Those who remained steadfast on Islam During the Apostasy Part 5

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Those from al Yamamah who remained steadfast on Islam

The news of the apostasy of Musaylimah al Kadhdhab[1] in al Yamamah has overshadowed other reports of the steadfastness of groups of truthful Muslims in al Yamamah in general and from the tribe of Banu Hanifah—the tribe of Musaylimah—in particular. In fact, as we mentioned at the beginning of this book, many contemporary authors have overlooked mentioning the Muslims who held on to their Islam during the Fitnah of Musaylimah, stood up against him, and supported the armies of the Khilafah to put an end to his Fitnah.

We have credible narrations that shed light on this fact that has been overlooked by many. Ibn A’tham[2] mentions that among those who remained steadfast on Islam in al Yamamah was Thumamah ibn Uthal,[3] who was one of the well-known men of Banu Hanifah. Therefore, people gathered around him when they learned about Khalid’s radiya Llahu ‘anhu march towards them, as he was one of their seniors, intelligent, understanding, had a good sense of judgment, and he was against Musaylimah in his apostasy. One of the things he said to those who followed Musaylimah:

 

ويحكم يا بني حنيفة اسمعوا قولي تهتدوا وأطيعوا أمري ترشدوا واعلموا أن محمدا كان نبيا مرسلا لا شك في نبوته ومـسـيـلـمـة رجل كذاب لا تغتروا بكلامه وكذبه فإنكم قد سمعتم القران الذي أتى به محمد وآله عن ربه إذ يقول

Alas, O Banu Hanifah, listen to my words, you will be guided, and obey my order, you will be rightly guided, and know that Muhammad was a prophet sent, there is no doubt in his prophethood, while Musaylimah is a lying man. Do not be deceived by his speech and his lies, for you have heard the Qur’an that Muhammad salla Llahu ‘alayhi wa sallam came with from his Lord when it says:

 

حم تَنْزِيْلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيْزِ الْعَلِيْمِ غَافِرِ الذَّنْۢبِ وَقَابِلِ التَّوْبِ شَدِيْدِ الْعِقَابِ ذِي الطَّوْلِ ۖ لَا إِلٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيْرُ

Ha, Meem. The revelation of the Book [i.e., the Qur’an] is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.[4]

 

فأين هذا الكلام من كلام مسيلمة الكذاب فانظروا في أموركم ولا يذهبن هذا عنكم ألا وإني خارج إلى خالد بن الوليد في ليلتي هذه طالبا منه الأمان على نفسي ومالي وأهلي وولدي

How is this comparable to anything that comes from Musaylimah al Kadhdhab? So, look into your affairs and do not let this get away from you. Indeed, I am going out to Khalid ibn al Walid tonight, seeking security for myself, my money, my family, and my children…

 

Those from among his tribe who were guided replied saying:

 

نحن معك يا أبا عامر فكن من ذلك على علم

We are with you, O Abu ‘Amir, so understand that.

 

Then Thumamah ibn Uthal set out in the dead of night with a group from Banu Hanifah until he caught up with Khalid ibn al Walid and sought security from him, and he granted him and his companions security.

A narration of al Kala’i[5] confirms what Ibn A’tham mentioned. It mentions him telling his people that there is no prophet with Muhammad nor after him. This narration also mentions a part of Musaylimah’s Qur’an to prove its absurdity,[6] as well as poetry attributed to Thumamah, including:

 

فإنك في الأمر لم تشرك	مسيلمة ارجع ولا تمحك
فكان هواك هوى الأنوك	كذبت على الله في وحــيــه
وإن ياتهـــــم خــــــالـد تــــرك	ومناك قومك أن يمنعوك
ولا لك في الأرض من مسلك	فمالك من مصعد في السماء

Musaylimah, turn back and do not be quarrelsome,

For you did not share in the matter (of prophethood).

You lied about Allah in His revelation,

your desire was the desire of an idiot.[7]

The good fortune of your people lies in them preventing you,

And if Khalid comes to them, they will leave you.

For you have no means of ascent to heaven,

Nor do you have a path on earth.

 

A narration in Tarikh al Tabari[8] mentions that reinforcements were coming to Thumamah ibn Uthal from Banu Tamim, and when their factions reconciled among themselves, it caused harm to him, until ‘Ikrimah came to him and revitalized him, because ‘Ikrimah had come to al Yamamah before Khalid ibn al Walid.[9] This same narration appears in al Kamil,[10] with a minor difference that doesn’t change the meaning.

A narration in al Bidayah wa al Nihayah[11] confirms Thumamah’s role in the war against Musaylimah and the assistance that ‘Ikrimah ibn Abi Jahl^[12] afforded to him in this matter.

The accounts by al Tabari[13] and Ibn al Athir[14] state that one of the reasons Musaylimah courted Sajah and made peace with her was his fear of Thumamah or Shurahbil ibn Hasanah, one of the leaders of the troops fighting the apostates, defeating him and taking control over the tribe of Hajr or the tribes around them.

A narration, agreed upon by al Tabari,[15] al Kala’i,[16] Ibn al Athir,[17] Ibn Kathir,[18] Ibn A’tham al Kufi,[19] and Ibn ‘Abdul Barr[20], states that Thumamah ibn Uthal joined al ‘Ala’ ibn al Hadrami, to whom Abu Bakr radiya Llahu ‘anhu, had given the flag of fighting the apostates in Bahrain. He brought with him the Muslims of Banu Hanifah from Banu Suhaym, and the villagers from the rest of Banu Hanifah, with the intention of fighting the apostates. The narration mentions that Thumamah was among those who were exemplary in the fight against the apostates with al ‘Ala’ ibn al Hadrami. That is why al ‘Ala’ ibn al Hadrami honoured him and gifted him clothes including a piece of cloth that had patterns on that that belonged to al Hutam ibn Dubay’ah[21], and it was a cloth that al Hutam used to take pride in. The Banu Qays ibn Tha’labah killed Thumamah when they saw this piece of cloth with him.[22]

Among those who remained steadfast on Islam in al Yamamah were also Majja’ah ibn Murarah[23] and Sariyah ibn ‘Amir.[24] Majja’ah was among the nobles of Banu Hanifah.[25] The evidence for this is their admission before Khalid radiya Llahu ‘anhu about their true stance towards Musaylimah and his claims, and Majja’ah’s subsequent confession before Abu Bakr radiya Llahu ‘anhu when he was brought to him,[26] and he disassociated himself from Musaylimah in front of al Siddiq radiya Llahu ‘anhu.[27]

Among those who remained steadfast on Islam in al Yamamah was Ma’mar ibn Kilab al Rumani.[28] He admonished Musaylimah and his followers from Banu Hanifah and prohibited them from apostasy. He was a neighbour to Thumamah ibn Uthal, and he witnessed the Battle of al Yamamah with Khalid ibn al Walid radiya Llahu ‘anhu.[29]

Among the leaders of al Yamamah who were secretly Muslims were Ibn ‘Amr al Yashkuri,[30] who was one of the friends of al Rajjal ibn ‘Unfuwah,[31] and he composed poetry which spread in al Yamamah, and people recited it, a part of this poem is reproduced below:

 

قوم رجال على الهدى أمثالي	إن ديني ديــــــــــــن النبي وفي الـ
ورجال ليسوا لنا برجال	أهلك القوم محكم بن طفيل
لّه حــــــــــنيـفـا فـــإني لا أبالي	إن تكن ميتتي على فطرة الـ

Surely my religion is the religion of the Prophet,

And in the tribe are men who are on guidance like me.

Muhakkam ibn Tufayl[32] destroyed the people,

And men who are not men in our opinion.

If my death is upon the natural path of Allah,

Upright, then I do not care.

 

When Musaylimah and Muhakkam, and the nobles of the people of al Yamamah heard this, they sought him, but he managed to escape them, and joined Khalid ibn al Walid radiya Llahu ‘anhu, and informed him about the situation of the people of al Yamamah, and pointed out their flaws.[33]

‘Umar ibn Sabi al Yashkuri was among the companions of Khalid radiya Llahu ‘anhu, and he was one of the leaders of al Yamamah. Khalid radiya Llahu ‘anhu sent him to his people to dissuade them from Musaylimah, as they did not know about his conversion to Islam. He was a hardworking leader and knight, but the people of al Yamamah who were deceived by Musaylimah denied him and accused him, so he left them.[34]

The Prophet of Allah salla Llahu ‘alayhi wa sallam tried to reform Musaylimah through a Muslim man from Banu Hanifah.[35] When Musaylimah began having doubts regarding this matter, he sent two men from his people to Madinah to find out the news of this person from Banu Hanifah who was sent by the Prophet of Allah to Musaylimah in an attempt to reform him. One of these two men was one of those who stood firm on Islam during the Fitnah of Musaylimah.[36]

And those who stood firm on Islam in al Yamamah also included ‘Amir ibn Maslamah and his group,[37] Wabar ibn Mashhar al Hanafi,[38] Jabalah ibn Thawr al Hanafi,[39] Uthal ibn al Nu’man al Hanafi,[40] Bard ibn Harithah al Yashkuri and his son Shabib who were killed by Musaylimah for this reason,[41] and ‘Amr ibn Hazan al Numairi[42].

In addition to those who we have mentioned, Wathimah^[43] mentions the following people who remained firm on Islam from al Yamamah.

 

1. Al Sa’b ibn ‘Uthman al Suhaymi al Yamami

He was a very old man, lived a long life. He served as a delegate to Nu’man ibn al Mundhir during the period of ignorance, he lived until Islam came and converted to Islam. He warned his people against apostasy when Musaylimah claimed prophethood and composed a poem about it.

 

2. Al Batin ibn ‘Abdullah al Hanafi[44]

 

3. Suhban ibn Shams ibn ‘Amr al Hanafi al Yamami

He wrote to Abu Bakr al Siddiq radiya Llahu ‘anhu saying to him, “The people before us are of three types: a disbeliever who has been tempted, a believer who has been deceived, and a doubter who is troubled.” In the letter, he wrote a poem on the scale of Wasit which is produced below:

 

مما مسيلمة الكذاب ينتحل

إني بريء إلى الصديق معتذر

Indeed, I absolve myself of blame in front of al Siddiq with an apology,

For what Musaylimah the al Khadhdhab claims.

 

The Muslims were delighted by his letter, and the poet of the Muslims said regarding him:

له في قومه حسب ودين

لنعم المرء صهبان بن شمس

What an excellent man is Suhban ibn Shams,

He has status and piety amongst his people.[45]

 

4. ‘Abdur Rahman ibn Muttarih al Hanafi

He wrote to Abu Bakr radiya Llahu ‘anhu informing him about the weak points of the apostates in al Yamamah, and he composed a poem praising Khalid ibn Walid radiya Llahu ‘anhu, saying:

 

والراقصات إلى منى كفار

لسنا نغرك من حنيفة إنهم

We do not deceive you, indeed they are from Hanifah,

And the dancers to Mina are disbelievers.[46]

 

5. Abu al Hussain al Hanafi

Ibn Muttarih al Hanafi says about him, addressing Abu Bakr al Siddiq radiya Llahu ‘anhu:

 

والراقصات إلى منى كفار	لسنا نغرك من حنيفة إنهم
وابن السنين فقد نشا أبرار	غيري وغير أبي الحصين وعامر

We do not deceive you from Hanifah, indeed they,

and the dancers to Mina are disbelievers.

Besides for myself and Abu al Hussain and ‘Amir,

And Ibn al Sunayn for they have grown up pious.[47]

 

6. Al Sa’ib ibn Qatadah al Hanafi al Yamami.

He had a long conversation with Khalid ibn al Walid radiya Llahu ‘anhu in which he informed him that he adhered to Islam and forbade Musaylimah and his people from apostasy, so Khalid radiya Llahu ‘anhu excused him.[48]

 

7. Al Haytham al Hanafi

Wathimah mentioned a poem of his that indicates that he stayed firm on Islam:

 

بذنب الأصيفر الكذاب	أترى خالدا يقتلنا اليوم
رجعنا عنها على الاعقاب	لم ندع ملة النبي ولا

Do you see Khalid killing us today,

for the sin of al Usayfir al Kadhdhab?

We did not abandon the religion of the Prophet,

Nor did we turn away from it.[49]

 

8. Hussain al Judhami

He was residing among the Banu Hanifah. When they apostatized, he disappeared, worshipping his Lord until Khalid ibn al Walid radiya Llahu ‘anhu captured him and intended to kill him. He said to him, “If you only kill those who oppose or fight you, then I am innocent of them both, and if you take me because of the disbelief of Banu Hanifah, then Allah has absolved me from that with His saying, ‘And no bearer of burdens will bear the burden of another.’” Khalid let him go, and he went to Madinah. His brother Hisn al Judhami says about that:

 

رة سفيان ديننا الإسلام

إنني والحصين وابن أبي بجــ

Indeed, I, and Hussain, and the son of Abu Bajrah, Sufyan, our religion is Islam.

And Sufyan, their third brother, pledged allegiance with the Ansar in Madinah, and they were from them.[50]

 

9. Sufyan ibn Abi Bajrah al Judhami

He is the one mentioned by Hisn al Judhami as we referred to in the previous paragraph. Khalid ibn al Walid radiya Llahu ‘anhu captured him and wanted to kill him, and he said:

 

يا خالد، إن رسول الله قال : ما من عبد يقتل عبدا إلا قعد له يوم القيامة على الصراط

O Khalid, indeed the Messenger of Allah said, “Whoever kills a servant, he will find him sitting for him on the bridge on the Day of Resurrection (waiting to take revenge).”

 

So Khalid radiya Llahu ‘anhu let him go.[51]

 

10. Sufyan ibn Sufyan al Judhami

He has been mentioned previously with his brothers Hisn and Hussain[52].

 

11. ‘Umair ibn Dabi al Yashkuri

He was a leader among the leaders of the people of al Yamamah. He was so influential that Khalid radiya Llahu ‘anhu said to him:

 

لو كنت قرشيا لطمعت في الخلافة

If you were a Qurashi, you would have been able to hope for the Khilafah.[53]

The poetry that Ibn Amr al Yashkuri[54] composed is attributed to him.

 

12. Muhriz ibn Qatadah ibn Maslamah al Hanafi

He has composed poetry and given a sermon in which he says:

 

سبحان الله ما أعجب أمركم أدخلكم في الدين نبي وأخرجكم منه كذاب والله لو كان فلان وفلان أحياء ما يلعب بكم الأخينس الكذاب والله ما أصبتم به دنيا ولا آخرة وإني أخاف عليكم العذاب

Glory be to Allah, how amazing is your situation, a Prophet brought you to the religion and a liar made you leave it. By Allah, if so-and-so and so-and-so were alive, the lying al Ukhaynis would not play with you. By Allah, you have not achieved anything in this world or the hereafter, and I fear punishment for you.

 

Then, the apostates from Banu Hanifah stood up to him and said:

 

نهبك لأبيك فإنه كان سيداً فينا

You are causing disrepute to your father, for he was a leader among us.

 

He then left them.[55]

 

13. Nadlah ibn Khalid ibn Nadlah ibn Mahzul

He was dwelling among his maternal uncles, the Banu Hanifah. He travelled away from them when they apostatized, and he recited poetry about it.[56]

 

14. Murrah ibn Sabir (or Sabi) al Yashkuri

His father was the leader of the Banu Yashkur. He addressed Musaylimah with a long speech in which he denied his claim to prophethood. He also addressed the people of al Yamamah with an eloquent speech which they rejected, so he left them, and wrote verses of poetry to Khalid radiya Llahu ‘anhu, a few lines of which are reproduced below:

 

أبرأ إليك من الجحود الكافر	يا ابن الوليد بن المغيرة إنني
والله أشام صحبة من ناشر	أعني مسيلمة الكذوب فإنه

O son of al Walid ibn al Mughirah,

I absolve myself before you from the denial of the infidels,

I mean Musaylimah the liar, for surely he is,

By Allah, a more ill fortuned companion than Qashir.

 

He then joined Khalid and was with him.[57]

 

15. Al Hubab ibn ‘Umair al Sulami al Zakwani

Wathimah has mentioned his eloquent speech and advice to the Banu Hanifah to adhere to Islam and leave Musaylimah al Kadhdhab.[58]

 

16. ‘Uqayl ibn Malik al Himyari

He was from amongst the sons of the kings. He was a neighbour to the Banu Hanifah, and when most of them apostatized, he tried to hold them to Islam, but they disagreed with him. He recited poetry about them, including:

 

عقيل ولو أنصفت لم اعدكم قدري	وقال رجال وقد عدا القوم قدره
على أمره إن العتيق أبو بكر	فلا تأمنوا الصديق والله غالب

Men said, “‘Uqayl has overstepped his bounds in judging the people.”

And If I were just, I would not have considered them above myself,

So, do not be complacent about al Siddiq. And Allah is dominant,

over his affair, the emancipated [from the fire] is Abu Bakr.

 

He then joined Khalid ibn al Walid radiya Llahu ‘anhu and participated in the wars with him.[59]

 

17. Abu al Aswad al Hazzani ibn ‘Anazah

He was dwelling among the Banu Hanifah, but when Musaylimah killed Habib ibn ‘Abdullah al Ansari, the messenger of Abu Bakr al Siddiq radiya Llahu ‘anhu to Musaylimah, Abu al Aswad rejected it and said:

 

ر عظيم في سالف الايام	إن قتل الرسول من حادث الدهـ
مضى أو بقى على الإسلام	بئس من كان من حنيفة إن كان

Indeed, killing a messenger is a major incident,

Since the days gone by.

How evil is a person from Hanifah whether,

he continued or remained on Islam.

 

He then made his Islam known.[60]

Al Suhayli[61] mentioned that the number of Muslims who held fast to Islam and joined Thumamah ibn Uthal and obeyed him were three thousand men. Abu Bakr radiya Llahu ‘anhu honoured those who remained on Islam from the Banu Hanifah, by means of their close relatives.

As a part of this honour, he appointed al Mutarrif ibn al Nu’man ibn Maslamah as the governor of al Yamamah. Al Mutarrif was the nephew of both Thumamah ibn Uthal and Amir ibn Maslamah, who were steadfast in the Fitnah of Apostasy.[62]

 

NEXT⇒ Those who remained steadfast on Islam During the Apostasy Part 6

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[1] This refers to Musaylimah ibn Habib; he came with the delegation of Banu Hanifah to Prophet Muhammad salla Llahu ‘alayhi wa sallam, and the delegation left him behind to look after their caravan during their stay in Madinah, but the Prophet salla Llahu ‘alayhi wa sallam ordered that he be given gifts similar to what his companions received. He claimed prophethood during the life of the Prophet salla Llahu ‘alayhi wa sallam, and al Rajjal ibn ‘Unfuwah bore witness to that. He was also a member of the delegation, and among those the Prophet salla Llahu ‘alayhi wa sallam sent as a jurist to Banu Hanifah, so the people were misled by this. See al Tabaqat, 1/316-317; Futuh ibn A’tham, pg. 24 onwards; Hurub al Riddah, pg. 104 onwards; al Tabari, 3/272 onwards; al Kamil, 2/360 onward; al Bidayah wa al Nihayah, 6/360 onwards; Sirah Ibn Hisham, 2/600.

[2] Futuh Ibn A’tham, 1/28-29.

[3] This refers to Ibn al Nu’man ibn Salamah ibn ‘Utaybah ibn Tha’labah ibn Yarbu’. He wanted to kill Prophet Muhammad salla Llahu ‘alayhi wa sallam during his Jahiliyyah (pre-Islamic period). When the Prophet salla Llahu ‘alayhi wa sallam captured him, he sought pardon. The Prophet salla Llahu ‘alayhi wa sallam pardoned him, and he converted to Islam and adhered to it faithfully. He caused economic difficulty to Quraysh as he did not allow a single grain to reach them from al Yamamah. When Musaylimah apostatized and was followed by many people of al Yamamah, Thumamah stood against him. See his story and a part of his biography in al Tabaqat, 5/550; Hurub al Riddah, pg. 117; al Isabah, 1/203, biography: 961; al Isti’ab, 1/203-205; Usd al Ghabah, 1/246-248.

[4] Surat al Ghafir: 1-3

[5] Hurub al Riddah, pg. 116; and look for a part of this narration in al Tabaqat, 5/550-551.

[6] Ibid., pg. 117, where the story of his conversion to Islam is mentioned.

[7] Al Anwak: Refers to a fool or an idiot.

[8] Al Tabari, 3/269.

[9] This is about the internal conflicts among the tribe of Tamim during the Fitnah of Sajah, and their subsequent reconciliation. Refer to the same source and place.

[10] Ibn al Athir, 2/354.

[11] Ibn Kathir, 6/361.

[12] He was one of the leaders of the eleven armies sent by Abu Bakr radiya Llahu ‘anhu to fight against the apostates. See this in sources such as al Tabaqat, 7/101, 396, 404.

[13]  Al Tabari, 3/272.

[14] Al Kamil, 2/355.

[15] Al Tabari, 6/304-305.

[16] Hurub al Riddah, pg. 197-198.

[17] Al Kamil, 2/369.

[18] Al Bidayah wa al Nihayah, 6/370.

[19] Al Futuh, pg. 48.

[20] Al Isti’ab, 1/206.

[21] One of the leaders of the apostates in Bahrain, he was the brother of Qays ibn Tha’labah. His followers included people from the Banu Bakr ibn Wa’il and others. See: al Tabari, 3/304.

[22] Refer to this report in al Tabari, 3/312; al Kamil, 2/370.

[23] Ibn Salma ibn Zayd… ibn Tha’labah ibn Yarbu’… He was among the delegation of Banu Hanifah to the Prophet salla Llahu ‘alayhi wa sallam, and he converted to Islam. See his lineage and his story during the Fitnah of Musaylimah in al Tabaqat, 5/549-550; al Isti’ab, 3/58; al Isabah, 3/362-363, biography: 7722; Usd al Ghabah, 4/300-301.

[24] Refer to Ibn Sa’d (al Tabaqat, 5/549): Sariyah ibn ‘Amr.

[25] Hurub al Riddah, pg. 29-31, and pg. 120.

[26] Ibid., pg. 172.

[27] Ibid., pg. 172.

[28] The name was corrected by Dr. Wilhelm Hoenerbach (al Zamani). See: Qit’ min Kitab al Riddah by Wathimah, taken from Ibn Hajar’s book, al Isabah, pg. 18.

[29] Al Isabah, 3/499, biography: 8450.

[30] According to Ibn Hajar, the one who said the mentioned poetry is ‘Umair ibn Dabi al Yashkuri. See: al Isabah, 3/121, biography: 6531.

[31] See his story with Musaylimah in al Tabari, 3/282 onwards. He was a greater Fitnah to Banu Hanifah than Musaylimah. See: al Kamil, 2/361; al Kala’i, pg. 103, 104. The Prophet salla Llahu ‘alayhi wa sallam predicted his Fitnah. Al Tabari, 3/287; Futuh Ibn A’tham, 1/24.

[32] He was from the intelligent people of Banu Hanifah who strongly supported Musaylimah. The Muslims killed him on the day of al Yamamah. See his story in: al Tabaqat, 3/377; Hurub al Riddah, pg. 143-144; al Kamil, 2/365, 367; al Tabari, 3/290.

[33] Hurub al Riddah, pg. 104-106, and pg. 120.

[34] Ibid., pg. 115-116. It might be that ‘Umar ibn Sabi al Yashkuri is the same person as Ibn ‘Amr al Yashkuri and ‘Umair ibn Sabi al Yashkuri. Regarding this, refer to the same source, pg. 104, footnote 5, for comparison; as well as Wathimah: Qit’ min Kitab al Riddah, pg. 16, 17.

[35] Ibid., pg. 106.

[36] Ibid., pg. 107.

[37] Ibid., pg. 175.

[38] Al Isabah, 3/629 – 630, biography: 9103.

[39] Ibid., 1/223, biography: 1075.

[40] Al Tabari, 3/282.

[41] Al Isabah, 1/171, biography: 766.

[42] Ibid., 2/532, biography: 5811.

[43] Abu Yazid Wathimah ibn Moosa ibn al Furat al Faris al Fasawi al Washa’, (d. 237 AH): Qit’ min Kitab al Riddah, taken from Ibn Hajar al Asqalani’s book al Isabah. Organized, annotated, and explained by Dr. Wilhelm Hoetrbach, published by Majma’ al ‘Ulama’ wa al Udaba’, 1951, pg. 13; Ibn Hajar: al Isabah, 2/200, biography: 4129.

[44] Wathimah: Qit’ min Kitab al Riddah, pg, 13; al Isabah, 1/173, biography: 779

[45] Wathimah: Ibid., pg. 14; al Isabah, 2/194, biography: 4103.

[46] Wathimah: Ibid.; al Isabah, 3/98, biography: 6378.

[47] Wathimah: Ibid.; al Isabah, 4/48, biography: 316.

[48] Wathimah: Ibid., pg. 15; Ibn Hajar: al Isabah, 2/109, biography: 3661, Subayyi’ ibn Qatadah al Hanafi al Yamami. Wilhelm mentioned nothing about this difference, meaning that he did not indicate to there being a difference in the first name in al Isabah.

[49] Wathimah: Ibid.; al Isabah, 3/621, biography: 9061

[50] Wathimah: Ibid., pg. 15, 16; al Isabah, 1/377, biography: 1988.

[51] Wathimah: Ibid., pg. 16; al Isabah, 2/55, biography: 3319, Sufyan ibn Abi Ghurrah al Judhami.

[52] Wathimah: Ibid.; al Isabah, 2/113, biography: 2687.

[53] Wathimah: Ibid., pg. 16-17. Perhaps he is ‘Umar ibn Sabi or Ibn ‘Amr al Yashkuri.

[54] See: Ibn Hajar: al Isabah, 3/121, biography: 6531.

[55] Wathimah: Qit’ min Kitab al Riddah, pg. 17; al Isabah, 3/486, biography: 8368.

[56] Wathimah: Ibid.; al Isabah, 3/585, biography: 8865.

[57] Wathimah: Ibid., pg. 17, 18; al Isabah, 3/489-490.

[58] Wathimah: Ibid., pg. 18; al Isabah, 1/372, biography: 1943.

[59] Wathimah: Ibid.; al Isabah, 3/108, biography: 6442.

[60] Wathimah: Ibid., pg. 19; al Isabah, 4/13, biography: 90.

[61] Al Rawd al Unf fi Tafsir al Sirah al Nabawiyyah by Ibn Hisham, Dar al Ma’rifah, 1978, 34/253.

[62] Hurub al Riddah, pg. 175.