While I was in the company of the (elites) of Quraiah, Abu Dharr came there and he was saying: Give glad tidings to the hoarders of riches that their backs would be branded (so deeply) that (the hot Iron) would come out of their sides, and when the backs of their necks would be branded, it would come out of their foreheads. He (Abu Dharr) then went away and sat down. I asked who he was. They said: He is Abu Dharr. I went to him and said to him: What is this that I heard from you which you were saying before? He said: I said nothing but only that which I heard from their Prophet ﷺ. I again said: What do you say about this gift? He said: Take it, for today it is a help. But when it becomes a price for your religion, then abandon it. (Using translation from Muslim 992b)   

كُنْتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَمَرَّ أَبُو ذَرٍّ ؓ وَهُوَ يَقُولُ بَشِّرِ الْكَنَّازِينَ بِكَيٍّ فِي ظُهُورِهِمْ يَخْرُجُ مِنْ جُنُوبِهِمْ وَبِكَيٍّ مِنْ قِبَلِ أَقْفِيَتِهِمْ يَخْرُجُ مِنْ جِبَاهِهِمْ قَالَ ثُمَّ تَنَحَّى فَقَعَدَ إِلَى سَارِيَةٍ فَقُلْتُ مَنْ هَذَا؟ قَالُوا هَذَا أَبُو ذَرٍّ فَقُمْتُ إِلَيْهِ فَقُلْتُ مَا شَيْءٌ سَمِعْتُكَ تَقُولُ قَبْلُ؟ قَالَ مَا قُلْتُ إِلَّا شَيْئًا سَمِعْتُهُ مِنْ نَبِيِّهِمْ ﷺ قَالَ قُلْتُ مَا تَقُولُ فِي هَذَا الْعَطَاءِ؟ قَالَ خُذْهُ؛ فَإِنَّ فِيهِ الْيَوْمَ مَعُونَةً فَإِذَا كَانَ ثَمَنًا لِدِينِكَ فَدَعْهُ  

Sulaym ibn Mutayr reported on the authority of his father that Mutayr went away to perform hajj. When he reached as-Suwaida', a man suddenly came searching for medicine and ammonium anthorhizum extract, and he said: A man who heard the Messenger of Allah ﷺ addressing the people commanding and prohibiting them, told me that he said: O people, accept presents so long as they remain presents; but when the Quraysh quarrel about the rule, and the presents are given for the religion of one of you, then leave them alone. Abu Dawud said: This tradition has been transmitted by Ibn al-Mubarak from Muhammad b. Yasar from Sulaim b. Mutair. (Using translation from Abū Dāʾūd 2958)   

أَنَّهُ خَرَجَ حَاجًّا حَتَّى إِذَا كَانُوا بِالسُّوَيْدَاءِ إِذَا أَنَا بِرَجُلٍ قَدْ جَاءَ كَأَنَّهُ يَطْلُبُ دَوَاءً أَوْ حُضَضًا فَقَالَ أَخْبَرَنِي مَنْ سَمِعَ رَسُولَ اللهِ ﷺ فِي حِجَّةِ الْوَدَاعِ وَهُوَ يَعِظُ النَّاسَ وَيَأْمُرُهُمْ وَيَنْهَاهُمْ فَقَالَ يَا أَيُّهَا النَّاسُ خُذُوا الْعَطَاءَ مَا كَانَ عَطَاءً فَإِذَا تَجَاحَفَتْ قُرَيْشٌ عَلَى الْمُلْكِ وَكَانَ عَنْ دِينِ أَحَدِكُمْ فَدَعُوهُ  

Mutayr said: I heard a man say: I heard the Messenger of Allah ﷺ in the Farewell Pilgrimage. He was commanding and prohibiting them (the people). He said: O Allah, did I give full information? They said: Yes. He said: When the Quraysh quarrel about the rule among themselves, and the presents become bribery, them leave them. The people were asked: Who was he (who narrated this tradition)? They said: This was Dhul-Zawa'id, a Companion of the Messenger of Allah ﷺ. (Using translation from Abū Dāʾūd 2959)   

سَمِعْتُ رَسُولَ اللهِ ﷺ فِي حِجَّةِ الْوَدَاعِ أَمَرَ النَّاسَ وَنَهَاهُمْ ثُمَّ قَالَ اللهُمَّ هَلْ بَلَّغْتُ؟ قَالُوا اللهُمَّ نَعَمْ ثُمَّ قَالَ إِذَا تَجَاحَفَتْ قُرَيْشٌ عَلَى الْمُلْكِ فِيمَا بَيْنَهَا وَعَادَ الْعَطَاءُ رِشَاءً فَدَعُوهُ فَقِيلَ مَنْ هَذَا؟ قَالُوا هَذَا ذُو الزَّوَائِدِ صَاحِبُ رَسُولِ اللهِ ﷺ  

[Machine] "Omar gave a quarter of the black robe as a gift, so they took it for years. Then Jarir went to Omar and said, 'If I were not a responsible sharer, you would have had what was divided for you. I see that you should return it, so return it and I will compensate you with eighty dinars."  

أَنَّ عُمَرَ ؓ أَعْطَى بَجِيلَةَ رُبْعَ السَّوَادِ فَأَخَذُوهُ سِنِينَ ثُمَّ وَفَدَ جَرِيرٌ ؓ إِلَى عُمَرَ ؓ فَقَالَ لَوْلَا أَنِّي قَاسِمٌ مَسْؤُولٌ لَكُنْتُمْ عَلَى مَا قُسِمَ لَكُمْ فَأَرَى أَنْ تَرُدَّهُ فَرَدَّهُ وَأَجَازَهُ بِثَمَانِينَ دِينَارًا  

Marwan and Al Miswar bin Makhramah told that when the deputation of the Hawazin came to the Muslims and asked the Apostle of Allaah ﷺ to return to them their property, the Apostle of Allaah ﷺ said to them “with me are those whom you see”. The speech dearest to me is the one which is true, so choose (one of the two) either the captives or the property. They said “We choose our captives. The Apostle of Allaah ﷺ stood up, extolled Allaah and then said “To proceed, your brethren have come repentant I have considered that I should return their captives to them, so let those of you who are willing to release the captives act accordingly, but those who wish to hold on to what they have till we give them some of the first booty Allaah gives us may do so. The people said “We are willing for that (to release their captives), Apostle of Allaah. The Apostle of Allaah ﷺ said “We cannot distinguish between those of you who have granted that and those who have not , so return till your headmen may tell us about your affair. The people then returned and their headmen spoke to them, then they informed that they were agreeable and had given their permission. (Using translation from Abū Dāʾūd 2693)   

أَنَّ رَسُولَ اللهِ ﷺ قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَنِسَائَهَمْ فَقَالَ لَهُمْ رَسُولُ اللهِ ﷺ مَعِي مَنْ تَرَوْنَ وَأَحَبُّ الْحَدِيثِ إِلِيَّ أَصْدَقُهُ فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ إِمَّا السَّبْيَ وَإِمَّا الْمَالَ وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِهِمْ وَكَانَ رَسُولُ اللهِ ﷺ انْتَظَرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً حِينَ قَفَلَ مِنَ الطَّائِفِ فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ رَسُولَ اللهِ ﷺ غَيْرُ رَادٍّ إِلَيْهِمْ إِلَّا إِحْدَى الطَّائِفَتَيْنِ قَالُوا فَإِنَّا نَخْتَارُ سَبْيَنَا فَقَامَ رَسُولُ اللهِ ﷺ فِي الْمُسْلِمِينَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ إِخْوَانَكُمْ هَؤُلَاءِ قَدْ جَاءُونَا تَائِبِينَ وَإِنِّي قَدْ رَأَيْتُ أَنَّ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ فَمَنْ أَحَبَّ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ وَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يَفِيءُ اللهُ عَلَيْنَا فَلْيَفْعَلْ فَقَالَ النَّاسُ قَدْ طَيَّبْنَا ذَلِكَ يَا رَسُولَ اللهِ لَهُمْ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّا لَا نَدْرِي مَنْ أَذِنَ مِنْكُمْ فِي ذَلِكَ مِمَنْ لَمْ يَأْذَنْ فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ ثُمَّ رَجَعُوا إِلَى رَسُولِ اللهِ ﷺ فَأَخْبَرُوهُ بِأَنَّهُمْ قَدْ طَيَّبُوا وَأَذِنُوا فَهَذَا الَّذِي بَلَغَنَا عَنْ سَبْيِ هَوَازِنَ  

Marwan bin Al-Hakam and Al-Miswar bin Makhrama told him that when the Muslims were permitted to set free the captives of Hawazin, Messenger of Allah ﷺ said, "I do not know who amongst you has agreed (to it) and who has not. Go back so that your 'Urafa' may submit your decision to us." So the people returned and their 'Urafa' talked to them and then came back to Messenger of Allah ﷺ and told him that the people had given their consent happily and permitted (their captives to be freed). (Using translation from Bukhārī 7176)   

أَنَّ رَسُولَ اللهِ ﷺ حِينَ أَذِنَ لِلنَّاسِ فِي عِتْقَ سَبْيِ هَوْازِنَ قَالَ إِنِّي لَا أَدْرِي مَنْ أَذِنَ مِنْكُمْ مِمَنْ لَمْ يَأْذَنْ فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ فَرَجَعُوا إِلَى رَسُولِ اللهِ ﷺ فَأَخْبَرُوهُ أَنَّ النَّاسَ قَدْ طَيَّبُوا وَأَذِنُوا  

[Machine] When Umar assumed the caliphate, he established the obligatory duties, recorded the registers, acquainted the knowledgeable individuals, and introduced me to my companions.  

لَمَّا وَلِيَ عُمَرُ ؓ الْخِلَافَةَ فَرَضَ الْفَرَائِضَ وَدَوَّنَ الدَّوَاوِينَ وَعَرَّفَ الْعُرَفَاءَ وَعَرَّفَنِي عَلَى أَصْحَابِي  

[Machine] The narrator mentioned that the Messenger of Allah ﷺ struck his shoulder and then said, "You have succeeded, O Qadim. If you die without being a ruler, a scribe, or an usher." Ali narrated to us, I am Ahmad ibn Ubaid, narrated by Ahmad ibn Bishr al-Marthadi, narrated by Hajib ibn al-Walid, narrated by Muhammad ibn Harb. He mentioned it in a similar way except that he said, "He didn't become a ruler, a tax collector, or an usher."  

أَنَّ رَسُولَ اللهِ ﷺ ضَرَبَ عَلَى مَنْكِبِهِ ثُمَّ قَالَ أَفْلَحْتَ يَا قَدِيمُ إِنْ مِتَّ وَلَمْ تَكُنْ أَمِيرًا أَوْ كَاتِبًا أَوْ عَرِيفًا 13048 أَخْبَرَنَا عَلِيٌّ أنا أَحْمَدُ بْنُ عُبَيْدٍ ثنا أَحْمَدُ بْنُ بِشْرٍ الْمَرْثَدِيُّ ثنا حَاجِبُ بْنُ الْوَلِيدِ ثنا مُحَمَّدُ بْنُ حَرْبٍ فَذَكَرَهُ بِنَحْوِهِ إِلَّا أَنَّهُ قَالَ عَنْ أَبِيهِ عَنْ جَدِّهِ وَقَالَ لَمْ يَكُنْ أَمِيرًا وَلَا جَابِيًا وَلَا عَرَّافًا  

Ghalib quoted a man who stated on the authority of his father that his grandfather reported: They lived at one of the springs. When Islam reached them, the master of the spring offered his people one hundred camels if they embraced Islam. So they embraced Islam, and he distributed the camels among them. But it occurred to him that he should take the camels back from them. He sent his son to the Prophet ﷺ and said to him: Go to the Prophet ﷺ and tell him: My father extends his greetings to you. He asked his people to give them one hundred camels if they embraced Islam, and they embraced Islam. He divided the camels among them. But it occurred to him then that he should withdraw his camels from them. Is he more entitled to them or we? If he says: Yes or no, then tell him: My father is an old man, and he is the chief of the people living at the water. He has requested you to make me chief after him. He came to him and said: My father has extended his greetings to you. He replied: On you and you father be peace. He said: My father asked his people to give them one hundred camels if they embraced Islam. So they embraced Islam, and their belief in Islam is good. Then it occurred to him that he should take his camels back from them. Is he more entitled to them or are they? He said: If he likes to give them the camels, he may give them; and if he likes to take them back, he is more entitled to them than his people. If they embraced Islam, then for them is their Islam. If they do not embrace Islam, they will be fought against in the cause of Islam. He said: My father is an old man; he is the chief of the people living at the spring. He has asked you to appoint me chief after him. He replied: The office of a chief is necessary, for people must have chiefs, but the chiefs will go to Hell. (Using translation from Abū Dāʾūd 2934)   

عَنْ جَدِّهِ أَنَّهُمْ كَانُوا عَلَى مَنْهَلٍ مِنَ الْمَنَاهِلِ فَلَمَّا بَلَغَهُمُ الْإِسْلَامُ جَعَلَ صَاحِبُ الْمَاءِ لِقَوْمِهِ مِائَةً مِنَ الْإِبِلِ عَلَى أَنْ يُسْلِمُوا فَأَسْلَمُوا وَقَسَمَ الْإِبِلَ بَيْنَهُمْ وَبَدَا لَهُ أَنْ يَرْتَجِعَهَا مِنْهُمْ فَأَرْسَلَ ابْنَهُ إِلَى النَّبِيِّ ﷺ فَقَالَ لَهُ ائْتِ النَّبِيَّ ﷺ فَقُلْ لَهُ إِنَّ أَبِي يُقْرِئُكَ السَّلَامَ وَإِنَّهُ جَعَلَ لِقَوْمِهِ مِائَةً مِنَ الْإِبِلِ عَلَى أَنْ يُسْلِمُوا فَأَسْلَمُوا وَقَسَّمُوا الْإِبِلَ بَيْنَهُمْ وَبَدَا لَهُ أَنْ يَرْتَجِعَهَا مِنْهُمْ أَفَهُوَ أَحَقُّ بِهَا أَمْ هُمْ؟ فَإِنْ قَالَ نَعَمْ أَوْ لَا فَقُلْ لَهُ إِنَّ أَبِي شَيْخٌ كَبِيرٌ وَهُوَ عَرِيفُ الْمَاءِ وَإِنَّهُ يَسْأَلُكَ أَنْ تَجْعَلَ لِيَ الْعَرَافَةَ بَعْدَهُ فَأَتَاهُ فَقَالَ لَهُ إِنَّ أَبِي يُقْرِئُكَ السَّلَامَ فَقَالَ عَلَيْكَ وَعَلَى أَبِيكَ السَّلَامُ فَقَالَ إِنَّ أَبِي جَعَلَ لِقَوْمِهِ مِائَةً مِنَ الْإِبِلِ عَلَى أَنْ يُسْلِمُوا فَأَسْلَمُوا وَحَسُنَ إِسْلَامُهُمْ ثُمَّ بَدَا لَهُ أَنْ يَرْتَجِعَهَا مِنْهُمْ أَفَهُوَ أَحَقُّ بِهَا أَمْ هُمْ؟ قَالَ إِنْ بَدَا لَهُ أَنْ يُسْلِمَهَا لَهُمْ فَيُسْلِمُهَا وَإِنْ بَدَا لَهُ أَنْ يَرْتَجِعَهَا فَهُوَ أَحَقُّ بِهَا مِنْهُمْ فَإِنْ أَسْلَمُوا فَلَهُمْ إِسْلَامُهُمْ وَإِنْ لَمْ يُسْلِمُوا قُوتِلُوا عَلَى الْإِسْلَامِ قَالَ إِنَّ أَبِي شَيْخٌ كَبِيرٌ وَهُوَ عَرِيفُ الْمَاءِ وَإِنَّهُ يَسْأَلُكَ أَنْ تَجْعَلَ لِيَ الْعَرَافَةَ بَعْدَهُ فَقَالَ الْعَرَافَةُ حَقٌّ وَلَا بُدَّ لِلنَّاسِ مِنَ الْعُرَفَاءِ وَلَكِنَّ الْعُرَفَاءَ فِي النَّارِ  

[Machine] The Messenger of Allah, ﷺ , made the slogan of the Emigrants on the Day of Badr "O sons of Abdul Rahman", and the slogan of the Khazraj "O sons of Abdullah", and the slogan of the Aws "O sons of Ubaidullah". He called his army "O horses of Allah, this is a message" and it has been reported as delivered.  

جَعَلَ رَسُولُ اللهِ ﷺ شِعَارَ الْمُهَاجِرِينَ يَوْمَ بَدْرٍ يَا بَنِي عَبْدِ الرَّحْمَنِ وَشِعَارَ الْخَزْرَجِ يَا بَنِي عَبْدِ اللهِ وَشِعَارَ الْأَوْسِ يَا بَنِي عُبَيْدِ اللهِ وَسَمَّى خَيْلَهُ يَا خَيْلَ اللهِ هَذَا مُرْسَلٌ وَقَدْ رُوِيَ مَوْصُولًا  

[Machine] The Prophet Muhammad ﷺ made the slogan of the Emigrants (Muhajireen) on the day of Badr: "O sons of Abdul Rahman and Banu Aws, and Banu Abdallah, and Banu Ubaydullah."  

جَعَلَ رَسُولُ اللهِ ﷺ شِعَارَ الْمُهَاجِرِينَ يَوْمَ بَدْرٍ يَا بَنِي عَبْدِ الرَّحْمَنِ وَالْأَوْسِ بَنِي عَبْدِ اللهِ وَالْخَزْرَجِ بَنِي عُبَيْدِ اللهِ  

Samurah bin Jundub said “The war-cry of the Emigrants was ‘Abd Allah and that of the helpers ‘Abd Al Rahman.” (Using translation from Abū Dāʾūd 2595)   

كَانَ شِعَارُ الْمُهَاجِرِينَ يَا عَبْدَ اللهِ وَشِعَارُ الْأَنْصَارِ يَا عَبْدَ الرَّحْمَنِ  

Ilyas bin Salamah(bin Al Akwa’) said on the authority of his father “We went on an expedition with Abu Bakr (Allaah be pleased with him) in the time of the Apostle of Allaah ﷺ and our war cry was “Put to death” “Put to death”.” (Using translation from Abū Dāʾūd 2596)   

غَزَوْتُ مَعَ أَبِي بَكْرٍ ؓ زَمَنَ رَسُولِ اللهِ ﷺ فَكَانَ شِعَارُنَا أَمِتْ أَمِتْ  

[Machine] The Prophet ﷺ said, "If you spend the night somewhere, let your slogan be 'they shall not be defeated.' It was said about Al-Muhallab bin Abi Sufrah that he narrated this from Al-Bara' bin Azib."  

سَمِعَ النَّبِيَّ ﷺ يَقُولُ إِنْ بَيَّتُّمْ فَلْيَكُنْ شِعَارُكُمْ حم لَا يُنْصَرُونَ وَقَدْ قِيلَ عَنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ يَذْكُرُ عَنِ الْبَرَاءِ بْنِ عَازِبٍ  

[Machine] The Prophet of Allah ﷺ said, "Tomorrow you will encounter your enemy, so let your slogan be 'HAM' and they will not be victorious."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ إِنَّكُمْ تَلْقَوْنَ عَدُوَّكُمْ غَدًا فَلْيَكُنْ شِعَارُكُمْ حم لَا يُنْصَرُونَ  

[Machine] The Messenger of Allah ﷺ heard a man calling out in his slogan, "O Haram, O Haram." The Messenger of Allah ﷺ then said, "O Halal, O Halal." It has been reported through Abu Ishaq from Abdullah bin Mughaffal Al-Muzani.  

سَمِعَ رَسُولُ اللهِ ﷺ رَجُلًا يُنَادِي فِي شِعَارِهِ يَا حَرَامُ يَا حَرَامُ فَقَالَ رَسُولُ اللهِ ﷺ يَا حَلَالُ يَا حَلَالُ وَقَدْ قِيلَ عَنْهُ عَنْ أَبِي إِسْحَاقَ عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ  

[Machine] He informed him that Qais ibn Saad al-Ansari, who was a companion and leader of the Messenger of Allah's battalion, wanted to perform Hajj. He cut off a part of his hair, and a servant stood up and imitated him. Qais looked and saw that a part of his hair had been cut off. So he performed Hajj without cutting the other part of his hair.  

أَخْبَرَهُ أَنَّ قَيْسَ بْنَ سَعْدٍ الْأَنْصَارِيَّ وَكَانَ صَاحِبَ لِوَاءِ رَسُولِ اللهِ ﷺ أَرَادَ الْحَجَّ فَرَجَّلَ أَحَدَ شِقَّيْ رَأْسِهِ فَقَامَ غُلَامٌ لَهُ فَقَلَّدَ هَدْيَهُ فَنَظَرَ قَيْسٌ وَقَدْ رَجَّلَ أَحَدَ شِقَّيْ رَأْسِهِ فَإِذَا هَدْيُهُ قَدْ قُلِّدَ وَأَهَلَّ بِالْحَجِّ وَلَمْ يُرَجِّلْ شِقَّ رَأْسِهِ الْآخَرَ  

Ali remained behind the Prophet ﷺ during the battle of Khaibar as he way suffering from some eye trouble but then he said, "How should I stay behind Messenger of Allah ﷺ?" So, he set out till he joined the Prophet. On the eve of the day of the conquest of Khaibar, Messenger of Allah ﷺ said, "(No doubt) I will give the flag or, tomorrow, a man whom Allah and His Apostle love or who loves Allah and His apostle will take the flag. Allah will bestow victory upon him." Suddenly 'Ali joined us though we were not expecting him. The people said, "Here is 'Ali. "So, Messenger of Allah ﷺ gave the flag to him and Allah bestowed victory upon him. (Using translation from Bukhārī 2975)   

عَنِ النَّبِيِّ ﷺ بِخَيْبَرَ وَكَانَ رَمِدًا فَقَالَ أَنَا أَتَخَلَّفُ عَنْ رَسُولِ اللهِ ﷺ؟ فَخَرَجَ فَلَحِقَ بِالنَّبِيِّ ﷺ فَلَمَّا كَانَ مَسَاءُ اللَّيْلَةِ الَّتِي فَتَحَ اللهُ فِي صَبَاحِهَا قَالَ رَسُولُ اللهِ ﷺ لَأُعْطِيَنَّ الرَّايَةَ أَوْ لَيَأْخُذَنَّ الرَّايَةَ غَدًا رَجُلٌ يُحِبُّهُ اللهُ وَرَسُولُهُ أَوْ قَالَ يُحِبُّ اللهَ وَرَسُولَهُ يَفْتَحُ اللهُ عَلَيْهِ فَإِذَا نَحْنُ بِعَلِيٍّ ؓ وَمَا نَرْجُوهُ فَقَالُوا هَذَا عَلِيٌّ فَأَعْطَاهُ رَسُولُ اللهِ ﷺ الرَّايَةَ فَفَتَحَهَا اللهُ عَلَيْهِ  

[Machine] I heard Abbas bin Abd al-Muttalib say to Zubayr bin al-Awwam, "O Abu Abdullah, the Messenger of Allah has ordered you to hold the flag?" Did Abu Kurayb increase on the day of the conquest of Mecca?"  

سَمِعْتُ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ ؓ يَقُولُ لِلزُّبَيْرِ بْنِ الْعَوَّامِ ؓ يَا أَبَا عَبْدِ اللهِ هَا هُنَا أَمَرَكَ رَسُولُ اللهِ ﷺ أَنْ تُرْكِزَ الرَّايَةَ؟ زَادَ أَبُو كُرَيْبٍ يَوْمَ فَتْحِ مَكَّةَ؟  

When the Prophet ﷺ entered Mecca his banner was white. (Using translation from Abū Dāʾūd 2592)   

عَنْ جَابِرٍ يَرْفَعُهُ إِلَى النَّبِيِّ ﷺ أَنَّهُ كَانَ لِوَاؤُهُ يَوْمَ دَخَلَ مَكَّةَ أَبْيَضَ  

"The flag of the Messenger of Allah ﷺ was black, and his standard was white." (Using translation from Tirmidhī 1681)   

رَايَةُ رَسُولِ اللهِ ﷺ سَوْدَاءَ وَلِوَاؤُهُ أَبْيَضَ  

Yunus ibn Ubayd, client of Muhammad ibn al-Qasim, said that Muhammad ibn al-Qasim sent to al-Bara' ibn Azib to ask him about the standard of the Messenger of Allah ﷺ. He said: It was black and square, being made of a woollen rug. (Using translation from Abū Dāʾūd 2591)   

عَنْ رَايَةِ رَسُولِ اللهِ ﷺ مَا كَانَتْ؟ فَقَالَ كَانَتْ سَوْدَاءَ مُرَبَّعَةً مِنْ نَمِرَةٍ  

Simak reported on the authority of a man from his people, on the authority of another man from them: I saw that the standard of the Messenger of Allah ﷺ was yellow. (Using translation from Abū Dāʾūd 2593)   

رَأَيْتُ رَايَةَ رَسُولِ اللهِ ﷺ صَفْرَاءَ  

[Machine] The first banner was raised in Islam by Abdullah ibn Jahsh.  

أَوَّلُ رَايَةٍ عُقِدَ فِي الْإِسْلَامِ لِعَبْدِ اللهِ بْنِ جَحْشٍ  

[Machine] His son, Abdullah ibn Umar, informed him, Allah willing, with knowledge that the Messenger of Allah ﷺ sent a military expedition and commanded Abdur-Rahman bin Auf to lead it. He also appointed a flag for him and said, "Take it in the name of Allah and with His blessings." He mentioned the narration that Abdur-Rahman bin Auf had a turban made of black dyed Khurais turbans. The Messenger of Allah ﷺ called him and unraveled his turban, then he secured it with his own hands and preferred the position of his turban to be four fingers' wide or similar to that. He said, "Do it like this, for indeed, Uthman bin 'Ata' is the most beautiful and handsome of the people."  

لَهُ ابْنُ عُمَرَ أُحَدِّثُكَ عَنْهُ إِنْ شَاءَ اللهُ بِعِلْمٍ إِنَّ رَسُولَ اللهِ ﷺ بَعَثَ سَرِيَّةً وَأَمَّرَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ ؓ عَلَيْهَا وَعَقَدَ لَهُ لِوَاءً فَقَالَ خُذْهُ بِاسْمِ اللهِ وَبَرَكَتِهِ وَذَكَرَ الْحَدِيثَ قَالَ وَعَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ عِمَامَةٌ مِنْ كَرَابِيسَ مَصْبُوغَةٍ بِسَوَادٍ فَدَعَاهُ رَسُولُ اللهِ ﷺ فَحَلَّ عِمَامَتَهُ ثُمَّ عَمَّمَهُ بِيَدِهِ وَأَفْضَلَ عِمَامَتَهُ مَوْضِعَ أَرْبَعِ أَصَابِعٍ أَوْ نَحْوَ ذَلِكَ فَقَالَ هكَذَا فَاعْتَمَّ؛ فَإِنَّهُ أَحْسَنُ وَأَجْمَلُ عُثْمَانُ بْنُ عَطَاءٍ لَيْسَ بِالْقَوِيِّ  

[Machine] That the Prophet ﷺ sent Abdullah bin Awf on a mission and he held the flag in his hand.  

أَنَّ النَّبِيَّ ﷺ بَعَثَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ ؓ عَلَى سَرِيَّةٍ وَعَقَدَ لَهُ اللِّوَاءَ بِيَدِهِ  

[Machine] And Nu'man ibn Muqarrin was one of those who carried one of the flags of the Messenger of Allah ﷺ and was a companion of the flag of Muzaynah, which the Messenger of Allah ﷺ gave to them on the day of the conquest of Mecca.  

وَكَانَ النُّعْمَانُ بْنُ مُقْرِنٍ أَحَدَ مَنْ حَمَلَ أَحَدَ أَلْوِيَةِ رَسُولِ اللهِ ﷺ وَصَاحِبَ لِوَاءِ مُزَيْنَةَ الَّتِي كَانَ رَسُولُ اللهِ ﷺ عَقَدَهَا لَهُمْ يَوْمَ فَتْحِ مَكَّةَ  

[Machine] Al-Harith bin Hassan al-Bakri said: "I approached the Prophet ﷺ while he was on the pulpit, and Bilal was standing, holding a sword. Suddenly, I saw black flags and the people saying, 'This is Amr bin al-As has arrived like this.'  

قَالَ الْحَارِثُ بْنُ حَسَّانَ الْبَكْرِيُّ انْتَهَيْتُ إِلَى النَّبِيِّ ﷺ وَهُوَ عَلَى الْمِنْبَرِ وَبِلَالٌ قَائِمٌ مُتَقَلِّدٌ السَّيْفَ وَإِذَا رَايَاتٌ سُودٌ وَالنَّاسُ يَقُولُونَ هَذَا عَمْرُو بْنُ الْعَاصِ قَدْ قَدِمَ هَكَذَا  

[Machine] The Messenger of Allah ﷺ said, "Write down for me the one who memorizes Islam among the people, and for him write down 1,500 men." So I said, "Should I worry when we are 1,500 men?" Indeed, I have seen us being tested to the point that a man among us prays alone, fearing."  

قَالَ رَسُولُ اللهِ ﷺ اكْتُبُوا لِي مَنْ لَفِظَ الْإِسْلَامَ مِنَ النَّاسِ فَكُتِبَ لَهُ أَلْفٌ وَخَمْسُمِائَةِ رَجُلٍ فَقُلْتُ أَنَخَافُ وَنَحْنُ أَلْفٌ وَخَمْسُمِائَةِ رَجُلٍ فَلَقَدْ رَأَيْتُنَا ابْتُلِينَا حَتَّى إِنَّ الرَّجُلَ مِنَّا يُصَلِّي وَحْدَهُ خَائِفًا  

[Machine] You brought eighty thousand dirhams, I said no, I brought eight hundred thousand dirhams. He said, didn't I tell you that you were a foolish Yamani? I only brought eighty thousand dirhams, so what is eight hundred thousand? I counted one hundred thousand, and then one hundred thousand, until I counted eight hundred thousand. He said, nice? Woe to you, I said yes. He said, so Umar spent his night sleepless until the call to Fajr prayer. His wife said to him, O Amir al-Mu'minin, did you not sleep tonight? He said, how can Umar ibn al-Khattab sleep when people have come to him in a way that has never happened since the dawn of Islam? And Umar will not believe until he is destroyed, and that money was with him and he did not put it in its rightful place. When he prayed Fajr prayer, a group of the companions of the Messenger of Allah ﷺ gathered to him. He said to them, people have come tonight in a way that has never happened since the dawn of Islam, and I saw a vision, so advise me. I thought of feeding the people according to a measure. They said, don't do it, O Amir al-Mu'minin; people are entering Islam and wealth is growing. But give them according to the Book. So every time people and wealth increased, you gave them according to it. He said, advise me on who should I start with from among them? They said, with you, O Amir al-Mu'minin; you are the guardian of that, and among them is someone who said that the Amir al-Mu'minin knows best. He said, no, but I start with the Messenger of Allah ﷺ , and then the closest to him. and he put the divan to that. Ubaidullah said, he started with Hashim and Muttalib, and he gave them all. then he gave the sons of Abd Shams, and then the sons of Nawfal ibn Abdu Manaf, and he only started with the sons of Abd Shams because he was the brother of Hashim from his mother. Ubaidullah said, the first one to differentiate between the sons of Hashim and the sons of Muttalib in calling people to Islam was Abd al-Malik, and he mentioned a story about that.  

إِنَّمَا قَدِمْتَ بِثَمَانِينَ أَلْفِ دِرْهَمٍ قُلْتُ بَلْ قَدِمْتُ بِثَمَانِمِائَةِ أَلْفِ دِرْهَمٍ قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ يَمَانٍ أَحْمَقُ إِنَّمَا قَدِمْتَ بِثَمَانِينَ أَلْفِ دِرْهَمٍ فَكَمْ ثَمَانُمِائَةِ أَلْفٍ؟ فَعَدَدْتُ مِائَةَ أَلْفٍ وَمِائَةَ أَلْفٍ حَتَّى عَدَدْتُ ثَمَانَمِائَةِ أَلْفٍ قَالَ أَطَيِّبٌ؟ وَيْلَكَ قُلْتُ نَعَمْ قَالَ فَبَاتَ عُمَرُ لَيْلَتَهُ أَرِقًا حَتَّى إِذَا نُودِيَ بِصَلَاةِ الصُّبْحِ قَالَتْ لَهُ امْرَأَتُهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا نِمْتَ اللَّيْلَة قَالَ كَيْفَ يَنَامُ عُمَرُ بْنُ الْخَطَّابِ وَقَدْ جَاءَ النَّاسَ مَا لَمْ يَكُنْ يَأْتِيهِمْ مِثْلُهُ مُنْذُ كَانَ الْإِسْلَامُ فَمَا يُؤْمِنُ عُمَرَ لَوْ هَلَكَ وَذَلِكَ الْمَالُ عِنْدَهُ فَلَمْ يَضَعْهُ فِي حَقِّهِ فَلَمَّا صَلَّى الصُّبْحَ اجْتَمَعَ إِلَيْهِ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ فَقَالَ لَهُمْ إِنَّهُ قَدْ جَاءَ النَّاسَ اللَّيْلَةَ مَا لَمْ يَكُنْ يَأْتِيهِمْ مُنْذُ كَانَ الْإِسْلَامُ وَقَدْ رَأَيْتُ رَأْيًا فَأَشِيرُوا عَلَيَّ رَأَيْتُ أَنْ أَكِيلَ لِلنَّاسِ بِالْمِكْيَالِ فَقَالُوا لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ النَّاسَ يَدْخُلُونَ فِي الْإِسْلَامِ وَيَكْثُرُ الْمَالُ وَلَكِنْ أَعْطِهِمْ عَلَى كِتَابٍ فَكُلَّمَا كَثُرَ النَّاسُ وكَثُرَ الْمَالُ أَعْطَيْتَهُمْ عَلَيْهِ قَالَ فَأَشِيرُوا عَلَيَّ بِمَنْ أَبْدَأُ مِنْهُمْ قَالُوا بِكَ يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّكَ وَلِيُّ ذَلِكَ وَمِنْهُمْ مَنْ قَالَ أَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ قَالَ لَا وَلَكِنْ أَبْدَأُ بِرَسُولِ اللهِ ﷺ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ إِلَيْهِ فَوَضَعَ الدِّيوَانَ عَلَى ذَلِكَ قَالَ عُبَيْدُ اللهِ بَدَأَ بِهَاشِمٍ وَالْمُطَّلِبِ فَأَعْطَاهُمْ جَمِيعًا ثُمَّ أَعْطَى بَنِي عَبْدِ شَمْسٍ ثُمَّ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ وَإِنَّمَا بَدَأَ بِبَنِي عَبْدِ شَمْسٍ؛ أَنَّهُ كَانَ أَخَا هَاشِمٍ لِأُمِّهِ قَالَ عُبَيْدُ اللهِ أَوَّلُ مَنْ فَرَّقَ بَيْنَ بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ فِي الدَّعْوَةِ عَبْدُ الْمَلِكِ فَذَكَرَ فِي ذَلِكَ قِصَّةً  

بَلْ أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ بِرَسُولِ اللهِ ﷺ  

[Machine] More than one knowledgeable person from the people of knowledge and truth from the people of the cities of Medina and Mecca, from the tribes of Quraysh and others, informed me about this. Some of them were better at providing accurate information in narrations than others. It has been reported that Umar, may Allah be pleased with him, when he wrote down the records, started with the Banu Hashim, then he said: "I present the Messenger of Allah, ﷺ , to them and the Banu Muttalib. When there is an elderly person from the Hashim clan, he is given priority over the person from the Muttalib clan, and when there is an elderly person from the Muttalib clan, he is given priority over the person from the Hashim clan. He arranged the records accordingly and gave them the share of one tribe. Then Abdul Shams and Nawfal were equal in terms of lineage, so Abdul Shams said: "I am the brother of the Prophet, ﷺ , from his father's side and his mother's side," so he was given priority. Then he called the Banu Nawfal to come forward and read to them. Then Abdul Azza and Abdul Dar were equal, so he said about the Banu Asad ibn Abdul Azza: "They are the in-laws of the Prophet, ﷺ , and they are among the righteous." And some claim that they are a group of excellence and they include the Messenger of Allah, ﷺ . And it has been mentioned previously that he gave them priority over the Banu Abdul Dar, then he called the Banu Abdul Dar to come forward and read to them. Then Zuhrah was given priority, so he called her to come forward and read to her after Abdul Dar. Then Taym and Makhzum were equal, so he said about the Banu Taym: "They are among the excellent and righteous." It has been mentioned previously and it has been mentioned that they are the in-laws. So he gave them priority over the Banu Makhzum, then he called the Banu Makhzum to come forward and read to them. Then Sahm and Jumah were given priority, and Adi ibn Ka'b was told to start. It was said to him, "You should start after Sahm." He said, "No, I'll keep myself where I am, because Islam came and our situation and the situation of the Banu Sahm became one. But look at the Banu Jumah and Sahm." So it was said that the Banu Jumah were given priority, then he called the Banu Sahm to come forward and read to them. Then Muawiyah, after the Banu Harith ibn Fihr, was given priority over the Banu Adi ibn Manaf and Asad ibn Abdul Azza, and he separated the Banu Sahm and Adi ibn Ka'b. There was a dispute among them during the time of Al-Mahdi, so he commanded the Banu Adi to come forward, so they came forward along with the Banu Sahm and Jumah.  

أَخْبَرَنِي غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ وَالصِّدْقِ مِنْ أَهْلِ الْمَدِينَةِ وَمَكَّةَ مِنْ قَبَائِلِ قُرَيْشٍ وَمِنْ غَيْرِهِمْ وَكَانَ بَعْضُهُمْ أَحْسَنَ اقْتِصَاصًا لِلْحَدِيثِ مِنْ بَعْضٍ وَقَدْ زَادَ بَعْضُهُمْ عَلَى بَعْضٍ فِي الْحَدِيثِ أَنَّ عُمَرَ ؓ لَمَّا دَوَّنَ الدَّوَاوِينَ قَالَ أَبْدَأُ بِبَنِي هَاشِمٍ ثُمَّ قَالَ حَضَرْتُ رَسُولَ اللهِ ﷺ يُعْطِيهِمْ وَبَنِي الْمُطَّلِبِ فَإِذَا كَانَ الْمُسِنُّ فِي الْهَاشِمِيِّ قَدَّمَهُ عَلَى الْمُطَّلِبِيِّ وَإِذَا كَانَ فِي الْمُطَّلِبِيِّ قَدَّمَهُ عَلَى الْهَاشِمِيِّ فَوَضَعَ الدِّيوَانَ عَلَى ذَلِكَ وَأَعْطَاهُمْ عَطَاءَ الْقَبِيلَةِ الْوَاحِدَةِ ثُمَّ اسْتَوَتْ لَهُ عَبْدُ شَمْسٍ وَنَوْفَلٌ فِي جِذْمِ النَّسَبِ فَقَالَ عَبْدُ شَمْسٍ إِخْوَةُ النَّبِيِّ ﷺ لِأَبِيهِ وَأُمِّهِ دُونَ نَوْفَلٍ فَقَدَّمَهُمْ ثُمَّ دَعَا بَنِي نَوْفَلٍ يَتْلُونَهُمْ ثُمَّ اسْتَوَتْ لَهُ عَبْدُ الْعُزَّى وَعَبْدُ الدَّارِ فَقَالَ فِي بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى أَصْهَارُ النَّبِيِّ ﷺ وَفِيهِمْ إِنَّهُمْ مِنَ الْمُطَيَّبِينَ وَقَالَ بَعْضُهُمُ هُمْ حِلْفٌ مِنَ الْفُضُولِ وَفِيهِمَا كَانَ رَسُولُ اللهِ ﷺ وَقَدْ قِيلَ ذَكَرَ سَابِقَةً فَقَدَّمَهُمْ عَلَى بَنِي عَبْدِ الدَّارِ ثُمَّ دَعَا بَنِي عَبْدِ الدَّارِ يَتْلُونَهُمْ ثُمَّ انْفَرَدَتْ لَهُ زُهْرَةُ فَدَعَاهَا تِلْوَ عَبْدِ الدَّارِ ثُمَّ اسْتَوَتْ لَهُ تَيْمٌ وَمَخْزُومٌ فَقَالَ فِي بَنِي تَيْمٍ إِنَّهُمْ مِنْ حِلْفِ الْفُضُولِ وَالْمُطَيِّبِينَ وَفِيهِمَا كَانَ رَسُولُ اللهِ ﷺ وَقِيلَ ذَكَرَ سَابِقَةً وَقِيلَ ذَكَرَ صِهْرًا فَقَدَّمَهُمْ عَلَى مَخْزُومٍ ثُمَّ دَعَا مَخْزُومًا يَتْلُونَهُمْ ثُمَّ اسْتَوَتْ لَهُ سَهْمٌ وَجُمَحٌ وَعَدِيُّ بْنُ كَعْبٍ فَقِيلَ لَهُ ابْدَأْ بَعَدِيٍّ فَقَالَ بَلْ أُقِرُّ نَفْسِي حَيْثُ كُنْتُ؛ فَإِنَّ الْإِسْلَامَ دَخَلَ وَأَمْرُنَا وَأَمْرُ بَنِي سَهْمٍ وَاحِدٌ وَلَكِنِ انْظُرُوا بَنِي جُمَحٍ وَسَهْمٍ فَقِيلَ قَدَّمَ بَنِي جُمَحٍ ثُمَّ دَعَا بَنِي سَهْمٍ وَكَانَ دِيوَانُ عَدِيٍّ وَسَهْمٍ مُخْتَلِطًا كَالدَّعْوَةِ الْوَاحِدَةِ فَلَمَّا خَلَصَتْ إِلَيْهِ دَعْوَتُهُ كَبَّرَ تَكْبِيرَةً عَالِيَةً ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَوْصَلَ إِلِيَّ حَظِّيَ مِنْ رَسُولِهِ ثُمَّ دَعَا بَنِي عَامِرِ بْنِ لُؤَيٍّ قَالَ الشَّافِعِيُّ فَقَالَ بَعْضُهُمْ إِنَّ أَبَا عُبَيْدَةَ بْنَ عَبْدِ اللهِ بن الْجَرَّاحَ الْفِهْرِيَّ لَمَّا رَأَى مَنْ تَقَدَّمَ عَلَيْهِ قَالَ أَكُلَّ هَؤُلَاءِ تَدْعُو أَمَامِي؟ فَقَالَ يَا أَبَا عُبَيْدَةَ اصْبِرْ كَمَا صَبَرْتَ أَوْ كَلِّمْ قَوْمَكَ فَمَنْ قَدَّمَكَ مِنْهُمْ عَلَى نَفْسِهِ لَمْ أَمْنَعْهُ فَأَمَّا أَنَا وَبَنُو عَدِيٍّ فَنُقَدِّمُكَ إِنْ أَحْبَبْتَ عَلَى أَنْفُسِنَا قَالَ فَقَدَّمَ مُعَاوِيَةُ بَعْدُ بَنِي الْحَارِثِ بْنِ فِهْرٍ فَصَلَ بِهِمْ بَيْنَ بَنِي عَبْدِ مَنَافٍ وَأَسَدِ بْنِ عَبْدِ الْعُزَّى وَشَجَرَ بَيْنَ بَنِي سَهْمٍ وَعَدِيٍّ شَيْءٌ فِي زَمَانِ الْمَهْدِيِّ فَافْتَرَقُوا فَأَمَرَ الْمَهْدِيُّ بِبَنِي عَدِيٍّ فَقُدِّمُوا عَلَى سَهْمٍ وَجُمَحٍ لِلسَّابِقَةِ فِيهِمْ  

[Machine] The Messenger of Allah, ﷺ , said: "Indeed, Allah has chosen the Bani Kinanah from the descendants of Ismail, and He has chosen the Quraysh from the Bani Kinanah, and He has chosen the Banu Hashim from Quraysh, and He has chosen me from the Banu Hashim."  

قَالَ رَسُولُ اللهِ ﷺ إِنَّ اللهَ ﷻ اصْطَفَى بَنِي كِنَانَةَ مِنْ بَنِي إِسْمَاعِيلَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْ قُرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ  

[Machine] Allah, ﷺ , Hashim and Muttalib are like this, and he clenched his fingers and intertwined them, and cursed whoever separates between them. We were raised by them as children and they carried us as adults. The Sheikh said that this was only spoken about Uthman and Jubayr. Uthman is the son of Affan ibn Abi al-As ibn Umayyah ibn Abd Shams ibn Abd Manaf, and Jubayr is the son of Mut`im ibn Adi ibn Nawfal ibn Abd Manaf. Hashim, Muttalib, Abd Shams, and Nawfal were brothers, so he distributed the inheritance of the close relatives between the Banu Hashim and Banu Muttalib, and excluded the Banu Abd Shams and Banu Nawfal. He said that they never separated from me in Jahiliyyah or Islam, and the Banu Hashim and Banu Muttalib are one thing. In the narrations, it is mentioned that we were raised as children and carried as adults, or it may be said that we carried them as adults. Only Allah knows the truth. Hashim married Salma bint Amr ibn Labid ibn Haram from Banu Najjar in Medina and she gave birth to Sheiba Alhamd. Then Hashim died while he was with her, and when she became of age, his uncle Muttalib ibn Abd Manaf took her from her mother and brought her to Makkah, while she was riding on his mount. It was said that Muttalib owned him, so that name prevailed over him, and it was said that he is Abd al-Muttalib. When the Messenger of Allah, ﷺ , was sent with the message, his people rejected him and became hostile towards him, but the Banu Hashim and Banu Muttalib, their believers and disbelievers, supported him, while they refused to submit. When Quraysh realized that there was no way to reach Muhammad, ﷺ , through them, they agreed to write an agreement between themselves, banning marriage and alliance between Banu Hashim and Banu Muttalib, and they intentionally insulted Abu Talib. So Abu Talib took them and gathered them in the vicinity of Abu Talib, in a part of Makkah, and Quraysh complied with their agreement regarding Banu Hashim and Banu Muttalib for two or three years, until they made great efforts. Then, by the mercy of Allah, He sent the revelation of Quraysh on the earth, and whoever had the name of Allah in it, they ate it, and injustice, disconnection, and defamation remained in it. The Messenger of Allah, ﷺ , informed his uncle Abu Talib about it, and Abu Talib sought his support against his people. Hisham ibn Amr ibn Rabi'ah spoke about them as a whole in the battles, according to what Ibn Ishaq mentioned in his book. He criticized what was in the written agreement and tore it apart. Therefore, Umar ibn Al-Khattab, may Allah be pleased with him, gathered them, including the families of Banu Hashim and Banu Muttalib, and presented them before Banu Abd Shams and Banu Nawfal. The beginning of this matter happened with Banu Abd Shams before Banu Nawfal, because Hashim, Muttalib, and Abd Shams were brothers. Their mother was Atika bint Murrah, and Nawfal was their brother from the same father and mother, and their cousin was Uqaydah bint Hariml. Qusayy's sons, Abdullah, and Azd are also brothers.  

اللهِ ﷺ هَاشِمٌ وَالْمُطَّلِبُ كَهَاتَيْنِ وَضَمَّ أَصَابِعَهُ وَشَبَّكَ بَيْنَ أَصَابِعِهِ لَعَنَ اللهُ مَنْ فَرَّقَ بَيْنَهُمَا رَبَّوْنَا صِغَارًا وَحَمَلْنَاهُمْ كِبَارًا قَالَ الشَّيْخُ وَإِنَّمَا تَكَلَّمَ فِيهِ عُثْمَانُ وَجُبَيْرٌ ؓ ؛ لِأَنَّ عُثْمَانَ هُوَ ابْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ وَجُبَيْرٌ هُوَ ابْنُ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ وَهَاشِمٌ وَالْمُطَّلِبُ وَعَبْدُ شَمْسٍ وَنَوْفَلٌ كَانُوا إِخْوَةً فَأَعْطَى سَهْمَ ذِي الْقُرْبَى بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ دُونَ بَنِي عَبْدِ شَمْسٍ وَبَنِي نَوْفَلٍ وَقَالَ إِنَّهُمْ لَمْ يُفَارِقُونِي فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ وَإِنَّمَا بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ شَيْءٌ وَاحِدٌ وَفِي الرِّوَايَةِ الْمُرْسَلَةِ رَبَّوْنَا صِغَارًا وَحَمَلْنَاهُمْ أَوْ قَالَ وَحَمَلُونَا كِبَارًا وَإِنَّمَا قَالَ ذَلِكَ وَاللهُ أَعْلَمُ؛ لِأَنَّ هَاشِمَ بْنَ عَبْدِ مَنَافٍ تَزَوَّجَ سَلْمَى بِنْتَ عَمْرِو بْنِ لَبِيدِ بْنِ حَرَامٍ مِنْ بَنِي النَّجَّارِ بِالْمَدِينَةِ فَوَلَدَتْ لَهُ شَيْبَةَ الْحَمْدِ ثُمَّ تُوُفِّيَ هَاشِمٌ وَهُوَ مَعَهَا فَلَمَّا أَيْفَعَ وَتَرَعْرَعَ خَرَجَ إِلَيْهِ عَمُّهُ الْمُطَّلِبُ بْنُ عَبْدِ مَنَافٍ فَأَخَذَهُ مِنْ أُمِّهِ وَقَدِمَ بِهِ مَكَّةَ وَهُوَ مُرْدِفُهُ عَلَى رَاحِلَتِهِ فَقِيلَ عَبْدٌ مَلَكَهُ الْمُطَّلِبُ فَغَلَبَ عَلَيْهِ ذَلِكَ الِاسْمُ فَقِيلَ عَبْدُ الْمُطَّلِبِ وَحِينَ بُعِثَ رَسُولُ اللهِ ﷺ بِالرِّسَالَةِ آذَاهُ قَوْمُهُ وَهَمُّوا بِهِ فَقَامَتْ بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ؛ مُسْلِمُهُمْ وَكَافِرُهُمْ دُونَهُ وَأَبَوْا أَنْ يُسْلِمُوهُ فَلَمَّا عَرَفَتْ قُرَيْشٌ أَنْ لَا سَبِيلَ إِلَى مُحَمَّدٍ ﷺ مَعَهُمُ اجْتَمَعُوا عَلَى أَنْ يَكْتُبُوا فِيمَا بَيْنَهُمْ عَلَى بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ أَنْ لَا يُنْكِحُوهُمْ وَلَا يُنْكِحُوا إِلَيْهِمْ وَلَا يُبَايِعُوهُمْ وَلَا يَبْتَاعُوا مِنْهُمْ وَعَمَدَ أَبُو طَالِبٍ فَأَدْخَلَهُمُ الشِّعْبَ شِعْبَ أَبِي طَالِبٍ فِي نَاحِيَةٍ مِنْ مَكَّةَ وَأَقَامَتْ قُرَيْشٌ عَلَى ذَلِكَ مِنْ أَمْرِهِمْ فِي بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ سَنَتَيْنِ أَوْ ثَلَاثًا حَتَّى جَهِدُوا جَهْدًا شَدِيدًا ثُمَّ إِنَّ اللهَ تَعَالَى بِرَحْمَتِهِ أَرْسَلَ عَلَى صَحِيفَةِ قُرَيْشٍ الْأَرَضَةَ فَلَمْ تَدَعْ فِيهَا اسْمًا لِلَّهِ إِلَّا أَكَلَتْهُ وَبَقِيَ فِيهَا الظُّلْمُ وَالْقَطِيعَةُ وَالْبُهْتَانُ وَأَخْبَرَ بِذَلِكَ رَسُولَهُ وَأَخْبَرَ بِهِ رَسُولُ اللهِ ﷺ أَبَا طَالِبٍ وَاسْتَنْصَرَ بِهِ أَبُو طَالِبٍ عَلَى قَوْمِهِ وَقَامَ هِشَامُ بْنُ عَمْرِو بْنِ رَبِيعَةَ فِي جَمَاعَةٍ ذَكَرَهُمُ ابْنُ إِسْحَاقَ فِي الْمَغَازِي بِنَقْضِ مَا فِي الصَّحِيفَةِ وَشَقِّهَا؛ فَلِذَلِكَ جَمَعَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ ؓ فِي سَائِرِ الْعَطِيَّةِ بَيْنَ بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ وَقَدَّمَهُمَا عَلَى بَنِي عَبْدِ شَمْسٍ وَبَنِي نَوْفَلٍ وَإِنَّمَا وَقَعَتِ الْبِدَايَةُ بِبَنِي عَبْدِ شَمْسٍ قَبْلَ نَوْفَلٍ؛ لِأَنَّ هَاشِمًا وَالْمُطَّلِبَ وَعَبْدَ شَمْسٍ كَانُوا إِخْوَةً لِأَبٍ وَأُمٍّ وَأُمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ وَنَوْفَلٌ كَانَ أَخَاهُمْ لِأَبِيهِمْ وَأُمُّهُ وَاقِدَةُ بِنْتُ حَرْمَلٍ وَعَبْدُ مَنَافٍ وَعَبْدُ الْعُزَّى وَعَبْدُ الدَّارِ بَنُو قُصَيٍّ كَانُوا إِخْوَةً وَالْبِدَايَةُ بَعْدَ بَنِي عَبْدِ مَنَافٍ إِنَّمَا وَقَعَتْ بِبَنِي عَبْدِ الْعُزَّى؛ لِأَنَّهَا كَانَتْ قَبِيلَةَ خَدِيجَةَ زَوْجِ النَّبِيِّ ﷺ فَإِنَّهَا بِنْتُ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى قَالَ وَفِيهِمْ إِنَّهُمْ مِنَ الْمُطَيَّبِينَ  

[Machine] The Messenger of Allah, ﷺ , said, "I witnessed a young boy taking an oath among the Muthayyabin (well-known noble families), and I do not like to break his oath. Indeed, I have red camels." Abu Nasr ibn Qatada informed us that Abu al-Hasan Muhammad ibn Ahmad ibn Zakariya al-Adib narrated that al-Husayn ibn Muhammad ibn Ziyad al-Qabbani narrated that Abu Hisham al-Muammal ibn Hisham al-Yashkuri narrated from Ismail, who is the son of Ulayyah, from Abdul Rahman ibn Ishaq, who mentioned it with its chain of narrators except that he said: I witnessed it in a general context.  

قَالَ رَسُولُ اللهِ ﷺ شَهِدْتُ غُلَامًا حِلْفَ الْمُطَيَّبِينَ فَمَا أُحِبُّ أَنْ أَنْكُثَهُ وَإِنَّ لِي حُمْرَ النَّعَمِ 13078 وَأَخْبَرَنَا أَبُو نَصْرِ بْنُ قَتَادَةَ أنا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ زَكَرِيَّا الْأَدِيبُ ثنا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ الْقَبَّانِيُّ ثنا أَبُو هِشَامٍ الْمُؤَمَّلُ بْنُ هِشَامٍ الْيَشْكُرِيُّ ثنا إِسْمَاعِيلُ وَهُوَ ابْنُ عُلَيَّةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ فَذَكَرَهُ بِإِسْنَادِهِ وَمَعْنَاهُ إِلَّا أَنَّهُ قَالَ شَهِدْتُ مَعَ عُمُومَتِي  

[Machine] The Messenger of Allah ﷺ said: "I have not witnessed an oath except the oath of Quraysh from the oath of the Mukhayyabeen, and I do not like to have the red camels in return for it, and yet I would have fulfilled it. The Mukhayyabeen are Hashim, Umayyah, Zuhrah and Makhzoom." The Shaykh said: "I do not know the interpretation of this statement, whether it is from the saying of Abu Hurayrah or someone else." The Shaykh then informed me that it was only called the oath of the Mukhayyabeen because they immersed their hands in a fragrance on the day they made the agreement and shook hands with one another based on their faith. This happened when a dispute arose between Abd Manaf and Bani Abd ad-Dar over the distribution of water skins, hujabah (protective cloaks), rifadah (kind of feather), flags, and a gathering. Bani Asad ibn Abd al-Uzza were part of the group of Quraysh tribes following Bani Abd Manaf, and they had honor, virtue, and respect in Bani Abd Manaf. Muhammad ibn Ishaq ibn Yasar called them the Mukhayyabeen from the tribes of Quraysh: Hashim, Muttalib, Abd Shams, Nawfal, Bani Zuhrah, Bani Asad ibn Abd al-Uzza, Bani Taym, and Bani al-Harith ibn Fihr. Al-Shafi'i said: "And some of them said that they are an extra oath."  

قَالَ رَسُولُ اللهِ ﷺ مَا شَهِدْتُ حِلْفًا إِلَّا حِلْفَ قُرَيْشٍ مِنْ حِلْفِ الْمُطَيَّبِينَ وَمَا أُحِبُّ أَنَّ لِي بِهِ حُمْرَ النَّعَمِ وَأَنِّي كُنْتُ نَقَضْتُهُ وَالْمُطَيَّبُونَ هَاشِمٌ وَأُمَيَّةُ وَزُهْرَةُ وَمَخْزُومٌ قَالَ الشَّيْخُ لَا أَدْرِي هَذَا التَّفْسِيرَ مِنْ قَوْلِ أَبِي هُرَيْرَةَ أَوْ مَنْ دُونَهُ قَالَ الشَّيْخُ وَبَلَغَنِي أَنَّهُ إِنَّمَا قِيلَ حِلْفُ الْمُطَيَّبِينَ؛ لِأَنَّهُمْ غَمَسُوا أَيْدِيَهِمْ فِي طِيبٍ يَوْمَ تَحَالَفُوا وَتَصَافَقُوا بِإِيمَانِهِمْ وَذَلِكَ حِينَ وَقَعَ التَّنَازُعُ بَيْنَ عَبْدِ مَنَافٍ وَبَنِي عَبْدِ الدَّارِ فِيمَا كَانَ بِأَيْدِيهِمْ مِنَ السِّقَايَةِ وَالْحِجَابَةِ وَالرِّفَادَةِ وَاللِّوَاءِ وَالنَّدْوَةِ فَكَانَ بَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى فِي جَمَاعَةٍ مِنْ قَبَائِلِ قُرَيْشٍ تَبَعًا لِبَنِي عَبْدِ مَنَافٍ فَكَانَ لَهُمْ بِذَلِكَ شَرَفٌ وَفَضِيلَةٌ وَصَنِيعَةٌ فِي بَنِي عَبْدِ مَنَافٍ وَقَدْ سَمَّاهُمْ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ فَقَالَ الْمُطَيَّبُونَ مِنْ قَبَائِلِ قُرَيْشٍ بَنُو عَبْدِ مَنَافٍ؛ هَاشِمٌ وَالْمُطَّلِبُ وَعَبْدُ شَمْسٍ وَنَوْفَلٌ وَبَنُو زُهْرَةَ وَبَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى وَبَنُو تَيْمٍ وَبَنُو الْحَارِثِ بْنِ فِهْرٍ خَمْسُ قَبَائِلَ قَالَ الشَّافِعِيُّ وَقَالَ بَعْضُهُمْ هُمْ حِلفٌ مِنَ الْفُضُولِ  

[Machine] "Allah ﷺ said, 'I have witnessed in the house of Abdullah bin Jud'an an oath that I would like to have camels from him, even if I were called upon to take it in Islam, I would respond.' Al-Qutaybi said, 'As far as I have heard, the reason for the oath was that the Quraysh used to harm each other in the sacred sanctuary. So Abdullah bin Jud'an and Zubayr bin Abdul-Muttalib stood up and called them to ally themselves in supporting and protecting the oppressed against the oppressor. The Banu Hashim and some tribes from the Quraysh responded to them.' Sheikh said, 'Ibn Ishaq bin Yasar named them as Banu Hashim bin Abd Manaf, Banu Muttalib bin Abd Manaf, Banu Asad bin Abdul Uzza bin Qusayy, Banu Zuhrah bin Kilab, and Banu Taym bin Murrah.' Al-Qutaybi said, 'They formed an alliance in the house of Abdullah bin Jud'an and called this alliance "Hilf al-Fudul" in reference to the alliance that used to take place in Makkah during the days of Jahiliyyah for the purpose of equitable distribution of resources and supporting the weak against the powerful. According to what I have heard, some men from Jurhum, known as Al-Fadl bin Al-Harith, Al-Fadl bin Wadah, and Al-Fadl bin Fadalat participated in it.' It is said that "Hilf al-Fudul" is the plural form of the names of these men, including Fadl, Fadalah, Fudayl, and Fadalat. Al-Qutaybi said, 'Al-Fudul is the plural form of Fadl, just like Sa'd and Su'ud are plural forms of Said and Suaid. As for the narration of Abdul Rahman bin Awf regarding "Hilf al-Mutayyabin," Al-Qutaybi said, 'I think he meant "Hilf al-Fudul" because the Prophet ﷺ did not experience "Hilf al-Mutayyabin" as it had occurred before his time. As for the earlier incident mentioned, it is similar to when he wants to refer to the incident of Khadijah's acceptance of Islam, as she was the first woman to embrace Islam.'"  

اللهِ ﷺ قَالَ لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللهِ بْنِ جُدْعَانَ حِلْفًا مَا أُحِبُّ أَنَّ لِيَ بِهِ حُمْرَ النَّعَمِ وَلَوْ أُدْعَى بِهِ فِي الْإِسْلَامِ لَأَجَبْتُ قَالَ الْقُتَيْبِيُّ فِيمَا بَلَغَنِي عَنْهُ وَكَانَ سَبَبُ الْحِلْفِ أَنَّ قُرَيْشًا كَانَتْ تَتَظَالَمُ بِالْحَرَمِ فَقَامَ عَبْدُ اللهِ بْنُ جُدْعَانَ وَالزُّبَيْرُ بْنُ عَبْدِ الْمُطَّلِبِ فَدَعَاهُمْ إِلَى التَّحَالُفِ عَلَى التَّنَاصُرِ وَالْأَخْذِ لِلْمَظْلُومِ مِنَ الظَّالِمِ فَأَجَابَهُمَا بَنُو هَاشِمٍ وَبَعْضُ الْقَبَائِلِ مِنْ قُرَيْشٍ قَالَ الشَّيْخُ قَدْ سَمَّاهُمُ ابْنُ إِسْحَاقَ بْنِ يَسَارٍ قَالَ بْنُو هَاشِمِ بْنِ عَبْدِ مَنَافٍ وَبَنُو الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَبَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ وَبَنُو زُهْرَةَ بْنِ كِلَابٍ وَبَنُو تَيْمِ بْنِ مُرَّةَ قَالَ الْقُتَيْبِيُّ فَتَحَالَفُوا فِي دَارِ عَبْدِ اللهِ بْنِ جُدْعَانَ فَسَمَّوْا ذَلِكَ الْحِلْفَ حِلْفَ الْفُضُولِ تَشْبِيهًا لَهُ بِحِلْفٍ كَانَ بِمَكَّةَ أَيَّامَ جُرْهُمٍ عَلَى التَّنَاصُفِ وَالْأَخْذِ لِلضَّعِيفِ مِنَ الْقَوِيِّ وَلِلْغَرِيبِ مِنَ الْقَاطِنِ قَامَ بِهِ رِجَالٌ مِنْ جُرْهُمٍ يُقَالُ لَهُمُ الْفَضْلُ بْنُ الْحَارِثِ وَالْفَضْلُ بْنُ وَدَاعَةَ وَالْفَضْلُ بْنُ فَضَالَةَ فَقِيلَ حِلْفُ الْفُضُولِ جَمْعًا لِأَسْمَاءِ هَؤُلَاءِ قَالَ غَيْرُ الْقُتَيْبِيِّ فِي أَسْمَاءِ هَؤُلَاءِ فَضْلٌ وَفَضَالٌ وَفُضَيْلٌ وَفَضَالَةُ قَالَ الْقُتَيْبِيُّ وَالْفُضُولُ جَمْعُ فَضْلٍ كَمَا يُقَالُ سَعْدٌ وَسُعُودٌ وَزَيْدٌ وَزُيُودٌ وَالَّذِي فِي حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ حِلْفُ الْمُطَيَّبِينَ قَالَ الْقُتَيْبِيُّ أَحْسِبُهُ أَرَادَ حِلْفَ الْفُضُولِ؛ لِلْحَدِيثِ الْآخَرِ وَلِأَنَّ الْمُطَيَّبِينَ هُمُ الَّذِينَ عَقَدُوا حِلْفَ الْفُضُولِ قَالَ وَأِيُّ فَضْلٍ يَكُونُ فِي مِثْلِ التَّحَالُفِ الْأَوَّلِ فَيَقُولُ النَّبِيُّ ﷺ مَا أُحِبُّ أَنْ أَنْكُثَهُ وَأَنَّ لِي حُمْرَ النَّعَمِ وَلَكِنَّهُ أَرَادَ حِلْفَ الْفُضُولِ الَّذِي عَقَدَهُ الْمُطَيَّبُونَ قَالَ مُحَمَّدُ بْنُ نَصْرٍ الْمَرْوَزِيُّ قَالَ بَعْضُ أَهْلِ الْمَعْرِفَةِ بِالسِّيَرِ وَأَيَّامِ النَّاسِ إِنَّ قَوْلَهُ فِي هَذَا الْحَدِيثِ حِلْفُ الْمُطَيَّبِينَ غَلَطٌ إِنَّمَا هُوَ حِلْفُ الْفُضُولِ؛ وَذَلِكَ أَنَّ النَّبِيَّ ﷺ لَمْ يُدْرِكْ حِلْفَ الْمُطَيَّبِينَ؛ لِأَنَّ ذَلِكَ كَانَ قَدِيمًا قَبْلَ أَنْ يُولَدَ بِزَمَانٍ وَأَمَّا السَّابِقَةُ الَّتِي ذَكَرَهَا فَيُشْبِهُ أَنْ يُرِيدَ بِهَا سَابِقَةَ خَدِيجَةَ ؓ إِلَى الْإِسْلَامِ؛ فَإِنَّهَا أَوَّلُ امْرَأَةٍ أَسْلَمَتْ  

[Machine] Khadijah was the first to believe in the Messenger of Allah ﷺ .  

خَدِيجَةُ ؓ أَوَّلَ مَنْ آمَنَ بِرَسُولِ اللهِ ﷺ  

[Machine] I heard the Prophet ﷺ saying, "The best of its women are Maryam (Mary), the daughter of Imran, and the best of its women are Khadijah, the daughter of Khuwaylid."  

سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ خَيْرُ نِسَائِهَا مَرْيَمُ بِنْتُ عِمْرَانَ وَخَيْرُ نِسَائِهَا خَدِيجَةُ بِنْتُ خُوَيْلِدٍ  

[Machine] That the Messenger of Allah ﷺ was taken to the highest part of Mecca, and Zubayr came out as a boy of twelve years old, carrying a sword with him. Whoever saw him among those who did not know him, the boy said, "He is carrying a sword with him," until he arrived at the Prophet ﷺ . The Messenger of Allah ﷺ said to him, "What is the matter with you, O Zubayr?" He said, "I was informed that you were taken away." He said, "So what were you doing?" He said, "I was striking with it those who took you." The Messenger of Allah ﷺ then prayed for him and his sword, and it was the first sword to be blessed in the cause of Allah.  

أَنَّ رَسُولَ اللهِ ﷺ أُخِذَ بِأَعْلَى مَكَّةَ فَخَرَجَ الزُّبَيْرُ وَهُوَ غُلَامٌ ابْنُ اثْنَتَيْ عَشْرَةَ سَنَةً وَمَعَهُ السَّيْفُ فَمَنْ رَآهُ مِمَّنْ لَا يَعْرِفُهُ قَالَ الْغُلَامُ مَعَهُ السَّيْفُ حَتَّى أَتَى النَّبِيَّ ﷺ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ مَا لَكَ يَا زُبَيْرُ؟ قَالَ أُخْبِرْتُ أَنَّكَ أُخِذْتَ قَالَ فَكُنْتَ صَانِعًا مَاذَا؟ قَالَ كُنْتُ أَضْرِبُ بِهِ مَنْ أَخَذَكَ قَالَ فَدَعَا لَهُ رَسُولُ اللهِ ﷺ وَلِسَيْفِهِ وَكَانَ أَوَّلَ سَيْفٍ سُلَّ فِي سَبِيلِ اللهِ  

[Machine] The Messenger of Allah ﷺ said on the Day of the Trench, "Who will bring me news about the people?" Al-Zubayr said, "I will." Then he said again, "Who will bring me news about the people?" Al-Zubayr said, "I will." Then he said again, "Who will bring me news about the people?" Al-Zubayr said, "I will." Then the Prophet ﷺ said, "Indeed, every prophet has his disciples, and my disciple is Al-Zubayr."  

قَالَ رَسُولُ اللهِ ﷺ يَوْمَ الْأَحْزَابِ مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ؟ فَقَالَ الزُّبَيْرُ أَنَا ثُمَّ قَالَ مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ؟ فَقَالَ الزُّبَيْرُ أَنَا ثُمَّ قَالَ مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ؟ فَقَالَ الزُّبَيْرُ أَنَا فَقَالُ النَّبِيُّ ﷺ إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا وَإِنَّ حَوَارِيِّيَ الزُّبَيْرُ  

''Aishah said to me: 'O 'Urwah, your two fathers were of those who answered (the Call of) Allah and the Messenger (Muhammed) after being wounded," (they were) Abu Bakr and Zubair.'' (Using translation from Ibn Mājah 124)   

عَائِشَةُ ؓ يَا بُنِيَّ إِنَّ أَبَاكَ مِنَ الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ  

[Machine] "O son of my sister, your parents, meaning Zubair and Abu Bakr, were among those who responded to Allah and the Messenger after they were afflicted with wounds. When the disbelievers retreated from Uhud and the Prophet and his companions were injured, they feared that they would return. So, Abu Bakr and Zubair volunteered to guard them until they knew that we had strength. Abu Bakr and Zubair set out with seventy men to track the enemy. They heard about them and returned with the blessings and favor from Allah. She said, 'They did not encounter any enemy.'"  

يَا ابْنَ أُخْتِي كَانَ أَبَوَاكَ تَعْنِي الزُّبَيْرَ وَأَبَا بَكْرٍ ؓ مِنَ الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ قَالَتْ لَمَّا انْصَرَفَ الْمُشْرِكُونَ مِنْ أُحُدٍ وَأَصَابَ النَّبِيَّ ﷺ وَأَصْحَابَهُ مَا أَصَابَهُمْ خَافَ أَنْ يَرْجِعُوا فَقَالَ مَنْ يَنْتَدِبُ لِهَؤُلَاءِ فِي آثَارِهِمْ حَتَّى يَعْلَمُوا أَنَّ بِنَا قُوَّةً؟ قَالَ فَانْتَدَبَ أَبُو بَكْرٍ وَالزُّبَيْرُ فِي سَبْعِينَ فَخَرَجُوا فِي آثَارِ الْقَوْمِ فَسَمِعُوا بِهِمْ وَانْصَرَفُوا بِنِعْمَةٍ مِنَ اللهِ وَفَضْلٍ قَالَتْ لَمْ يَلْقَوْا عَدُوًّا  

[Machine] About Urwah, who witnessed the Battle of Badr with the Messenger of Allah ﷺ from the Banu Zuhrah ibn Kilab ibn Murrah. Abdur Rahman ibn Awf ibn Abd Awf ibn Al-Harith ibn Zuhrah and Sa`d ibn Abi Waqqas ibn Wuhayb ibn Abd Manaf ibn Zuhrah.  

عَنْ عُرْوَةَ فِيمَنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللهِ ﷺ مِنْ بَنِي زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ بْنِ عَبْدِ عَوْفِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ وَسَعْدُ بْنُ أَبِي وَقَّاصِ بْنِ وُهَيْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ  

[Machine] Saad, the son of Abi Waqqas, came to the Messenger of Allah ﷺ and said, "Who am I, O Messenger of Allah?" The Messenger of Allah ﷺ said, "Saad bin Malik bin Wuhayb bin Abd Manaf bin Zuhrah. Whoever says otherwise, may the curse of Allah be upon him. As for Taim, he was a brother to the dogs. And as for Makhzoom, he was not their brother, but his actual name was Makhzoom bin Yaqdha bin Murrah. However, the tribe became famous with the name Makhzoom, so they were attributed to him. Bani Taim were considered superior to Bani Makhzoom, as they were from the tribe of excellence and nobility.” It is also said that he mentioned the predecessor, referring to Abu Bakr As-Siddiq. For he is Abu Bakr Abdullah bin Uthman bin Amer bin Amr bin Ka'b bin Saad bin Taim bin Murrah bin Ka'b bin Lu'ayy bin Ghalib bin Fihr. Abu Abdullah Al-Hafiz narrated to us, Abu Al-Abbas Muhammad bin Ya'qub narrated to us, Abdullah bin Abi Usamah Al-Halabi narrated to us, HAJJAJ bin Abi Maneh narrated from his grandfather from Az-Zuhri, and he mentioned this lineage. Abu Al-Husayn bin Al-Fadl informed us that Abdullah bin Ja'far narrated to us, Ya'qub bin Sufyan narrated to us, and HAJJAJ bin Abi Maneh narrated from his grandfather from Az-Zuhri, and he mentioned it, except that he said "Atiq" instead of Abdullah. Then he said, "Atiq is a title, and his name is Abdullah." The Sheikh said, "And he was the first among the free men to embrace Islam."  

جَاءَ سَعْدٌ يَعْنِي ابْنَ أَبِي وَقَّاصٍ إِلَى رَسُولِ اللهِ ﷺ فَقَالَ مَنْ أَنَا يَا رَسُولَ اللهِ؟ قَالَ سَعْدُ بْنُ مَالِكِ بْنِ وُهَيْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ مَنْ قَالَ غَيْرَ هَذَا فَعَلَيْهِ لَعْنَةُ اللهِ وَأَمَّا تَيْمٌ فَإِنَّهُ كَانَ أَخًا لِكِلَابٍ وَأَمَّا مَخْزُومٌ فَإِنَّهُ لَمْ يَكُنْ أَخًا لَهُمْ وَإِنَّمَا هُوَ مَخْزُومُ بْنُ يَقَظَةَ بْنِ مُرَّةَ إِلَّا أَنَّ الْقَبِيلَةَ اشْتُهِرَتْ بِمَخْزُومٍ فَنُسِبَتْ إِلَيْهِ وَإِنَّمَا قَدَّمَ بَنِي تَيْمٍ عَلَى بَنِي مَخْزُومٍ؛ لِأَنَّهُمْ كَانُوا مِنْ حِلْفِ الْفُضُولِ وَالْمُطَيَّبِينَ 13091 وَقِيلَ ذَكَرَ سَابِقَةً يُرِيدُ سَابِقَةَ أَبِي بَكْرٍ الصِّدِّيقِ ؓ؛ فَإِنَّهُ أَبُو بَكْرٍ عَبْدُ اللهِ بْنُ عُثْمَانَ بْنِ عَامِرِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤِيِّ بْنِ غَالِبِ بْنِ فِهْرٍ 13092 حَدَّثَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا عَبْدُ اللهِ بْنُ أَبِي أُسَامَةَ الْحَلَبِيُّ ثنا حَجَّاجُ بْنُ أَبِي مَنِيعٍ عَنْ جَدِّهِ عَنِ الزُّهْرِيِّ فَذَكَرَ هَذَا النَّسَبَ 13093 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ أنبأ عَبْدُ اللهِ بْنُ جَعْفَرٍ ثنا يَعْقُوبُ بْنُ سُفْيَانَ أنبأ الْحَجَّاجُ بْنُ أَبِي مَنِيعٍ عَنْ جَدِّهِ عَنِ الزُّهْرِيِّ فَذَكَرَهُ إِلَّا أَنَّهُ قَالَ عَتِيقٌ بَدَلَ عَبْدِ اللهِ ثُمَّ قَالَ وَعَتِيقٌ لَقَبٌ وَاسْمُهُ عَبْدُ اللهِ قَالَ الشَّيْخُ وَهُوَ أَوَّلُ مَنْ أَسْلَمَ مِنَ الرِّجَالِ الْأَحْرَارِ  

[Machine] I heard Ammar ibn Yasir say, "I have seen the Messenger of Allah ﷺ and with him were only five followers, two women, and Abu Bakr."  

سَمِعْتُ عَمَّارَ بْنَ يَاسِرٍ يَقُولُ لَقَدْ رَأَيْتُ رَسُولَ اللهِ ﷺ وَمَا مَعَهُ إِلَّا خَمْسَةُ أَعْبُدٍ وَامْرَأَتَانِ وَأَبُو بَكْرٍ ؓ  

[Machine] Amr ibn Abasa al-Sulami said, "I mentioned my entrance to the Prophet ﷺ in Mecca and I asked him, 'Who are you?' He said, 'I am a called prophet.' I asked, 'What is a prophet?' He said, 'Allah the Almighty and Most High has sent me.' I asked, 'With what has He sent you?' He replied, 'He has sent me to maintain family ties, break idols, and establish the oneness of God without associating anything with Him.' I asked, 'Who is with you?' He said, 'A free man and a slave.' He further said, 'On that day, with me were Abu Bakr and Bilal, both of whom believed in me.' And he mentioned the rest of the narration."  

قَالَ عَمْرُو بْنُ عَبَسَةَ السُّلَمِيُّ فَذَكَرَ دُخُولَهُ عَلَى النَّبِيِّ ﷺ بِمَكَّةَ قَالَ فَقُلْتُ لَهُ مَا أَنْتَ؟ قَالَ أُدْعَى نَبِيًّا فَقُلْتُ وَمَا نَبِيٌّ؟ قَالَ أَرْسَلَنِي اللهُ تَبَارَكَ وَتَعَالَى فَقُلْتُ بِأِيِّ شَيْءٍ أَرْسَلَكَ؟ فَقَالَ أَرْسَلَنِي بِصِلَةِ الْأَرْحَامِ وَكَسْرِ الْأَوْثَانِ وَأَنْ يُوَحَّدَ لَا يُشْرَكَ بِهِ شَيْءٌ قُلْتُ لَهُ فَمَنْ مَعَكَ؟ قَالَ حُرٌّ وَعَبْدٌ قَالَ وَمَعَهُ يَوْمَئِذٍ أَبُو بَكْرٍ وَبِلَالٌ مِمَّنْ آمَنَ بِهِ وَذَكَرَ الْحَدِيثَ  

[Machine] Hassan [the simple sea] , if you remember a longing from your brother of confidence then remember your brother Abu Bakr in what they did, the best of creation and the most just after the Prophet and the first of them in what they carried. And the second, the praised one, is his scene and the first of the people among them to believe in the messengers. He lived a praiseworthy life for the sake of Allah, following the guidance of his companion in the past and what they both handed down. The Sheikh said, it is also similar to seeking a precedent in the Banu Taym tribe, the patience of Abu Bakr As-Siddiq in a group of companions with the Messenger of Allah on the day of Uhud, among them Talhah bin Ubaydullah, who is also from the Taym tribe; for he is Talhah bin Ubaydullah bin Uthman bin Amr bin Ka'b bin Sa'd bin Taym bin Murrah. This genealogy was narrated to us by Abu Abdullah Al-Hafiz, who narrated from Abu Ja'far Al-Baghdadi, who narrated from Abu Ulatha, who narrated from his father, who narrated from Ibn Lahe'ah, who narrated from Abu Al-Aswad, who narrated from Urwah bin Az-Zubayr, who mentioned it. And Az-Zuhri and others also mentioned that Talhah showed patience with the Prophet on the day of Uhud, and Malik bin Zuhair threw a spear at the Messenger of Allah that day, so Talhah bin Ubaydullah protected the face of the Messenger of Allah with his hand, and his finger was injured. This is mentioned by Al-Waqidi with its chain of narration.  

حَسَّانَ [البحر البسيط] إِذَا تَذَكَّرْتَ شَجْوًا مَنْ أَخِي ثِقَةٍ فَاذْكُرْ أَخَاكَ أَبَا بَكْرٍ بِمَا فَعَلَا خَيْرُ الْبَرِيَّةِ أَوْفَاهَا وَأَعْدَلُهَا بَعْدَ النَّبِيِّ وَأَوْلَاهَا بِمَا حَمَلَا وَالتَّالِيَ الثَّانِيَ الْمَحْمُودُ مَشْهَدُهُ وَأَوَّلُ النَّاسِ مِنْهُمْ صَدَّقَ الرُّسُلَا عَاشَ حَمِيدًا لِأَمْرِ اللهِ مُتَّبِعًا بِهَدْيِ صَاحِبِهِ الْمَاضِي وَمَا انْتَقَلَا قَالَ الشَّيْخُ وَيُشْبِهُ أَنْ يُرِيدَ بِالسَّابِقَةِ فِي بَنِي تَيْمٍ صَبْرَ أَبِي بَكْرٍ الصِّدِّيقِ ؓ فِي جَمَاعَةٍ مِنَ الصَّحَابَةِ ؓ مَعَ رَسُولِ اللهِ ﷺ يَوْمَ أُحُدٍ مِنْهُمْ طَلْحَةُ بْنُ عُبَيْدِ اللهِ ؓ وَهُوَ أَيْضًا تَيْمِيٌّ؛ فَإِنَّهُ طَلْحَةُ بْنُ عُبَيْدِ اللهِ بْنِ عُثْمَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ 13097 حَدَّثَنَا بِهَذَا النَّسَبِ أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ أَبُو جَعْفَرٍ الْبَغْدَادِيُّ ثنا أَبُو عُلَاثَةَ ثنا أَبِي ثنا ابْنُ لَهِيعَةَ ثنا أَبُو الْأَسْوَدِ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ فَذَكَرَهُ وَكَذَلِكَ ذَكَرَهُ الزُّهْرِيُّ وَغَيْرُهُ صَبَرَ طَلْحَةُ مَعَ النَّبِيِّ ﷺ يَوْمَ أُحُدٍ وَرَمَى مَالِكُ بْنُ زُهَيْرٍ رَسُولَ اللهِ ﷺ يَوْمَئِذٍ فَاتَّقَى طَلْحَةُ بْنُ عُبَيْدِ اللهِ بِيَدِهِ وَجْهَ رَسُولِ اللهِ ﷺ فَأَصَابَ خِنْصَرَهُ فَشَلَّتْ ذَكَرَهُ الْوَاقِدِيُّ بِإِسْنَادِهِ  

[Machine] I saw the hand of Talhah, with which the Prophet ﷺ was saved, had become paralyzed.  

رَأَيْتُ يَدَ طَلْحَةَ الَّتِي وَقَى بِهَا النَّبِيَّ ﷺ قَدْ شَلَّتْ  

[Machine] I saw the Messenger of Allah, ﷺ , when he went to climb the rock. The Messenger of Allah, ﷺ , appeared that day between two armors, so he was unable to climb it. Talhah ibn 'Ubaid Allah sat under it, so the Messenger of Allah, ﷺ , got up until he reached it. The Messenger of Allah, ﷺ , said, "Talhah has performed a duty." Ibn Ishaq mentioned that Talhah was one of the eight who preceded the people in Islam. As for the muesaharah (thigh-to-thigh marriage) mentioned among Banu Taym, it is from the side of Aisha bint Abi Bakr Siddiq, the wife of the Prophet, ﷺ , the beloved of Allah.  

رَأَيْتُ رَسُولَ اللهِ ﷺ حِينَ ذَهَبَ لِيَنْهَضَ إِلَى الصَّخْرَةِ وَكَانَ رَسُولُ اللهِ ﷺ قَدْ ظَاهَرَ بَيْنَ دِرْعَيْنِ يَوْمَئِذٍ فَلَمْ يَسْتَطِعْ أَنْ يَنْهَضَ إِلَيْهَا فَجَلَسَ طَلْحَةُ بْنُ عُبَيْدِ اللهِ تَحْتَهُ فَنَهَضَ رَسُولُ اللهِ ﷺ حَتَّى اسْتَوَى عَلَيْهَا فَقَالَ رَسُولُ اللهِ ﷺ أَوْجَبَ طَلْحَةُ وَذَكَرَ ابْنُ إِسْحَاقَ أَنَّ طَلْحَةَ مِنَ الثَّمَانِيَةِ الَّذِينَ سَبَقُوا النَّاسَ بِالْإِسْلَامِ وَأَمَّا الْمُصَاهَرَةُ الَّتِي ذَكَرَهَا فِي بَنِي تَيْمٍ فَهِيَ مِنْ جِهَةِ عَائِشَةَ بِنْتِ أَبِي بَكْرٍ الصِّدِّيقِ ؓ زَوْجِ النَّبِيِّ ﷺ حَبِيبَةِ حَبِيبِ اللهِ ﷻ