Dhu al-Qi’dah: The Sacred Month of Peace, The Treaty of Hudaybiyyah, Prophetic Umrahs & Gateway to Hajj
Dhu al-Qi’dah enters the Islamic calendar as the eleventh lunar month, inaugurating the solemn trilogy of consecutive sacred months (al-Ashhur al-Hurum) that spans Dhu al-Qi’dah, Dhu al-Hijjah, and Muharram. Rooted in ancient Arabian and Islamic traditions of tranquility, its very name derives from the Arabic verb for “sitting down” and refraining from warfare, travel, and raiding. In the annals of Prophetic history, Dhu al-Qi’dah holds an extraordinary legacy: it was the month of the monumental Treaty of Hudaybiyyah, celebrated in the Quran as a “Manifest Victory” (Fathan Mubeena), the month of the sacred Pledge of the Tree (Bay’at al-Ridwan), the siege of Banu Qurayzah, and the unique season wherein the Prophet Muhammad ﷺ performed all four of his blessed Umrahs. As pilgrims worldwide finalize their preparations for the supreme rites of Hajj, Dhu al-Qi’dah stands as an indispensable sanctuary of contemplation, non-violence, and spiritual purification. This definitive guide explores its theological sanctity, linguistic roots, transformative historical milestones, juristic rulings, and practical devotions.
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1. Theological Sanctity: First of the Three Consecutive Sacred Months
Dhu al-Qi’dah is anchored in divine revelation as one of the four sacred months ordained by Allah since the primordial inception of the cosmos:
«إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ»
“Indeed, the number of months with Allah is twelve months in the register of Allah from the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them.” (Surah At-Tawbah, 9:36)
In the historic Farewell Pilgrimage sermon delivered on the plain of Arafat and recorded in both Sahih al-Bukhari (Hadith 3197) and Sahih Muslim (Hadith 1679), the Prophet Muhammad ﷺ explicitly delineated the identity and order of these months:
«The year is twelve months, of which four are sacred. Three are consecutive: Dhu al-Qi’dah, Dhu al-Hijjah, and al-Muharram; and Rajab of Mudar, which is between Jumada and Sha’ban.»
By initiating this sacred triad, Dhu al-Qi’dah fulfills three primary theological functions in the divine framework:
1. Absolute Prohibition of Injustice
Under the Quranic mandate “So do not wrong yourselves during them”, sins committed during Dhu al-Qi’dah carry a magnified spiritual liability, while righteous deeds, reconciliations, and charities are multiplied in divine reward.
2. The Core Season of Hajj Travel
As the central month of the three sacred pilgrimage months (Ashhur al-Hajj, Surah Al-Baqarah: 197), Dhu al-Qi’dah serves as the logistical and spiritual corridor through which pilgrims journey toward the Sacred Sanctuary of Makkah.
3. Universal Humanitarian Sanctuary
By enforcing a strict prohibition on offensive hostilities, Islamic law historically guaranteed safe passage along caravan routes, enabling trade caravans, pilgrims, and families to travel without fear of raiding, extortion, or ambush.
Imam Ibn Kathir, in his renowned commentary on Surah At-Tawbah (Ayah 36), cites the eminent Tabi’i scholar Qatadah ibn Di’amah regarding the gravity of the sacred months:
«Injustice during the sacred months is a graver transgression and a greater burden of sin than injustice committed at any other time, even though injustice remains an enormity in every circumstance. However, Allah magnifies of His commands and sanctity whatever He wills. Indeed, Allah chose elite entities from His creation: He chose messengers from among the angels and messengers from among mankind; He chose Dhikr from speech; He chose the mosques from the earth; He chose Ramadan and the sacred months from among the months; He chose Friday from the days; and He chose the Night of Decree from the nights. Therefore, venerate that which Allah has venerated, for matters are only truly magnified by those possessors of understanding whom Allah has gifted with reverence.»
2. Linguistic Roots, Classical Philology & Pre-Islamic Arabian History
The name Dhu al-Qi’dah (ذو القعدة) is constructed from the classical Arabic triconsonantal root qaf-‘ayn-dal (ق-ع-د), which signifies sitting down, desisting, ceasing motion, or abstaining from a previous course of action. Classical lexicographers, including Ibn Manzur in Lisan al-Arab, Al-Jawhari in Al-Sihah, and Al-Azhari in Tahdhib al-Lughah, provide the etymological rationale:
«It was named Dhu al-Qi’dah because the ancient Arabs would sit down and desist from fighting, raiding, hunting, and nomadic migration during it, observing its sacred peace and preparing for the pilgrimage rites of Dhu al-Hijjah.»
Grammatical Analysis: Dhu al-Qi’dah vs. Dhu al-Qa’dah
Classical Arabic grammarians, such as Sibawayh, Al-Kisa’i, and Ibn Jinni, examined the morphological vocalization of the noun:
- With Kasrah (Dhu al-Qi’dah – ذُو الْقِعْدَة): This represents the standard, most eloquent, and grammatically dominant dialect across the vast majority of classical tribes, including Tamim, Qays, and Asad. In Arabic morphology, the pattern fi’lah (فِعْلَة) denotes the state, manner, or enduring condition of sitting in tranquility.
- With Fathah (Dhu al-Qa’dah – ذُو الْقَعْدَة): This vocalization is recognized as a valid dialectical variant from the people of the Hijaz. In morphology, the pattern fa’lah (فَعْلَة) denotes a single instance of sitting (Ism Marrah). While both pronunciations are universally acceptable in Arabic linguistics, reciting it with Kasrah remains the scholarly standard.
Ancient Pre-Islamic Names & The Criminal Practice of Nasi’
Prior to the standardization of the lunar calendar names by Kilab ibn Murrah (the great-great-great-great-grandfather of the Prophet ﷺ) in the fifth century CE, ancient Arabian tribes had diverse regional designations for the eleventh month:
- Hurna (هُرْنَة): Used by the ancient tribes of Thamud and early southern Himyarites, conveying the concept of halting camels, pitching permanent tents, and resting animals after months of long-distance trading.
- Rannah (رَنَّة): Used in northern Najd to denote the soft, repetitive murmuring hum of caravans gathering at communal water wells in anticipation of journeying to the Makkan sanctuary.
- Wabisa (وَبِصَة): Recorded by early historians as referring to the gleaming, radiant campfires ignited along pilgrim paths across the dark Arabian desert.
During the pre-Islamic Jahiliyyah, tribal chieftains frequently manipulated the sacred months through the pagan institution of Nasi’ (intercalation and calendar tampering). If powerful clans wished to continue profitable raiding or engage in revenge feuds during Dhu al-Qi’dah, an official pagan priest from the Kinanah clan, known as the Qalammas, would stand at Mina during Hajj and declare Dhu al-Qi’dah profane for that year, shifting its sanctity arbitrarily to Safar. This commercial and martial fraud was unequivocally condemned by Allah in the Quran:
«إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ ۖ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّوا مَا حَرَّمَ اللَّهُ»
“Indeed, the postponing of a sacred month is only an increase in disbelief by which those who have disbelieved are led astray. They make it lawful one year and unlawful another year to adjust the number of months sanctified by Allah and make lawful what Allah has made unlawful.” (Surah At-Tawbah, 9:37)
3. Monumental Historical Turning Points in Dhu al-Qi’dah
Dhu al-Qi’dah holds a crowning position in the Seerah of the Prophet Muhammad ﷺ, providing the historic backdrop for divine diplomacy, steadfast pledges, and pivotal military developments:
I. The Treaty of Hudaybiyyah: The Manifest Victory (Fathan Mubeena)
Dhu al-Qi’dah, 6 AH (March 628 CE)
In Dhu al-Qi’dah of the sixth year after Hijrah, the Prophet Muhammad ﷺ set out from Madinah with one thousand four hundred unarmed companions. They rode unarmored, donning the white garments of Ihram and driving seventy decorated sacrificial camels, with the sole intention of performing peaceful Umrah at the Ka’bah. Upon arriving at the valley of Hudaybiyyah on the southwestern periphery of the Makkan sanctuary, they found their passage obstructed by the mobilized army of Quraysh, including a cavalry contingent led by Khalid ibn al-Walid.
A succession of diplomatic envoys arrived to negotiate with the Prophet:
- Budayl ibn Warqa’ al-Khuza’i: Representing the neutral Khuza’ah confederacy, who confirmed to Quraysh that the Muslims had come strictly for worship and not for war.
- Urwah ibn Mas’ud al-Thaqafi: The envoy from Ta’if, who observed the companions closely. Upon returning to the Quraysh elders, Urwah delivered his famous assessment: “O people of Quraysh! By Allah, I have visited Chosroes in his empire, Caesar in his domain, and the Negus in his realm, but never have I seen a king revered by his subjects as Muhammad is revered by his companions. When he speaks, they lower their voices in his presence, and they do not look him in the eye out of deep awe for him. They will never surrender him to you under any circumstances!”
- Al-Hulays ibn Alqamah: The leader of the Ahabish tribes, who was so moved by seeing the emaciated sacrificial camels blocked from reaching the House of Allah that he threatened to withdraw his troops unless Quraysh permitted the Muslims to sacrifice.
The Pledge of the Tree (Bay’at al-Ridwan)
When the Prophet dispatched Uthman ibn Affan as his official ambassador into Makkah to reassure the Quraysh leadership, Uthman was detained. False reports spread across the Muslim encampment that Uthman had been assassinated. In response to this grave breach of diplomatic immunity, the Prophet ﷺ summoned all one thousand four hundred companions beneath an acacia tree. He placed his right hand into his left, taking a solemn oath from every believer to stand united and fight to the death. Allah revealed His eternal satisfaction with their devotion in Surah Al-Fath:
«لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا»
“Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest.” (Surah Al-Fath, 48:18)
The Drafting of the Treaty & The Agonizing Test of Abu Jandal
Quraysh dispatched Suhayl ibn Amr to draft a formal non-aggression pact. When Ali ibn Abi Talib began writing: “In the name of Allah, the Entirely Merciful, the Especially Merciful,” Suhayl objected, stating: “As for Ar-Rahman, by Allah, we do not know what He is. Rather, write: ‘In Your name, O Allah (Bismika Allahumma).'” The Prophet instructed Ali to write as Suhayl requested. When Ali wrote: “This is what Muhammad, the Messenger of Allah, has agreed upon,” Suhayl protested again: “If we acknowledged that you were the Messenger of Allah, we would not have barred you from the House nor fought you. Rather, write: ‘Muhammad ibn Abdillah.'” Ali refused to erase the blessed title with his own hand out of profound respect; so the Prophet took the parchment and erased the phrase with his own hand.
While the treaty was being signed, Abu Jandal, the Muslim son of Suhayl ibn Amr, arrived dragging his chains having escaped Makkan imprisonment, begging the Muslims for rescue. Suhayl struck his son across the face and proclaimed: “O Muhammad, this is the very first person on whose behalf I invoke our treaty: you must return him to me!” Despite the heart-wrenching scene, the Prophet upheld the sanctity of covenants, comforting Abu Jandal: “Be patient and anticipate reward, for Allah will surely provide for you and those oppressed with you an escape and relief.”
The Strategic Insight of Umm Salamah
When the treaty was ratified, the Prophet instructed his companions three times to sacrifice their animals and shave their heads to exit Ihram. Overwhelmed by grief at returning without entering Makkah, none of the companions stood up. The Prophet returned in dismay to his tent and confided in his wife, Umm Salamah (Mother of the Believers). With remarkable wisdom, she advised: “O Messenger of Allah! Do not speak a single word to any of them. Go out, slaughter your sacrificial animal, and call your barber to shave your head.” The Prophet followed her counsel. When the companions saw him do so, they instantly sprang into action, slaughtering their animals and shaving each other’s heads. On the march back to Madinah, Allah revealed: “Indeed, We have given you a clear conquest” (Surah Al-Fath: 1). Within two years of peaceful interaction, more people embraced Islam, including legendary commanders Khalid ibn al-Walid and Amr ibn al-Aas, than in the entire preceding two decades combined.
II. The Siege and Judgment of Banu Qurayzah
Dhu al-Qi’dah, 5 AH (April-May 627 CE)
In Dhu al-Qi’dah of the fifth year of Hijrah, immediately after the allied confederates of Quraysh and Ghatafan retreated from the Battle of the Trench (Al-Khandaq), the archangel Jibril descended upon the Prophet ﷺ as he was washing after battle. Jibril asked: “Have you laid down your weapons? By Allah, the angels have not yet laid down their weapons! Advance upon Banu Qurayzah.”
The Prophet immediately issued the historic order to the Muslim ranks: “Let none of you pray Asr except at the settlements of Banu Qurayzah.” For twenty-five days during Dhu al-Qi’dah, the Muslim forces besieged their fortified strongholds due to their act of treason during the existential siege of Madinah. When Banu Qurayzah surrendered, they agreed to abide by the arbitration of their former ally, Sa’d ibn Mu’adh. Sa’d ruled according to the laws of their own scriptures, which the Prophet confirmed was in harmony with the judgment of Allah from above the seven heavens.
III. Umrat al-Qada’ (The Compensatory Pilgrimage of Fulfillment)
Dhu al-Qi’dah, 7 AH (March 629 CE)
Exactly one lunar year after the Treaty of Hudaybiyyah, in Dhu al-Qi’dah of 7 AH, the Prophet Muhammad ﷺ entered Makkah accompanied by two thousand companions to fulfill the missed pilgrimage as stipulated in the truce. As the suspicious pagan leaders of Quraysh retreated to the peaks of Mount Qayqa’an to watch, the Muslims circumambulated the Ka’bah with majestic dignity.
To counter the Makkan rumor that the climate of Yathrib had weakened the Muslims with fever, the Prophet instructed his followers to jog with energetic paces (Raml) during the first three circuits of Tawaf and uncover their right shoulders (Idtiba’). Bilal ibn Rabah ascended the roof of the Ka’bah and called the Adhan, filling the holy valley with the declaration of Tawhid. During this blessed visit, the Prophet contracted his marriage to Maymunah bint al-Harith, cementing alliances across prominent Arabian families.
IV. All Four Prophetic Umrahs Were Performed in Dhu al-Qi’dah
Sahih al-Bukhari (1778) & Sahih Muslim (1253)
In an extraordinary hadith transmitted by Anas ibn Malik and Abdullah ibn Abbas, the Prophet Muhammad ﷺ performed minor pilgrimage four times during his prophetic mission, and every single one of them was executed in the month of Dhu al-Qi’dah:
- Umrat al-Hudaybiyyah (Dhu al-Qi’dah, 6 AH): Where the Prophet was intercepted at Hudaybiyyah and attained the complete spiritual reward of Umrah through the juristic dispensation of Tahallul.
- Umrat al-Qada’ (Dhu al-Qi’dah, 7 AH): The compensatory pilgrimage completed peacefully the following year.
- Umrat al-Ji’ranah (Dhu al-Qi’dah, 8 AH): Performed after the Battle of Hunayn and the distribution of war spoils at al-Ji’ranah on his return toward Madinah.
- Umrah Combined with the Farewell Hajj (Dhu al-Qi’dah, 10 AH): Where the Prophet assumed Ihram in late Dhu al-Qi’dah, combining his Umrah within his singular Hajj.
Imam Ibn al-Qayyim reflected in Zad al-Ma’ad on the profound divine wisdom behind this timing: In pre-Islamic Arabia, the pagans considered performing Umrah during the months of Hajj (Shawwal, Dhu al-Qi’dah, and Dhu al-Hijjah) to be “the most abominable evil on the face of the earth.” They claimed that Umrah was only permissible after the camels’ backs had healed and the traces of Hajj had vanished in Safar. The Prophet intentionally performed every Umrah in Dhu al-Qi’dah to completely demolish this pagan superstition and establish the absolute, eternal legitimacy of minor pilgrimage during the sacred Hajj season.
V. Departure for the Farewell Pilgrimage (Hajjat al-Wada’)
On Saturday, the 25th of Dhu al-Qi’dah, 10 AH, the Prophet Muhammad ﷺ combed his hair, applied fragrant perfume, donned his two clean white cloths of Ihram, and departed Madinah with over one hundred thousand companions. They halted at the Miqat of Dhu al-Hulayfah to pray and pronounce the Talbiyah: “Labbayk Allahumma Labbayk, Labbayka La Shareeka Laka Labbayk”, beginning the epic journey that culminated in the perfection of Islam on the Day of Arafah.
4. Jurisprudence of Dhu al-Qi’dah & The Sacred Months (Fiqh al-Ashhur al-Hurum)
The sacred character of Dhu al-Qi’dah imposes distinct legal and spiritual responsibilities across classical Islamic jurisprudence:
5. Fiqh of Hajj Preparation: The Threshold of Pilgrimage
For prospective pilgrims setting out for Hajj and believers remaining at home, Dhu al-Qi’dah is the designated period for meticulous preparation:
1. Financial Purification (Al-Halal al-Tayyib)
The funds used for Hajj must be purely lawful. The Prophet ﷺ warned that if a pilgrim embarks with ill-gotten wealth and proclaims “Labbayk”, a voice from heaven responds: “Neither your call is answered nor is your journey blessed, and your pilgrimage is rejected.”
2. Settling Outstanding Debts & Redress
Before traveling, one must settle financial debts, secure the creditor’s permission if the debt is deferred, write a clear Islamic will (Wasiyyah), return trusts (Amanat), and reconcile strained family relationships.
3. Master the Fiqh of Manasik
Studying the detailed legal rulings of Ihram, Tawaf, Sa’i, the day of Arafat, Muzdalifah, the stoning of Jamarat, and compensatory ransoms (Fidyah) is an individual obligation (Fard Ayn) upon every intending pilgrim.
4. Spiritual & Physical Conditioning
Building physical stamina through daily walking routines to endure the physically demanding rituals in Mina and Arafat, alongside developing patient restraint against anger, annoyance, and argument.
6. Practical Spiritual Action Plan: Maximizing Dhu al-Qi’dah
For believers not traveling to Makkah, Dhu al-Qi’dah provides a vital launchpad for spiritual self-renewal before the arrival of the grand ten days of Dhu al-Hijjah:
A Weekly Blueprint for Spiritual Growth:
1. Repentance & Cleansing (Tawbah Nasuhah): Approach the sacred month with sincere repentance from major and minor transgressions, entering the final phase of the Islamic year unburdened by guilt.
2. Observing the Voluntary Fasts: Fast the three White Days (the 13th, 14th, and 15th of Dhu al-Qi’dah) along with regular Mondays and Thursdays, training the body and soul in self-discipline.
3. Study Surah Al-Fath & Treaty of Hudaybiyyah: Reflect upon the strategic patience, diplomatic foresight, and profound trust in Allah manifested by the Prophet during Hudaybiyyah, applying these lessons to personal hardships.
4. Guarding the Tongue & Heart: Avoid arguments, malicious gossip, cynical debate, and anger. Cultivate peace within households and communities in honor of the month’s foundational purpose of desisting from conflict.
5. Advance Preparation for Udhiyah (Qurbani): Research and allocate funds for the Eid al-Adha sacrifice early, ensuring that your charitable contribution directly supports impoverished families across the globe.
7. Moonsighting Standards: The Gateway to the 10 Days of Dhu al-Hijjah
The conclusion of Dhu al-Qi’dah directly determines the schedule for the most sacred days of the entire Islamic calendar: the first ten days of Dhu al-Hijjah:
Astronomical & Juristic Moonsighting Protocols:
- Evening of 29th Dhu al-Qi’dah: Moonsighting committees, supreme judicial bodies in Makkah, and global astronomy observatories assemble at sunset to look for the nascent lunar crescent (Hilal).
- If the Crescent is Sighted: Dhu al-Qi’dah ends at 29 days. The 1st of Dhu al-Hijjah commences immediately, fixing the Day of Tarwiyah (8th Dhu al-Hijjah), the supreme Day of Arafah (9th Dhu al-Hijjah), and Eid al-Adha (10th Dhu al-Hijjah).
- If the Crescent is Not Sighted: In accordance with the Prophetic guideline “Complete the count of thirty”, Dhu al-Qi’dah completes 30 full days, offering unified coordination for global pilgrims and fasting believers worldwide.
8. Frequently Asked Questions About Dhu al-Qi’dah (FAQ)
Is Dhu al-Qi’dah one of the four sacred months in the Quran?
Yes, Dhu al-Qi’dah is definitively one of the four sacred months (al-Ashhur al-Hurum) designated by Allah in Surah At-Tawbah (Ayah 36). It inaugurates the continuous three-month sacred period comprising Dhu al-Qi’dah, Dhu al-Hijjah, and Muharram.
Why is it pronounced Dhu al-Qi’dah instead of Dhu al-Qa’dah?
Both pronunciations are legitimate in classical Arabic grammar. Vocalizing with a Kasrah (Dhu al-Qi’dah) is the standard, most eloquent, and preferred form across major classical tribes, denoting the sustained posture of sitting in peace. Vocalizing with a Fathah (Dhu al-Qa’dah) is a recognized Hijazi dialectical variation.
Why did the Prophet perform all four of his Umrahs in Dhu al-Qi’dah?
As recorded in Sahih al-Bukhari and Sahih Muslim, all four Umrahs of the Prophet ﷺ occurred in Dhu al-Qi’dah. Scholars like Ibn al-Qayyim explain that this was a deliberate divine design to shatter the pre-Islamic Jahiliyyah superstition that considered Umrah during the Hajj season to be a grave sin.
What was the Pledge of the Tree (Bay’at al-Ridwan)?
The Pledge of the Tree was an immortal covenant of allegiance taken by one thousand four hundred companions under an acacia tree at Hudaybiyyah in Dhu al-Qi’dah, 6 AH. They pledged to stand firm unto death following false reports of Uthman ibn Affan’s martyrdom. Allah memorialized His divine pleasure with them in Surah Al-Fath (48:18).
When did the Prophet depart for the Farewell Pilgrimage?
The Prophet Muhammad ﷺ departed Madinah for the Farewell Pilgrimage (Hajjat al-Wada’) on Saturday, the 25th of Dhu al-Qi’dah in the 10th year of the Hijrah (10 AH), accompanied by over one hundred thousand pilgrims.
Is fasting recommended during Dhu al-Qi’dah?
Yes, voluntary fasting during the sacred months is highly encouraged across all four Sunni schools of jurisprudence. Believers are particularly recommended to fast the White Days (13th, 14th, and 15th), Mondays, and Thursdays.
Why was the Treaty of Hudaybiyyah called a “Manifest Victory” in the Quran?
Although superficially viewed as a compromise, the treaty compelled Quraysh to formally recognize the Muslim state as an equal sovereign power, instituted a ten-year non-aggression truce that allowed peaceful dialogue, and led to the conversion of thousands of leading figures within two years, laying the foundation for the peaceful Conquest of Makkah.
What was the role of Umm Salamah at Hudaybiyyah?
Umm Salamah (Mother of the Believers) provided the crucial diplomatic advice when the companions were incapacitated by grief. She advised the Prophet to step outside without speaking and perform his own sacrifice and head-shaving. Her counsel preserved unity and prompted the entire body of companions to follow his example without discord.
Conclusion & Classical Scholarly References
Dhu al-Qi’dah stands as a divine sanctuary of peace, calling humanity to lay down instruments of violence, cease interpersonal hostility, and embrace the spiritual stillness necessary to approach the Almighty. By honoring its sacred limits, reflecting upon the diplomatic wisdom of Hudaybiyyah, and preparing our souls for the grand congregation of Hajj, we uphold the eternal covenant established by Allah when He created the heavens and the earth.
Sahih al-Bukhari (Kitab al-Maghazi & Kitab al-Hajj) • Sahih Muslim (Kitab al-Hajj) • Tafsir al-Qur’an al-Azim (Ibn Kathir, Surah At-Tawbah 9:36-37 & Surah Al-Fath 48:1-29) • Zad al-Ma’ad fi Hady Khayr al-‘Ibad (Ibn al-Qayyim) • Lisan al-Arab (Ibn Manzur) • Lata’if al-Ma’arif fima li-Mawasim al-Am min al-Waza’if (Ibn Rajab al-Hanbali) • Al-Bidayah wa al-Nihayah (Ibn Kathir) • Al-Sirah al-Nabawiyyah (Ibn Hisham) • Al-Sunan al-Kubra (Al-Bayhaqi).