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Hakim b. Hizam
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Personal Information
Full NameHakim b. Hizam b. Khuwaylid al-Asadi al-Qurashi
TeknonymAbu Khalid
Epithet 
Well Known As 
LineageQuraysh
Well-Known RelativesLady Khadija (a) (aunt), al-Zubayr b. al-'Awwam (cousin), 'Abd Allah b. Hakim (son)
Birth13 years before Am al-Fil (560 CE)
Place of Birth 
Muhajir/Ansar 
Place(s) of ResidenceMecca and Medina
Death54/673-74 in Medina
Cause of Death 
Martyrdom 
Cause of Martyrdom 
Burial Place 
Religious Information
Conversion to IslamAfter the Conquest of Mecca in 8/629-30
Presence at ghazwasIn Badr, against the Muslims
Migration to 
Known for 
Other Activities 
Works 


Ḥakīm b. Ḥizām was a companion of the Prophet (s) and a prominent figure within the Quraysh tribe. He was the nephew of Lady Khadija (a) and a cousin of al-Zubayr b. al-'Awwam. Although Sunni sources claim he was born inside the Ka'ba, this assertion is often dismissed due to weak chains of transmission; scholars evaluate it as a fabrication by the Zubayrids intended to manufacture virtues for their kin and undermine the significance of Imam Ali's (a) birth in the Ka'ba.

Renowned for his wealth and philanthropy, Hakim played a significant role in Meccan society. During the Age of Ignorance, he purchased Zayd b. Haritha for Lady Khadija (a), and reports suggest that during the economic blockade of the Muslims in Shi'b Abi Talib, he smuggled provisions to her. Conversely, Hakim attended the Dar al-Nadwa assembly that opposed the Prophet of Islam (s) and was present when the decision was made to have youths from various tribes assassinate the Prophet (s). He also fought against the Muslims in the Battle of Badr, serving as a financial backer for the Quraysh army. He narrowly escaped death in the battle.

Hakim accepted Islam along with his children during the Conquest of Mecca and eventually immigrated to Medina. Following the Battle of Hunayn, he was among those granted a larger share of the spoils as part of the "reconciling of hearts" (ta'lif al-qulub). He became a staunch supporter of the third caliph, 'Uthman b. 'Affan, attending his burial and performing the funeral prayer over his body.

After 'Uthman's death, Hakim pledged allegiance to Imam Ali (a); however, he refused to support the Imam (a) in his wars. His son, 'Abd Allah, served as a standard-bearer in 'Aisha's army during the Battle of Jamal, where he was killed. Numerous narrations and reports concerning historical and jurisprudential matters are attributed to Hakim. Muhammad Taqi Shushtari, a scholar of Rijal, identifies him as an adherent of the 'Uthmaniyya school, arguing that his pledge of allegiance to Imam Ali (a) was made without genuine conviction.

General Introduction

Hakim b. Hizam b. Khuwaylid al-Asadi al-Qurashi[1] al-Makki[2], known by the kunya Abu Khalid,[3] was a descendant of Qusay b. Kilab[4] from the Banu Asad tribe.[5] He is recognized as a nobleman and prominent leader of the Quraysh tribe[6] during both the Age of Ignorance and the Islamic era.[7] He was a companion of the Prophet (s),[8] and some sources allege he was a close friend of the Prophet (s) both prior to and following the prophetic mission,[9] noting his deep affection for him.[10]

Hakim was born in Mecca 13 years before the Year of the Elephant.[11][12] He is said to have lived for 120 years,[13] split evenly with 60 years spent in the Jahiliyya and 60 years in the Islamic era.[14] Hakim passed away in Medina in 50/670, 54/673-74,[15] or 60/679-80[16] during the reign of Mu'awiya b. Abi Sufyan.[17] He lost his sight toward the end of his life[18] and frequently lamented this affliction.[19]

During the Jahiliyya, Hakim b. Hizam participated in the Battle of Fijar, where his father was killed.[20] He was regarded as wise, charitable, pious, and wealthy.[21] He was also a scholar of genealogy,[22] possessing particular expertise in the lineage and history of the Quraysh.[23] One of the gates of al-Masjid al-Haram is named the Gate of Hakim b. Hizam.[24]

Claim of Hakim's Birth in the Ka'ba

Some reports suggest that Hakim b. Hizam's mother, identified as either Hakima[25] or Safiyya (Fakhita) d. Zuhayr b. al-Harith,[26] gave birth to him inside the Ka'ba.[27] In his Sahih, Muslim al-Naysaburi asserts that Hakim b. Hizam was born inside the Ka'ba;[28] however, he provides no evidence to substantiate this. al-Nawawi, a Sunni scholar of the 7th/13th century, cites claims that Hakim was born inside the Ka'ba and that this distinction belongs to no one else, while simultaneously noting that scholars view reports of Imam Ali's (a) birth in the Ka'ba as weak.[29]

Conversely, numerous Shi'a[30] and Sunni sources[31] reject the claim of Hakim's birth in the Ka'ba due to weak chains of transmission. It is noted that the narrators of this tradition are considered unreliable according to Sunni biographical standards.[32] Scholars argue that this narrative was fabricated to diminish the unique virtue of Imam Ali's (a) birth in the Ka'ba.[33]

Sayyid Ja'far Murtada al-'Amili posits that the Zubayrids' kinship with and affection for Hakim motivated them to fabricate merits for him, laying the groundwork for the attribution of the birth in the Ka'ba to him. This contradicts numerous mutawatir reports stating that Imam Ali (a) is the only person born in the Ka'ba—a merit exclusive to him.[34] Furthermore, even if the report of Hakim's mother entering the Ka'ba were accurate, it would not constitute a miraculous virtue; reports indicate the door was open for an occasion, and she entered alongside other women of the Quraysh tribe. In contrast, the Ka'ba was locked during Imam Ali's (a) birth, yet by God's command, the wall split open to admit his mother, who remained inside for three days.[35]

See also: Born in the Ka'ba

Opposition to Islam and the Prophet (s)

Hakim b. Hizam was a member of Dar al-Nadwa, the assembly hall for high-level tribal deliberations. He participated in the council's decisions against the Prophet (s), including the meeting that resulted in the plot to have youths from various tribes assassinate the Prophet (s).[36] While participation in Dar al-Nadwa was typically restricted to those over sixty, Hakim was a notable exception, admitted to the council at the age of fifteen.[37]

Participation in the Battle of Badr against Muslims

Hakim fought against the Muslims in the Battle of Badr and served as a provisions supplier for the Quraysh army,[38] although some reports suggest he initially opposed the conflict and urged the Quraysh to withdraw.[39] Upon learning that Quraysh nobles like Hakim were present on the battlefield, the Messenger of God (s) remarked that Mecca had committed its "pieces of liver"—its most cherished sons—to the war.[40] Hakim narrowly escaped death in the battle.[41] Following his conversion to Islam, he would often swear a solemn Oath by saying: "By the God Who saved me in the Battle of Badr."[42] He is also the source of reports concerning the sighting of angels assisting the Muslims during the battle.[43]

Conversion to Islam in the Conquest of Mecca

Hakim b. Hizam converted to Islam alongside his children in 8/629-30 during the Conquest of Mecca.[44] As the Messenger of God (s) positioned his army near Mecca, Hakim and Abu Sufyan went out to gather intelligence. After encountering 'Abbas b. 'Abd al-Muttalib and engaging in discussions with the Prophet (s),[45] Hakim accepted Islam the following morning.[46] Upon entering the city, the Prophet (s) declared Hakim's house a safe haven.[47] A narration mentions that a day prior to the conquest, the Prophet (s) named four individuals, including Hakim, expressing a desire that they not remain in a state of disbelief.[48]

Reports indicate that Hakim expressed regret for his delayed acceptance of Islam, his failure to emigrate to Medina, and his adherence to the ways of the Quraysh polytheists and ancestors.[49] While in Mecca, he retained ownership and responsibility for Dar al-Nadwa; he eventually sold the building to Mu'awiya b. Abi Sufyan[50] and dedicated the proceeds to the way of God.[51] He later immigrated to Medina, where he settled.[52]

Participation in the Battle of Hunayn

Hakim was counted among the Tulaqa[53] and the Mu'allafat al-Qulub (those whose hearts were to be reconciled)[54] during the Battle of Hunayn.[55] Prophet Muhammad (s) granted him a share of the spoils from the battle.[56] Historical sources frequently cite the Prophet's (s) counsel to Hakim following his persistent requests for a greater share of the spoils.[57] It is said that after heeding this advice, Hakim never accepted material gifts from anyone for the remainder of his life.[58]

Support for Uthman

Hakim b. Hizam was a staunch supporter of the third caliph, 'Uthman b. 'Affan,[59] and participated in his burial.[60] Following 'Uthman's assassination, his body was left unburied for three days.[61] Hakim, accompanied by Jubayr b. Mut'im, petitioned Imam Ali (a) for permission to bury him, to which the Imam (a) agreed.[62] However, their attempt to bury 'Uthman in al-Baqi' met with resistance from demonstrators,[63] who demanded he be interred in the Jewish cemetery. Hakim swore that as long as he, a descendant of Qusay, was alive, he would not permit such treatment of 'Uthman's body.[64] Ultimately, despite intense opposition,[65] he performed the funeral prayer over 'Uthman[66] and buried him in Hash Kawkab, an area outside al-Baqi' that was later annexed to the cemetery during the reign of Mu'awiya b. Abi Sufyan.[67]

Absence of Support for Imam Ali (a)

Upon Imam Ali (a)'s accession to the Caliphate, Hakim pledged allegiance; however, he refrained from accompanying the Imam (a) in his wars, though he did not join the forces fighting against him.[68] Reports suggest, however, that Hakim provided moral support to those seeking vengeance for 'Uthman.[69] Following the Battle of Jamal, when Imam Ali (a) stood over the body of Hakim's son, 'Abd Allah—who had fought in 'Aisha's army—he remarked that while the son had opposed him, the father, despite not offering assistance, had not withdrawn his allegiance.[70]

Narrator of Hadith

Hakim b. Hizam is recognized as a narrator of the Prophet of Islam (s).[71] Approximately forty narrations attributed to him[72] are recorded in the Sihah al-Sitta.[73]

Hakim provided reports on various historical events, including Hilf al-Fudul,[74] the marriage of the Prophet (s) to Lady Khadija (a),[75] and the Battle of Badr.[76] His account of the Battle of Badr, relayed to Marwan b. al-Hakam, is cited in several sources.[77] Narrations from him concerning jurisprudence are also found in the literature.[78]

In his biographical work Rijal,[79] al-Shaykh al-Tusi—along with other Shi'a sources[80]—lists Hakim as a companion and narrator, offering neither specific praise nor condemnation. However, Muhammad Taqi Shushtari in Qamus al-rijal notes that while Sunnis view his Islam favorably, he was a staunch adherent of the 'Uthmanid faction who pledged allegiance to Imam Ali (a) only under duress.[81]

Notable Relatives

Hakim b. Hizam was the nephew of Lady Khadija (a)[82] and a cousin of al-Zubayr b. al-'Awwam.[83] His brother, Khalid b. Hizam, was among the emigrants to Abyssinia but died from a snakebite during the journey.[84] It is reported that Qur'an 4:100 was revealed in his honor.[85]

Hakim had three sons: 'Abd Allah, Khalid, and Hisham.[86] Some sources mention a fourth son, Yahya.[87] All were companions of the Prophet (s).[88] His son 'Abd Allah served as the standard-bearer for 'Aisha's army during the Battle of Jamal,[89] where he was killed by Malik al-Ashtar.[90] His father had explicitly opposed his participation in the war against Imam Ali (a).[91] Another son, Hisham, is said to have died before his father,[92] though other accounts suggest he died in the Battle of Ajnadayn.[93] 'Abd Allah, the grandson of 'Abd Allah b. Hakim, is identified as the husband of Sakina daughter of Imam al-Husayn (a).[94] 'Amr b. Khalid al-Saydawi, one of the Martyrs of Karbala,[95] was a grandson of Hakim b. Hizam.[96]

Profession and Wealth of Hakim

During the Jahiliyya, Hakim b. Hizam was an active merchant, undertaking commercial journeys to Yemen and the Levant,[97] through which he amassed significant fortune.[98] Muhammad Taqi Shushtari, author of Qamus al-rijal, cites a report detailing Hakim's purchase and hoarding of city provisions, an action for which he was rebuked by the Prophet (s).[99] He was also known for his hospitality[100] and generosity.[101] He claimed to distribute a portion of his trade profits among the poor of his tribe.[102]

During one Hajj pilgrimage, Hakim sacrificed one hundred camels and manumitted one hundred slaves.[103] Reports also mention his donation of one hundred[104] or one thousand sheep.[105] Some sources note that this generosity extended back to the Jahiliyya period.[106] It is said he replicated every charitable act performed during the Jahiliyya after his conversion to Islam.[107] While still a polytheist, he offered an expensive garment to the Prophet (s). The Messenger of God (s) refused the gift due to Hakim's polytheism but purchased it from him instead, subsequently gifting it to Usama b. Zayd.[108]

Hakim reportedly refused allowances from any of the three caliphs.[109] Both Abu Bakr and 'Umar b. al-Khattab attempted to designate stipends for him, but he declined their offers.[110] According to some accounts, Hakim advised 'Umar b. al-Khattab against bestowing wealth upon the Quraysh, arguing that it would discourage them from trade and that such benevolence could not be guaranteed in perpetuity.[111]

Support for the Banu Hashim in Shi'b Abi Talib

Hakim b. Hizam purchased Zayd b. Haritha for Lady Khadija (a). Following her marriage to the Prophet (s), Khadija gifted Zayd to the Messenger of God (s), who subsequently freed him.[112]

Some historical sources claim that during the economic blockade of the Banu Hashim in Shi'b Abi Talib, Hakim smuggled provisions to Lady Khadija (a) and even clashed with Abu Jahl while assisting the Muslims.[113] Sayyid Ja'far Murtada al-'Amili has cast doubt on this narrative, questioning how an individual who conspired to assassinate the Prophet (s) and hoarded Mecca's provisions could have performed such a deed.[114]

Notes

  1. ↑ Ibn Ḥibbān, Tārīkh al-ṣaḥāba, 1408 AH, p. 68.
  2. ↑ Nawawī, Tahdhīb al-asmāʾ wa l-lughāt, 1430 AH, p. 121.
  3. ↑ Muqaddamī Baṣrī, al-Tārīkh wa asmāʾ al-muḥaddithīn wa kunāhum, 1428 AH, p. 159.
  4. ↑ Samʿānī, al-Ansāb, 1382 AH, vol. 1, p. 214.
  5. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 9, p. 288.
  6. ↑ Ibn ʿAbd Allāh, Kitāb nasab Quraysh, 1999, p. 231.
  7. ↑ Ibn ʿAbd al-Barr, al-Istiʿāb, 1412 AH, vol. 1, p. 362.
  8. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 15, p. 93.
  9. ↑ Ibn Ḥajar, al-Iṣāba, 1415 AH, vol. 2, p. 98; Zirikli, al-Aʿlām, 1989, vol. 2, p. 269.
  10. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 68.
  11. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 387.
  12. ↑ Ibn al-Kalbī, Jamharat al-nasab, 1407 AH, p. 72.
  13. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 11, p. 516.
  14. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 369.
  15. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 11, p. 515.
  16. ↑ al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1427 AH, p. 38; Ibn Ḥajar, al-Iṣāba, 1415 AH, vol. 2, p. 98.
  17. ↑ Ibn ʿAbd al-Barr, al-Istiʿāb, 1412 AH, vol. 1, p. 362; Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 15, p. 94.
  18. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35.
  19. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 387.
  20. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 11, p. 515; Ibn Ḥajar, al-Iṣāba, 1415 AH, vol. 2, p. 98.
  21. ↑ Ibn ʿAbd al-Barr, al-Istiʿāb, 1412 AH, vol. 1, p. 362.
  22. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 15, p. 97; Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 13, p. 131.
  23. ↑ Ibn Ḥajar, al-Iṣāba, 1415 AH, vol. 2, p. 98.
  24. ↑ Diyār al-Bakrī, Tārīkh al-khamīs, Beirut, vol. 1, p. 124.
  25. ↑ Ibn Ḥibbān, Tārīkh al-ṣaḥāba, 1408 AH, p. 68.
  26. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35.
  27. ↑ Ibn al-Kalbī, Jamharat al-nasab, 1407 AH, p. 72; Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 366; Ibn Ḥibbān, Tārīkh al-ṣaḥāba, 1408 AH, p. 68; Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 36.
  28. ↑ al-Naysābūrī, Ṣaḥīḥ Muslim, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 3, p. 1164.
  29. ↑ Nawawī, Tahdhīb al-asmāʾ wa l-lughāt, 1430 AH, p. 121.
  30. ↑ Shūshtarī, Iḥqāq al-ḥaqq, 1409 AH, vol. 33, p. 231; Murtaḍā ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabī al-Aʿẓam, 1426 AH, vol. 2, p. 161.
  31. ↑ Ibn al-Jawzī, Tadhkirat al-khawāṣṣ, 1418 AH, p. 20.
  32. ↑ Guruh-i Pasukh bih Shubuhat, "Is there a valid narration regarding the birth of the Commander of the Faithful (a) in the Ka'ba?", Vali-e-Asr Research Institute.
  33. ↑ "Miraculous birth in the Ka'ba: A unique virtue of Imam Ali (a)", Ayin-e Rahmat.
  34. ↑ Murtaḍā ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabī al-Aʿẓam, 1426 AH, vol. 2, p. 162.
  35. ↑ "Miraculous birth in the Ka'ba: A unique virtue of Imam Ali (a)", Ayin-e Rahmat.
  36. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 2, p. 370; Ibn Hishām, al-Sīra al-nabawiyya, Beirut, vol. 1, p. 481.
  37. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 367; Ibn Kathīr, al-Bidāya wa l-nihaya, 1407 AH, vol. 8, p. 69.
  38. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 384; Ṭabarsī, Iʿlām al-warā, 1417 AH, vol. 1, p. 168.
  39. ↑ Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 1, p. 102; Bayhaqī, Dalāʾil al-nubuwwa, 1405 AH, vol. 3, p. 65.
  40. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 2, p. 437.
  41. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 2, p. 437; Wāqidī, al-Maghāzī, 1409 AH, vol. 1, p. 61; Tamīmī, al-Sīra al-nabawiyya wa akhbār al-khulafāʾ, 1417 AH, vol. 1, p. 168.
  42. ↑ Ibn ʿAbd Allāh, Kitāb nasab Quraysh, 1999, p. 231; Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35.
  43. ↑ Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 1, p. 108.
  44. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 68.
  45. ↑ Wāqidī, al-Maghāzī, 1409 AH, vol. 2, pp. 814-815; Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 68.
  46. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 3, p. 55; Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 68.
  47. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 3, p. 55.
  48. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 374.
  49. ↑ Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 1, pp. 368-369.
  50. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 367.
  51. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 69.
  52. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 11, p. 516.
  53. ↑ Mālikī, al-Ṣuḥba wa l-ṣaḥāba, 1422 AH, pp. 192-193.
  54. ↑ Ibn Ḥabīb, al-Muḥabbar, Beirut, p. 473.
  55. ↑ Ibn ʿAbd Allāh, Kitāb nasab Quraysh, 1999, p. 231.
  56. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 2, p. 116.
  57. ↑ For example see: Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 377; Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 37.
  58. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35; Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 69.
  59. ↑ Madelung, The Succession to Muhammad, 1377 Sh, p. 168.
  60. ↑ Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 13, p. 131.
  61. ↑ Khuzāʿī, Takhrīj al-dalālāt, 1419 AH, p. 204.
  62. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 9, p. 288.
  63. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 9, p. 289; Khuzāʿī, Takhrīj al-dalālāt, 1419 AH, p. 204.
  64. ↑ Ibn Aʿtham, al-Futūḥ, 1411 AH, vol. 2, p. 436.
  65. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 9, pp. 288-289.
  66. ↑ Ibn Aʿtham, al-Futūḥ, 1411 AH, vol. 2, p. 436.
  67. ↑ Amīnī, al-Ghadīr, 1416 AH, vol. 9, p. 289.
  68. ↑ Madelung, The Succession to Muhammad, 1377 Sh, p. 217.
  69. ↑ Madelung, The Succession to Muhammad, 1377 Sh, p. 202.
  70. ↑ al-Shaykh al-Mufīd, al-Irshād, 1413 AH, vol. 1, p. 255.
  71. ↑ Ṣafadī, al-Wāfī bi-l-wafayāt, 1401 AH, vol. 13, p. 130.
  72. ↑ Zirikli, al-Aʿlām, 1989, vol. 2, p. 269.
  73. ↑ Ibn Ḥajar, al-Iṣāba, 1415 AH, vol. 2, p. 97.
  74. ↑ Ibn Ḥabīb al-Baghdādī, al-Munammaq, 1405 AH, p. 186; Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 1, p. 103.
  75. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, pp. 12-13.
  76. ↑ Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 1, p. 108.
  77. ↑ For example see: Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 371; Abū l-Faraj al-Iṣfahānī, al-Aghānī, 1415 AH, vol. 4, p. 386.
  78. ↑ For example see: al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1422 AH, vol. 3, p. 64.
  79. ↑ al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1427 AH, p. 38.
  80. ↑ For example see: Astarābādī, Manhaj al-maqāl, 1422 AH, vol. 4, p. 354; Tafreshī, Naqd al-rijāl, 1377 Sh, vol. 5, p. 49.
  81. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 3, p. 629.
  82. ↑ Ibn ʿAbd al-Barr, al-Istiʿāb, 1412 AH, vol. 1, p. 362.
  83. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 1, p. 522.
  84. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 1, p. 569.
  85. ↑ Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 2, p. 208; Ibn Abī Ḥātim, Tafsīr al-Qurʾān al-ʿaẓīm, 1419 AH, vol. 3, p. 1050.
  86. ↑ Ibn Ḥibbān, Tārīkh al-ṣaḥāba, 1408 AH, p. 68.
  87. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 11, p. 515.
  88. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 11, p. 515; Ibn ʿAbd al-Barr, al-Istiʿāb, 1412 AH, vol. 1, p. 362.
  89. ↑ al-Shaykh al-Mufīd, al-Jamal, 1413 AH, p. 324; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 3, p. 485.
  90. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1387 AH, vol. 4, p. 525.
  91. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 3, p. 630.
  92. ↑ Ibn ʿAbd Allāh, Kitāb nasab Quraysh, 1999, p. 231.
  93. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 4, p. 623.
  94. ↑ Abū l-Faraj al-Iṣfahānī, al-Aghānī, 1415 AH, vol. 17, p. 219; Ibn al-Kalbī, Jamharat al-nasab, 1407 AH, p. 72; Ibn ʿAbd Allāh, Kitāb nasab Quraysh, 1999, p. 59.
  95. ↑ Tabari, Tarikh al-Umam wa l-muluk, 1967, vol. 5, p. 446.
  96. ↑ Samāwī, Ibṣār al-ʿayn, 1419 AH, p. 117.
  97. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, pp. 378-379.
  98. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 69.
  99. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 3, p. 630.
  100. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35; Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 384.
  101. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 1, p. 522; Nawawī, Tahdhīb al-asmāʾ wa l-lughāt, 1430 AH, p. 122.
  102. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 378.
  103. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 383.
  104. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 36.
  105. ↑ Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 1, p. 368.
  106. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35; Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 1, p. 254.
  107. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 2, p. 35; Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 1, p. 522.
  108. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 4, p. 48; Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, pp. 373, 379.
  109. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 15, p. 97.
  110. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 8, p. 69; Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 15, p. 108.
  111. ↑ Ibn Bakkār, Jamharat nasab Quraysh wa akhbāruhā, 1419 AH, vol. 1, p. 384.
  112. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 1, p. 386; Ibn Qāniʿ al-Baghdādī, Muʿjam al-ṣaḥāba, 1424 AH, vol. 5, p. 1703.
  113. ↑ Ibn Isḥāq, Sīrat Ibn Isḥāq, 1410 AH, p. 161; Amīn, Aʿyān al-Shīʿa, 1403 AH, vol. 8, p. 116.
  114. ↑ Murtaḍā ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabī al-Aʿẓam, 1426 AH, vol. 3, p. 200.

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Template:Muslims at the time of the Conquest of Mecca and after

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