in connection with the military campaigns, such as the revelation of al-Anfāl in connection with Badr(1); the revelation of the latter part of Āl Imrān in connection with Uhud, and its opening part in connection with the Christians of Najrān; the revelation of Surah al-Hashr in connection with Banū al-Nadīr; the revelation of al-Ahzāb in connection with the Trench; the revelation of Surah al-Fath in connection with the Treaty of al-Hudaybiyah; the revelation of Barā’ah in connection with the expedition to Tabūk; and other similar instances.

Thus, whenever an account concerning the military campaigns—or matters related to them—is transmitted that is known to be contrary to what actually occurred, it is known to be false. Examples include the manifestly baseless fabrications(2) about the military campaigns related by this Rāfidī and by others like him, whether from the Rāfidah or otherwise, as noted above.

Another example is knowledge of when the various portions of the Quran were revealed. Thus, it is known that the surahs al-Baqarah, Āl Imrān, al-Nisā’(3), al-Mā’idah, al-Anfāl, and Barā’ah were revealed in Medina after the Hijrah; and that al-An‘ām, al-A‘rāf, Yūnus, Hūd, Yūsuf, al-Kahf, Tā Hā, Maryam, “The Hour Has Drawn Near,” “Has There Come upon Man,” and others were revealed in Mecca before the Hijrah. It is also known that the Ascension took place in Mecca; that the Suffah was in Medina; and that the people of the Suffah were among the Companions who did not fight against the Prophet—may Allah bless him and grant him peace. Nor were they a fixed group of particular individuals. Rather, the Suffah was a lodging place where newly arrived strangers who had no family could stay. Among those who joined them were Sa‘d ibn Abī Waqqās, Abū Hurayrah, and other righteous believers. Another example is the case of the men of Uraynah(4), who apostatized from