The Companions Who Accepted Islam through Abu Bakr

Ibn Ishaq said: Among those who accepted Islam through Abu Bakr’s invitation, as it reached him, were ‘Uthman ibn ‘Affan, al-Zubayr ibn al-‘Awwam, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, and Talhah ibn ‘Ubayd Allah. Abu Bakr brought them to the Messenger of Allah; they responded, accepted Islam, and prayed with him. The Messenger is reported to have said that whenever he invited someone to Islam, that person hesitated and deliberated, except Abu Bakr, who did not hold back or waver when he invited him.

Ibn Hisham notes that the words “through his invitation” come from a source other than Ibn Ishaq, and explains a rare verb as delaying or holding back. The editor supplies genealogical and biographical information for the Companions, drawing on established biographical dictionaries; differing names, kunyas, dates, and reports are retained as variants rather than harmonized.

The source gives the lineages and biographies of ‘Uthman, al-Zubayr, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, and Talhah. It records that ‘Uthman migrated to Abyssinia with Ruqayyah and missed Badr while caring for her, though another report says he was ill. Al-Zubayr was among the early Muslims and took part in the migrations and battles; reports differ over his age when he accepted Islam. ‘Abd al-Rahman also made both migrations, fought at Badr, and was sent to Dumat al-Jandal. Sa‘d is described as one of the ten promised Paradise, and the Prophet prayed that his aim and supplication be answered. Talhah’s kunya was Abu Muhammad al-Fayyad; he was martyred at the Battle of the Camel.

The notes provide variant genealogies, mothers, kunyas, dates, and accounts of each man’s migrations and deaths. They record that al-Zubayr was said to have been the first to draw his sword in Islam and that he gave away his income from his dependants. Dates of death and ages differ among reports; the source preserves those disagreements.

Ibn Ishaq lists Abu ‘Ubaydah ibn al-Jarrah; Abu Salamah ‘Abd Allah ibn ‘Abd al-Asad; al-Arqam ibn Abi al-Arqam; ‘Uthman ibn Maz‘un and his brothers Qudamah and ‘Abd Allah; ‘Ubaydah ibn al-Harith; Sa‘id ibn Zayd and his wife Fatimah bint al-Khattab; Asma bint Abi Bakr; ‘A’ishah, then still young; and Khabbab ibn al-Aratt. Ibn Hisham says Khabbab was from Tamim, though another view makes him from Khuza‘ah.

The editor gives lineages and reports about these early Muslims: Abu ‘Ubaydah’s role at Uhud and his death during the plague of ‘Amwas; Abu Salamah’s migration with Umm Salamah and his later death from a wound; al-Arqam’s house by al-Safa, where Muslims gathered secretly; and ‘Uthman ibn Maz‘un’s early migration and burial in al-Baqi‘. The notes record disagreements about names, ancestry, dates, and the timing of the prohibition of wine. Sa‘id ibn Zayd’s marriage to Fatimah bint al-Khattab is connected in the report to ‘Umar’s later acceptance of Islam.

The notes continue with the ancestry and accounts of al-Arqam, ‘Uthman ibn Maz‘un, ‘Ubaydah ibn al-Harith, and Sa‘id ibn Zayd. They describe the role of al-Arqam’s house as an early place where the Prophet taught Islam, and preserve variants concerning the names and lineage of these Companions. The account also records their migrations, participation in battles, family ties, and deaths.

Ibn Ishaq lists ‘Umayr ibn Abi Waqqas, the brother of Sa‘d; ‘Abd Allah ibn Mas‘ud ibn al-Harith; and Mas‘ud ibn al-Qari, whose lineage is given through the tribe of al-Qarah. Ibn Hisham’s notes identify ‘Abd Allah ibn Mas‘ud by his kunya, Abu ‘Abd al-Rahman, and say that he accepted Islam early, while tending sheep for ‘Uqbah ibn Abi Mu‘ayt. The Messenger passed by him, and a ewe that had not been giving milk produced abundant milk. Ibn Mas‘ud later fought at Badr and al-Hudaybiyyah. Mas‘ud ibn al-Qari was an early Muslim and fought at Badr.

The editor records variant forms in Ibn Mas‘ud’s lineage and explains a disputed ancestor’s name. ‘Umayr was initially considered too young for Badr but was later permitted to join and was killed there at sixteen. Reports differ in the spelling and ancestry of Mas‘ud ibn al-Qari.

Ibn Hisham says al-Qarah is a tribal nickname. The people called al-Qarah were skilled archers, and an Arab proverb says, “Those who shot at al-Qarah treated them fairly,” because their opponents met them in the very skill for which they were known. The source recounts versions of the proverb’s origin and quotes verses associated with it.

The commentary identifies al-Qarah with ‘Adl and al-Dish, descendants of al-Hun ibn Khuzaymah, and explains the proverb through reports of conflicts and contests in archery. Several literary sources are cited, and variants of the accompanying verses are noted.

Ibn Ishaq lists Sulayt ibn ‘Amr, his brother Hatib ibn ‘Amr, ‘Ayyash ibn Abi Rabi‘ah and his wife Asma bint Salamah, Khunays ibn Hudhafah, and ‘Amir ibn Rabi‘ah, an ally of the family of al-Khattab ibn Nufayl. The editor notes variant forms in several names. Sulayt was among the early emigrants. ‘Ayyash and his wife migrated to Abyssinia and later to Medina. Khunays was an early emigrant, fought at Badr, and died in Medina from wounds received at Uhud. Reports differ on ‘Amir’s tribal affiliation, though they agree he was an ally of al-Khattab; he migrated and fought at Badr and other battles.

The notes give variant spellings and genealogies and biographical reports about the migrations and deaths of these people. They explain that ‘Ayyash was related to Abu Jahl through his mother and that his wife was among the women who migrated. The source preserves variant dates for ‘Amir’s death and a correction to the lineage of Khunays.

Ibn Ishaq lists ‘Abd Allah ibn Jahsh and his brother Abu Ahmad, both allies of Banu Umayyah; Ja‘far ibn Abi Talib and his wife Asma bint ‘Umays; Hatib ibn al-Harith and his wife Fatimah bint al-Mujallal; Hatib’s brother Hattab and his wife Fukayhah; Ma‘mar ibn al-Harith; al-Sa’ib ibn ‘Uthman ibn Maz‘un; al-Muttalib ibn Azhar and his wife Ramlah; and al-Nahham, whose name was Nu‘aym ibn ‘Abd Allah. The notes say ‘Abd Allah ibn Jahsh was among the early Muslims, migrated twice, fought at Badr, and was martyred at Uhud. Ja‘far migrated to Abyssinia and was killed at Mu’tah; Asma later married Abu Bakr and then ‘Ali. Several of the other families also migrated to Abyssinia.

The editor records variant genealogies and disputed names, including whether Hatib’s brother’s name begins with ha’ or kha’. The notes trace Asma bint ‘Umays’s family relationships and children, and describe the migrations and later fates of the households listed.

Ibn Hisham gives the lineage of Nu‘aym ibn ‘Abd Allah ibn Asid ibn ‘Abd ‘Awf ibn ‘Ubayd ibn ‘Uwayj ibn ‘Adi ibn Ka‘b. He was called al-Nahham because the Messenger is reported to have said, “I heard his voice in Paradise.” Ibn Hisham explains the word as his voice or sound. The editor says Nu‘aym accepted Islam early but concealed it; his people kept him from emigrating because he supported the widows and orphans of Banu ‘Adi. Reports differ over whether he was killed at Ajnadayn or Yarmuk.

The manuscripts differ in Nu‘aym’s lineage; the editor follows biographical sources in correcting the text. The word al-Nahham is explained as referring to a voice or sound, with variant readings recorded.

Ibn Ishaq lists ‘Amir ibn Fuhayrah, the freedman of Abu Bakr. Ibn Hisham says he was a Black man born into slavery among the Azd, whom Abu Bakr purchased. He accepted Islam early and was killed by ‘Amir ibn al-Tufayl at Bi’r Ma‘unah.

Khalid ibn Sa‘id ibn al-‘As and his wife Aminah bint Khalaf accepted Islam. Ibn Hisham records a variant reading of her name as Humaynah. Khalid migrated with her to Abyssinia, where their children Sa‘id and Umm Khalid were born; his brother ‘Amr also migrated with them.

Ibn Ishaq lists Hatib ibn ‘Amr ibn ‘Abd Shams, Abu Hudhayfah ibn ‘Utbah, and Waqid ibn ‘Abd Allah al-Tamimi. Ibn Hisham notes that Abu Hudhayfah’s name is given as Muhashshim in one report, but genealogists identify him as Qays. Hatib was an early Muslim and migrated to Abyssinia twice. Waqid was an early Muslim, fought at Badr, and is remembered for killing ‘Amr ibn al-Hadrami.

The notes discuss variant genealogies, kunyas, and names, and provide biographical details about the migrations and battles of these Companions. They distinguish Waqid’s tribal lineage from his alliance with Banu ‘Adi.

Ibn Ishaq lists Khalid, ‘Amir, ‘Aqil, and Iyas, the sons of al-Bukayr, allies of Banu ‘Adi, and ‘Ammar ibn Yasir, an ally of Banu Makhzum. Ibn Hisham identifies ‘Ammar as ‘Ansi from Madhhij. The notes relate that the sons of al-Bukayr took part in early battles; several were killed at al-Raji‘, Badr, or al-Yamamah. ‘Ammar and his mother Sumayyah were tortured for their faith; he was compelled to utter what his persecutors demanded while his heart remained secure in faith, in connection with Qur’an 16:106. He later migrated to Abyssinia and fought in the major battles.

The notes correct Abu Hudhayfah’s name according to genealogists and recount the fates of the sons of al-Bukayr. They discuss the lineage and alliance of ‘Ammar and his father Yasir, explaining how Yasir came to Makkah and married Sumayyah. The sources differ over the battle in which ‘Ammar’s ear was cut and the date of his death.

Ibn Ishaq lists Suhayb ibn Sinan, of al-Namir ibn Qasit and an ally of Banu Taym ibn Murrah. Ibn Hisham gives his lineage through Rabi‘ah and records another version. Suhayb is also said to have been a freedman of ‘Abd Allah ibn Jud‘an. His father or uncle served the Persian ruler at al-Ubullah. When the Romans raided their area near the Euphrates, they captured Suhayb as a young boy. He grew up among the Romans and spoke with their accent. Kalb later bought him and brought him to Makkah. The account’s biographical notes say he accepted Islam on the same day as ‘Ammar, fought at Badr, and later died in Medina; reports differ about his age and the date of his death.

The commentary gives variant genealogies and explains Suhayb’s capture and upbringing among the Romans. It also records reports about his migration, battles, and death, with differing ages and dates.