 AH, after the Conquest of Makkah. Hunayn names the main valley, Hawazin the coalition, and Awtas the follow-on phase. Malik ibn 'Awf gathered Hawazin and Thaqif; their ambush caused an initial retreat, but the Prophet ﷺ stood firm, the Muslims regrouped, and Hawazin were defeated.

¹⁰⁶ The Campaign or Siege of al-Ta'if (غزوة الطائف؛ حصار الطائف) is named for the fortified city and the siege. It followed Hunayn in Shawwal 8 AH. Malik ibn 'Awf and surviving fighters had taken refuge there, so the Prophet ﷺ pursued them and besieged the fortress. Its defenders held out and wounded a number of Muslims; the fortress was not conquered, and the Muslim force eventually withdrew to al-Ji'ranah. After 10 months, they sent out a party of ambassadors to the Prophet ﷺ and accepted Islam as a tribe and pledged allegiance.

¹⁰⁷ The Campaign of Tabuk, also called the Campaign of Hardship (غزوة تبوك؛ غزوة العسرة), is named for its destination and severe conditions; its force was called the Army of Hardship (جيش العسرة). It took place in Rajab 9 AH on the road toward al-Sham. The Prophet ﷺ openly summoned the Muslims to march toward the Byzantines despite heat, drought, and distance. No enemy army was encountered. He concluded jizyah agreements with Aylah and the ruler of Dumat al-Jandal, then returned in Ramadan.

¹⁰⁸ Zayd ibn Arqam رضي الله عنه (زيد بن أرقم) was a young Ansari Companion who was considered too young to fight at Uhud. His first campaign was al-Khandaq, according to Ibn Hajar, and he later took part in many expeditions. He heard Abdullah ibn Ubayy, the hypocrite, make the statement answered in Surat al-Munafiqun; when the man denied it, revelation confirmed Zayd's report. Zayd later settled in Kufah and transmitted many hadiths.

¹⁰⁹ Various narrations discuss the exact number, and according to Ibn Omar رضي الله عنهما it was twenty‑seven campaigns. This is the position held by the majority of Sirah scholars as the strongest.

¹¹⁰ al-Hasan ibn Ali رضي الله عنه was the elder grandson of the Prophet ﷺ, the son of Ali رضي الله عنه and Fatimah رضي الله عنها. The Prophet ﷺ praised him and foretold that Allah would bring reconciliation through him. After Ali's death, al-Hasan led the Muslims and then made peace with Mu'awiyah to prevent further bloodshed. A sound report also names al-Hasan and al-Husayn رضي الله عنهما as the chiefs of the youth of Paradise.

al-Husayn ibn Ali رضي الله عنه was the younger grandson of the Prophet ﷺ, the son of Ali رضي الله عنه and Fatimah رضي الله عنها. The Prophet ﷺ showed him deep love. al-Husayn was later martyred at Karbala.

¹¹¹ Ja'far ibn Abi Talib (d. 8 AH) رضي الله عنه (جعفر بن أبي طالب) was the Prophet's ﷺ cousin, Ali's full brother, and one of the early Muslims. He led the Muslim emigrants in Abyssinia and later returned to Madinah while the Prophet ﷺ was at Khaybar. He was known for sitting with, feeding, and serving the poor, for which he was called Abu al-Masakin. He was martyred while commanding at Mu'tah and became known as the possessor of two wings because both of his hands were cut off while holding up the banner in that battle, and as reward Allah granted him two wings. رضي الله عنه

¹¹² Umar ibn al-Khattab (d. 23 AH) رضي الله عنه (عمر بن الخطاب) was an early Makkan opponent of Islam whose conversion strengthened the Muslims. He emigrated to Madinah, accompanied the Prophet ﷺ in the campaigns, and became one of his closest advisers. After Abu Bakr's death, Umar became the second Rightly Guided Caliph. His caliphate saw major expansion and the development of enduring administrative practices before his death.

¹¹³ Abu Dharr al-Ghifari رضي الله عنه (أبو ذرّ الغفاري) was among the earliest Muslims. The best-known report of his personal name is Jundub ibn Junadah. After accepting Islam in Makkah, he proclaimed the shahadah publicly, then returned to his people at the Prophet's ﷺ instruction. He later migrated to the Prophet ﷺ, remained close to him, and transmitted a large body of hadith.

¹¹⁴ al-Miqdad رضي الله عنه (المقداد بن عمرو) was an early Muslim whose father was Amr ibn Tha'labah. He became widely known as al-Miqdad ibn al-Aswad because al-Aswad ibn Abd Yaghuth had taken him into his household before Islam. He made both migrations, witnessed Badr and the later campaigns, and was among the mounted fighters at Badr. He was also known for his firm support of the Prophet ﷺ before that battle.

¹¹⁵ Salman al-Farisi رضي الله عنه (سلمان الفارسي) was enslaved. After gaining his freedom, his first campaign with the Prophet ﷺ was al-Khandaq, and he took part in the campaigns that followed. He became known for knowledge, worship, and restraint in worldly life, and he later governed al-Mada'in.

¹¹⁶ Hudhayfah ibn al-Yaman رضي الله عنه (حذيفة بن اليمان) was a senior Companion allied with the Ansar. He and his father were prevented from joining Badr but witnessed Uhud and the campaigns after it, including al-Khandaq. The Prophet ﷺ entrusted him with confidential knowledge, for which he became known as the keeper of the Prophet's ﷺ secret. Umar رضي الله عنه later appointed him over al-Mada'in, where he died shortly after Uthman's death.

¹¹⁷ Abdullah ibn Mas'ud رضي الله عنه (عبد اللَّه بن مسعود) was among the earliest Muslims, made both migrations, and witnessed Badr and the later campaigns. He remained so close to the Prophet ﷺ that he was known for carrying his sandals and attending him inside the household. He was the first Muslim reported to have recited the Qur'an publicly in Makkah and became one of the leading teachers of Qur'an. Umar رضي الله عنه later sent him to teach the people of Kufah.

¹¹⁸ Ammar ibn Yasir رضي الله عنه (عمّار بن ياسر) was among the earliest Muslims. He, his father Yasir, and his mother Sumayyah رضي الله عنهما endured severe torture in Makkah for their faith. Ammar migrated to Madinah and witnessed the Prophet's ﷺ campaigns, then fought at al-Yamamah, where he lost an ear. Umar رضي الله عنه later appointed him over Kufah.

¹¹⁹ Bilal ibn Rabah رضي الله عنه (بلال بن رباح الحبشي) was an early Muslim of Abyssinian origin. He endured torture in Makkah for his faith until Abu Bakr رضي الله عنه purchased and freed him. He remained closely attached to the Prophet ﷺ and became his well-known caller to prayer. He witnessed the campaigns and later went to Greater Syria, where he died during Umar's caliphate.

¹²⁰ al-Zubayr ibn al-Awwam رضي الله عنه (الزبير بن العوّام) was the son of Safiyyah bint Abd al-Muttalib رضي الله عنها and therefore the Prophet's ﷺ cousin. He accepted Islam while young, endured persecution, and made both migrations. He witnessed Badr and became known as the Prophet's ﷺ specially devoted supporter. At Banu Qurayzah, he repeatedly volunteered to bring the Prophet ﷺ news of the opposing force.

¹²¹ Muhammad ibn Maslamah رضي الله عنه (محمد بن مسلمة) was an early Ansari Muslim who witnessed Badr and the campaigns after it, except Tabuk, when the Prophet ﷺ left him in Madinah. He was trusted with difficult missions and at times was appointed to oversee Madinah.

¹²² Asim ibn Thabit ibn Abi al-Aqlah رضي الله عنه (عاصم بن ثابت بن أبي الأقلح) was an early Ansari Companion and a skilled fighter. The Prophet ﷺ appointed him over the expedition connected with the events of al-Raji'. When surrounded, he refused to surrender under a polytheist's protection and was killed. Ibn Hajar records that Allah protected his body from those who sought part of it by sending a swarm over it.

¹²³ Sa'd ibn Mu'adh (d. 5 AH) رضي الله عنه (سعد بن معاذ) was the leader of al-Aws and accepted Islam through the teaching of Mus'ab ibn Umayr رضي الله عنه. His people followed him into Islam, and he later witnessed Badr. He was wounded at al-Khandaq and lived long enough to give judgment concerning Banu Qurayzah before the wound reopened. Authentic reports state that the Throne of Ar-Rahman shook at his death.

¹²⁴ Dhakwan ibn Abd Qays رضي الله عنه (ذكوان بن عبد قيس) was an Ansari of Banu Zurayq and was known as Abu al-Sab'. The biographical sources list him among those present at al-Aqabah. He went out with the Prophet ﷺ to Uhud and was martyred there. Not much further information is securely known about him.

¹²⁵ Abbad ibn Bishr رضي الله عنه (عباد بن بشر بن وقش) was an Ansari of Banu Abd al-Ashhal who accepted Islam through Mus'ab ibn Umayr رضي الله عنه. He witnessed Badr and was trusted with duties that included collecting charity and guarding the Prophet ﷺ at Tabuk. Authentic reports mention his beautiful Qur'an recitation and the light that accompanied him and Usayd ibn Hudayr on a dark night. He fought bravely and was martyred at al-Yamamah.

¹²⁶ Sa'd ibn Abi Waqqas رضي الله عنه (سعد بن أبي وقاص) was Sa'd ibn Malik, was one of the earliest Muslims. He witnessed Badr and the later campaigns and is reported as the first Muslim to shoot an arrow in Allah's cause. Umar رضي الله عنه appointed him to command the forces in Iraq, and he became one of the six members of the consultation council that would select the next caliph.

¹²⁷ Abu Ayyub al-Ansari رضي الله عنه (أبو أيوب الأنصاري) was Khalid ibn Zayd of Banu al-Najjar. When the Prophet ﷺ reached Madinah, he stayed in Abu Ayyub's home until the mosque and living quarters were built. Abu Ayyub witnessed Badr and continued joining campaigns throughout his life. He died on a campaign near Constantinople and asked to be buried as far forward in enemy territory as the army could reach.

¹²⁸ Sa'd ibn Ubadah رضي الله عنه (سعد بن عبادة) was the leader of al-Khazraj and one of the representatives chosen at al-Aqabah. He was known for generosity, and reports say that his household regularly fed many poor Companions who stayed in the sheltered area of the Prophet's ﷺ Mosque known as al-Suffah. He carried the banner of the Ansar in the Prophet's ﷺ campaigns. He later moved to Greater Syria, where he died.

¹²⁹ This is mentioned in a particularly weak report.

¹³⁰ There is no chain of narration for this.

¹³¹ Some say the banner and the standard are the same, while others claim the first is large and the other is small.

¹³² Tamim al-Dari رضي الله عنه (تميم الداري) was a Palestinian from Lakhm who had been a Christian before coming to Madinah and accepting Islam in 9 AH. He told the Prophet ﷺ the account of al-Jassasah and the Dajjal, and the Prophet ﷺ later narrated it from him on the pulpit. Tamim became known for worship and frequent recitation of the Qur'an. After Uthman's death he moved to Palestine.

¹³³ It is made from a turtle's shell.

¹³⁴ It is narrated in al-Bukhārī [5692] and Muslim [2214].

¹³⁵ it is narrated by Muslim