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Walid b. al-Mughira
Prominent adversary of the Prophet (s)
Full NameWalid b. al-Mughira b. Abd Allah b. 'Amr b. Makhzum
TeknonymAbu Abd al-Shams
Religious AffiliationZindiq (Manichaean)
LineageQuraysh tribe
Well-known RelativesUncle of Abu Jahl and father of Khalid b. al-Walid
Places of ResidenceMecca
Death1/622-23
Notable rolesMerchant
ActivitiesEnmity with Islam and the Prophet (s)


Walīd b. al-Mughīra (Arabic: ولید بن مُغَیرَه) was a prominent adversary of Islam and the Prophet (s) in Mecca. As a nobleman of the Quraysh tribe, he commanded significant influence and popularity among the polytheists. Walid is also recognized as a judge and arbiter among the Arabs during the pre-Islamic era. He possessed vast wealth and extensive real estate, and accounts of his legendary riches are frequently narrated. He was the uncle of Abu Jahl and the father of Khalid b. al-Walid.

Walid was among the notorious mockers and tormentors of the Prophet (s); reports suggest he, along with several other Quraysh leaders, even plotted to assassinate the Prophet (s). He urged the polytheists of Mecca to brand the Prophet (s) a sorcerer (sāḥir). Several Quranic verses were revealed condemning Walid's disbelief and arrogance, as well as his severe hostility toward the Prophet (s).

It is reported that Walid b. al-Mughira adopted the creed of the Zanādiqa (Manichaeism), influenced by the Christians of al-Hira. He deemed wine (khamr) forbidden and was the first individual to decree the amputation of a thief's hand, a penalty that was subsequently ratified in Islam.

Introduction

Walid b. al-Mughira b. Abd Allah b. 'Amr b. Makhzum[1] was renowned as one of the duhāh (singular: dāhiya; exceptionally shrewd individuals) of the Arabs[2] and a dignitary of the Quraysh in Mecca during the Jahiliyya period.[3] He is described as one of the eldest[4] and most influential members of the Quraysh tribe, holding high status and popularity among the disbelievers and polytheists.[5] His kunya is recorded as Abu Abd al-Shams[6] or Abu Mughira.[7] He served as a judge[8] and was one of the Arab rulers contemporary with the Holy Prophet (s),[9] often sought out by Arabs to adjudicate their disputes and litigations.[10]

Walid was regarded as an eloquent and articulate figure, as well as a connoisseur of poetry.[11] Known as the "Sage of the Arabs" (Ḥakīm al-ʿArab), poets would recite their verses to him; any poem he approved became known as a "selected poem."[12] He was among those deeply impacted by the rhetorical eloquence of the Quran.[13]

Citing a statement by Hassan b. Thabit, some researchers have identified Walid as a non-Arab and a Roman slave who later entered the service of Mughira.[14] Certain sources also allege he was illegitimate.[15]

Uthman b. Maz'un returned to Mecca from Abyssinia under the protection (jiwār) of Walid.[16] It is said that after some time, witnessing Walid's polytheism and the torture endured by other Muslims, Uthman requested that Walid release him from this protection.[17]

Walid b. al-Mughira died in 1/622-23,[18] three months after the migration of the Muslims to Medina,[19] at the age of 95 in Mecca.[20] According to some traditions, he was wounded by a nail at a blacksmith's shop, and the subsequent severe hemorrhage led to his death.[21] It is reported that upon dying, he declared, "The God of Muhammad (s) has killed me."[22]

Among the Wealthiest of Mecca

Walid b. al-Mughira al-Makhzumi was one of the wealthiest men in Mecca.[23] Accounts suggest he began as a butcher[24] or a skilled blacksmith;[25] however, over time, he became a powerful merchant of the Banu Mughira and amassed vast wealth. Reports state he owned ten slaves, each responsible for trading a portion of his assets, and he was described as one of the few possessors of a qinṭār (traditionally defined as an ox-hide filled with gold) at that time.[26] Some sources detail his extensive property and real estate located between Mecca and Ta'if, asserting his wealth amounted to thousands of dinars, with numerous servants and maids assigned to transport his riches.[27]

His immense wealth earned him the epithet ʿIdl Quraysh (The Counterpart of Quraysh);[28] he would single-handedly fund the annual covering (kiswa) of the House of God (the Ka'ba), a cost that matched the contribution of all other Qurayshites combined. Thus, he was deemed the equivalent of the entire Quraysh tribe.[29]

Beliefs and Actions in the Jahiliyya

Sources indicate he was a Zindiq (Manichaean),[30] having adopted this creed from the Christians of al-Hira.[31] Regarding his pre-Islamic beliefs, it is reported that, like Abu Dharr al-Ghifari, Waraqa b. Nawfal, and Hatim al-Ta'i, he considered wine (khamr) forbidden.[32] Some sources claim he was the first to prohibit wine[33] and even punished his own son for consuming it.[34]

Walid is credited with being the first to decree the amputation of a thief's hand, a penalty later confirmed in Islam.[35] He was also the first to remove his shoes upon entering the Ka'ba, a practice the Muslims subsequently adopted.[36] It is reported that he was the pioneer in ruling based on compurgation (qasāma), which was also endorsed by Islam.[37] Furthermore, he is recorded as the first person who, during the reconstruction of the Ka'ba, dared to demolish a portion of the structure when no one else had the courage to do so.[38]

Enmity with Islam and the Prophet (s)

Walid b. al-Mughira was advanced in years at the advent of Islam; nevertheless, alongside the chieftains and wealthy elite of the Quraysh,[39] he actively opposed and exhibited hostility toward Islam and the Prophet (s).[40] He is categorized among the principal mockers of the Prophet (s),[41] grouped with figures such as al-As b. Wa'il al-Sahmi, al-Aswad b. Abd Yaghuth, al-Aswad b. al-Muttalib, and al-Harith b. Hanzala[42] (or al-Harith b. Talatila al-Khuza'i)[43] as one of the five notorious mockers. While reports differ regarding the specific nature of their mockery, there is no dispute that they utilized their power, grandeur, and social standing to torment the Prophet (s).[44] Walid and his cohorts reportedly instigated their children and slaves to throw camel entrails and dung on the Prophet (s) to harass and harm him.[45] Walid viewed submission to the Prophet (s)—who possessed neither comparable wealth nor followers—as a humiliation.[46] Some sources mention a failed attempt by Walid and several other polytheists, including Abu Jahl, to assassinate the Prophet (s).[47] It is said he was cursed by the Prophet (s).[48]

Various sources detail Walid b. al-Mughira's antagonism toward the Prophet (s). For instance, despite privately acknowledging that the Prophet (s) was neither a sorcerer nor insane, he urged the Meccan polytheists to brand him a sorcerer to impede the progress of Islam among the populace and pilgrims from other regions.[49] It is said that despite his enmity, upon hearing verses of the Quran, he was struck by its eloquence, remarking: "By God, this speech possesses a certain sweetness and a special beauty shines from it. It is a tree whose branches are fruitful and whose trunk is blessed. This is speech that no human can utter."[50]

Verses Regarding Him

Several verses were revealed condemning Walid b. al-Mughira's disbelief and arrogance in response to his hostility toward the Prophet (s) and Islam.[51] It is said that no individual has been as severely rebuked by the verses of the Quran as he was.[52] Notable verses include:

  • Qur'an 74:10-26: These verses allude to his abundant wealth and children, his greed in accumulating riches, and his assertion that the Quran was magic, attributing it to mere human speech. God identifies him as an enemy to the Quranic verses and declares his destination to be Hell.[53] According to some commentators, he was nicknamed Waḥīd (The Loner) because he is referred to in Qur'an 74:11 ("Leave Me [to deal] with him whom I created alone").[54] It is reported that following the revelation of these verses, his wealth and progeny continuously diminished until his death.[55]
  • Qur'an 15:94-96: These were revealed regarding the mockery orchestrated by Walid and other polytheists.[56] It is said that after these verses were revealed, all the mockers, including Walid b. al-Mughira, perished under unnatural circumstances.[57]
  • Qur'an 43:31-32: These verses refute the contention of people like Walid, who argued that the Quran ought to have been revealed to a dignitary of Mecca or Ta'if. By "the great men of the two towns," the polytheists referred to Walid b. al-Mughira from Mecca and 'Urwa b. Mas'ud al-Thaqafi (or Habib b. 'Amr al-Thaqafi) from Ta'if.[58] This claim stemmed from the disbelievers' assumption that prophethood was the prerogative of those possessing material grandeur, wealth, and power.[59]
  • Qur'an 6:10: Revealed to console the Prophet (s) regarding those who mocked him. It is reported that the Prophet (s) was deeply saddened after being subjected to mockery by Walid b. al-Mughira, Umayya b. Khalaf, and Abu Jahl; God comforted His Prophet (s) through this verse.[60]
  • Sura al-Kafirun: Revealed when Walid, along with other polytheist leaders, proposed a compromise to the Prophet (s): "For a while (a year) you follow our religion and worship our idols and gods, and for a while (a year) we will follow your religion and worship your God." The Prophet (s) decisively rejected their proposal, prompting the revelation of this Sura.[61]
  • Qur'an 36:9: Revealed when Walid and several polytheists conspired to kill the Prophet (s); although they traced the sound of his voice, they were unable to see him.[62]

Other verses whose occasions of revelation are attributed to Walid b. al-Mughira by some commentators include Qur'an 68:11,[63] Qur'an 17:15,[64] and Qur'an 6:124.[65]

Notable Relatives

Walid b. al-Mughira was a chieftain of the Banu Makhzum[66] and the uncle of Abu Jahl.[67] He is said to have had seven sons, though figures of 10 or 13 have also been cited.[68] His children included Walid, Khalid, 'Umara, Hisham, al-As, Qays, and Abd Shams.[69] His sons accompanied him constantly and were active in trade.[70] Several of them, including Walid,[71] Khalid, Hisham, and 'Umara, eventually converted to Islam.[72] Khalid, who became a renowned commander in the Muslim conquests,[73] is considered Walid's most famous son.[74] His son Walid migrated to Medina with the Holy Prophet (s),[75] whereas another son, Abu Qays, was killed by Imam Ali (a)[76] during the Battle of Badr.[77] His daughter, Fatima, participated in the Battle of Uhud against the Muslims.[78]

Notes

  1. ↑ Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122; Ibn Ḥabīb, al-Muḥabbar, vol. 1, p. 132.
  2. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394.
  3. ↑ Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122; ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 107.
  4. ↑ Ibn Hishām, al-Sīra al-nabawiyya, vol. 1, p. 270; Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394.
  5. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 203.
  6. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 203; Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122.
  7. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 203.
  8. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 204.
  9. ↑ Ibn Ḥabīb, al-Muḥabbar, vol. 1, p. 132; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 1, p. 258.
  10. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 107, vol. 10, p. 275.
  11. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 16, p. 398.
  12. ↑ Ṭabarsī, Iʿlām al-warā, 1390 AH, p. 41.
  13. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 16, p. 398.
  14. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 8, p. 186.
  15. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  16. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 3, p. 494.
  17. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 3, p. 494.
  18. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 2, p. 398.
  19. ↑ Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122.
  20. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 134.
  21. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 380; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 19, p. 165.
  22. ↑ Baḥrānī, al-Burhān fī tafsīr al-Qurʾān, 1416 AH, vol. 3, p. 390.
  23. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 114.
  24. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 125.
  25. ↑ Ibn Qutayba, al-Maʿārif, 1992, p. 575.
  26. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394.
  27. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  28. ↑ Ibn Ḥabīb, al-Muḥabbar, vol. 1, p. 132.
  29. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 203; Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122.
  30. ↑ Ibn Ḥabīb, al-Munammaq, 1405 AH, p. 389; Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122.
  31. ↑ Ibn Ḥabīb, al-Muḥabbar, vol. 1, p. 161.
  32. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 8, p. 262.
  33. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 8, p. 261.
  34. ↑ Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122.
  35. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 11, p. 225.
  36. ↑ Ibn Qutayba, al-Maʿārif, 1992, p. 551.
  37. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 8, p. 261.
  38. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 1, p. 116; Bayhaqī, Dalāʾil al-nubuwwa, 1405 AH, vol. 2, p. 59; Ṣāliḥī Shāmī, Subul al-hudā, 1414 AH, vol. 2, p. 170; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 19.
  39. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 107.
  40. ↑ Ibn Hishām, al-Sīra al-nabawiyya, vol. 1, p. 271; Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 1, p. 157.
  41. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394; Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 203; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 19, p. 165.
  42. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 12, p. 198.
  43. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 380; Zamakhsharī, al-Kashshāf, 1407 AH, vol. 2, p. 591.
  44. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 19, p. 165.
  45. ↑ Āyitī, Tārīkh-i payāmbar-i Islām (s), 1378 Sh, pp. 112-113.
  46. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 107.
  47. ↑ Bayhaqī, Dalāʾil al-nubuwwa, 1405 AH, vol. 2, p. 197.
  48. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 380.
  49. ↑ For example, see: Ibn Sayyid al-Nās, ʿUyūn al-athar, 1414 AH, vol. 1, p. 119; Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394.
  50. ↑ For example, see: Bayhaqī, Dalāʾil al-nubuwwa, 1405 AH, vol. 2, p. 199; Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 12, p. 350.
  51. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1391 Sh, vol. 7, p. 107.
  52. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 502.
  53. ↑ Ibn Hishām, al-Sīra al-nabawiyya, vol. 1, p. 271; Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 32, p. 301; Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 20, p. 85; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 5, p. 260.
  54. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394; Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  55. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  56. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 1, p. 380; Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 12, p. 198.
  57. ↑ Baḥrānī, al-Burhān fī tafsīr al-Qurʾān, 1416 AH, vol. 3, p. 390; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 7, p. 328; Mughniyya, al-Tafsīr al-kāshif, 1424 AH, vol. 4, p. 491.
  58. ↑ Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 5, p. 90.
  59. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 71; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 21, p. 49.
  60. ↑ Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 3, p. 5.
  61. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh, vol. 20, p. 225; Ṭabarī, Jāmiʿ al-bayān, 1412 AH, vol. 30, p. 214; al-Shaykh al-Ṭūsī, al-Tibyān, vol. 10, p. 420.
  62. ↑ Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 3, p. 258.
  63. ↑ Kāshānī, Tafsīr-i manhaj al-ṣādiqīn, 1336 Sh, vol. 9, p. 375.
  64. ↑ Ibn ʿĀshūr, al-Tafsīr al-taḥrīr wa l-tanwīr, 1420 AH, vol. 14, p. 40.
  65. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 4, p. 559.
  66. ↑ Ibn Ḥabīb, al-Muḥabbar, vol. 1, p. 122.
  67. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 394.
  68. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  69. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  70. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  71. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 4, p. 98.
  72. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 10, p. 585.
  73. ↑ For example, see: Balādhurī, Futūḥ al-buldān, 1988, pp. 68, 94, 113.
  74. ↑ Ibn Ḥabīb, al-Muḥabbar, vol. 1, p. 108; Ziriklī, al-Aʿlām, 1989, vol. 8, p. 122.
  75. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 4, p. 98.
  76. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 10, p. 204.
  77. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, 1414 AH, vol. 1, p. 307.
  78. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 313; Wāqidī, al-Maghāzī, 1409 AH, vol. 1, p. 203; Ibn al-Athīr, al-Kāmil, 1385 AH, vol. 2, p. 149.

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  • Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 2nd ed., 1390 AH.
  • Ṭabarsī, Faḍl b. al-Ḥasan, Iʿlām al-warā bi-aʿlām al-hudā, Tehran, Islāmiyya, 1390 Sh.
  • Ṭabarsī, Faḍl b. al-Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Tehran, Nāṣir Khusraw, 3rd ed., 1372 Sh.
  • Ṭabarī, Muḥammad b. Jarīr b. Yazīd, Tārīkh al-umam wa l-mulūk, Beirut, Dār al-Turāth, 1387 AH.
  • Ṭabarī, Muḥammad b. Jarīr, Jāmiʿ al-bayān fī tafsīr al-Qurʾān, Beirut, Dār al-Maʿrifa, 1412 AH.
  • ʿAlī, Jawād, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, Beirut, Dār al-ʿIlm li-l-Malāyīn, 1391 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar, al-Tafsīr al-kabīr (Mafātīḥ al-ghayb), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 3rd ed., 1420 AH.
  • Qurṭubī, Muḥammad b. Aḥmad, al-Jāmiʿ li-aḥkām al-Qurʾān, Tehran, Nāṣir Khusraw, 1364 Sh.
  • Qummī, ʿAlī b. Ibrāhīm, Tafsīr al-Qummī, Qom, Dār al-Kitāb, 3rd ed., 1363 Sh.
  • Kāshānī, Mullā Fatḥ Allāh, Tafsīr manhaj al-ṣādiqīn fī ilzām al-mukhālifīn, Tehran, Mohammad Hassan Elmi Bookstore, 1336 Sh.
  • Mughniyya, Muḥammad Jawād, al-Tafsīr al-kāshif, Qom, Dār al-Kitāb al-Islāmī, 1424 AH.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dār al-Kutub al-Islāmiyya, 10th ed., 1371 Sh.
  • Wāqidī, Muḥammad b. ʿUmar, al-Maghāzī, Beirut, Muʾassasat al-Aʿlamī, 3rd ed., 1409 AH.
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