Introduction

History and Sirah

In the Age of Jahiliyyah, the Arabs did not know what history was. For them, history consisted of orally transmitted accounts inherited from their forefathers. Descriptions of the nature and character of Arab life were the only elements of the history current in that age. It was filled with glorious tales of the bravery and generosity of their ancestors, their loyalty to their tribes, and their adherence to their promises. That history was rich in genealogies and accounts identifying friends and enemies. The history of the Sacred Ka‘bah and its custodians, the account of the origin of the Zamzam well, the biographies of the leaders of Jurhum and Quraysh, the bursting of the Ma’rib dam and the resulting story of its inhabitants being scattered in all directions, and the prophecies and rhymed prose and poetry of soothsayers and priests—all these, through which the nature of the social, political, and religious life of the Arabs of that time can be known, constituted the principal subject matter of the history of the Arab nation. When Islam re-emerged through Hazrat Muhammad, sallallahu alayhi wa sallam, those traditional tales continued to be passed from mouth to mouth. Moreover, the Arab storytellers and narrators found an extensive and far-reaching subject matter in the call to Islam; the signs of prophethood observed before it; his growth and coming of age; his life after prophethood; events from the lives of the Companions of the Messenger of Allah, sallallahu alayhi wa sallam; and the stories of nominal Muslims, Christians, Jews, and polytheists who were hostile to the Messenger of Allah, sallallahu alayhi wa sallam, and his exemplary life. Consequently, these new stories too circulated among them through oral narration in the same manner. The Holy Qur’an, the hadith of the Noble Prophet, sallallahu alayhi wa sallam, and the sayings of the Companions became an extensive record of that new life.

The Holy Qur’an had been written down from the very beginning. However, the hadith of the Noble Prophet, peace and blessings be upon him, remained unwritten for a long period, although people regarded it as reliable and authoritative narration. No one dared to record hadith extensively. It was because of the statement of the Messenger of Allah, sallallahu alayhi wa sallam, narrated by Hazrat Abu Sa‘id (may Allah be pleased with him): “Do not write down anything from me except the Qur’an; and if you have written anything, erase it.”

The significance of this prohibition is quite clear. There was a fear that if the statements of the Messenger of Allah, sallallahu alayhi wa sallam, were written down during the period of Qur’anic revelation, they might become mixed and indistinguishable with the Qur’an. It need hardly be said that this prohibition was pronounced solely with the great objective of avoiding such mixing, and that it was limited to the period of Qur’anic revelation.

Nevertheless, the systematic compilation of hadith was not undertaken on a broad scale until the beginning of the rule of Umar ibn Abd al-Aziz. He occupied the caliphate from 99 AH to 101 AH. It is said that he performed istikhara for forty days over whether he should undertake the compilation of hadith. At last, he received an indication from Allah that it was his duty to undertake it. He therefore appointed Abu Bakr ibn Muhammad ibn Umar ibn Hazm to compile hadith. Abu Bakr was the governor and judge of Madinah. He lived until 120 AH. He wrote down the hadiths he had memorized in book form and sent them to various cities for review. Umar ibn Abd al-Aziz also appointed Muhammad ibn Muslim ibn Shihab al-Zuhri to collect hadith. He compiled a book of hadith.

From then on, the Muslims continued collecting hadith. However, the work did not follow any particular system of arrangement; each person collected it in whatever manner he preferred. Some recorded it in book form under a particular section of the rulings of the Shariah. Thereafter, the practice of compiling books progressed. At this stage, we find that many people arranged the chapters of hadith books and separated the biography of the Messenger of Allah, sallallahu alayhi wa sallam, from those works. At this stage they recorded his birth, his upbringing in the household of his wet nurse, and other events before prophethood. Then they gave detailed accounts of his call to the Quraysh to the religion of Allah, his patience in enduring the oppression and persecution inflicted upon him and his companions by the Quraysh, and other related events. They also included hadiths concerning the events of battles and warfare.

Historians followed a different method. They composed extensive works on history. Through these works, their Islamic sentiment was reflected, because in the person of the Messenger of Allah, sallallahu alayhi wa sallam, they found for Muslims an unquestionably exemplary model and a source of guidance.

Leading Muslim Historians in the Composition of Sirah Works

The earliest authors of works of Sirah were Urwah ibn al-Zubayr ibn al-Awwam (92 AH), Abban ibn Uthman (105 AH), Wahb ibn Munabbih (110 AH), Shurahbil ibn Sa‘d (123 AH), Ibn Shihab al-Zuhri (124 AH), and Abdullah ibn Abu Bakr ibn Hazm (135 AH). Almost all the works composed by them have disappeared. However, some portions have survived in scattered form in various historical works. Tabari’s history is especially noteworthy in this connection. A portion of Wahb ibn Munabbih’s work is currently preserved in Heidelberg, Germany.

After them, another group of authors of works on history and Sirah appeared. Among the famous figures were Musa ibn Uqbah (141 AH), Ma‘mar ibn Rashid (150 AH), and Muhammad ibn Ishaq (152 AH). The foremost figures of the generation after them were Ziyad al-Buka’i (183 AH), al-Waqidi, the author of Maghazi—a history of the battles conducted under the leadership of the Messenger of Allah, sallallahu alayhi wa sallam (207 AH)—Ibn Hisham (218 AH), and the renowned author of Tabaqat, Ibn Sa‘d (230 AH).

The Sirah of Ibn Ishaq

Among the aforementioned works of Sirah, the most famous, most authoritative and reliable, and of the highest quality is the Sirah of Muhammad ibn Ishaq. [1. “Muhammad ibn Ishaq ibn Yasar was the freedman of Abd al-Muttalib ibn Abd Manaf. His grandfather Yasar was one of the prisoners of war from the city of Ayn al-Tamar, situated toward Baria, west of Kufa. When this city came under Muslim control in 12 AH, during the caliphate of Abu Bakr, Yasar was brought to Madinah. His grandson Muhammad was born there in 85 AH. He spent his youth in Madinah. Afterwards he set out to travel through Muslim lands. In 115 AH he went to Alexandria, where he collected and narrated hadith from a group of Egyptian hadith scholars. He then traveled to al-Jazirah, Kufa, Rayy, Buhayrah, and finally Baghdad. He died there in 152 AH. The celebrated scholar Ibn Adi commented about him: ‘Even if Ibn Ishaq’s sole achievement had been to restrain contemporary kings from composing frivolous books and to encourage them to devote themselves to writing about the military struggles of the Messenger of Allah, sallallahu alayhi wa sallam, his attainment of prophethood, and the history of the creation of the world, he would still have been regarded as the foremost and greatest in this achievement.’”] He composed this work at the beginning of the Abbasid period. It is reported that he once entered the court of the Abbasid ruler Mansur in Baghdad. Mansur’s son Mahdi was seated before him. Mansur said, “Ibn Ishaq, do you know who this is?” Ibn Ishaq replied, “Yes, the son of the Commander of the Faithful”—meaning Mansur. Mansur then said, “Go and compose a book for him containing an account of all events from the creation of Adam, peace be upon him, up to the present day.” Ibn Ishaq then left and, after some time, composed the said book and presented it to Mansur. Mansur said, “Ibn Ishaq, you have made the book excessively long. Now write it in abridged form.” The enormous book was then placed in the caliph’s treasury.

The Sirah of Ibn Hisham

After Ibn Ishaq came Ibn Hisham. [2. Abu Muhammad Abd al-Malik ibn Hisham ibn Ayyub al-Himyari. His birthplace was Basra. He later went to Egypt and met Imam al-Shafi‘i. Thereafter, the two engaged extensively in the study of Arabic poetry. In addition to abridging the Sirah of Ibn Ishaq, Ibn Hisham also composed a book about the rulers and genealogy of the Himyar tribe. He wrote another book explaining rare poems related to the Sirah. He died in the city of Fustat in 218 AH.] He presented this Sirah work to us in abridged form. He completed this task nearly half a century after Ibn Ishaq had composed the original work. In preparing this abridged version of Ibn Ishaq’s book, he relied on the mediation of only one person, Ziyad al-Buka’i. [3. Hafiz Abu Muhammad Ziyad ibn Abd al-Malik ibn al-Tufayl al-Buka’i al-Amiri al-Kufi. He was known as al-Buka’i because he originated from Banu al-Buka, a branch of Banu Amir ibn Sa‘sa‘ah. He came to Baghdad, where he learned from Ibn Ishaq the accounts of the military expeditions of the Messenger of Allah, sallallahu alayhi wa sallam, and learned and taught the rulings of the Shariah from Muhammad ibn Salim. He then returned to Kufa. He died there in 183 AH, during the reign of Caliph Harun al-Rashid.] That Ibn Hisham properly valued this teacher is demonstrated by these words cited at the beginning of the book: “I have omitted those matters whose narration would be displeasing to many people, or which al-Buka’i did not establish as authentic for us through his own narration.”] The original work of Ibn Ishaq, as narrated by Ibn Hisham, presents the contents of this present book in a greatly abridged and edited form. In some places, he incorporated additions and criticisms. At other times, he compared or examined Ibn Ishaq’s narrations against the narrations of other scholars. He gave some description of the method he followed in compiling the work at its very beginning. Even so, we have no doubt that Ibn Hisham compiled Ibn Ishaq’s work with complete honesty, reliability, and devotion. He did not change a single word of it. Wherever he felt it necessary to point out a defect in Ibn Ishaq’s narration, explain an obscure statement, or present another narration contradicting one of them, he began it with the words, “Ibn Hisham says.”

Abbreviation was essentially the principal objective of his compilation of the Sirah. For this reason, he omitted the history of the descendants of Ishmael, peace be upon him, beginning from the earliest age of creation, as well as other stories in which he found no connection with the Sirah. Nor did he include those poems whose authenticity he doubted.

Whoever attempts to discover the contents of the original Sirah work through Ibn Hisham’s compilation will find in it the utmost devotion and complete reliability that characterized the Muslim scholars of that early age.

The Status of the Sirah of Ibn Hisham

In reality, Ibn Ishaq’s Sirah has from ancient times to the present been regarded as the principal authoritative work for students of Sirah. Very few people well versed in the life history of the Messenger of Allah, sallallahu alayhi wa sallam, failed to accept Ibn Ishaq’s Sirah as the principal guide in this subject. This Sirah of Ibn Ishaq has long been known among scholars as the “Sirah of Ibn Hisham,” because Ibn Hisham was its compiler and abridger. Ibn Khallikan says: “Ibn Hisham brought together, compiled, and abridged the entire life history collected by Ibn Ishaq, including the military and ordinary life history of the Messenger of Allah, sallallahu alayhi wa sallam. This is the work that is currently cherished in the hands of readers under the name Sirah of Ibn Hisham.”

Quite a number of annotators and commentators came forward to write commentaries on the Sirah of Ibn Hisham. Among them, the commentary entitled al-Rawd al-Unuf by Abu al-Qasim Abd al-Rahman al-Suhayli (581 AH) is very detailed and extensive. [4. Abu al-Qasim Abd al-Rahman ibn Abdullah ibn Ahmad ibn al-Khusaymi al-Suhayli al-Andalusi al-Maliki. Suhayl is the name of a valley in the Qura region of Spain. He was born in 508 AH and lived there. He later spent three years in Morocco, where he died in 581 AH.] The next person to devote attention to reviewing this work was Abu Dharr al-Khushani. [5. Abu Dharr Mus‘ab ibn Muhammad ibn Mas‘ud al-Jiyani al-Khushani. He was known as al-Khushani after the village of Khushayn in Spain and the Khushayn tribe of Qadaya. He was born in 533 AH and died in 604 AH.] He explained its difficult passages and included some criticisms in his work Sharh Sirat al-Nabawiyyah. Dr. Brunnlah published the book. Badr al-Din Muhammad ibn Ahmad al-Ayni completed a commentary on it entitled Kashf al-Lisan fi Sharh Sirat Ibn Hisham in 805 AH.

On the other hand, we find that some authors also devoted attention to abridging this work. One of them was Burhan al-Din Ibrahim ibn Muhammad al-Murhal al-Shafi‘i. In this work, arranged in eighteen chapters and entitled al-Dhakhirah fi Mukhtasar al-Sirah, he not only abridged the Sirah of Ibn Hisham but also added some material. He completed its composition in 661 AH. Then, in 711 AH, Abu al-Abbas Ahmad ibn Ibrahim ibn Abd al-Rahman al-Wasiti completed another abridged work entitled Mukhtasar Sirat Ibn Hisham. Some authors even compiled the Sirah of Ibn Hisham in poetic form. Among them were (1) Abu Muhammad Abd al-Aziz ibn Muhammad ibn Sa‘id al-Dumayri al-Dayrini, who died in 607 AH, and (2) Abu Nasr al-Fath ibn Musa ibn Muhammad al-Maghribi, who died in 793 AH. The work composed by the latter author was entitled al-Fath al-Qarib fi Sirat al-Habib. The book was compiled in ten thousand lines.

The Present Abridged Version of the Sirah of Ibn Hisham

At the beginning of my youth, I repeatedly tried to read this book from beginning to end, but the disorder and lack of coherence in its method of composition caused severe mental distress and boredom. Consequently, I would read a little from here and a little from there. The sweetness and elegance of its language and the greatness of its subject matter attracted me to read these disconnected passages. Those passages were enjoyable to me like a flower garden in a barren desert.

In fact, just as reading the Qur’an and hadith awakens in the heart a feeling of pure devotion and a sense of wholehearted submission, I experienced the same kind of feeling when reading books on the Sirah. It seemed that I repeatedly wanted to read it because of the irresistible attraction of some unknown mystery. My late father was also an author on the subject of Sirah. He composed an abridged work in thirty chapters entitled Talkhis al-Durus al-Awwaliyyah fi al-Sirah al-Muhammadiyyah. For a long period, it was the only textbook in Islamic educational institutions. Needless to say, at that time Sirah was one of the subjects taught in schools.

Despite this, I was unable to read the Sirah of Ibn Hisham from beginning to end. As I have already said, the reason was the lack of organization in its composition and its disconnected, irregular style of narration. There, a long list suddenly obstructs the path of a student of Sirah: the names of all the prisoners of war at Badr, the names of all the horses used by the Muslim army at Badr, and the names of all the Muslim soldiers from the Ansar and Quraysh who took part in the Battle of Badr, those who were martyred, and those among the polytheists who were killed. Similarly, the poems recited at Badr, the dialogues spoken in praise of forefathers, the speeches delivered by mentioning genealogies, the long-winded phrases woven from mere verbal ornament, and the explanations of the Qur’an introduced in connection with the subject but unrelated to the central theme of the Sirah—all these things, most of which are narrated according to the customary practice of Sirah works, with chains of transmission whose importance is acknowledged only by critical scholars, become obstacles to the reader’s study of the Sirah.

For this reason, through the present abridged work I have undertaken to present this essence of the Sirah to readers in an enjoyable form, arranged so as not to disrupt the continuity of study and presented in a fresh style. At the same time, I have made every effort to preserve the original meaning of the original work unchanged, so that readers may quote from it and remain assured when obtaining authoritative information from the original. I have not altered a single letter of the original work. I have always remembered that it is my responsibility and duty to present the author’s words exactly as they are. I adopted and consistently followed the practice of quoting Ibn Hisham accurately and beginning such passages with the words, “Ibn Hisham says.” I have done wherever necessary according to the needs and requirements of compilation. All the rest consists of Ibn Ishaq’s statements as narrated by Ibn Hisham. Except where necessary to establish a statement, I have mentioned the names of narrators nowhere else, although Ibn Ishaq or Ibn Hisham mentioned their names in most cases in the original work. I have taken care to arrange all of Ibn Hisham’s quotations systematically and, where necessary, have explained and analyzed some of them. In this regard, I have had to rely on the accounts of scholars of Sirah, as well as reliable hadith books and dictionaries.

For those deprived of the opportunity to study the original work, this present abridged compilation provides an easy means of reading it. Through it, a sound link may be established between the present generation of young people and their ancient and noble heritage.

Readers can finish this book in only a few days and quickly acquire valuable and beneficial knowledge from it. If they had to read the original work instead—which is currently beyond the reach of most readers—it would take them many months.

I pray to Allah that He may benefit society through this book. I shall consider myself fulfilled if this small and insignificant effort of mine in the realm of knowledge proves successful. The pleasure of Allah and His Messenger is the sole objective of this endeavor.

Abdus Salam Harun

Misr al-Jadidah

Mid-Ramadan

1374 AH

The Ancestral Line from Muhammad, sallallahu alayhi wa sallam, up to Adam, peace be upon him

Abu Muhammad Abd al-Malik ibn Hisham says:

This book discusses the biography of the Messenger of Allah, Hazrat Muhammad, sallallahu alayhi wa sallam. His ancestry is as follows:

His father was Abdullah; his father was Abd al-Muttalib (the actual name of Abd al-Muttalib was Shaybah); his father was Hashim (the actual name of Hashim was Amr); his father was Abd Manaf (the actual name of Abd Manaf was al-Mughirah); his father was Qusayy (the actual name of Qusayy was Zayd); his father was Kilab; his father was Murrah; his father was Ka‘b; his father was Lu’ayy; his father was Ghalib; his father was Fihr; his father was Malik; his father was al-Nadr; his father was Kinanah; his father was Khuzaymah; his father was Mudrikah (the actual name of Mudrikah was Amir); his father was Ilyas; his father was Mudar; his father was Nizar; his father was Ma‘add; his father was Adnan; his father was Udd; his father was Muqawwam; his father was Nahur; his father was Hita Tayrah; his father was Ya‘rub; his father was Yashjub; his father was Nabit; his father was Ishmael, peace be upon him; his father was Abraham, peace be upon him; his father was Tarah (another name for Tarah was Azar); his father was Nahur; his father was Sarigh; his father was Rau; his father was Falekh; his father was Ubayr; his father was Shalekh; his father was Arfakhshad; his father was Sam; his father was Noah, peace be upon him; his father was Lamak; his father was Muttawshalakh; his father was Akhnukh (historians believe that he was Idris, peace be upon him); his father was Yard; his father was Mahlil; his father was Qainan; his father was Yanish; his father was Shith; his father was Adam, peace be upon him.

Ibn Hisham says,

“God willing, I shall begin this book with an account of Ishmael, the son of Abraham, peace be upon him. Then I shall give, in sequence, an account of those forefathers of Muhammad, sallallahu alayhi wa sallam, who were born from Ishmael and of those who were their descendants. In this way, I shall discuss all the forefathers from Ishmael, peace be upon him, to Muhammad, sallallahu alayhi wa sallam, and the stories commonly related about them. However, I shall not record the accounts of those descendants of Ishmael, peace be upon him, who were not forefathers of Muhammad, peace and blessings be upon him, in order to keep the book concise and limit it solely to matters relating to the Sirah. Likewise, in order to keep the book concise, I shall omit some of Ibn Ishaq’s narrations that he recorded in this work. These include narrations in which there is no mention of the Messenger of Allah, sallallahu alayhi wa sallam; concerning which nothing was revealed in the Qur’an; or which do not constitute the occasion, explanation, or proof of any statement in this book. I have also omitted some poems mentioned by Ibn Ishaq that I found to be unknown to those skilled in poetry. In addition, I have had to omit certain distasteful statements by Ibn Ishaq that would cause displeasure among the general public, as well as some matters not endorsed by al-Buka’i. Apart from these few things, God willing, I shall mention fully all the remaining information from Ibn Ishaq to the extent that it has been narrated and accepted.”

Genealogy of the Descendants of Isma’il, peace be upon him

Isma’il, peace be upon him, had twelve male children. They were: Nabit, Qayzar, Azral, Mish, Masma’, Mashi, Dam, Azar, Taym, Yatur, Nabash, and Qayqum.

Yasjub was born to Nabit, Ya’rub to Yasjub, ‘Ud to Ya’rub, and Adnan to ‘Ud.

After Adnan, the descendants of Isma’il became divided into tribes. Adnan had two sons: Ma’add and ‘Akk.

‘Akk ibn Adnan went to Yemen, where his descendants established a permanent settlement. ‘Akk married into the Banu Ash’ar tribe there and continued living among them, so that their land and language became one. The forefathers of the Banu Ash’ar were: Ash’ar, whose father was Nabat; whose father was ‘Ud; whose father was Humaysa; whose father was ‘Amr; whose father was ‘Urayb; whose father was Yashjub; whose father was Zayd; whose father was Kahlan; whose father was Yashzub; whose father was Ya’rub; and whose father was Qahtan.

Ma’add, the other son of Adnan, had four sons: Nizar, Quda’ah, Qanas, and Iyad. The descendants of Qudayr survived until Himyar ibn Saba. However, according to experts in the genealogy of Ma’add’s descendants, the remaining descendants of Qanas ibn Ma’add became extinct. Nevertheless, Nu’man ibn al-Mundhir, the king of Hirah, was descended from them.

The Dream of Rabi’ah ibn Nasr

Among the kings, Rabi’ah ibn Nasr of Yemen was a weak and subservient ruler. Once, he saw a terrifying dream and became extremely frightened. He summoned all the soothsayers, magicians, and diviners in his kingdom. [6. At that time, there was a type of soothsayer who foretold the future through birds’ calls, movements, and so forth. They were called diviners.]

He gathered them all and said, “I have seen a dream that has filled me with fear and terror. Tell me what I dreamed and what its interpretation is.” The assembled astrologers replied, “Describe the dream to us, and we will interpret it.” The king said, “If I tell you the dream, I will not find comfort or peace in your interpretation, for only one who can tell me about the dream before I describe it can interpret it.” One of the astrologers said, “Your Majesty, if you wish to know the interpretation in this way, send for Satiḥ and Shaqq, for no one is more skilled than they. They can tell you what you wish to know.”

The king summoned the two soothsayers. First, Satiḥ appeared before the king. The king said to him, “I have seen a dream that has filled me with fear and terror. Tell me what I dreamed. If you can describe the dream correctly, you will also be able to interpret it correctly.”

Satiḥ said, “Very well, I shall do so. You saw in your dream a piece of fire emerge from the darkness, descend into a lowland, and consume every creature there.”

The king said, “Excellent! You have described the dream correctly. Now tell me what it means.”

He said, “By all the snakes dwelling in the two rocky lands, I swear that the Abyssinians will enter your territory and seize all of Yemen.” The king said, “O Satiḥ, this is an extremely painful and anger-provoking matter.”

When will this happen? During my reign or after me?”

He said, “Some time after your reign, after more than sixty or seventy years have passed.” The king asked, “Will this land remain in their possession forever, or will their usurpation come to an end?” He said, “After somewhat more than seventy years have passed, their occupation will end. Then they will either be killed or flee.” The king asked again, “Who will kill or expel them?” Satiḥ said, “They will be killed or expelled by Irām ibn Dhu Yazan. He will emerge from Aden and will not leave a single one of them in Yemen.”

The king said, “Will Irām’s rule be permanent or temporary?”

Satiḥ said, “Their rule will be temporary.”

The king said, “At whose hands will their power come to an end?”

Satiḥ said, “At the hands of a pure and holy prophet. He will receive revelation from the upper world.”

The king said, “From which lineage will he come?”

Satiḥ said, “He will arise from the lineage of Fihr, son of Malik, son of Nadar; Fihr being the son of Ghalib. His people’s authority will endure until the moment the universe comes to an end.”

The king said, “Does the universe have an end, then?”

He said, “Yes, on the day when the first and last people of the earth are gathered together. Those who do righteous deeds will be happy, while those who do evil deeds will suffer.”

The king said, “Is your prophecy true?”

He said, “Yes. By the darkness of night and the light of dawn, and by the well-ordered morning, I swear that what I have said is entirely true.”

Then Shaqq arrived at the king’s court. The king told Shaqq everything he had told Satiḥ. However, he did not tell him what Satiḥ had said, because he wanted to discover whether the two would make the same prophecy or different ones, so he kept the matter secret.

Shaqq said, “You saw in your dream a flame emerge from the darkness. It fell between a mountain and a garden, and then consumed all the creatures there.”

The king realized that the two accounts were identical. The only difference was that Satiḥ had said the piece fell into a lowland, while Shaqq said it fell between a mountain and a garden. Then he said to Shaqq, “You have spoken correctly. Now tell me its interpretation.”

He said, “By all the people of the two mountainous lands, I swear that the Sudanese will invade your country, and all the weak will be forced to obey their every command. They will dominate the entire territory from Abyan to Mount Najran.”

The king said, “This is an extremely painful and anger-provoking matter. When will it happen? During my lifetime or later?”

He said, “After a considerable time has passed following your death. Then a powerful man will rescue you and drive out the invaders, humiliating and disgracing them severely.”

The king said, “Who is this powerful man?”

He said, “A young man who is neither insignificant nor base. He will arise from the house of Dhu Yazan and will not allow a single invader to remain in Yemen.”

The king said, “Will this man’s rule be permanent or temporary?”

Shaqq said, “His rule will end with the arrival of an envoy and messenger who will establish truth and justice and come accompanied by the righteous and virtuous. The rule of his people will continue until the Day of Resurrection.”

The king said, “What is the Day of Resurrection?”

He said, “It is the day when the rulers will be judged. A call will come from the heavens, which all the living and the dead will hear. At the appointed time, all people will be gathered. On that day, success and prosperity will belong to the temperate.”

The king said, “Is what you have said true?”

He said, “Yes. By the Lord of the heavens and the earth and of all that is level and uneven between them, I swear that the prophecy I have given you is correct and beyond doubt.”

Rabi’ah believed the two soothsayers and sent his family to Iraq with the provisions they needed. He then wrote to the Persian emperor of that time, Shapur ibn Khurzad. Shapur arranged for them to settle in Hirah.

Abu Karib Hassan ibn Tubban As’ad’s Conquest of Yemen and Invasion of Yathrib

After Rabi’ah’s death, the entire kingdom of Yemen passed into the hands of Abu Karib Hassan ibn Tubban As’ad. His father, Tubban As’ad, had already been coming to Madinah (Yathrib) from the east, skillfully paving the way to establish his authority without troubling the people of Madinah. There he appointed one of his sons as governor. But that son was suddenly killed by an assassin. Tubban then returned with the intention of destroying Madinah and exterminating its inhabitants. Thereupon a group of people gathered under the leadership of ‘Amr ibn Tallah. They eventually fought him. The group behaved as though they fought him by day and entertained him at night. Amazed by their conduct, Tubban said, “How astonishing! This people is truly courteous and noble.” The fighting continued in this manner. One day, two Jewish scholars learned of his intention to destroy Madinah and its inhabitants and came to him. They said, “O king, do not do this. Even if you insist, an irresistible obstacle will arise before you, preventing you from accomplishing what you want. Yet you will soon suffer punishment.” The king said, “For what reason would I suffer punishment?” They said, “Madinah is the refuge of the Prophet of the Latter Days. He will be expelled from the Sacred Place by the Quraysh and will come to live here.”

Hearing this, the king desisted. He thought the two men were genuinely wise. Impressed by their words, he left Madinah and adopted their religion.

Tubba—that is, Tubban As’ad—and the people of his tribe were idolaters. He set out toward Makkah by way of Yemen. When he reached a place between the two locations called Usman and Amaj, some men of the Hudhayl ibn Mudrikah tribe said to him, “O king, would you like to learn of an unknown house filled with valuable treasures such as diamonds, pearls, and emeralds, of which your preceding kings knew nothing?” The king said, “Yes, I certainly wish to learn of such a house.” They said, “There is a house in Makkah. The people of Makkah worship there and pray beside it.”

In fact, the people of Banu Hudhayl had offered this advice only to push Tubban toward destruction. They knew that every king who had intended to seize the Ka’bah or attacked it had been destroyed.

Tubban intended to act on the advice of Banu Hudhayl. Before doing so, however, he sent a messenger to the two Jewish scholars to ask their opinion. The scholars said, “Banu Hudhayl intend to destroy you and your army. We know of no house of Allah on earth that anyone besides Allah has been able to claim as his own. If you follow their advice, you and your companions will be utterly destroyed. This is inevitable and unavoidable.” The king said, “Then what do you think I should do when I reach that house?” They said, “Do what the people of Makkah do. Circumambulate the house and honor and revere it. Shave your head while staying there. Remain deeply humble until you depart from the vicinity of the house.” The king said, “Why do you not do these things?” They replied, “By God, it is the house built by our father Ibrahim. Everything we have told you about it is true. However, the people of Makkah have blocked our access to it by placing numerous idols around it. They have also prevented us from going there by maintaining bloodshed near the house, even though it is forbidden. They are polytheists and impure.”

Tubban accepted the advice of the two Jewish scholars and acted upon it. He then went to the men of the Hudhayl tribe and cut off their hands and feet. After that, he went to Makkah, circumambulated the Holy Ka’bah, slaughtered animals beside it as sacrifice, and shaved his head. He spent six days in Makkah. During those six days, his main occupations were sacrificing animals, feeding the people of Makkah, and giving them honey to drink. He dreamed that he was covering the Ka’bah with a covering. Afterwards, he draped the Ka’bah with a coarse cloth called khasf.

He then dreamed that he was covering the Ka’bah with finer cloth. Thus, later he covered the Ka’bah with expensive Yemeni fabric. Historians believe that this Tubba, or Tubban, was the first person to cover the Holy Ka’bah and that he instructed the people of the Jurhum tribe, who were its custodians, to continue covering it. He was also the first to order that the Ka’bah be purified—including freeing it from idols—and warned everyone not to shed blood near it or leave corpses and the soiled garments of menstruating women there. He arranged for a door and locks to be made for the Ka’bah.

Tubba then left Makkah with his army and the two Jewish scholars and set out toward Yemen. When he reached Yemen, he invited its people to abandon idol worship and accept the religion he had adopted. The people of Yemen clearly stated that they would not abandon their religion unless, according to their custom, judgment was sought from the fire.

The people of Yemen settled disputes through fire. That fire consumed the oppressor but did not harm the oppressed. One day, the people of Yemen came and sat at the place from which the fire emerged, bringing their idols and other religious implements, while the two Jewish scholars hung their heavenly scripture over their shoulders. The fire emerged and began moving first toward the people of Yemen. Seeing this, they became frightened and moved away from the fire. Those present rebuked them and told them to remain seated in their places patiently. As soon as they sat down patiently, the fire surrounded them and burned their idols and other religious articles to ashes. The priests of the Himyar tribe who were carrying the religious implements were also burned to ashes. Consequently, the Himyar tribe adopted Tubban’s religion. From that time, Judaism took root in Yemen.

After Tubban, his son Hassan ascended the throne of Yemen. He began a military expedition with all the people of Yemen, intending to conquer the entire Arab and non-Arab world. When he reached the land of Bahrain, Himyar and the other Yemeni tribes no longer wished to advance with him. They decided to return to their homeland and families. They expressed this intention to ‘Amr, one of Hassan’s brothers who was participating in the army, saying, “Kill your brother Hassan and return home with us. We will accept you as our king.” When ‘Amr consulted the people of his army, they all agreed. Only Dhu Ru’ayn al-Himyari opposed it and forbade the killing. But ‘Amr ignored his prohibition. Then Dhu Ru’ayn recited the following poem:

“Beware! Who would exchange his sleep for sleeplessness?

The one who preserves his life of happiness

is truly fortunate. But

Himyar has committed treachery, while Dhu Ru’ayn has a valid excuse before God.”

He wrote these verses on a piece of paper and sealed it. Then he took it to ‘Amr and said, “Keep this note that I have written in your possession.” ‘Amr kept it. Then he killed his brother Hassan and returned to Yemen with his followers.

After ‘Amr ibn Tubban returned, he was afflicted with severe insomnia. When the illness became serious, he summoned diviners, astrologers, and soothsayers who used birds for divination, and asked their opinion to uncover the cause of his illness. One of them said, “Look, just as you killed your own brother, whenever anyone has killed his own brother or a close blood relative, he has suffered from this kind of sleeplessness.”

As soon as he heard this, ‘Amr began killing all the influential people of Yemen who had advised him to kill his brother Hassan. After killing them one by one, when he came to Dhu Ru’ayn, Dhu Ru’ayn said, “You possess the proof of my innocence.” ‘Amr said, “What is it?” Dhu Ru’ayn replied, “A piece of paper I wrote and gave you.” ‘Amr brought it out and saw two lines written on it. He realized that Dhu Ru’ayn had given him sincere advice, so he did not kill him.

Then ‘Amr died. After his death, anarchy and disorder arose in the Himyarite government, and its people became scattered. Taking advantage of this, a dreadful sinner from outside the royal family named Lakhnia Yusuf Dhu Shanatir seized power and became their ruler. He killed their noblemen and indulged in revelry with members of the royal family.

Lakhnia’s greatest sin was homosexuality. One day, he summoned Zur’ah Dhu Nuwas, the brother of Hassan and son of Tubban, for this purpose. Zur’ah had been a small boy when Hassan was killed. Within a few days, he had grown into a well-built and intelligent young man. When Lakhnia’s messenger came to Zur’ah, he understood the man’s evil intention. He hid a sharp, light knife beneath his foot inside his shoe and went to Lakhnia. Lakhnia summoned Zur’ah privately and attacked him. Seizing his opportunity, Zur’ah immediately struck him violently with the knife. After killing Lakhnia, Zur’ah came before the public and proudly proclaimed his deed. The people then said, “You have freed us from this vile man. Therefore, you are the most worthy person to rule us.”

With the support of the Himyar tribe and all the people of Yemen, Zur’ah Dhu Nuwas established a long-lasting and powerful kingdom over them. Zur’ah was the last emperor of the Himyarite dynasty and the hero of the incident in which people were thrown into trenches and burned in fire, mentioned in Qur’an, Surah al-Buruj.

In the Najran region of Yemen, a remaining group of the true followers of Jesus, peace be upon him, was still living. They were learned, virtuous, and possessed of resolute courage. Their leader was ‘Abdullah ibn Samir. Dhu Nuwas launched a military campaign against them, invited them to adopt Judaism, and clearly declared, “Become Jews or prepare to die.” Trenches were therefore dug for them. In the end, they were cruelly burned alive, while many were killed with swords and their bodies mutilated. Thus, Dhu Nuwas killed approximately twenty thousand people.

It was concerning Dhu Nuwas and his soldiers that Allah Most High revealed the following revelation to Muhammad, peace and blessings be upon him: “Cursed are the authors of the trench, the fire supplied with fuel. When they sat by it, they witnessed what they were doing to the believers. They resented them only because they believed in Allah, the Almighty, the Praiseworthy.”

It is said that the imam and commander of this group of believers killed by Dhu Nuwas was ‘Abdullah ibn Samir.

Yemen under Abyssinian Rule

One of the believers killed in Dhu Nuwas’s fire managed somehow to save himself and escape. This man, named Daws Dhu Suluban and descended from the Saba tribe, skillfully escaped from the trench of fire, mounted his horse, and raced breathlessly through the desert. Evading the men pursuing him on behalf of Dhu Nuwas, he eventually reached the court of the Roman emperor. He gave a detailed account of the horrific massacre and persecution inflicted on the believers of Najran by the Judaizing Dhu Nuwas and his soldiers, and requested military assistance from the Roman emperor against Dhu Nuwas’s power. The emperor said, “Your country is very far from here, so I shall write to the king of Abyssinia. He follows my religion, and his country is near yours.” The emperor wrote to the king of Abyssinia, instructing him not only to provide assistance but also to take revenge. Daws appeared before the king of Abyssinia, the Negus, carrying the Roman emperor’s letter. The Negus sent a force of seventy thousand soldiers with Daws from Abyssinia. A man named Ariat was appointed commander of the army. Another man named Abraha al-Ashram remained in the army as his associate.

Ariat landed with his army on the coast of Yemen by sea. Daws Dhu Suluban was with him. On receiving the news, Dhu Nuwas, together with Himyar and the other Yemeni tribes that followed him, advanced to block Ariat’s soldiers. A fierce battle took place between the two sides. Eventually, Dhu Nuwas and his followers were defeated. Seeing this, Dhu Nuwas drove his horse toward the sea. The horse leapt into the sea, and Dhu Nuwas drowned. Thus ended Dhu Nuwas and his Judaizing rule. Ariat entered Yemen and ascended the throne.

The Conflict between Ariat and Abraha

Ariyat continued governing Yemen for a long time. At one point, Abraha entered into a dispute with him. His claim was that, as the Negus’s representative, he had the greater right to rule Yemen. The Abyssinian soldiers became divided over this issue. When war between the two groups seemed imminent, Abraha sent Ariyat the following message: “If the Abyssinians fight one another, they will destroy themselves, and nothing will be gained in the end. Therefore, let us engage in single combat. Whichever of us is victorious, the entire army will owe him allegiance.” Ariyat agreed to the proposal and said, “Yes, you are right.” A fierce battle took place between Ariyat and Abraha. Abraha was relatively more religious, stout, and short, while Ariyat was tall, handsome, and powerfully built. He carried a weapon in his hand. To protect his back, Abraha placed behind him a slave named Atudah. Ariyat struck Abraha’s head with his sword, but the blow landed on his face. As a result, Abraha’s nose and eyebrow were cut, and his lip and eye were injured. For this reason, he was called Abraha al-Ashram, meaning the noseless. At that point, Atudah came out from behind Abraha, attacked Ariyat, and killed him. Thereafter, the Abyssinian soldiers loyal to Ariyat joined Abraha’s ranks, and Abraha continued to govern Yemen as the unanimously accepted representative of Abyssinia.

The Incident of the People of the Elephant

Thereafter, Abraha built in Sana’a a church called al-Qullays, the like of which had no equal anywhere in the world at that time. This was the historic church that Abraha built as an alternative to the Sacred Ka‘bah. His desire was that the Arabs should accept that church instead of the Ka‘bah as the center of pilgrimage and transfer the pilgrimage rites there.

Then he wrote to the Negus: “O King, I have built for you a church the like of which has never been seen in history. I will not rest until I transfer the Arabs’ pilgrimage to the area of this church.” News of Abraha’s letter to the Negus soon became known among the Arabs. They were extremely enraged. Among the Banu Kinana was a group that believed in the practice of declaring lawful the months in which bloodshed was forbidden. This group was called the Nasa’ah. It was difficult for the Arabs to observe Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram consecutively as months free from bloodshed. They lived by robbery, plunder, and similar activities carried out through murder. Therefore, observing three consecutive sacred months had become burdensome to them. For this reason, after completing the pilgrimage, the relevant person would leave Mina and announce before the people: “I am the one who has no disgrace, whose threat receives no response, and whose decision no one can alter.” Everyone would call out in unison, “Indeed! Indeed!” Then they would say again, “Postpone one of our sacred months. Declare Muharram lawful and regard Safar as sacred in its place.” This was the process of arbitrarily postponing a sacred month, known as nasa’. It was a practice of the Age of Ignorance and an entirely un-Islamic custom.

One hot-tempered man among them secretly went to Abraha’s church, defecated there, and then returned to his settlement.

In due course, Abraha heard about the matter. He began asking the people,

“Who did this filthy act?” They informed him, “A certain Arab did it. He belongs to the group that performs the pilgrimage at the Ka‘bah in Makkah. When he heard that you intended to transfer the pilgrimage from Makkah to here, he became angry and did this. Through it, he wishes to prove that this church cannot replace the Ka‘bah and is not worthy of being a center of pilgrimage.”

Abraha was furious. He swore that, no matter what, he would destroy the Ka‘bah. He informed the Abyssinians of his intention. They helped him prepare with every kind of material and equipment. In due course, he set out with a group of elephants to attack the Ka‘bah. When the Arabs learned of the matter, they were deeply alarmed and terrified. On hearing that Abraha intended to destroy the Sacred House of Allah, the Ka‘bah, the Arabs realized that it was their solemn duty to wage jihad against the invaders.

A noble and influential citizen of Yemen named Dhu Nafar called upon all the people of Yemen and the other Arabs to fight Abraha in order to protect the Noble Ka‘bah. Those who responded to his call joined him, and Dhu Nafar fought Abraha with them. However, he and his army were defeated, and Dhu Nafar was taken prisoner. Abraha then continued toward his desired objective. When he reached the territory of the Khath‘am tribe, Nufayl ibn Habib al-Khath‘ami stood against him with the two Khath‘ami clans, Shahran and Nahis, as well as several other like-minded Arab tribes. Nufayl too was defeated and captured with his forces. When Abraha released Nufayl, he accompanied him as a guide. As Abraha was passing over Ta’if, Mas‘ud ibn Mu‘attib met him with some men of the Thaqif tribe and said, “O King, we are like utterly obedient slaves. We are not opposed to you. The house toward which you are traveling is not our place of worship. You intend to attack the house in Makkah. Very well, we will provide a guide to accompany you. He will show you the Ka‘bah.” Abraha was pleased with them and treated them kindly. The people of Ta’if sent a man named Abu Righal with him to show him the road to Makkah. When Abraha and his forces reached a place called al-Mughammis, near Makkah on the road to Ta’if, Abu Righal died. Later, the Arabs used to throw stones at Abu Righal’s grave, and even today people throw stones at his grave in al-Mughammis.

While Abraha was camped at al-Mughammis, he sent an Abyssinian named Aswad ibn Maqsud on horseback to reconnoiter Makkah. Aswad went as far as Makkah and, on his return, seized the livestock of Quraysh and other tribes that were grazing in the valley pastures. Among these animals were two hundred camels belonging to ‘Abd al-Muttalib ibn Hashim. At that time, he was the noblest and greatest leader among Quraysh. Angered by the seizure of the livestock, the Quraysh, Kinana, and Hudhayl tribes in the area wanted to fight Abraha. But when they realized their own inability, they abandoned that intention.

When sending Hunatah al-Himyari to Makkah, Abraha instructed him: “First identify the most honored person and leader in Makkah. Then tell him that the king has not come to fight them; he has come only to destroy the Ka‘bah. If you do not engage in war to prevent us from doing this, we have no desire to shed your blood. If he does not wish to fight me, bring him to me.”

Hunatah entered Makkah and, after making inquiries, learned that the most honored person and leader there was ‘Abd al-Muttalib ibn Hashim. When he came to ‘Abd al-Muttalib, he conveyed what the king had told him to say. ‘Abd al-Muttalib said, “By Allah, we do not wish to fight him, nor do we have the power to do so. This is Allah’s Sacred House. It is His own House and His own matter of honor. If He does not prevent him, there is nothing we can do.”

Hunatah then said, “Come with me to the king, for he ordered me to bring you to him.” ‘Abd al-Muttalib proceeded to Abraha with one of his sons. As soon as he reached Abraha’s soldiers, he asked about Dhu Nafar, who had been his friend. He met the imprisoned Dhu Nafar and said, “O Dhu Nafar, can you help in any way to avert the calamity that has befallen us?” Dhu Nafar replied, “What power to help could a royal prisoner have when he is counting every moment, expecting to be killed at any time? In truth, I can do little about your predicament. However, there is an elephant driver named Unays who is my friend. I am sending him a message. I will inform him of your high status and rights and ask him to obtain permission for you to present your case to the king. I will even request that he intercede for you if possible.” ‘Abd al-Muttalib said, “That will be sufficient.” Dhu Nafar then sent Unays a message: “Listen! ‘Abd al-Muttalib is the undisputed chief of Quraysh and the leader of Makkah’s merchants. He is known as the provider of food for people in the valleys and for the wild animals of the mountains. Of the animals seized by the king, two hundred camels belong to ‘Abd al-Muttalib. Therefore, arrange a meeting for him with the king and help him as much as you can.” Unays said, “Very well. I will do my best.” Unays said to Abraha, “O King, the leader of Quraysh is present at your court and wishes to meet you. He is the chief of the merchants in Makkah. Just as he feeds the people of the valleys, he is also renowned for supplying food to the wild animals on the mountain peaks. Please grant him permission to meet you and present his claims.” Abraha granted him permission.

‘Abd al-Muttalib was the most handsome, distinguished, and honored person of his time. Abraha was captivated and overwhelmed when he saw him. He held ‘Abd al-Muttalib in such high regard that he could not remain seated on a high seat while making him sit below. On the other hand, he did not want the Abyssinians to see him seated with the king on the same royal throne. Therefore, Abraha descended from his royal seat, sat on a lower carpet, and seated ‘Abd al-Muttalib beside him. Then he told the interpreter, “Ask him to present his statement.” The interpreter obeyed. ‘Abd al-Muttalib said, “My request is that the two hundred camels of mine which have come into the king’s possession be returned.” When the interpreter conveyed this to Abraha, he said through the interpreter, “When I first saw you, I was impressed by you, but after hearing you now, I have developed a strong aversion to you. It is truly astonishing that you speak to me about claiming the two hundred camels I have seized, yet, knowing that we have come to destroy the Ka‘bah—the center of your religion and that of your forefathers—you say nothing about it.” ‘Abd al-Muttalib replied, “I am the owner of the camels only. The Ka‘bah has another owner, and He will protect His House.” Abraha said, “He cannot prevent me from attacking this House.” ‘Abd al-Muttalib replied, “That is a matter between you and the Owner of the Ka‘bah.”

Abraha returned ‘Abd al-Muttalib’s camels. ‘Abd al-Muttalib went to Quraysh and informed them of everything. He instructed them to leave Makkah and seek refuge in the hidden caves of the nearby mountains in order to protect themselves from possible mistreatment by Abraha’s soldiers. Then ‘Abd al-Muttalib himself stood with a group of Quraysh, holding on to the threshold of the Ka‘bah’s door, and began praying to Allah for help and protection from the attack of Abraha and his troops. Holding the threshold of the Ka‘bah, ‘Abd al-Muttalib began to say,

“O Allah, even a servant protects his followers. Therefore, protect Your obedient servants. Do not let their cross and might prevail over Your power. If You have decided to leave our qiblah at their mercy, then do whatever You will!”

Then ‘Abd al-Muttalib left the threshold of the Ka‘bah’s door, and he and his Quraysh companions took refuge in a mountain cave. From there, they watched to see what Abraha would do after entering Makkah.

At dawn the next day, Abraha began preparing to enter Makkah. He organized his elephant corps and army. His elephant was named Mahmud. Abraha’s plan was first to destroy the Ka‘bah and then return to Yemen. When he directed the elephant corps toward Makkah, Nufayl ibn Habib came forward and stood beside Abraha’s elephant. He took hold of its ear and said, “Kneel down. Otherwise, return peacefully to the place from which you came. Know that you are in Allah’s Sacred City.” As soon as he released its ear, the elephant knelt. Nufayl beat the elephant mercilessly and somehow forced it up the mountain. After beating it repeatedly, they still could not make it rise. Then a bent stick was inserted into its trunk and it was made to bleed so that it would stand. Yet it still did not rise. But as soon as it was turned backward toward Yemen, it began to run. When directed toward Syria, it also moved swiftly. However, whenever it was directed toward Makkah, it immediately knelt. At that moment, Allah Almighty sent a kind of black bird from the direction of the sea. Each bird carried three small stones: one in its beak and two in its feet. The stones were like lentils and chickpeas. Whoever was struck by them began to die immediately. They did not strike everyone, however. Many people fled and began returning toward the place from which they had come. People began falling dead along the roads. When a stone struck Abraha, he died instantly. Ibn Ishaq says,

After Allah Almighty sent Muhammad, peace and blessings be upon him, as a Prophet, He mentioned this event as a special mercy and favor to Quraysh. Through it, He had rescued them from the danger of Abyssinian domination, so that their own heritage might remain intact. Allah says in Surah al-Fil,

Arabic ***********

“Have you not seen how your Lord dealt with the people of the elephant? Did He not make their scheme go astray? He sent against them flocks of birds, which pelted them with hard stones, thereby making them like chewed-up straw or grass.”

Descendants of Nizar ibn Ma‘ad

Three sons were born to Nizar ibn Ma‘ad: Mudar, Rabi‘ah, and Anmar. Ibn Hisham mentioned Iyad as a fourth child.

Mudar’s two sons: Ilyas and Aylan

Ilyas’s three sons: Mudrikah, Tabikhah, and Qama‘ah

Mudrikah’s two sons: Khuzaymah and Hudhayl

Khuzaymah’s four sons: Kinana, Asad, Isdah, and al-Hawn

Kinana’s four sons: Nadar, Malik, ‘Abd Manah, and Milkan

Nadar’s two sons: Malik and Yakhlud

Malik’s one son: Fihr

Fihr’s four sons: Ghalib, Muharib, Harith, and Asad

Ghalib’s two sons: Lu’ayy and Taym

Lu’ayy’s four sons: Ka‘b, ‘Amir, Usamah, and Iff

Ka‘b’s three sons: Murrah, ‘Adi, and Husaith

Murrah’s three sons: Kilab, Taym, and Yaqzah

Kilab’s two sons: Qusayy and Zuhrah

Qusayy’s four sons: ‘Abd Manaf, ‘Abd al-Dar, ‘Abd al-‘Uzza, and ‘Abd Qusayy

‘Abd Manaf’s four sons: Hashim, ‘Abd Shams, al-Muttalib, and Nawfal

The Children and Descendants of ‘Abd al-Muttalib ibn Hashim

Ibn Hisham says,

“Ten sons and six daughters were born to ‘Abd al-Muttalib ibn Hashim. The sons were: al-‘Abbas, Hamzah, ‘Abdullah, Abu Talib, al-Zubayr, and al-Harith,

11. According to Ibn Hisham, Nadar’s other name was Quraysh. His descendants became known as Qurayshi. No one can be called Qurayshi unless descended from him. Others say that Quraysh was the name of Fihr ibn Malik.

Hajlah, Muqawwam, Dirar, and Abu Lahab, whose actual name was ‘Abd al-‘Uzza. The daughters were: Safiyyah, Umm Hakim al-Bayda’, ‘Atikah, Umaymah, Arwa, and Barrah.”

The Parents of the Messenger of Allah, peace and blessings be upon him

Muhammad ibn ‘Abdullah ibn ‘Abd al-Muttalib, the noblest of Adam’s descendants, was born to ‘Abdullah, the son of ‘Abd al-Muttalib, and Aminah, the daughter of Wahab. May Allah send abundant peace, mercy, and blessings upon his family and relatives.

His lineage through his mother is as follows:

Aminah bint Wahab ibn ‘Abd Manaf ibn Zuhrah ibn Kilab ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib ibn Fihr ibn Nadar. Aminah’s mother was Barrah bint ‘Abd al-‘Uzza ibn ‘Uthman ibn ‘Abd al-Dar ibn Qusayy ibn Kilab ibn Murrah ibn Lu’ayy ibn Ghalib ibn Fihr ibn Malik ibn Nadar.

Thus, among the descendants of Adam, the Messenger of Allah, peace and blessings be upon him, was the most noble, excellent, exalted, and distinguished through both his paternal and maternal lines.

The Excavation of the Zamzam Well and the Dispute That Arose Concerning It

One day, while ‘Abd al-Muttalib was sleeping in the Hatim of the Sacred Ka‘bah—that is, the part of the Ka‘bah’s foundation established by Ibrahim, peace be upon him, which Quraysh did not build upon—he was commanded in a dream to excavate the Zamzam well. ‘Abd al-Muttalib himself related the matter as follows: “I was sleeping in the Hatim when an unknown visitor came and said to me, ‘Dig the pure well.’ I asked, ‘Which pure well?’ The visitor disappeared without answering. The next day I went to my sleeping place and fell asleep. That night the same visitor came and said, ‘Dig the concealed well.’ I asked, ‘Which concealed well?’ The visitor disappeared without answering. The next day I went to sleep in the same place. The visitor came again and said, ‘Dig Zamzam.’ I asked, ‘What is Zamzam?’ He said, ‘The well whose water never diminishes or dries up, which can provide drinking water to the greatest number of pilgrims, and which lies near the nest of a white-winged crow, between dung and blood.’ It is said that when ‘Abd al-Muttalib undertook to excavate the well, he saw an anthill and a crow’s cave at the place indicated, but he did not see dung or blood. He became uncertain. Suddenly, he saw a cow running there. A man had been about to slaughter the cow, but it escaped and ran away. The man pursued it but could not catch it. Eventually, the cow entered the precinct of the Sacred Mosque. When it stood at the marked place, the man slaughtered it there. As a result, the cow’s blood and dung appeared. The whole matter became clear to ‘Abd al-Muttalib, and he began excavating at that very spot.”

When the visitor had clarified the characteristics of the Zamzam well to him, the location had been identified, and no doubt remained about the truth of the dream, he went there the next morning with his son Harith and a pickaxe. At that time, he had no son other than Harith. The excavation of the Zamzam well progressed. It should be noted that ‘Abd al-Muttalib actually re-excavated the Zamzam well. The well first appeared in 1910 BCE, the year of Ishmael’s birth. According to the Hijri calendar, it appeared 2,572 years before the birth of the Messenger, peace be upon him. At some point later, the Zamzam well dried up and became buried beneath the earth. Eventually, no trace of it remained. No one found it again until ‘Abd al-Muttalib re-excavated it. When ‘Abd al-Muttalib saw the stone from which the well had originated, he cried out in overwhelming joy, “Allahu Akbar!” Hearing the cry, Quraysh understood that ‘Abd al-Muttalib had found what he was seeking. They all came to him and said, “O ‘Abd al-Muttalib, that is the well of our forefather Ishmael. We also have a right to it. Make us partners in this well!” ‘Abd al-Muttalib replied, “I cannot do that. This has been given only to me, not to you.” They said, “Judge between us fairly; otherwise, we will not leave you until the matter is finally settled.” ‘Abd al-Muttalib said, “Very well, then choose as arbiter whoever you wish to settle this dispute between you and me. I am prepared to accept his judgment.” They said, “There is a female soothsayer named Huzaym among the Banu Sa‘d. She will be our arbiter.” ‘Abd al-Muttalib set out with some men from the Banu ‘Abd Manaf. One man from each Quraysh clan went with him. The entire journey passed through the desert. When ‘Abd al-Muttalib and his party reached a desert between the Hijaz and Syria, their water ran out. Their thirst became so severe that they had no hope of survival. When they asked the accompanying Quraysh clans for drinking water, they refused to give it. They said, “We too are in the desert, and we fear that our condition may become like yours.”

Abdul-Muttalib, distressed by the Quraysh’s cruel conduct and thinking of their possible terrible fate, asked his fellow travelers, “What do you think we should do now?” His companions unanimously replied, “We shall act only according to your opinion. Give whatever instruction you consider appropriate.” He said, “I think that, with whatever strength we still possess, each of us should dig his own grave. Then, when one of us dies, those who remain alive will place him in that grave and cover him with earth. In the end, only one person will remain. It is better for the body of one man to be lost than for the bodies of the entire caravan to be lost.” Everyone unanimously praised Abdul-Muttalib’s decision, and each dug his own grave. Then they sat waiting for the inevitable death caused by thirst, counting the passing hours. After a while, Abdul-Muttalib said to his companions, “By Allah, it is terrible cowardice to sit helplessly, doing nothing, going nowhere, seeking no means of saving our lives, and surrendering ourselves to death in this way. It may be that Allah will provide water for us somewhere. So come, let us set out.” Preparations for the journey were completed. The other Quraysh travelers, who had refused to give them water, had been watching all their activity. Abdul-Muttalib mounted his riding animal. As soon as it began to move, a spring of fresh water burst forth from beneath its hooves. Seeing this, Abdul-Muttalib and his companions cried, “Allahu akbar!” Then Abdul-Muttalib and his companions dismounted, drank the water, and filled their water-skins. After that, Abdul-Muttalib called the Quraysh and said, “Come, Allah has given us water to drink. You too drink and fill your water-skins before you leave.” They came, drank, and filled their water-skins. Then they said, “O Abdul-Muttalib, by Allah, your superiority over us has now been decisively established. We shall never dispute with you over Zamzam again. We have understood that the One who gave you water to drink in this desert today is the One who gave you the water of Zamzam. Therefore, resume your noble task of providing water without hesitation.”

Abdul-Muttalib turned back, and everyone else in the caravan also turned back. No one went to the soothsayer, and everyone excused Abdul-Muttalib from going to her as well.

Abdul-Muttalib’s Vow to Sacrifice His Son

When Abdul-Muttalib was obstructed by the Quraysh while digging the well of Zamzam, he vowed that if he had ten sons who reached maturity during his lifetime and became capable of supporting him, he would sacrifice one son in Allah’s name beside the Kaaba. When the number of his sons reached ten and he realized that they could protect him, he summoned them all and informed them of his vow. He then called upon them to fulfill it. All the sons agreed and asked, “What must we do?” He said, “Each of you must take an arrow, write your name on it, and bring it to me.” They did so and came to him. Abdul-Muttalib took them to the idol named Hubal. At that time, Hubal stood near a hollow in the middle of the Kaaba. All things dedicated in the name of the Kaaba were deposited in that hollow.

Hubal had seven arrows. A different word was engraved on each arrow. One was engraved with “blood-money.” When they disagreed over whom the blood-money was incumbent upon—meaning, “Who is my killer?”—the seven arrows were drawn. If the arrow engraved “blood-money” emerged, the person whose name emerged had to pay the blood-money. One arrow bore the word “yes.” Whenever they intended to undertake a matter, the arrows were drawn according to the same procedure. If the arrow marked “yes” emerged, they carried out the intended matter. Another arrow bore the word “no.” Whenever they considered undertaking any matter, the arrows were drawn; if the “no” arrow emerged, they did not undertake it. Another arrow bore the words “of you or from among you,” another “attached,” another “outside you,” and another “water.” When they wished to dig a well, they drew one of these arrows, including the relevant one, and acted according to the result.

In those days, whenever the Arabs wished to circumcise a boy, marry off a girl, bury a dead person, or became doubtful whether a child’s birth was legitimate, they brought the person concerned before the idol named Hubal, taking with them one hundred dirhams and a sacrificial camel. They gave the money and camel to the person appointed to draw the arrows. Then they brought the person about whom a decision was sought before the idol and said, “O our deity, this is so-and-so, the son of so-and-so. We seek your decision concerning such-and-such matter. Therefore, inform us of the correct decision regarding him.” Then they told the arrow-drawer to draw an arrow. If the arrow marked “of you” emerged, they understood that the child was legitimate. If the arrow marked “outside you” emerged, the child was considered their ally. If the arrow marked “attached” emerged, the child remained among them in that status; his lineage or alliance remained undetermined. If the “yes” arrow emerged concerning any other matter they wished to undertake, they carried it out immediately. But if the “no” arrow emerged, they postponed the matter for that year and sought a decision about it in the same way the following year. Thus, the arrows’ decision was final in all their affairs.

Abdul-Muttalib said to the man appointed to draw the arrows, “Draw an arrow concerning these sons of mine.” He also informed him of his vow. At that time, Abdullah was Abdul-Muttalib’s youngest son. [Hamzah and Abbas, who were born later, were younger than Abdullah as well.] He was Abdul-Muttalib’s most beloved child. Thus he anxiously watched to see whether the arrow would pass over Abdullah. If it did, Abdullah would be saved. When the arrow-drawer prepared to draw, Abdul-Muttalib stood beside the idol Hubal and began calling upon Allah. When the arrow was drawn, it emerged bearing Abdullah’s name. Abdul-Muttalib therefore took Abdullah in one hand and a large knife in the other and went to the idols Isaf and Na’ilah to slaughter him. The Quraysh leaders, who had been sitting in gathering, rose and asked him, “O Abdul-Muttalib, what is the matter?” He replied, “I am going to slaughter this son of mine.” The Quraysh and his sons all cried out together, “Do not slaughter him under any circumstances without a proper reason. If you slaughter your son in this way, it will continue into the future. People will keep bringing their own children to sacrifice, and the human race will gradually be wiped out.” A man from Abdullah’s maternal uncles’ clan, Mughirah ibn Abdullah ibn Umar ibn Makhzum, said, “Do not undertake such a thing unless you are completely helpless. If we can ransom him, we are prepared to pay the ransom.” On the other hand, the Quraysh and Abdul-Muttalib’s sons said, “Do not slaughter him. Rather, take him to the Hijaz. There is a female soothsayer there who has a jinn at her command. Ask her whether this should be done. After that, we will not object. You may do whatever you wish. If the woman tells you to slaughter him, then slaughter him; if she suggests another means, accept that instead.” Following the Quraysh’s advice, Abdul-Muttalib and his companions set out toward the Hijaz. They reached Medina and met the woman at Khaybar. Abdul-Muttalib related to her all the details concerning himself and his son. The woman said, “Leave today. Let my jinn come, and I shall learn the answer from him.” Everyone took leave of the woman and returned. As soon as he left, Abdul-Muttalib prayed to Allah. The next morning, they all gathered again with the woman. She said, “I have learned what was necessary. At what rate is the ransom fixed in your society?” They replied, “Ten camels.” She said, “Return to your country. Then bring the person concerned before the idol and sacrifice ten camels. Draw arrows to determine the fate of the camels and the person concerned. If the arrow emerges against your man’s name, add more camels until your deity is pleased. If it emerges for the camels, know that your deity is satisfied and your man has been released.”

Then everyone went to Mecca. When, following the woman’s instructions, they went to the idol and prepared to settle the matter, Abdul-Muttalib stood praying to Allah. They then duly presented Abdullah along with ten camels. Abdul-Muttalib stood near Hubal and continued supplicating to Allah. The arrow was drawn. When it emerged bearing Abdullah’s name, they added ten more camels, bringing the number to twenty. Abdul-Muttalib again supplicated to Allah. The arrows were drawn again, and once more Abdullah’s name emerged. Ten more camels were added, making thirty, and Abdul-Muttalib continued praying to Allah. The arrows were drawn again, and Abdullah’s name emerged. Ten more camels were added, making forty, and Abdul-Muttalib prayed to Allah. Again the arrow emerged bearing Abdullah’s name. Ten more camels were added, making fifty, and Abdul-Muttalib prayed to Allah. Again the arrow was drawn and emerged bearing Abdullah’s name. After ten more camels were added, bringing the number to sixty, the arrows were drawn in the same way, and Abdullah’s name still emerged. Ten more camels were added, making seventy, and the arrows were drawn according to the same procedure. Again Abdullah’s name emerged. Another ten camels were added, making eighty, and once again Abdullah’s name emerged. Then ten more camels were added, making ninety, and again the arrow emerged bearing Abdullah’s name. Finally, after ten more camels were added, making one hundred, Abdul-Muttalib prayed to Allah in the same manner and ordered the arrows to be drawn. This time the arrow emerged for the camels. The assembled Quraysh and everyone else cried out, “O Abdul-Muttalib, your Lord is now completely satisfied.”

According to many, Abdul-Muttalib then said, “I shall not stop until I have drawn the arrows three more times.” Thus arrows were drawn for Abdullah and the camels, while Abdul-Muttalib stood praying. The arrow emerged for the camels. It emerged for the camels a second and a third time as well. Finally, the one hundred camels were sacrificed, and after the sacrifice the animals were left lying in such a way that no person was prevented or turned away from approaching them.

Events During the Prophet’s Stay in Aminah’s Womb

It is related in popular reports that Aminah bint Wahb, the mother of the Messenger of Allah, peace and blessings be upon him, used to say that after the Messenger of Allah, peace and blessings be upon him, was conceived, an unknown visitor came to her and said, “The one you have conceived is the leader of humankind in this age. When he is born, say: ‘I place this child in the protection of the One and Only Lord from the harm of every envier.’ Then name him Muhammad.” [14. Before the Messenger of Allah, peace and blessings be upon him, only three people had been given this name: (1) Muhammad ibn Sufyan ibn Mujashi, the great-grandfather of the poet al-Farazdaq; (2) Muhammad ibn Uhayhah ibn al-J al lah; and (3) Muhammad ibn Himran ibn Rabiah. Each of their fathers learned that the time for the appearance of a messenger of Allah was approaching and that he would be born in the Hijaz. Hearing this from people, each wished that he might be their own son. Once they went to a king who possessed knowledge of the heavenly scriptures. He informed them that a prophet named Muhammad was about to appear. At that time, each had left his wife at home pregnant. Consequently, each immediately decided that if a son was born, he would name him Muhammad. In accordance with this decision, they named their three sons Muhammad.]

While she was carrying him, Aminah dreamed that a ray of light emerged from within her, by which she could see the palaces of Busra in the Syrian land.

Then, while he was still in his mother’s womb, his father Abdullah died shortly thereafter.

The Birth of the Messenger of Allah

The Messenger of Allah, peace and blessings be upon him, was born on a Monday, at the blessed moment after the twelfth night of Rabi al-Awwal had passed, in the year in which the incident of Abraha’s expedition against the Kaaba with the elephant army—Am al-Fil, or the Year of the Elephant—took place.

It is narrated from Qays ibn Makhramah that he said, “I and the Messenger of Allah, peace and blessings be upon him, were born in the year of Abraha’s attack. Thus we are the same age.”

Hassan ibn Thabit said,

“Although I was then a boy of seven or eight, I had already become quite strong and tall. I had acquired the ability to understand what I heard. Suddenly I heard a Jew climb onto a fortress in Yathrib (Medina) and cry out loudly, ‘O Jewish community!’ The people gathered around him and asked, ‘What has happened to you?’ He said, ‘Tonight the star of his birth has risen.’”

When Muhammad, peace and blessings be upon him, was born, his mother Aminah sent word to his grandfather, Abdul-Muttalib, saying, “A grandson has been born to you. Come and see him.” Abdul-Muttalib came and saw him. At that time, Aminah told him about the dream she had seen during her pregnancy, what she had been told concerning the newborn, and the name she had been instructed to give him. Then Abdul-Muttalib took him out from the Kaaba and, leaving the child with his mother, began searching for a wet nurse. At last, Halimah, the daughter of Abu Dhu’ayb of Banu Sa‘d ibn Bakr, was found as a wet nurse.

Halimah’s Account

Halimah related that she set out with her husband and an infant son, accompanying a group of women from Banu Sa‘d, in search of nursing infants. All those women were occupied searching for nursing infants. It was a year of severe famine. We had become utterly destitute. I set out riding a white donkey. We had with us an old camel, which was giving not a drop of milk. The infant child with us cried so much from hunger that we all spent sleepless nights because of him. I had no milk in my breasts to relieve his hunger, nor was there any in the camel’s udder. We longed for rain and comfort. In this condition I mounted my donkey and set out. The road was long, and as we traveled continuously, our entire caravan became tired and exhausted. At last we reached Mecca in search of nursing infants. Each of us was asked to take the Messenger of Allah, peace and blessings be upon him. But whenever it was said that he was fatherless, each woman refused, because we all hoped for a generous payment from the child’s father. We would say to one another, ‘An orphan child! What payment can his mother and grandfather give?’ For this reason, we all disliked taking him. Meanwhile, every woman who had come with me obtained one nursing infant or another. I alone did not. When I resolved to return empty-handed, I said to my husband, ‘By Allah, I dislike returning empty-handed with all these companions. By Allah, I shall go to that orphan child and take him.’ My husband said, ‘You may take him. Perhaps Allah has placed goodness for us in him.’

Halimah said, “Then I went and brought the orphan child. I had been compelled to take him only because I had found no other child, and I returned with him to the caravan. When I took him in my arms, both my breasts became full of milk, and the infant Muhammad, peace and blessings be upon him, drank his fill. His foster brother also drank his fill. Then both fell asleep, whereas previously we could not sleep because of his crying. As soon as my husband went to our camel, he found its udder full of milk as well. He milked it abundantly, and we both drank our fill. Thus we spent the night very well.”

In the morning, my husband said, “Halimah, know that you have brought a greatly blessed child.” I replied, “Indeed, I think so too.”

Then we set out. I mounted the donkey, and my donkey moved ahead, leaving the entire caravan behind. None of the other donkeys in the caravan could keep pace with it. My fellow women began saying, “O daughter of Abu Dhu’ayb, stop for a moment and wait for us. Is this not the same donkey on which you came?” I said to them, “Yes, it is.” They said, “By Allah, its condition has now completely changed.”

At last we arrived at our homes in Banu Sa‘d. I knew of no land in the world more afflicted by drought than our area. After we reached home with the child Muhammad, our goats and sheep returned every evening, satisfied from grazing and with udders full of milk. We milked them properly and drank, while the other people could not obtain even a drop of milk. They found not a drop in the udders of their goats and sheep. The people of our tribe even began telling the shepherds, “Take your flocks to the place where Abu Dhu’ayb’s daughter, Halimah, grazes her sheep.” Yet even though the shepherds grazed their sheep where I grazed mine, their flocks returned hungry. Thus my household gradually became filled with abundance, happiness, and prosperity. Two years passed in this way, and I weaned the child Muhammad. He began to grow faster than the other boys. By the age of two, he had become an agile, well-built child. We took him to his mother, although we were more eager to keep him with us, for since his arrival we had received immense blessings. I said to his mother, “It would be better if you allowed this boy to remain with me until he became stronger and healthier. I fear that he may contract one of the diseases or epidemics of Mecca.” In the end, she sent him back with us.

We returned with him. Only a few months later, one day he was grazing lambs with his foster brother in the field behind our house. At that moment his brother came running and said to me and his father, “Two men dressed in white came, seized my Qurayshi brother, laid him down, split open his abdomen, and are taking everything out and examining it.”

His father and I both hurried to him, held him, and asked, “My son, what has happened to you?” He said, “Two men wearing white clothes came to me. They laid me down and split open my abdomen. Then they searched for something—I do not know what it was.”

Then we returned Muhammad, peace and blessings be upon him, to our home. My husband said, “Halimah, I fear that something has affected this boy. Therefore, before any harm comes to him, return him to his family.”

We therefore took him to his mother. His mother said, “Sister wet nurse, you were so eager to keep him with you. What has happened that you have brought him back?” I said, “Allah entrusted me with the care of two boys. I have done what I was required to do. I fear that some misfortune may occur, and I cannot stop worrying about it. Therefore, I have safely returned your son to you.” Aminah said, “What you are saying is not the real story. Tell me honestly what actually happened.” She did not let me go until I had related the entire incident. After hearing it, Aminah said, “Do you then think that he has been possessed by a jinn?” I said, “Yes.” She said, “When I conceived him, I dreamed that a light emerged from my body, and its radiance illuminated the palaces of Busra in the Syrian land. Then he continued to grow in the womb. By Allah, I have never experienced such an easy pregnancy. When I gave birth to him, he was born placing his hands on the ground and raising his head toward the sky. You may leave him with complete peace of mind.”

The Incident of the Splitting of the Chest

Ibn Ishaq said,

Thawr ibn Yazid related from several learned men—though I think from Khalid ibn Ma‘dan al-Kal‘i alone—that some Companions once said to the Messenger of Allah, peace and blessings be upon him, “O Messenger of Allah, tell us something about yourself.” He said, “Yes, listen. I am the result of the supplication of my father Ibrahim and the fulfillment of the glad tidings given by my brother Isa. After I was conceived, my mother dreamed that a light emerged from within her, illuminating the palaces of Syria. I was then raised as a nursing child among Banu Sa‘d ibn Bakr. One day during that time, I went with one of my foster brothers to graze sheep behind the house of my foster mother, Halimah. Two men wearing white clothes came to me. They had a golden tray filled with snow. They seized me and split open my abdomen. Then they removed my heart and split it open, taking out and casting away a black clotted drop of blood. After that, they washed and cleansed my abdomen and heart with that snow. Then one of them said to the other, ‘Weigh Muhammad, peace and blessings be upon him, against ten of his community.’ He weighed me, and I was heavier than ten. Then he said again, ‘Weigh him against one hundred of his community.’ I was heavier than one hundred. Then he said again, ‘Weigh him against one thousand of his community.’ When he weighed me against one thousand, I was still heavier than them. Then he said, ‘Leave him. By Allah, even if he were weighed against his entire community, he would still be heavier than all of them.’”

Under His Grandfather’s Guardianship

Even during the lifetimes of his mother, Aminah bint Wahb, and his grandfather, Abd al-Muttalib ibn Hashim, the Messenger of Allah, may Allah bless him and grant him peace, remained under Allah’s care and supervision. During this period, Allah rapidly granted him physical growth so that the miraculous signs intended by Allah might be manifested through him. When he was six years old, his mother passed away at a place called al-Abwa, between Mecca and Medina. She had gone there with the child Muhammad, may Allah bless him and grant him peace, to visit his maternal uncles at the home of the Banu Adi ibn al-Najjar. She died while returning toward Mecca. After his mother’s death, the Messenger of Allah, may Allah bless him and grant him peace, was brought up under the sole care of his grandfather, Abd al-Muttalib. A sheet was spread for Abd al-Muttalib in the shade of the Noble Kaaba. His sons and grandsons would sit around that sheet until Abd al-Muttalib arrived, and out of respect for him no one would sit upon it. But the resolute young Muhammad, may Allah bless him and grant him peace, would come and sit on the sheet at once. His uncles would try to take hold of him and move him away. Seeing this, Abd al-Muttalib would say, “Do not prevent my grandson. By Allah, he is an extraordinary boy.” Then he would seat him beside him on the sheet, stroke his back and show him affection. He liked everything the boy did. When the Messenger of Allah, may Allah bless him and grant him peace, had completed eight years of age, Abd al-Muttalib died. He died eight years after Abraha attacked the Noble Kaaba with his army of elephants.

Under the Guardianship of His Uncle Abu Talib

After the death of Abd al-Muttalib, the Messenger of Allah, may Allah bless him and grant him peace, began to be brought up by his uncle Abu Talib. At that time, a man from the Banu Lahab would tell people’s fortunes by examining their physical features. Whenever he came to Mecca, the Quraysh would crowd around him with their sons. He would look over the boys’ bodies and tell their fortunes. Along with the others, Abu Talib took the Messenger of Allah, may Allah bless him and grant him peace, to that soothsayer. The soothsayer looked at him and then seemed to begin thinking. For a moment, he ignored the boy Muhammad, may Allah bless him and grant him peace. After a while he said, “Special attention must be paid to this boy.” Noticing the soothsayer’s intense attention to the boy Muhammad, Abu Talib discreetly moved him away. The soothsayer then said, “What are you doing? Bring the boy back to me. By Allah, he is an extraordinary boy.”

The Incident of the Monk Bahira

This happened some time later. Abu Talib set out for Syria with a caravan for trade. Just before the journey began, the boy Muhammad, may Allah bless him and grant him peace, insisted on accompanying him. His tender-hearted uncle could not disregard his request. He said, “I will take him with me; I will never go anywhere leaving him behind.”

Abu Talib set out on the journey with him. When the caravan reached the area of Busra, it stopped to rest. A Christian monk named Bahira was there. He lived in a church and was highly knowledgeable about the Christian religion. For a long period, a heavenly scripture had been preserved in that church. Knowledge of it had been passed down through generations. The caravan had often passed by Bahira previously, but he never came out before anyone or spoke to anyone. This year, however, when the Quraysh caravan, including Abu Talib and the boy Muhammad, may Allah bless him and grant him peace, stopped beside Bahira’s church, Bahira prepared an abundance of food for them.

It is said that Bahira witnessed a wondrous event while sitting in his church. As the caravan approached, he saw that, among the entire caravan, only the boy Muhammad, may Allah bless him and grant him peace, was being shaded by a cloud from the sky. Then, when they stopped beneath the shade of a tree, the cloud and the branches of that tree bent over the Messenger of Allah, may Allah bless him and grant him peace, and continued to shade him. Seeing this, Bahira came out of the church and sent someone to tell the people of the caravan, “O Quraysh merchants, I have prepared food for you. I invite all of you, young and old, servants and masters alike, to come and eat.” One of the Quraysh said, “O Bahira, today you have taken on a new distinction. We have passed by you many times before, but you have never shown such hospitality. Why are you doing this today?” Bahira said, “That is true. I have never done this before. But today you are my guests. I wished to care for you, prepare food for you, and have all of you eat.”

Then everyone went to eat. But because he was young, the Messenger of Allah, may Allah bless him and grant him peace, remained behind with the caravan’s baggage beneath the shade of the tree. After carefully examining all the Qurayshi merchants gathered for the meal, Bahira could not find in any of them the familiar appearance and manner that he had observed in the boy Muhammad, may Allah bless him and grant him peace. So he said, “O Qurayshi guests, let none of you be deprived of eating my food.” They said, “O Bahira, everyone who could come has come. Only one boy remains with the caravan’s baggage. He is the youngest of the caravan.” Bahira said, “No, do not leave him behind. Call him too, so that he may eat with you.” A Qurayshi man said, “By al-Lat and al-Uzza, it is impossible for the son of Abd Allah ibn Abd al-Muttalib to remain apart from us and not eat with us. That would be disgraceful for us.” Saying this, he rose, went to the boy Muhammad, may Allah bless him and grant him peace, carried him in his arms, and seated him with everyone at the meal. Bahira then began examining his entire form closely and observing the distinctive marks on his body. He had found their description in the earlier heavenly scripture. When all the assembled guests had finished eating and had departed one by one, Bahira came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “My son, I ask you by al-Lat and al-Uzza: answer what I ask you.” Bahira invoked al-Lat and al-Uzza because he had heard the Quraysh swear by those two idols when speaking with one another. The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not ask me anything by al-Lat and al-Uzza. By Allah, I hate those two deities more than anything.” Bahira said, “Then, by Allah, answer what I ask you.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Very well. Ask what you wish to know.” Bahira then asked him various questions about his sleep, the structure and nature of his body, and other matters. The answers given by the Messenger of Allah, may Allah bless him and grant him peace, corresponded exactly with what Bahira knew. Then he examined his back and saw the Seal of Prophethood marked between his shoulders. He found the seal precisely where, according to the description in the heavenly scripture Bahira had read, it was supposed to be.

After doing all this, Bahira asked Abu Talib, “What is the boy to you?” He replied, “My son.” Bahira said, “He is not your son. The father of this boy cannot still be alive.” Abu Talib said, “The boy is my nephew.” Bahira asked, “What happened to his father?” Abu Talib replied, “His father died while this boy was still in his mother’s womb.” Bahira said, “His father died while this boy was still in his mother’s womb.” Bahira said, “That is correct; it must be so. Return home with your nephew, and beware of the Jews—guard him carefully from them. By Allah, if they see this boy and recognize the signs by which I recognized him, they will try to harm him. For this nephew of yours will soon emerge as a great and extraordinary man.” Then he hurriedly returned to his homeland with him.

The Battle of Fijar

When the Messenger of Allah, may Allah bless him and grant him peace, was a young man of twenty, the Battle of Fijar took place. It was called the Battle of Fijar because both of the tribes participating in it, Kinana and Qays Aylan, violated the sacred prohibitions against one another. Harb ibn Umayya was the leader of the joint Quraysh and Kinana forces. During the first part of the day, Qays defeated Kinana in battle. But around midday, Kinana emerged victorious.[15. Ibn Hisham mentioned that the Messenger of Allah, may Allah bless him and grant him peace, participated in the Battle of Fijar for several days. His uncles took him with them to the battlefield. The Messenger of Allah, may Allah bless him and grant him peace, said, “I would ward off the arrows and spears thrown by the enemy, pick them up, and hand them to my uncles.” This was the last Battle of Fijar. It became known as Fijar al-Burad. Three other Battles of Fijar had taken place previously. The first was between Kinana and Hawazin, the second between Quraysh and Hawazin, and the third between Kinana and Hawazin.]

Marriage to Khadija, May Allah Be Pleased with Her

Khadija bint Khuwaylid was a noble and wealthy businesswoman of Arabia at that time. She employed people in trade for a fixed salary and on the basis of profit-sharing. The Quraysh were renowned as a commercial tribe. Having learned of the truthfulness, trustworthiness, and noble character of the Messenger of Allah, may Allah bless him and grant him peace, she sent someone to him with a proposal that he take her merchandise to Syria, offering him better compensation than she gave to others. She also wished to send a young man named Maysarah to assist him. The Messenger of Allah, may Allah bless him and grant him peace, accepted the proposal and set out for Syria with Khadija’s merchandise and her servant Maysarah. He reached Syria shortly thereafter.

After reaching Syria, he rested beneath a tree near the church of a certain religious cleric. The cleric asked Maysarah, “Who is the man resting beneath the tree?” Maysarah replied, “He is a Qurayshi man, one of the inhabitants of the Haram.” The cleric said, “No one but a prophet has ever rested beneath this tree!”

The Messenger of Allah, may Allah bless him and grant him peace, sold the merchandise he had brought and purchased some new goods. Then he set out toward Mecca. Wherever midday arrived on the road and the sun became intensely hot, Maysarah saw two angels shading Muhammad and protecting him from the sun as he rode forward on his camel. When he reached Mecca, he handed Khadija the goods he had purchased. Khadija sold them and earned nearly twice the profit. Maysarah informed Khadija of the cleric’s statement and of the two angels shading the Prophet, may Allah bless him and grant him peace. Khadija was an intelligent, noble woman of strong character.

Becoming acquainted with the nobility and honesty of the Prophet, may Allah bless him and grant him peace, was regarded as an additional blessing for her, which she attained solely by Allah’s will. Having heard from Maysarah about the miraculous event, Khadija sent word to him and said, “Brother, I am impressed and overwhelmed by your honorable standing among your people, your ties of kinship, and above all your reputation for trustworthiness, excellent character, and truthfulness.” Having said this, Khadija proposed marriage to him. Among the Quraysh, Khadija was the woman of the noblest lineage, the highest standing and greatest respect, and immense wealth. For this reason, every man of her tribe wished to marry her if possible.

The Messenger of Allah, may Allah bless him and grant him peace, informed his uncles of Khadija’s proposal. His uncle Hamza met Khadija’s father, Khuwaylid ibn Asad (ibn Abd al-Uzza ibn Qusayy ibn Kilab ibn Murrah ibn Ka’b ibn Lu’ayy), formally proposed on his behalf, and the marriage was concluded.[16. The Messenger of Allah, may Allah bless him and grant him peace, gave Khadija twenty camels as her bridal gift. She was his first wife, and he married no one else during her lifetime.]

All of the children of the Messenger of Allah, may Allah bless him and grant him peace, except Ibrahim, were born to Khadija. They were: Qasim, Tahir, Tayyib, Zaynab, Umm Kulthum, and Fatima. After Qasim, the Messenger of Allah, may Allah bless him and grant him peace, was also known as Abu al-Qasim. Qasim and Tahir died during the Age of Ignorance. But all of his daughters witnessed the advent of Islam, accepted Islam, and emigrated with their father.[17. The account may suggest that Tahir and Tayyib were two persons. In reality, both were names by which Abd Allah was known; he was called by both of these names.]

The Account of Waraqa ibn Nawfal

Khadija’s cousin, Waraqa ibn Nawfal ibn Asad ibn Abd al-Uzza, was a Christian scholar well versed in the earlier heavenly scriptures. He was also highly accomplished in worldly knowledge. Khadija told Waraqa what she had heard from Maysarah about the Christian monk’s remarks, as well as what Maysarah herself had witnessed: two angels shading the future Prophet, may Allah bless him and grant him peace. Waraqa said, “Khadija, if this event truly occurred, then know with certainty that Muhammad is the Prophet of this age. I knew that the coming of a prophet among the descendants of the present noble lineage had drawn near and that he was awaited. This is the age of that very prophet.” Having said this, Waraqa would lament that the arrival of the awaited Prophet had been delayed so long. Often, in his impatient expectation, he would say, “How much longer will it be?” Thus, lamenting, he would recite the following poem:

Arabic text omitted

“I have stubbornly continued to remember such an important matter, one that has moved many people to sob and weep for a long time. After many accounts of that matter, a fresh account has now also come from Khadija. Indeed, Khadija, my waiting has become very prolonged. I hope to see your actual form emerge from among the highlands and lowlands of Mecca, concerning which you have spoken of the Christian monk. Indeed, I do not like the words of religious priests to be distorted.”

Arabic text omitted

“Muhammad will soon become our chief and leader, defeat his opponents, and spread a light throughout the land by which he will illuminate the entire created world. He will vanquish those who fight against him, while those who seek reconciliation with him will be victorious. Alas! When these events take place, if only I were present, I would be the first of all of you to join his party.”

The Reconstruction of the Sacred Kaaba

When the Messenger of Allah, may Allah bless him and grant him peace, was thirty-five years old, the Quraysh decided to renovate the building of the Sacred Kaaba. The important objective of this decision was to construct a roof for the Sacred Kaaba, since without a roof there was a danger that the walls would collapse. At that time, the walls of the Kaaba were only slightly more than three and a half cubits high, and they had been built merely by stacking stones upon stones. There was no mortar. As it happened, a ship belonging to a Roman merchant was carried by the sea currents and smashed against the coast of Jeddah, where it broke into pieces. The Quraysh took the planks from this ship and trimmed and prepared them for use in constructing the roof of the Sacred Kaaba. At the same time, an Egyptian master builder appeared in Mecca. The Quraysh decided that they could obtain some of his assistance in renovating the Sacred Kaaba. At that time, a snake would emerge every day from a well beside the Sacred Kaaba and bask in the sun on top of the Kaaba’s wall. The objects dedicated each day to the Kaaba were thrown into the well from which the snake emerged. The Quraysh were terrified because of the snake, for it was so fearsome that no one could come near it. Whenever anyone approached it, it would spread its hood, twist while loudly rubbing its scales together, and open its mouth wide. One day, while the snake was basking in the sun on the wall of the Sacred Kaaba, Allah sent a bird there. The bird swooped down and carried the snake away. The Quraysh then felt reassured and said, “It may be hoped that Allah has approved our intention. Today we have a skilled builder whom we favor, and the necessary timber has been obtained. Allah has also delivered us from the snake.”

Then they began demolishing the walls of the Kaaba in preparation for rebuilding it. At that time, Abu Wahab ibn Amr ibn A’idh ibn Imran ibn Makhzum stood up and detached a stone from the Kaaba, lifting it in his hand. But the stone immediately slipped from his hand and returned to the place where it had been. Seeing this astonishing event, he said, “O Quraysh, use only your lawfully earned wealth in constructing this building of the Kaaba. Do not spend wealth acquired through fornication, usury, or oppression.”

Then the Quraysh divided the work of constructing the Kaaba among themselves. The responsibility for constructing the section containing the door fell to Banu Abd Manaf and Zuhra; the responsibility for the section between the Black Stone and the Yemeni Corner fell to the Banu Makhzum tribe, joined by several other Quraysh tribes; the responsibility for constructing the floor of the Kaaba fell to Banu Jumah and Banu Sahm; and the section adjoining the Black Stone fell to Banu Abd al-Dar, Banu Qusay, Banu Asad ibn Abd al-Uzza, and Banu Adi ibn Kaab.

Now it was time to begin the demolition, but everyone was overcome by an unknown fear at the thought of undertaking it. Then al-Walid ibn al-Mughira announced, “I will begin the demolition.” Saying this, he took a mattock, struck one end of the dilapidated building, and said, “O Allah, I have not deviated from Your religion, and what we are doing is undertaken with good intentions.” He then demolished a portion of the corner between the Yemeni Corner and the Black Stone. Everyone spent the following night in anxiety. They said, “Let us see whether any misfortune befalls al-Walid. If something does happen, we will not demolish it; rather, we will restore what has been demolished and return it to its former state. Otherwise, we will understand that Allah is pleased with our undertaking, and we will demolish the remaining portion as well.” The next morning, al-Walid returned safely to the work he had begun and started demolishing the wall of the Kaaba. The others also began demolishing it with him. They continued until they reached the foundation built by Ibrahim, peace be upon him, and stopped there. Then they all went to gather rare green stones, shaped like the humps of camels, that fitted closely together. [18. Some reports state that the stones were green like spearheads.]

The Quraysh tribes then gathered stones for the purpose of rebuilding the Kaaba. Each tribe gathered stones separately and completed its assigned part of the reconstruction. When the walls had been built up to the position of the Black Stone, an argument began over who would place it in its proper position. Everyone became intensely eager to gain the honor of lifting the Black Stone and setting it in place. The tribes began forming alliances over this matter and prepared for war.

It is reported that at that time Abu Umayya ibn al-Mughira, the oldest man of the entire Quraysh community, made the following proposal: “O Quraysh, entrust the settlement of this dispute to the first person who enters through the door of this Sacred Mosque.” Everyone agreed to this proposal. Then it became clear that the Messenger of Allah, may Allah bless him and grant him peace, was the first to enter. Seeing him, everyone exclaimed with one voice, “This is our al-Amin (the utterly trustworthy) Muhammad. We will accept his decision wholeheartedly.” When the Messenger of Allah, may Allah bless him and grant him peace, approached the disputing people, they informed him of the matter of their dispute. He said, “Give me a piece of cloth.” When a cloth was brought, he spread it out, placed the Black Stone in its center, and said, “Each tribe must hold an edge of this cloth.” They all took hold of it and raised it until they brought it to its proper place. Then he lifted the Black Stone with his own hands, placed it in its proper position, and laid the masonry over it.

Arab soothsayers, Jewish priests and Christian clerics’ prophecies

Jewish priests, Christian clerics, and Arab soothsayers had prophesied even before the emergence of the Messenger of Allah, may Allah bless him and grant him peace, that the time of his coming was drawing near. The Jewish and Christian priestly communities made these prophecies by considering the signs of the final Prophet and the time of his emergence described in their respective heavenly scriptures, and in light of the promises their prophets had made concerning him. The source of the Arab soothsayers’ prophecies, however, was information received from jinn who eavesdropped on the conversations of the angels. At that time, the devils had not yet been prevented from eavesdropping by the shooting of meteors to drive them away. These devils would visit male and female soothsayers, and as a result they would sometimes give them certain predictions about the coming of the final Prophet. Ordinary Arabs paid little attention to these predictions. But after the honored one appeared and the signs that had been indicated actually occurred, everyone came to know and understand them.

When the time for the Messenger of Allah, may Allah bless him and grant him peace, to receive prophethood drew near, the devils were prevented from eavesdropping, and their movements at the places where they used to sit and listen were stopped by shooting meteors at them. From this, the jinn understood that this measure had been taken with the aim of enforcing some special process or arrangement of Allah in the created world.

The Physical and Moral Characteristics of the Messenger of Allah (peace be upon him)

Ibn Hisham says,

Umar, the freed slave of Ghufrah, related the following description of the physical and moral characteristics of the Messenger of Allah (peace and blessings of Allah be upon him), from Ibrahim, son of Muhammad, son of Ali ibn Abu Talib:

Whenever Ali ibn Abu Talib praised the Messenger of Allah (peace and blessings of Allah be upon him), he would say, “He was neither excessively tall nor very short; rather, he was of medium height. His hair was neither extremely curly nor completely straight, but slightly wavy. He was not excessively stout or fat. His face was neither entirely round nor small. His eyes were black. His eyebrows were long, and the bones of his joints and the bone between his shoulders were high and prominent. The area extending from his chest to his navel was covered with fine hair. His hands and feet were full. When he walked, he did not drag his feet; rather, it seemed as though he were descending on low ground. When he turned to look in any direction, he turned with his whole body. Between his shoulders, the seal or mark of prophethood was clearly visible. Indeed, he was the last of the prophets, the most generous, the bravest, unmatched in truthfulness, the most responsible, and the most amiable and sociable. At first sight, everyone was overcome with awe of him.” Ali (may Allah be pleased with him), who praised him, said, “I have never seen anyone like him, either before him or after him.”

The Description of the Messenger of Allah (peace and blessings of Allah be upon him) in the Gospel

Ibn Ishaq says,

The description and promise concerning the Messenger of Allah (peace and blessings of Allah be upon him) given by Jesus (peace be upon him), as recorded in the Gospel compiled by John, a companion of Jesus, which Jesus himself had written down according to revelation received from Allah, is, to the best of my knowledge, as follows:

“Whoever hates and detests me hates Allah Himself. If I had not performed before you deeds that no one else had ever performed, they would have had no fault—that is, the unbelievers. But now they have rejected Allah’s signs. They thought that in this way they could defeat me and Allah. This has happened so that the prophecy of the Divine Book might be fulfilled. Indeed, they have hated me unjustly. If ‘Manhamanna’—the one whom Allah will send—comes to you, he will testify on my behalf. He is the Holy Spirit who has come from Allah. And you too will certainly testify on my behalf, because you have been with me from the beginning. I have told you all these things so that you may not complain. [19. See the Bible, John 15:23–36.] In Syriac, ‘Munhamanna’ means Muhammad. Its equivalent in Roman is ‘Paracletus.’”

The Attainment of Prophethood

When Muhammad (peace and blessings of Allah be upon him) reached the age of forty, Allah sent him as a mercy for all the worlds and as a bearer of glad tidings for all humankind. From every prophet and messenger who had come to the earth before him, Allah Most High had taken a covenant that they would believe in the Prophet (peace and blessings of Allah be upon him), support him, and help him against his opponents. He also instructed those who believed in and supported them to fulfill this duty. In accordance with that covenant, every prophet instructed his followers to accept Muhammad (peace and blessings of Allah be upon him) and obey him.

Aishah (may Allah be pleased with her) related, “When Allah Most High intended to honor the Messenger of Allah (peace and blessings of Allah be upon him) and bless humankind through him, the Messenger of Allah (peace and blessings of Allah be upon him) began to see true dreams as part of prophethood. Whatever dream he saw would become reality at the time of the morning sunrise. During this period, Allah Most High made him inclined toward seclusion. Solitude and private devotion became most beloved to him.”

Abd al-Malik ibn Ubaydullah related:

When Allah Most High intended to honor and ennoble the Messenger of Allah (peace and blessings of Allah be upon him) and began his prophethood, whenever he went outside for a need, he would leave the inhabited areas and go far into the mountain valleys and plains around Makkah. Whenever he passed by any stone or tree, it would call out, “Peace be upon you, O Messenger of Allah!” As soon as he heard this, the Messenger of Allah (peace and blessings of Allah be upon him) would look around, to the right and left and behind him. Some days passed, and the Messenger of Allah (peace and blessings of Allah be upon him) continued to hear and see this. Then, when he was staying in the Cave of Hira during Ramadan [20. Hira is the name of a cave in a mountain located three miles from Makkah], Jibril (peace be upon him) came to him bearing words of supreme honor and dignity from Allah.

It is related from Ubayd ibn Umayr that

The Messenger of Allah (peace and blessings of Allah be upon him) would spend one month every year in the Cave of Hira. During the Age of Ignorance, the Quraysh would likewise abandon idol worship and devote themselves to solitary spiritual practice. Every year he would spend a month worshipping in seclusion in this manner. During that month, he would feed any poor person who came to him. At the end of this month of seclusion, before returning home, the Messenger of Allah (peace and blessings of Allah be upon him) would first enter the Sacred Kaaba and perform tawaf seven times or more; only then would he return home. When the month in which Allah Most High honored him—namely, Ramadan of the year in which he received prophethood—arrived, the Messenger of Allah (peace and blessings of Allah be upon him) set out, as usual, to stay in Hira. At last, that momentous night came, the night on which Allah Most High honored him with the Messengership. At that time, Jibril (peace be upon him) came to him by Allah’s command.

The Messenger of Allah (peace and blessings of Allah be upon him) said, “I was asleep. In that state, Jibril appeared carrying a piece of silk cloth. Something was written on it. Jibril said to me, ‘Read!’ I replied, ‘I cannot read.’”

“Then he embraced me so forcefully that I thought I was dying. After a while he released me and said, ‘Read!’ I replied, ‘I cannot read.’ He embraced me forcefully again. Once more, the pressure was so severe that I feared I would die. Again he released me and said, ‘Read!’ I asked, ‘What shall I read?’ He said, ‘Read in the name of your Lord who created; He created man from a clinging clot. Read, and your Lord is Most Generous, who taught by the pen, taught man what he did not know.’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Then I recited the few verses he had recited to me. When Jibril had finished reciting this much, he stopped and departed. Then I awoke from sleep. It seemed as though I had written something in my mind. I left the Cave of Hira. When I reached a place between the mountains, I suddenly heard a voice from above: “O Muhammad, you are the Messenger of Allah, and I am Jibril.” I looked up toward the sky and saw Jibril in the form of a man, standing on the far horizon with his two wings spread, saying, “O Muhammad, you are the Messenger of Allah, and I am Jibril.” I stood motionless, gazing at him. When I looked toward the other edges of the sky, I saw him everywhere in the same form. I remained standing motionless in this way for a long time. I could neither move backward nor advance. During this time, Khadijah sent people to search for me. They reached the highlands of Makkah and returned to Khadijah, while I was still standing in the same place. Then Jibril disappeared. I returned to my family. When I reached Khadijah, I sat very close to her. She said, “O Abu al-Qasim, where were you? I sent people to look for you. They went searching for you in the highlands of Makkah and have returned.” I told Khadijah everything I had seen. Khadijah said, “Take this as an exceedingly good sign and remain steadfast. By the One in Whose hand is my soul, I firmly believe that you have been chosen as a prophet for the people of this age.”’”

Then Khadijah, wrapped in her garments, went to Waraqah ibn Nawfal. Waraqah was Khadijah’s cousin. He had adopted Christianity and was well versed in the knowledge of the heavenly scriptures. In particular, he had acquired much knowledge from those who believed in the Torah and the Gospel. Khadijah related to him in full everything the Messenger of Allah (peace and blessings of Allah be upon him) had seen and heard. After hearing it all, Waraqah exclaimed, “Holy, holy! The most holy angel! The most holy angel! By Allah, O Khadijah, believe me: the same great messenger who used to come to Moses has come to Muhammad. Indeed, Muhammad has been chosen as a prophet for the people of the present age. [21. Suhayli says: Although Jesus (peace be upon him) was the prophet closer in time, Waraqah mentioned Moses instead because Waraqah had then adopted Christianity. According to Christians, Jesus (peace be upon him) is not a prophet. Rather, according to their belief, Jesus (peace be upon him) is one of the three essences of Allah, which became one with the person of Jesus. There is, however, disagreement among Christians over this interpretation.] Tell him to remain steadfast.”

Khadijah returned to the Messenger of Allah (peace and blessings of Allah be upon him) and informed him of what Waraqah had said. After the Messenger of Allah (peace and blessings of Allah be upon him) completed his month-long worship in the Cave of Hira, he returned to Makkah and began performing tawaf of the Kaaba as usual. At that time Waraqah asked him, “My nephew, tell me what you saw and heard.” The Messenger of Allah (peace and blessings of Allah be upon him) related the entire incident to him. After hearing it, Waraqah said, “Know with certainty that you are the prophet of the people of this age. The same great messenger who came to Moses came to you. Know with certainty also that your message will be declared false, you will be persecuted, you will be driven from your homeland, and people will fight against you. If I am alive then, I will certainly help openly in establishing Allah’s religion.” Then Waraqah leaned his head toward him and kissed his forehead. After completing his tawaf, the Messenger of Allah (peace and blessings of Allah be upon him) returned home.

The Beginning of the Revelation of the Quran

The revelation began to descend upon the Messenger of Allah (peace and blessings of Allah be upon him) in the blessed month of Ramadan. Allah, the Most High and Almighty, says:

“The month of Ramadan is the month in which the Quran was revealed, a guidance for humankind, with clear proofs of guidance and the criterion distinguishing truth from falsehood.”

Allah Most High also says:

“Indeed, We sent down this Quran on the Night of Decree. And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. On this night, the angels and Jibril descend by the permission of their Lord, and it remains peaceful until the dawn.” (Surah al-Qadr)

Allah Most High also says:

“Ha-Mim! By the clear Book! Indeed, We sent down this Book on a blessed night. Surely, We intended to warn. It was a night on which, by Our command, every matter was decided with wisdom and knowledge. And We intended to send a messenger.” (Surah al-Dukhan)

Allah Most High also says:

“If you believe in Allah, in His servant, and in what We revealed on the Day of Distinction—the day when the two groups met face to face…” Here, the Day of Meeting Face to Face means the day when the polytheists and the Messenger of Allah (peace and blessings of Allah be upon him) confronted one another on the field of Badr.

Khadijah bint Khuwaylid Accepts Islam

Khadijah bint Khuwaylid believed in the Prophet (peace and blessings of Allah be upon him). She accepted as true the revelation he received from Allah and supported him in fulfilling the responsibility of prophethood. Indeed, she was the first person to believe in Allah and His Messenger and to affirm his truthfulness.

In this way Allah eased the grief and suffering of His Prophet. Whenever an unpleasant situation arose, and someone rejected his call and declared him a liar, he would become distressed. But whenever he went to Khadijah, his anguish would disappear by Allah’s will. Khadijah comforted him, lightened the sorrow and pain in his heart, affirmed the complete truth of his call, and encouraged him to take people’s conduct lightly. May Allah send His mercy upon her. The Messenger of Allah (peace and blessings of Allah be upon him) said, “For this reason I was commanded to give Khadijah the glad tidings of a house in Paradise, made of a pearl adorned with exquisite workmanship, in which there will be neither noise, suffering nor illness.”

The Interruption of Revelation

After this, revelation ceased for some days, and the matter became very difficult for the Prophet (peace and blessings of Allah be upon him). Then Jibril (peace be upon him) appeared before him with Surah al-Duha. In that surah, the Great Lord who had honored him with prophethood swore that He had neither forsaken him nor become hostile toward him. Allah Most High says, “By the forenoon and by the night when it grows dark!”

“Your Lord has neither forsaken you nor abandoned you, nor has He become hostile toward you.” That is, He has not severed His relationship with you and abandoned you; nor, after harboring hostility toward you, has He come to love you again. “Indeed, what comes later will be better for you than what came before.” That is, what I have prepared for you after your return to Me is better than what I gave you in this world. Surely He will soon give you so much that you will be pleased—that is, success and victory in this world and reward in the Hereafter. “Did He not find you an orphan and give you shelter? And He found you wandering and guided you, and He found you poor and made you self-sufficient.” In these verses, Allah Most High reminds him of the honor he received in his early life, and of the mercy and kindness Allah showed him when he was without parents, support or direction, rescuing him by His grace from his miserable condition. “Therefore, do not oppress the orphan, and do not rebuke the one who asks for help.” That is, do not display arrogance and pride toward Allah’s weak servants, and do not behave cruelly or despotically. “And proclaim the blessing of your Lord.” That is, tell people about the incomparable wealth and peerless honor you have received from Allah through the attainment of prophethood, and invite them to it.”

After this, the Messenger of Allah (peace and blessings of Allah be upon him) devoted himself, in great secrecy, to conveying the religion to trustworthy and reliable people among those closest to him. He began to speak of the immense favor Allah had bestowed, by granting him prophethood, upon him personally and upon all humankind.

The First to Accept Islam

The first man to believe in the Messenger of Allah (peace and blessings of Allah be upon him), pray with him, and wholeheartedly accept the revelation sent down to him from Allah was Ali, son of his uncle Abu Talib. He was then only ten years old.

A special favor of Allah toward Ali (may Allah be pleased with him) can be observed. That Allah desired his welfare and had arranged what was suitable for him can be understood from the events preceding his acceptance of Islam. At that time the Quraysh were undergoing severe hardship. Abu Talib was in dire financial difficulty because he was the father of many children. The Messenger of Allah’s (peace and blessings of Allah be upon him) other uncle was Abbas. He was the wealthiest man among the Banu Hashim. The Messenger of Allah (peace and blessings of Allah be upon him) said to him, “O Abbas, your brother Abu Talib is burdened by many children. You can see how severely people are suffering. Come, let us lighten the burden of his children. I will take responsibility for one of his sons, and you take responsibility for another. In this way, he can be relieved of responsibility for two children.”

Abbas said, “All right, let us go.”

Then they both went to Abu Talib and said, “Until the people are freed from their present financial hardship, we wish to lighten the burden of your children.” Abu Talib said, “Leave Aqil with me; then take whichever one you wish.”

Then the Messenger of Allah (peace and blessings of Allah be upon him) took Ali and included him in his own household. Abbas took Jafar and included him in his household. Ali (may Allah be pleased with him) remained with the Messenger of Allah (peace and blessings of Allah be upon him) until the time he received prophethood. Thus, after his prophethood began, Ali believed in him, accepted him wholeheartedly as a prophet, and followed him.

According to some historians, when the time for prayer came, the Messenger of Allah (peace and blessings of Allah be upon him) would go to the remote mountain valleys and caves of Makkah, and Ali would accompany him. They continued doing this secretly, unknown to his father, uncle and all the members of his clan. They would go there, pray together in seclusion, and return home in the evening. In this way they continued for some time by Allah’s will. One day Abu Talib saw the two of them praying. After the prayer, he asked the Messenger of Allah (peace and blessings of Allah be upon him), “My nephew, what is this religion that you are following?” He replied, “Uncle, this is the religion of Allah, the religion of His angels, and the religion of His prophets and messengers—especially the religion of our father Ibrahim. Allah has made me a messenger and sent me to humankind with this religion. O uncle, of all the people whom I have taught this religion and invited to accept this way of life, you have the greatest right to receive this call. And compared with all those who have accepted my call and helped me in my work, you have the greatest duty to respond to and support this invitation.”

Abu Talib said, “My nephew, I cannot abandon the religion and customs of my forefathers. But by Allah, as long as I live, you will not face any unpleasant situation because of what you are doing.”

Then Zayd ibn Harith ibn Shurahbil ibn Kab ibn Abd al-Uzza accepted Islam. Previously, Khadijah’s nephew Hakim ibn Hizam ibn Khuwaylid had brought several slaves from Syria, including Zayd ibn Harithah. One day his paternal aunt Khadijah came to him. By then, Khadijah had married the Messenger of Allah (peace and blessings of Allah be upon him). Hakim said, “Aunt, choose any one of these slaves. Whichever boy you choose, I will give him to you.” She chose Zayd and took him. When the Messenger of Allah (peace and blessings of Allah be upon him) saw Zayd with Khadijah and expressed a desire to have him, Khadijah gave him to the Messenger of Allah (peace and blessings of Allah be upon him) as a gift. The Messenger of Allah (peace and blessings of Allah be upon him) freed him from slavery and adopted him as a son. This occurred before he received prophethood.

Then Abu Bakr ibn Abu Quhafah accepted Islam. His real name was Atiq, while Abu Quhafah’s actual name was Uthman. After accepting Islam, Abu Bakr (may Allah be pleased with him) announced it publicly. He was extremely popular among his clan, friendly and amiable. Among the Quraysh, he was the most noble and the most knowledgeable about their genealogies. No one had a wiser understanding than he of the Quraysh and of their good and bad, benefit and harm. He was a merchant, generous and virtuous. Members of his clan would gather around him. Because of his amiable companionship, learning and business skill, many people formed friendships and close relations with him. Therefore, he began to invite to Islam those among his clan who came into his company and were especially loyal to him. Through his invitation, Uthman ibn Affan, al-Zubayr ibn al-Awwam, Abd al-Rahman ibn Awf, Sad ibn Abu Waqqas and Talhah ibn Ubaydullah accepted Islam one after another. These five, together with Abu Bakr, Ali and Zayd—eight in all—were the first Muslims. They were the first to establish prayer and accept Islam wholeheartedly.

Then Abu Ubaydah ibn al-Jarrah, Abu Salamah ibn Abd al-Asad and al-Arqam ibn Abu al-Arqam accepted Islam. [22. Al-Arqam’s house was on Mount Safa. It was in this house that the Messenger of Allah (peace and blessings of Allah be upon him) invited the Quraysh to Islam. This secret residence and preaching continued until the number of Muslims reached forty through the acceptance of Islam by Umar (may Allah be pleased with him). When their number reached forty, they came out publicly.]

Uthman ibn Maz’un and his two brothers, Qudamah and Abdullah; Ubaydah ibn al-Harith; Sa’id ibn Zayd ibn Amr and his wife Fatimah, Umar ibn al-Khattab’s sister; Asma bint Abi Bakr and A’ishah bint Abi Bakr (A’ishah was then a young girl); Khabbab ibn al-Aratt; Umayr ibn Abi Waqqas; Abdullah ibn Mas’ud; Mas’ud ibn Qari; Salit ibn Amr; Ayyash ibn Abi Rabi’ah and his wife Asma bint Salamah; Khunays ibn Hudhafah; Amir ibn Rabi’ah; Abdullah ibn Jahsh and his brother Abu Ahmad; Ja’far ibn Abi Talib and his wife Asma bint Umays; Hatib ibn al-Harith and his wife Fatimah bint al-Mujallal; his brother Khutab and his wife Fukayhah bint Yasar; Ma’mar ibn al-Harith; Sa’ib ibn Uthman ibn Maz’un; al-Muttalib ibn Azhar and his wife Ramlah bint Abi Awf; al-Nahham, namely Nu’aym ibn Abdullah; Amir ibn Fuhayrah; Khalid ibn Sa’id ibn al-As and his wife Aminah bint Khalaf; Hatib ibn Amr; Abu Hudhayfah ibn Utbah ibn Rabi’ah; Waqid ibn Abdullah; Khalid, the son of Bukayr ibn Abd Yalil; Amir, Aqil and Yas; Ammar ibn Yasir; and Suhayb ibn Sinan al-Rumi [23. Suhayb was Arab by birth. In childhood he was captured by the Romans and grew up among them as a slave. Later, a man from the Kalb tribe bought him and brought him to Makkah, where he sold him. Abdullah ibn Jud’an purchased and emancipated him. In hadith, Suhayb is mentioned as the first Roman to accept Islam.] accepted Islam.

The Public Call

Then people, men and women alike, began accepting Islam in groups. Thus the message of Islam spread throughout Makkah, and extensive discussion about it began. Thereafter, the Almighty Allah instructed His Messenger to proclaim His message aloud and to openly come forward among the people with the call to Allah’s religion. After the beginning of prophethood, the secret work of propagation continued for three years before the public propagation of Islam began. Then Allah commanded: “O Prophet, now begin proclaiming aloud and pay no heed to what the polytheists say.” He also said: “O Prophet, warn your near relatives, and be compassionate and kind toward the believing followers who follow you. And say: I am a clear warner.”

When praying, the Companions of the Messenger of Allah would go to remote mountain caves and pray secretly, hidden from people’s eyes. One day, a small group of the Companions of the Messenger of Allah, including Sa’d ibn Abi Waqqas, were praying in a mountain cave somewhere in Makkah when a group of the polytheists of Makkah arrived. They began severely condemning and abusing the believers, and eventually attacked them and tried to kill them. At that time, Sa’d ibn Abi Waqqas struck one of the polytheists violently on the head with the jawbone of a dead camel and split it open. This was the first incident of bloodshed for Islam.

Although the Messenger of Allah openly called people in accordance with Allah’s command, they neither distanced themselves from him nor protested against him so long as he did not criticize their idols. But when he criticized their idols, they regarded his movement as something terrifying and dangerous. They became fiercely enraged against him and girded themselves for opposition and hostility. However, he protected the small number of people who had not yet openly declared their faith from this hostility for the sake of Islam.

His uncle Abu Talib continued to show complete sympathy and compassion toward the Messenger of Allah. He continued protecting the Messenger of Allah from the attacks of Quraysh and stood by him. As a result, he was able to continue propagating Allah’s religion without hindrance. But when Quraysh saw that the Messenger of Allah did not care in the least about their vehement objections to severing ties and criticizing their idols, and that his uncle continued to shelter him and would not hand him over to Quraysh under any circumstances, one day the prominent leaders of Quraysh went together to Abu Talib and said, “O Abu Talib, your nephew has insulted our idols, condemned our religion, called our intelligence foolishness, and declared our ancestors misguided. In this situation, either restrain him from these things or let us deal with him.” Abu Talib replied to them in moving words and sent them away after persuading them.

The Messenger of Allah continued his work as usual. He continued calling people to Allah’s religion and carrying on its propagation and spread. Consequently, the hatred and resentment of Quraysh increased day by day. They became engrossed in intense criticism of the Messenger of Allah and began inciting one another against him.

So they again went to Abu Talib and said, “O Abu Talib, you are our elder and respected leader. We regard you as distinguished and honorable.”

“We told you to restrain your nephew, but you did not do so. By Allah, we can no longer allow this to continue. We can no longer tolerate his audacity in criticizing us, condemning our idols, and calling our intelligence foolishness. Now either you restrain him, or we will wage war against him and against you, and we will not stop until one side is destroyed.”

Abu Talib sent for the Messenger of Allah. He said to him, “Nephew, your people came to me and said these things.” He then told him what the leaders of Quraysh had said and continued, “Now that the situation has reached this stage, take care of yourself and of me. Do not burden me with anything beyond my capacity.”

The Messenger of Allah thought that his uncle had changed his mind, wanted to leave him alone in confronting Quraysh, and had become unable to support him. So the Messenger of Allah said, “Uncle, by Allah, even if they were to place the sun in my right hand and the moon in my left and then ask me in exchange to abandon this mission, I would not abandon it. I will continue this work until Allah grants victory to His religion, or I perish in carrying it out.” After saying this, the eyes of the Messenger of Allah filled with tears. Then he rose and was about to leave. When he had gone some distance, Abu Talib called him, saying, “Nephew, come closer.” He came closer. Abu Talib said, “Nephew, that is all right. Continue saying what you wish to say. I will never hand you over to them for any reason.”

When Quraysh learned that Abu Talib was unwilling to leave the Messenger of Allah alone in the face of humiliation and remained firm in refusing to hand him over to them despite their severing of relations and hostility, they brought a young man named Umarah ibn al-Walid ibn al-Mughirah to Abu Talib and said, “O Abu Talib, look at this young man. His name is Umarah ibn al-Walid, and there is no young man in the Quraysh tribe as brave, strong, and handsome as he is. Take him as a son; you can benefit from his intelligence and assistance. And hand over to us that nephew of yours who opposes the religion of your ancestors, creates division among your people, and calls their intelligence foolishness. Hand him over to us so that we may kill him. You will receive one man in exchange for another.”

Abu Talib said, “By Allah, you are imposing an utterly vile matter upon me. Can I accept a proposal in which you give me your son, whom I feed and raise, while I hand my son over to you so that you may kill him? By God, know that this will never happen.”

Mut’im ibn Adi said, “O Abu Talib, your people have made you a fair proposal. They wish to relieve you of something you yourself do not approve of. Yet it seems that you are prepared to accept none of their proposals.” Abu Talib said to Mut’im, “By Allah, they have not treated me fairly. In fact, you are determined to humiliate me and therefore wish to incite the entire community against me. Now do whatever you wish.”

Now the matter went beyond everyone’s control, and a state of war emerged. Quraysh began inciting one another to war. Every tribe descended upon the few Muslims among them, began inflicting terrible persecution, and exerted severe pressure on them to abandon Islam. Only the Messenger of Allah remained safe from this persecution. Allah protected him through his uncle Abu Talib.

When Abu Talib saw that Quraysh had chosen an extremely hostile course, he sought to establish contact with the people of the Banu Hashim and Banu al-Muttalib. He called upon everyone to support and assist the policy he had adopted of protecting the Messenger of Allah and standing against any improper treatment of him. All the people of these two clans responded to his call and assured him of their support. Only the accursed enemy of Allah, Abu Lahab, refused to support him.

Al-Walid ibn al-Mughirah’s Remarks about the Qur’an

A group of Quraysh gathered before the elderly Quraysh leader al-Walid ibn al-Mughirah. The season of Hajj was approaching. Al-Walid said, “O Quraysh, the season of Hajj is approaching, and people from various regions of Arabia will come to you. They have already heard about Muhammad. Therefore, agree upon a common position regarding him. There must be no disagreement among you on this matter, so that one person says one thing and another contradicts him. Otherwise, one person’s words will prove the other’s false.”

Everyone said, “Then you decide upon an opinion. We will all echo that opinion.” Al-Walid said, “You speak; I will listen.” Everyone gathered there said, “We will say that Muhammad is a soothsayer.” Al-Walid said, “No, he is not a soothsayer. We have seen many soothsayers. Muhammad’s speech is not like the rhymed, obscure utterances of a soothsayer.”

Everyone said, “Then we will say that Muhammad is mad.”

Al-Walid said, “No, he is not mad either. We have seen many madmen, and we know what madness is. The speech of a madman contains incoherence and obscurity; it is burdened with intense emotional delirium, doubt, and suspicion. Muhammad’s speech contains none of that.”

Everyone said, “Then we will say that he is a poet.”

Al-Walid said, “No, he is not a poet either. We are familiar with every kind of poetry, but Muhammad’s words do not fall under any kind of poetry.”

Everyone then said, “Then we will say that he is a magician.” Al-Walid said, “He is not a magician either. We have seen many magicians and much magic, but Muhammad does not practice tying knots and blowing upon them as they do.” Everyone said, “Then what do you suggest?”

Al-Walid said, “There is no doubt that Muhammad’s speech is very sweet to hear. Its roots are extremely firm and its branches fruitful. Whatever you say will be proven false. But the most appropriate thing would be to call him a magician, because he speaks in a way that is as effective as magic in creating division between brothers, husbands and wives, and relatives. Thus he may rightly be called a magician; through its effect, the people have indeed become divided.”

Then, when people began arriving during the Hajj season, Quraysh sat in groups along the routes used by travelers. Whenever anyone passed by them, they warned him to beware of contact with Muhammad and informed him about Muhammad’s activities. On this occasion, Allah revealed concerning al-Walid ibn al-Mughirah:

“Leave Me to deal with the one whom I created alone. After creating him, I provided him with abundant wealth and many sons who were always at his side, and I made his leadership and establishment easy for him. Yet he is still eager that I should give him more. Never will that happen. Indeed, he is intensely hostile toward My signs.”

Thereafter, whoever they met, they would tell him those things about the Messenger of Allah. When the Arabs dispersed in all directions after the Hajj season, the subject constantly discussed on their tongues was the Messenger of Allah. In this way, mention of him spread to every settlement in Arabia.

Accounts of the Persecution of the Messenger of Allah

The Quraysh gradually became enraged. Their hostility toward the Messenger of Allah and his Companions drove them to lose all restraint. They began inciting foolish and disreputable people. These ignorant men abused him as a liar and tormented him in various ways. They slandered him by calling him a soothsayer, magician, astrologer, and madman. But the Messenger of Allah remained steadfast in propagating and spreading Allah’s religion. He increasingly called people openly. Despite the fact that criticism of the Arabs’ false customs, rejection of their idol worship, and his severance of relations with their unbelieving doctrines were deeply objectionable to them, he continued doing so with great firmness. Abdullah ibn Amr ibn al-As said—

“One day, when the leaders of Quraysh had gathered near the Black Stone, I was there. They brought up the Messenger of Allah and said, ‘The forbearance we have shown this man is unprecedented. He has made fools of us and insulted our idols. We have tolerated him despite the extremely delicate and dangerous matter involved.’ While they were discussing this, the Messenger of Allah suddenly appeared there. He proceeded calmly and kissed the Black Stone. As he passed them, some of them made offensive remarks. I observed the effect of those remarks on the face of the Messenger of Allah. The second time he passed by them, they again made sarcastic remarks, and I observed their effect on his face. When they made similar remarks as he passed them a third time, he stopped there and said, ‘O Quraysh, listen! By the One in whose hand is my soul, I have brought your destruction upon you—if you do not believe.’”

At his words, the crowd fell silent and stood stunned as if struck by thunder. Even the man among them who moments earlier had spoken most angrily and provocatively against him now attempted to calm the Messenger of Allah with the sweetest words he could, until he was forced to say, “Abu al-Qasim, go. You are not a fool after all.”

Then the Messenger of Allah left. The next day, everyone gathered at the same place. I was there too. They began saying to one another, “Did you see how far Muhammad has gone and how audacious he was? He plainly said to your faces what you dislike most, and you let him go.”

At that very moment, the Messenger of Allah appeared there. And then there was no escape! They all rushed upon him together. Surrounding him, they kept saying, “You are the one who speaks offensively against our religion and our idols.”

The Messenger of Allah said, “Yes, I am the one who says those things.” I saw one of them seize both sides of the cloth around the Messenger of Allah’s neck and attempt to strangle him to death. At that moment, Abu Bakr advanced and intervened. He began to weep and said, “Would you kill a man merely because he declares Allah to be his Lord?”

Then the crowd left. I never again saw the Quraysh attack the Messenger of Allah as violently as they did that day.”

Hamzah Accepts Islam

A remarkably keen-memory man from the Aslam tribe told me:

“One day, near Mount Safa, Abu Jahl encountered the Messenger of Allah. At that time he mistreated and abused him. He said extremely offensive things to him, made disparaging remarks against Islam, and hurled sarcastic verbal attacks at his call and movement. The Messenger of Allah did not reply with a single word. A slave woman of Abdullah ibn Jud’an heard these insults while sitting in her own house. Then Abu Jahl left that place and went to sit in a Quraysh gathering beside the Ka’bah.”

A short while later, Hamzah, son of Abd al-Muttalib, was returning from hunting, equipped with his bow and arrows. He was an excellent hunter, highly skilled at shooting game and tracking it down. Whenever he returned from such a hunt and saw a Quraysh gathering or group along the way, he would stop there, offer greetings, and speak with them. He was a dignified and robust young man of Quraysh. As he passed by the slave woman of Abdullah ibn Jud’an, the Messenger of Allah had returned home. As soon as the woman saw Hamzah, she said, “If only you had seen what Abu al-Hakam, son of Hisham [24. Abu al-Hakam was the kunyah or title of Abu Jahl. His name was Amr ibn Hisham ibn al-Mughirah ibn Abdullah ibn Umar ibn Makhzum], had done to your nephew Muhammad a little earlier. Muhammad was sitting here. As soon as he saw him, he mistreated and abused him and treated him most offensively. Muhammad, peace and blessings be upon him, left without saying a word.”

Hearing this, Hamzah became consumed with anger, for Allah wished to crown him with the honor of Islam. So he hurried in search of Abu Jahl. He stopped for no one along the way. His intention was to teach Abu Jahl a lesson as soon as he found him. Upon entering the Sacred Mosque, he saw Abu Jahl seated in a gathering. He went toward him, and as soon as he reached him, he struck him violently with his bow and seriously wounded him. Then he said, “Do you insult Muhammad, while I have accepted his religion? I support everything he says. If you can, strike me back.”

Some men of the Banu Makhzum immediately rushed over to help Abu Jahl against Hamzah. But Abu Jahl said, “Do not say anything to Hamzah, for I truly did abuse his nephew in extremely vile language.”

Hamzah remained firm and steadfast in Islam and continued assisting and supporting the activities of the Messenger of Allah. After Hamzah accepted Islam, Quraysh realized that it would no longer be easy to persecute and humiliate the Messenger of Allah. Whenever they attempted anything, Hamzah would stand in their way. Therefore, for the time being, they somewhat reduced the intensity of their persecution.

Utbah’s Scheme to Resist the Movement of the Messenger of Allah

A source informed me that one day the prominent Quraysh leader Utbah ibn Rabi’ah was sitting in the Quraysh assembly. The Messenger of Allah was then sitting alone in the Sacred Mosque. Utbah said, “O Quraysh, I will go to Muhammad and speak to him. I will make him some proposals. Perhaps he will accept some of them and stop his preaching. What do you think?”

At this time, the number of Muslims had begun to increase because Hamzah had accepted Islam. So everyone said, “That is an excellent proposal. Go and speak to him.”

Utbah went to the Messenger of Allah and sat beside him. He said, “Nephew, you know how distinguished and noble in lineage you are among our tribe. You have appeared before your people with a grave matter. Your call has created division among the people. You have called them fools and disparaged their ancestors. Listen to me! I will put several alternatives before you. Think about them and see whether you can accept some of them.”

The Messenger of Allah said, “Very well, speak. I am listening.”

Utbah said, “Nephew, if by beginning this new call you intend to acquire abundant wealth, we will collect money for you and make you the wealthiest among us. If you seek position and status, we will make you the king of this land. And if it is the case that a jinn comes to you and you cannot drive it away, we will arrange treatment for you. No matter how much it costs, we will restore you to health. For sometimes a jinn overpowers a person, and treatment is necessary to drive it away.”

Utbah stopped at this point. The Messenger of Allah, peace and blessings be upon him, had been listening attentively to what Utbah was saying. When he finished, he said, “O Abu al-Walid, have you finished speaking?” “Yes.” He said, “Then listen to something from me.” Utbah said, “Speak.” The Messenger of Allah, peace and blessings be upon him, began reciting Surah Ha-Mim as-Sajdah: “In the name of Allah, the Most Compassionate, the Most Merciful. Ha-Mim. This is a Book revealed from Allah, the Most Compassionate, the Most Merciful. A Qur’an in the Arabic language, whose verses have been explained in detail for people of knowledge. It is a bearer of good tidings and a warner. Yet most of them turn away and do not listen. They say, ‘Our hearts are veiled from that to which you invite us.’” Utbah listened in stunned silence. Sitting with his hands behind him for support, he listened with great attention. As the Messenger of Allah, peace and blessings be upon him, continued reciting, he reached the verse of prostration in that surah, stopped, and prostrated. [25. The verse is: “Among His signs are the night and the day, the sun and the moon. Do not prostrate to the sun or the moon; prostrate only to Allah, Who created them, if it is Him alone that you worship.”] Then he said, “You have heard what there was to hear. Now do whatever you think should be done.”

Utbah then rose and returned to his companions. When they saw him, they began saying to one another, “Utbah went with one expression on his face and has now returned with a different one.” As soon as he sat among them, they all asked him, “O Abu al-Walid, what is your opinion?”

Utbah said, “I have heard words the like of which I have never heard before. O Quraysh, by Allah, they are neither poetry nor the words of a soothsayer. Listen to me and leave this matter to me. Let this man do what he wants to do. Have no dealings with him. I am certain that what Muhammad is engaged in proclaiming will cause a tremendous upheaval in the future. If the Arabs destroy him, you will have been spared him through the efforts of others. But if he prevails over the Arabs, then his kingdom will be your kingdom, and his honor will be the cause of your honor. You will become the most fortunate people on earth.” At this, they all exclaimed together, “Muhammad has bewitched you!” Utbah said, “That is my opinion. Now do whatever you think best.”

The Conversation of the Messenger of Allah with the Quraysh Leaders

Islam began spreading widely and gradually among the men and women of the Quraysh clans of Makkah. The Quraysh would seize whichever Muslims they could and subject them to severe torture.

In these circumstances, one day after sunset, the Quraysh leaders from every clan gathered near the Ka‘bah. Those who gathered were Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, Abu Sufyan ibn Harb, Nadr ibn al-Harith, Abu al-Bukhtari ibn Hisham, al-Aswad ibn al-Muttalib, Zam‘ah ibn al-Aswad, al-Walid ibn al-Mughirah, Abu Jahl ibn Hisham, Abdullah ibn Abu Umayyah, al-As ibn Wa’il, Nubayh ibn al-Hajjaj, Munabbih ibn al-Hajjaj, and Umayyah ibn Khalaf. They began saying to one another, “Send for Muhammad, speak with him, and argue with him if necessary. Then you will be free of blame before the people.” A messenger was duly sent to him. The messenger said, “The Quraysh leaders have gathered to speak with you. Come to them for a while.”

As soon as he heard this, the Messenger of Allah, peace and blessings be upon him, hurried to them. He thought that they might have reconsidered the invitation he had extended to them. In fact, the Messenger of Allah, peace and blessings be upon him, sincerely wished that they would return to the right path. He was deeply saddened by their obstinacy and persecution. He went and sat beside the Quraysh leaders. They said, “O Muhammad, we have summoned you to speak with you. By God, we know of no other Arab who has caused such division among his people as you have. You have condemned our forefathers, criticized the established religion, insulted the idols, called intelligent people fools, and fractured the unity of the nation. In short, you have left nothing harmful between us and you undone. Now, if by saying these things you intend to acquire wealth, we will collect money for you so that you may become the wealthiest among us. If you seek status through this, we will make you our leader. If you wish to become a king, come and we will make you our king. And if the being who comes to you is a jinn or demon that has overpowered you, we are prepared to spend whatever is necessary on your treatment, so that you may recover and we will not have to answer to the people concerning you.”

The Messenger of Allah, peace and blessings be upon him, replied, “I want none of what you are proposing. The purpose of the invitation I have presented to you is not that I seek your wealth, or superiority in rank among you, or kingship over you. Allah has sent me to you as a Messenger. He has revealed a Book to me and commanded me to be a warner and a bearer of good tidings for you. In obedience to His command, I have conveyed to you the word of my Lord and offered you sincere counsel for your welfare. If you accept my invitation, it will bring you good fortune in this world and the Hereafter. But if you reject it, I will remain patient until Allah issues His final judgment concerning you and me.”

They said, “O Muhammad, if none of the proposals we have made to you is acceptable, then listen to one more thing. You know that nowhere in the world do people live in such a confined homeland as ours. Because of the scarcity of water and other resources, we endure a life of hardship unlike that of any other people on earth. So ask the Lord Who sent you as a Messenger to remove these mountains from here, so that our homeland may become more spacious, and to make rivers flow through our land as they do in Iraq and Syria. Also ask Him to bring our forefathers back to life, including Qusayy ibn Kilab, among those resurrected—a truthful and just leader. We will ask them whether your claims are true or false. If they say that you are truthful, and you fulfill our demands, we will believe in you, acknowledge the status granted to you by God, and truly accept you as Allah’s Messenger.”

The Messenger of Allah, peace and blessings be upon him, said to them, “I have not come to you concerning these matters. I have no authority over anything except what Allah has sent me with, and I have conveyed to you what I was sent with. If you accept it, it will open the gates of good fortune for you in this world and the Hereafter. But if you reject it, I will remain patient until Allah makes a final judgment between you and me.”

They said, “If this proposal is not pleasing to you either, then do something for yourself. Ask your Lord to send an angel with you. He will testify before us that you are speaking the truth and speak to us on your behalf. Let Allah make many gardens and palaces for you and grant you abundant treasures of gold and silver. This will satisfy the greed for wealth that we see in you, for you move about in the marketplace just as we do and seek a livelihood just as we do. If you possessed such wealth, we would understand that you truly are superior to us and honored by your Lord. If you really are a Messenger, as you claim, then show us these things.”

The Messenger, peace and blessings be upon him, said, “No, I will not do that either. I cannot ask Allah for such things. I have not come to you with these things. Allah has sent me only as a bearer of good tidings and a warner. If you respond to my call, it will be a source of good fortune for you in this world and the Hereafter. But if you reject it, then whatever Allah decrees will happen. I will remain patient until He settles the matter between you and me.”

They said, “Then cause a few pieces of the sky to fall upon our heads, if, as you claim, Allah is able to do so whenever He wills. Unless you do this, we will not believe in you.”

The Messenger of Allah said, “That lies entirely within Allah’s power. If He wills, He can certainly do it.”

They said, “O Muhammad, did your Lord not know that we would sit with you and ask you for what we have now asked? Could He not have come to you, taught you the answers to the questions we have raised, and informed you what He would do to us if we rejected your invitation? We have learned that a man called al-Rahman, who lives in Yamamah, teaches you these things.” [26. The man was Musaylimah ibn Habib al-Hanafi. He became famous as Musaylimah al-Kadhdhab, meaning “Musaylimah the Liar.” He was elderly, and during the Age of Ignorance he was called al-Rahman. (Rawd al-Unuf)]

“By Allah, we will never believe in al-Rahman. Muhammad, we are declaring our inability to deal with you. Considering how far your conduct with us has gone, we will not spare you. We will not stop until either you destroy us or we destroy you.” One of those gathered said, “We worship the angels. The angels are Allah’s daughters.” Another said, “Bring Allah and the angels before us, or we will not believe in you.”

After hearing these words, the Messenger of Allah, peace and blessings be upon him, left. His maternal cousin, Abdullah ibn Abu Umayyah ibn al-Mughirah, also accompanied him. He said, “Listen, Muhammad. Your people presented several proposals to you, but you accepted none of them. Then they demanded things from you by which they could know and understand the status to which, as you claim, Allah has appointed you, and thereby acknowledge and follow you. But you did not fulfill those demands either. They also made demands so that they might know that you are superior to them and that you are Allah’s Messenger, and you did not meet those demands either. By Allah, I will not believe in you unless you climb to heaven by a ladder while I watch you ascend with my own eyes, then return with four angels who testify to the truth of your claim. Even if you did all this, I do not think I would believe in you.” 27. This man accepted Islam shortly before the conquest of Makkah.

Then he left the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, also left him and returned home deeply distressed and sorrowful. When he had been summoned, he had hurried there with great hope. But when he actually saw that they had moved even farther away from him, his grief knew no bounds.

Abu Jahl’s Conduct

After the Messenger of Allah, peace and blessings be upon him, left, Abu Jahl said, “O Quraysh, listen! Muhammad refuses at all costs to abandon his course. He will not give up criticizing our religion, condemning our forefathers, considering our intelligence foolishness, or insulting our idols. I swear by Allah that tomorrow I will wait for him with the largest stone I can lift. As soon as he prostrates in prayer, I will crush his head with it. Then whatever happens will happen. Whether you hand me over for judgment or protect me is up to you. Banu Abd Manaf may do whatever they think best.” They all said, “By Allah, we will never hand you over for judgment. Do what you have resolved to do.”

The next day Abu Jahl actually sat waiting for the Messenger of Allah, peace and blessings be upon him, with a huge stone. The Messenger of Allah, peace and blessings be upon him, went to pray as was his daily habit. Although he lived in Makkah, he prayed facing Syria. He would stand between the Yemeni Corner and the Black Stone in such a way that the Ka‘bah lay between him and Syria. He stood for prayer, while the Quraysh sat at their meeting place, eagerly counting the moments to see what Abu Jahl would do.

When the Messenger of Allah, peace and blessings be upon him, prostrated, Abu Jahl lifted the stone and advanced toward him. As soon as he reached him, he turned back defeated, terrified, bewildered, and pale-faced. His hands seemed to have become rigid and motionless upon the stone. He threw it far away. Some of the Quraysh then approached him and said, “O Abu al-Hakam, what happened to you?” He said, “I went toward Muhammad and intended to carry out the resolve I had announced to you last night. But as soon as I approached him, a huge and terrifying camel stood between him and me. By Allah, I have never seen a camel with such a terrifying head, neck, and teeth. It was about to devour me.”

The Account of Nadr ibn al-Harith

After Abu Jahl had said these things, Nadr ibn al-Harith stood up. He said, “O Quraysh, by Allah, a calamity has befallen you, and you have not yet found any means of dealing with it. Muhammad was merely a young boy among you. He was the most beloved of you, the most truthful, and the most trustworthy. But as soon as he reached maturity, he appeared with something new. You called him a magician. No, by Allah, he is not a magician. We have seen magicians, and we have seen their spells and incantations. You called him a soothsayer. By Allah, he is not a soothsayer either. We have heard and seen much of the tricks and affectations of soothsayers. The stammering, incoherence, and emotional agitation found in the speech of a madman are absent from his speech. O Quraysh, examine your situation carefully. By Allah, a terrible calamity has befallen you.”

Nadr ibn al-Harith was one of the most cunning and scheming men among the Quraysh. His occupation was to harm the Messenger of Allah, peace and blessings be upon him, in various ways and to show hostility toward him. He had spent some time in Hirah, where he learned stories about the kings of Persia. He also knew the tales of Rustam and Isfandiyar. Whenever the Messenger of Allah, peace and blessings be upon him, sat in a gathering and conveyed Allah’s words, warning his people by mentioning how earlier nations had been destroyed after becoming subject to Allah’s wrath, Nadr would say as soon as the Messenger of Allah, peace and blessings be upon him, finished speaking and rose, “O Quraysh, I can tell better stories than Muhammad. Come, let me entertain you with tales more captivating than his.” He would then tell them stories of the Persian kings and of Rustam and Isfandiyar. Then he would say, “Can Muhammad tell anything better than these stories of mine?”

Abdullah ibn Abbas, may Allah be pleased with him, would say, “Eight verses of the Qur’an were revealed concerning Nadr ibn al-Harith.”

Whenever the verses were recited before him, he would say, “These are merely tales of the ancients!” This verse, and the other verses in which “tales of the ancients” are mentioned, were revealed concerning this Nadr ibn al-Harith.

The Polytheists’ Persecution of the Weak Muslims

The polytheists began severely persecuting the Companions who had accepted Islam and followed the Messenger of Allah, peace and blessings be upon him. Every clan attacked its Muslim members with all its strength. In some places they confined and beat them, inflicting indescribable suffering through hunger and thirst; elsewhere they laid them on the scorching desert ground of Makkah during the intense midday heat and tortured them. The weak among them were subjected to such treatment to force them to abandon Islam. Some renounced Islam under the pressure of unbearable persecution, while others received help and support, and Allah thereby protected them. Bilal, the slave of Abu Bakr, may Allah be pleased with him, had once been the slave of a man from the Banu Jumah. His name was Bilal ibn Rabah, and his mother’s name was Hamamah. He had been raised among them from childhood. He was a devoted and pure-hearted Muslim. Umayyah ibn Khalaf ibn Wahb ibn Hudhafah ibn Jumah would take him to the open plain of Makkah at the scorching midday and lay him on his back. He would then order a huge stone to be placed on his chest and say, “You must remain like this until death unless you agree to reject Muhammad and worship al-Lat and al-‘Uzza.” Even while enduring such severe pain, he would say, “Ahad,” meaning, “Allah is One, Allah is One.” When he uttered “Ahad, Ahad” during his torture, Waraqah ibn Nawfal would sometimes pass by him. Hearing Bilal’s words, Waraqah ibn Nawfal would immediately say, “By Allah, O Bilal, truly Allah is One, Allah is One, Allah is One.” Waraqah would then go to Umayyah ibn Khalaf and the other members of Banu Jumah who were torturing Bilal and say, “By Allah, if you kill him for this reason, I will certainly regard him as greatly blessed and kiss the dust beneath his feet.” One day Abu Bakr, may Allah be pleased with him, was passing by. He saw Bilal being tortured in the same manner. He said to Umayyah ibn Khalaf, “Do you not fear Allah even a little while torturing this helpless man? How long will you continue this?”

He said, “You are the one who corrupted him. Now you free him from this condition.”

Abu Bakr said, “I will do so. I have a stronger and more powerful young slave who follows your religion. I will give him to you in exchange.” He said, “I agree.” Abu Bakr said, “I agree as well. I give him to you.” He then handed him over to Umayyah and took Bilal from Umayyah and set him free. Before the Hijrah, Abu Bakr freed seven newly converted slave men and women in all, including Bilal, Amir ibn Fuhayrah, Umm Ubays, and Zinnirah. Zinnirah had lost her eyesight by the time she was freed. Seeing this, the Quraysh said, “Her eyesight was destroyed only by the curse of al-Lat and al-‘Uzza.” Zinnirah said, “By Allah, I will never free you people.” At that time Abu Bakr was passing by. As soon as he heard her words, he said, “O mother of so-and-so, break your oath.” She said, “What are you saying? Break my oath? You are the one who corrupted them. Now you free them.” Abu Bakr said, “I have taken them. They are free and independent.” He then said to the two women, “Return the woman’s flour to her.” The two women said, “O Abu Bakr, should we first be released from our obligation and then return the flour?” Abu Bakr said, “That is up to you.”

On another occasion, he was passing by a newly Muslim slave woman belonging to Banu Mu’ammal. Umar ibn al-Khattab was torturing her and pressuring her to abandon Islam. Umar was still a polytheist at that time. When he became tired from beating her, he said, “I apologize to you, for I can no longer beat you merely because I have become tired.” The woman said, “May Allah treat you in the same way.” Seeing this, Abu Bakr immediately bought the slave woman and set her free.

One day Abu Quhafah, the father of Abu Bakr, may Allah be pleased with him, said to him, “My son, I see that you are freeing only weak male and female slaves. If you freed strong young male slaves, they could stand firmly by you in your time of need.” Hearing this, Abu Bakr said, “O father, I am doing what I am doing solely for the sake of the Almighty Allah.”

The people of Banu Makhzum would take Ammar ibn Yasir and his parents to the scorching desert of Makkah at midday and torture them. The entire family had accepted Islam. During their persecution, the Messenger of Allah, peace and blessings be upon him, would come to them and console them, saying, “O family of Yasir, be patient. You have been promised Paradise.” They beat Ammar’s mother, Sumayyah, until they killed her. Yet she did not renounce Islam.

Whenever the wicked Abu Jahl heard that someone had accepted Islam, he would immediately incite the Quraysh against that person. If the convert held a respectable position, he would still humiliate and disgrace him, saying, “You have abandoned the religion of your father, even though your father was better than you. Therefore, we will prove you to be a fool, demonstrate that your opinions are bad and mistaken, and will not stop until we have reduced your honor to dust.” If the person was a merchant, he would say, “We will ruin your business and destroy your goods.” If the person was weak, he would beat him and set people against him.

Sa‘id ibn Jubayr said, “I asked Abdullah ibn Abbas whether the polytheists persecuted the Companions of the Messenger of Allah, peace and blessings be upon him, so severely that they could not be blamed even if they renounced Islam.” He replied, “Yes. They would beat them and torment them with hunger and thirst. Each of them would become so weakened by such inhuman persecution that he could not even sit upright.”

After inflicting such persecution, they would ask them, “Admit it: besides Allah, are al-Lat and al-‘Uzza also your deities?” Some would say, “Yes.” They would even point to some insignificant insect and say, “Will you acknowledge this as a deity besides Allah?” Some, having no alternative and seeking relief from unbearable torture, would say, “Yes.”

The First Hijrah of the Muslims to Abyssinia

The Messenger of Allah (peace and blessings of Allah be upon him) saw that, on the one hand, his Companions were suffering unbearable persecution, while, on the other, because of the special honour granted to him by Allah Most High and the support of Abu Talib, he was living a relatively secure life. Yet he was unable to prevent even the slightest of the oppression inflicted upon them. In this situation he said to his Companions, “It would not be wrong for you to go to Abyssinia. There is a king there under whose rule no one is wronged. That land is a refuge of truth and justice. Remain there until Allah delivers you from this unbearable situation.” Following this advice, the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) went to Abyssinia, seeking Allah’s protection, fearing that they might be forced to return to unbelief and determined to preserve their religion and faith. This was the first Hijrah after the rise of Islam.

Those who were the first to leave their homeland for this Hijrah were Uthman ibn Affan and his wife Ruqayyah, the daughter of the Messenger of Allah (peace and blessings of Allah be upon him); Abu Hudhayfah ibn Utbah and his wife Sahla bint Suhayl; al-Zubayr ibn al-Awwam; Musab ibn Umayr; Abd al-Rahman ibn Awf; Abu Salamah ibn Abd al-Asad and his wife Layla bint Abi Hathmah; Abu Sabrah ibn Abi Ruhm; and Suhayl ibn Bayda. These ten were the first Muslims to migrate to Abyssinia. (According to Ibn Hisham, Uthman ibn Mazun was the leader of the group.) Then Jafar ibn Abi Talib (may Allah be pleased with him) left the country. After that, the Muslims continued to gather there one after another—some with their families and others alone, leaving their families behind. In this way, the total number of Muslims who migrated to Abyssinia and began living there reached eighty-three. However, the young children who went with them or were born there are not included in this number.

The Quraysh Send Envoys to Abyssinia to Bring Back the Emigrants

When the Quraysh saw that the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) were living safely and peacefully in Abyssinia, they decided to send two capable envoys to the Negus. In this way, the Negus would send them back, and they would have the opportunity to turn them away from their religion. They resolved by every possible means to remove the Muslims from their safe and undisturbed refuge. The two men they sent for this purpose were Abdullah ibn Abi Rabiah and Amr ibn al-As ibn Wail. The Quraysh collected lavish gifts for the Negus to be presented through the two envoys, and then sent them to him.

Umm Salamah, the wife of the Messenger of Allah (peace and blessings of Allah be upon him), Umm Salamah bint Abi Umayyah ibn al-Mughirah, said: When we arrived in Abyssinia, we found an excellent neighbour. He was the Negus himself. We gained complete security regarding our religion and began worshipping Allah without hindrance. No one treated us harshly, nor did we have to hear any unpleasant words. When the Quraysh learned of this, they decided to send two skilled envoys to the Negus concerning us and to send him rare and beautiful gifts from Makkah. Among the things that came to the Negus from Makkah, leather was regarded as the finest. Therefore, the Quraysh collected and sent him a great quantity of leather. They did not neglect to give gifts to any of the Negus’s officials or courtiers. They sent Abdullah ibn Abi Rabiah and Amr ibn al-As with these gifts and explained to them what they were to do. They instructed them: “Before speaking to the Negus about the emigrants, give gifts to every courtier and official and ask them to request that he hand the emigrants over to you and not speak to them before doing so.”

Then they set out and reached the Negus. At that time we were living in an excellent dwelling with an excellent neighbour. Before speaking with the Negus, they gave gifts to every courtier and official. They said to each of them: “Some foolish young men from our country have sought refuge in the king’s realm. They have abandoned the religion of their people, yet they have not accepted your religion either. They have invented a new, bizarre religion, entirely unknown to you and us. The most distinguished people of the nation have sent us to the king so that he may return them to their own people. When we speak to the king, advise him to send them back and not speak with them, for their own people know their faults best.” All the courtiers agreed. Then they gave gifts to the Negus, and he accepted them. After that, they began speaking to him: “O King, some foolish young men from our country have sought refuge in your land. They have abandoned the religion of their people and have not accepted your religion either. They have invented a bizarre religion unknown to you and us. The most honoured people of their community—who are also their elders and relatives—have sent us as envoys to you concerning them. We have come to request that you send them back. Their elders and relatives know their faults best.”

Umm Salamah said: The most undesirable thing for Abdullah ibn Abi Rabiah and Amr ibn al-As was for the Negus to hear the emigrants’ statement. The king’s courtiers said to him: “O King, the two men have spoken correctly. Their people know their faults best. Therefore, hand them over to these two envoys so that they may take them back to their homeland and people.”

The Negus became extremely angry. He said: “No, in this situation I will not hand them over to these two envoys. A group of people is living near me. They have become guests in my country and have preferred coming to me rather than going elsewhere. I will summon them and hear their statement regarding what these two visitors have said. If I find that the refugees are as these two men describe, I will hand them over and return them to their people; otherwise, I will not. As long as they wish to remain with me, I will receive them graciously.”

Umm Salamah said: Then the Negus summoned the Companions of the Messenger of Allah (peace and blessings of Allah be upon him). When the Negus’s messenger went to call the emigrants, they gathered for consultation. They asked one another what should be said before the king. All said unanimously: “We will say only what we know and what our Prophet has instructed us to say. Whatever the outcome, let it be.”

They came to the court. The Negus had already summoned the priests, who were seated before the king with the Gospel open before them. The king asked them: “Is this the religion that you accepted, thereby separating yourselves from your people, while accepting neither my religion nor any other religion?”

Jafar ibn Abi Talib replied: “O King, we were an ignorant people. We worshipped idols, ate the flesh of dead animals, engaged in obscene and evil deeds, severed ties with close relatives, treated our neighbours with contempt, and the strong among us consumed the rights of the weak. In this state, Allah sent to us a prophet from among ourselves. We knew him to be of noble lineage and truthful, and we had seen him to be trustworthy and virtuous. He called us to worship Allah alone and believe in His oneness. He told us to abandon the worship of stones, idols and other things that we worshipped besides Allah. He instructed us to speak the truth, fulfil trusts, treat relatives well, behave kindly towards neighbours, and refrain from forbidden acts and bloodshed. He forbade us from obscene deeds, false speech, consuming the property of orphans, and accusing innocent women. He commanded us to worship Allah alone and not associate anything with Him, and to perform prayer and give zakat.” Thus Jafar presented the rulings of Islam one by one.

Jafar continued: “We responded to his call and believed in him. We began following the rulings he brought from Allah. We worshipped Allah alone and associated no one with Him. We abstained from what he declared unlawful and accepted as lawful what he declared lawful. Because of this, our people became our enemies. They persecuted us and plotted to turn us back from worshipping Allah alone to idol worship. They pressured us to regard those vile deeds as lawful once again. When they gained power over us in this way, made our lives unbearable through oppression and persecution, and prevented us from practising our chosen religion, we sought refuge in your country. We preferred you to all others and wished to live as your neighbours. O King, we hope that we will not suffer oppression in your presence.”

The Negus said to him: “Has your Prophet brought you a revelation from Allah? Do you have any part of it with you?” Jafar said, “Yes.” The Negus said, “Recite it to me.” Jafar recited some verses from the beginning of Surah Maryam. Hearing the verses, the Negus began to weep, and his beard became wet with tears. The priests also wept with him until they moistened the Gospel with their tears. Then the Negus said: “By Allah, this message and the message brought by Jesus come from the same source. O envoys of the Quraysh, depart. I will never hand them over to you. They will remain here.”

Umm Salamah said: When they left the court, Amr ibn al-As said, “By Allah, tomorrow I will return to the Negus and tell him something that will make him less lenient regarding the Muslims under his protection.” He was told, “Do not do that. Although they oppose us, we should not go so far, for many of them have blood relatives here.” Amr ibn al-As said, “I will inform the Negus that the Muslims believe Jesus son of Mary is merely a servant of Allah.”

The next day we again appeared before the Negus and said to him: “O King, the refugees make a grave statement about Jesus son of Mary. Summon them and ask what they believe about Jesus (peace be upon him).”

The king again summoned the Muslims to the court to ask their opinion about Jesus (peace be upon him). Umm Salamah said: This time we faced the most difficult test. The Muslim emigrants again gathered to consult one another. A new question now confronted everyone: What should we say if the king asks about Jesus (peace be upon him)? At last, they all resolved that we would say exactly what Allah had said and what our Prophet had taught as the truth. Whatever the outcome, let it be.

When the emigrants appeared at the court, he asked them: “What do you believe about Jesus, son of Mary?” Jafar ibn Abi Talib said: “We believe what our Prophet taught us about him. He said that Jesus is Allah’s servant, His Messenger, a spirit breathed by Him, and His word which He cast upon Mary, the virgin untouched by men.”

Hearing this, the Negus, overcome with emotion, struck his hand on the ground, picked up a small piece of wood, and said: “By Allah, there is no difference between what you have said and the truth about Jesus, son of Mary, even by the measure of this stick.”

While the king was saying this, the courtiers beside him whispered something angrily. Hearing them, the king said: “No matter how much you whisper, my position will not change. O emigrants, now return to your dwellings. Live completely safely and peacefully in my kingdom. Whoever insults you will be fined. If I were to gain a mountain of gold by harming even one of you, I would not choose to do so. O officials, return the gifts given by these two envoys. I have no need of them.”

Umm Salamah said: “Then the two men returned, bearing the humiliation of extreme disgrace. The gifts they had brought were also returned. We continued living with complete peace of mind in his land, enjoying the company of an exceptionally kind neighbour.”

Umm Salamah said: We were living in such a peaceful environment when, suddenly, a man in Abyssinia became engaged in a dispute with the Negus over his right to rule. We had never before experienced such anxiety. We feared that if this man defeated the Negus, he might not wish to grant us refuge as the Negus had done, nor acknowledge our rightful claims. The Negus went to fight his rival. The Nile lay between the two opposing forces. The emigrant Companions of the Messenger of Allah (peace and blessings of Allah be upon him) said: “Is there anyone here who will go to the battlefield during this war of the Abyssinian people, find out its outcome, and report back to us?” al-Zubayr ibn al-Awwam said, “I will go.” Everyone agreed to the wish of this youngest Companion.

A leather waterskin was inflated and given to al-Zubayr. He placed it against his chest, floated upon it, and swam to the bank of the Nile. Then he walked to the battlefield.

Umm Salamah said: At that time we prayed to Allah that the Negus would defeat his enemy and retain authority over the country. While we waited anxiously to learn the outcome of the battle, al-Zubayr suddenly appeared. He was running towards us, waving a piece of cloth, and saying: “Hear the good news! The Negus has won. Allah has destroyed his enemy and preserved his authority in Abyssinia.” After that, his rule in Abyssinia became firmly established. We were living in the best of places there. Eventually, we returned to the Messenger of Allah (peace and blessings of Allah be upon him), who was still in Makkah.

The Acceptance of Islam by Umar ibn al-Khattab

When Amr ibn al-As and Abdullah ibn Abi Rabiah returned to the Quraysh in Makkah, the Quraysh learned that they had failed to bring back the Companions of the Messenger of Allah (peace and blessings of Allah be upon him), and that the Negus had dismissed them after speaking harshly to them. At this time Umar also accepted Islam. He was resolute and daring. Even in his absence, no one dared say or do anything against him. With two brave men like Hamzah and Umar as companions, the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) gained considerable protection from the oppression of the unbelievers. Indeed, they surpassed the Quraysh in strength.

Abdullah ibn Masud (may Allah be pleased with him) used to say: “We could not pray at the Kabah until Umar, son of al-Khattab, accepted Islam. After Umar accepted Islam, he challenged the Quraysh, went to the Kabah, and performed prayer there, and we prayed with him. Umar (may Allah be pleased with him) accepted Islam after some of the Companions had migrated to Abyssinia [Habashah].”

The story of Umar’s acceptance of Islam is as follows: His sister Fatimah bint al-Khattab and her husband, Said ibn Zayd, had already taken refuge under the protection of Islam. They had both kept the matter secret from Umar. Naim ibn Abdullah al-Nahham of the Banu Adi ibn Kab also concealed his acceptance of Islam out of fear of the people of his tribe. He belonged to Umar’s own clan. Another Companion, Khabbab ibn al-Aratt, would sometimes come to Fatimah bint al-Khattab to teach her the Noble Quran. One day Umar went out with his sword in search of the Messenger of Allah (peace and blessings of Allah be upon him) and a few of his Companions. He had learned earlier that the Messenger of Allah (peace and blessings of Allah be upon him) had gathered forty male and female companions in a house near Mount Safa. Hamzah ibn Abd al-Muttalib (may Allah be pleased with him), Abu Bakr al-Siddiq (may Allah be pleased with him), Ali ibn Abi Talib (may Allah be pleased with him), and those Muslims who had not gone to Abyssinia but had remained with the Messenger of Allah (peace and blessings of Allah be upon him) in Makkah were there with him. Naim stood before Umar (may Allah be pleased with him) and asked, “Where are you going, Umar?”

Umar said: “I am searching for that unbelieving Muhammad who has caused division among the Quraysh, declared them fools, condemned their religion, and insulted their gods. I will kill him.”

Naim said to him: “Umar, you have surely deceived yourself. Do you think that after killing Muhammad, the Banu Abd Manaf will leave you alone and allow you to roam freely? You should deal with your own household instead.”

Umar said: “Why? What has anyone in my clan done?”

Naim said: “Your brother-in-law and cousin, Said ibn Zayd ibn Amr, and your sister Fatimah. By Allah, both of them have accepted Islam. They follow Muhammad’s religion. So, if you can, deal with them first.”[28. His purpose was to divert Umar’s attention elsewhere, fearing for the life of the Messenger of Allah (peace and blessings of Allah be upon him). Although this might expose Fatimah and her husband to persecution, that was a much lesser matter compared with the danger to the life of the Messenger of Allah (peace and blessings of Allah be upon him).]

As soon as he heard this, Umar rushed towards the house of his sister and brother-in-law. Khabbab ibn al-Aratt was there at the time, possessing some portions of the Noble Quran that he was teaching to the couple. Surah Taha was written in that portion. They sensed Umar’s arrival. Khabbab immediately hid in a small room, and Fatimah concealed the portion of the Quran. As Umar approached the house, he heard Khabbab reciting the Quran to the two of them. As soon as he entered, he said: “What were you reading? I heard something.” Said and Fatimah both said: “You heard nothing.” Umar said: “By Allah, I heard you. You have accepted Muhammad’s religion and are following it.” Saying this, he slapped his brother-in-law Said. Fatimah rose and tried to protect her husband from his blows. Umar struck Fatimah so forcefully that she was injured.

Seeing Umar’s reckless behaviour, they both said: “Yes, we have accepted Islam and believed in Allah and His Messenger. Now do whatever you wish.” When Umar saw blood on his sister’s body, he regretted what he had done.

Then he said to his sister remorsefully: “All right, give me the book you were reading. Let me read a little of it and see what message Muhammad is preaching.” It should be noted here that Umar could read and write.

His sister said: “We fear that if we give you the book, you will destroy it.”

Umar swore by the idols and said: “Do not be afraid. I will certainly return it after reading it.” Hearing this, his sister began to hope that he might accept Islam. So she said: “Brother, since you are a polytheist, you are impure. Yet one must attain purity in order to touch this book.”[29. There is disagreement regarding the condition of purity for touching the Noble Quran. Some say it is obligatory, while others hold that it is not obligatory but recommended.]

Umar immediately went, performed a bath, and returned purified. Fatimah then gave him the Quran. When he opened it, the passage he saw was from Surah Taha. After reading a little from the beginning, he said: “How beautiful these words are! What magnificent speech!” Hearing this from his hiding place, Khabbab came out and said: “I think Allah has answered His Prophet’s supplication and chosen you for Islam. Yesterday he prayed: ‘O Allah, strengthen Islam through Abu al-Hakam ibn Hisham or Umar ibn al-Khattab.’ O Umar, answer Allah’s call; answer Allah’s call!”

Umar then said: “O Khabbab, tell me where Muhammad is. I will go to him and accept Islam.” Khabbab said: “He is staying in a house near Mount Safa with some Companions.”

Umar slung his sword over his shoulder and set out in search of the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions. When he reached the place, he knocked on the door. Hearing the sound, one of the Companions got up and looked through the window. He saw Umar standing with a sword in his hand. Frightened, he returned to the Messenger of Allah (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, Umar is standing at the door with a sword.” Hamzah (may Allah be pleased with him) said: “Let him come. If he has come with a good intention, we will assist him; if he has come with an evil intention, we will kill him with his own sword.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “Let him come.” He permitted Umar to enter. The Messenger of Allah (peace and blessings of Allah be upon him) rose, went towards Umar, and met him inside the room. He firmly grasped him by the place where his trousers were tied, or where the two ends of the cloak joined at his neck. Then he said: “O son of al-Khattab, what brings you here? By Allah, I do not think you will desist until a severe calamity from Allah befalls you.”

Umar said: “O Messenger of Allah, I have come to believe in Allah, His Messenger, and the law revealed by Allah.”

As soon as he heard this, the Messenger of Allah (peace and blessings of Allah be upon him) proclaimed “Allahu Akbar” so loudly that all the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) understood that Umar had accepted Islam. After Umar’s acceptance of Islam, following that of Hamzah, the morale of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) rose tremendously. They became certain that these two men could now resist the polytheists’ oppression and persecution of the Messenger of Allah (peace and blessings of Allah be upon him), and that with the support of both men they would all be able to confront the enemies of the Muslims. Then the Companions left that place and went to their respective positions.

Umar (may Allah be pleased with him) said: After accepting Islam, I began thinking that very night about who among the people of Makkah was the most bitter enemy of the Messenger of Allah (peace and blessings of Allah be upon him). I would go to him and inform him of my acceptance of Islam. I decided that Abu Jahl was the greatest enemy. So, before anyone else, I went to his house and knocked on the door. Abu Jahl came out and stood before me. He said: “Welcome, nephew.”[30. Umar’s mother, Hantamah bint Hisham, was Abu Jahl’s sister.]

“What brings you here?” I replied, “I have come to inform you that I have believed in Allah and His Messenger Muhammad, and accepted the teachings and message he brought.” No sooner had he heard this than he slammed the door in my face, saying, “May Allah disgrace you, and disgrace the news you have brought!”

The Pact

The Quraysh saw that the Companions of the Messenger of Allah, peace and blessings be upon him, had found refuge in a safe and secure place, and that the Negus had assumed responsibility for protecting those who sought his refuge. They also saw that Umar had embraced Islam.

As a result, men like Umar and Hamzah had joined the companions of the Messenger of Allah, peace and blessings be upon him, and Islam had begun to spread among the tribes surrounding Makkah. They met again and decided to sign a pact stipulating that the rest of the Quraysh would henceforth neither marry nor engage in commerce with the tribes of Banu Hashim and Banu Abd al-Muttalib.

They convened an assembly, drew up and signed this pact, and then hung it inside the Kaaba, so that its importance and effect would be firmly impressed upon them.

Mansur ibn Ikramah wrote down this pact, and several of his fingers became paralyzed because of a supplication against him by the Messenger of Allah, peace and blessings be upon him.

After this pact was concluded, the members of Banu Abd al-Muttalib sought refuge with Abu Talib. They all gathered before him and entered the ravine with Abu Talib. On the other hand, Abu Lahab left Banu Hashim, joined the hostile Quraysh, and supported their side. He used to say, “Muhammad tells me things that I cannot see. He says that there will be life again after death. If I believe this, what will remain in my hands?” Then he blew on both his hands and said, “Perdition to both of you”—that is, to both hands. “I see none of what Muhammad says in your case.” His purpose was probably to mock the receiving of the record of deeds into the hands. Allah then revealed the following verse concerning this:

[Arabic text]

“May the hands of Abu Lahab perish, and may he himself perish.”

The siege in the ravine of the two tribes, Banu Abd al-Muttalib and Banu Hashim, lasted for two or three years. During this time they endured indescribable hardship. Nothing reached them except through the covert assistance of one or two compassionate Quraysh relatives.

[31. According to some, the occasion for the revelation of Surah al-Lahab was as follows: When Allah commanded the Messenger of Allah, peace and blessings be upon him, to invite his closest relatives to Islam, he once climbed Mount Safa and called all the people of Makkah. When everyone had gathered, he said, “If I were to tell you that an army was lying in wait on the plain on the other side of this mountain to attack you, would you believe me?” They all replied unanimously, “We have never known you to tell a lie.” He then said, “I am warning you of a severe punishment.” At that point Abu Lahab said, “Perish! Is this why you called us?” In response, Surah al-Lahab was revealed.]

The Quraysh’s Persecution of the Messenger of Allah

Because of Allah’s special protection, and in the face of the effective resistance of his uncles’ tribes, Banu Abd al-Muttalib and Banu Hashim, they were unable to launch any physical attack against him. Thus, having no other recourse, they chose to insult, taunt, ridicule, mock, and quarrel with him. The Quran continued to be revealed with detailed descriptions and analyses of such actions by the Quraysh and their hostile conduct toward the Messenger of Allah, peace and blessings be upon him. The names of some of those who behaved in this way are mentioned in the Quran; others are included, without their names, in general descriptions of the disbelievers.

Among those Quraysh whose names are mentioned in the Quran for such conduct was Abu Lahab ibn Abd al-Muttalib. His wife, Umm Jamil bint Harb ibn Umayyah, is described as “the carrier of firewood,” because she would gather thorns and scatter them along the path taken by the Messenger of Allah, peace and blessings be upon him. For this reason Allah revealed the following surah concerning both of them:

[Arabic text]

“The hands of Abu Lahab have been ruined, and he himself has failed. His wealth and whatever he earned did not benefit him. He will surely be cast into a flaming Fire, and so will his wife—the carrier of firewood. Around her neck will be a rope of palm fiber.”

Ibn Ishaq says: I heard that when Umm Jamil learned of this surah of the Quran, revealed concerning her and her husband, she came to the Messenger of Allah, peace and blessings be upon him, clutching a stone in her hand. At that time, he was sitting with Abu Bakr al-Siddiq, may Allah be pleased with him, in the Sacred Mosque beside the Kaaba. When she approached and stood before them, Allah caused the Messenger of Allah, peace and blessings be upon him, to disappear from her sight. Consequently, she could see no one but Abu Bakr. She said, “Abu Bakr, where is your companion? I have heard that he insults me. By Allah, if I find him, I will throw this stone in his face.” Then she left. Abu Bakr said, “O Messenger of Allah, do you think she saw you?” The Messenger of Allah, peace and blessings be upon him, replied, “She did not see me. Allah had taken away her ability to see me.”

Another was Umayyah ibn Khalaf ibn Wahb ibn Hudhafah ibn Jumah. Whenever he saw the Messenger of Allah, peace and blessings be upon him, he would loudly abuse him and disparage him in a low voice. Allah revealed Surah al-Humazah concerning him:

[Arabic text]

“Woe to every backbiter and slanderer, who amasses wealth and counts it repeatedly, thinking that his wealth will make him immortal. Never! He will surely be thrown into the Crusher. And what will make you know what the Crusher is? It is Allah’s kindled Fire, which rises over the hearts. Indeed, it will be closed over them, in towering columns.”

Another was al-As ibnائل Sahmi. One of the Companions of the Messenger of Allah, peace and blessings be upon him, Khabbab ibn al-Aratt, was a blacksmith. He had sold a sword, and al-As owed him a considerable sum for it. When he went to demand payment, al-As said, “Khabbab, does your man Muhammad, peace and blessings be upon him, believe that those who enter Paradise will receive as much gold, silver, clothing, and servants as they wish?” Khabbab replied, “Yes.” Al-As said, “Then, Khabbab, give me time until the Day of Resurrection. I will repay what I owe you when I reach Paradise. Khabbab, I swear by Allah, neither you nor your companion Muhammad, peace and blessings be upon him, will have greater standing with Allah than I, nor will you be more fortunate than I.” Regarding al-As, Allah revealed:

[Arabic text]

“Have you seen the one who rejects My signs and says, ‘I will surely be given wealth and children’? Has he seen the unseen, or taken a covenant from the Most Merciful? Never! We shall record what he says and prolong his punishment. We shall inherit from him what he speaks of—children and wealth—and he will come to Us alone.” (Surah Maryam)

Another report states that Abu Jahl ibn Hisham met the Messenger of Allah, peace and blessings be upon him, and said, “Muhammad, you must stop insulting our gods, or I will insult your God.” Concerning this, Allah revealed the following verse:

[Arabic text]

“Do not insult those they invoke besides Allah, lest they insult Allah in hostility and ignorance.” (Al-Anam)

Another such person was al-Nadr ibn al-Harith ibn Kaladah ibn Abd Manaf ibn Abd al-Dar ibn Qusay. Whenever the Messenger of Allah, peace and blessings be upon him, invited people to Allah at a gathering, recited the Quran, and recounted to the Quraysh the histories of nations destroyed in the past, warning them that they might suffer a similar fate, al-Nadr would tell the gathering’s listeners stories of the Persian heroes Rustam and Isfandiyar. Then he would say, “Muhammad cannot tell better stories than I can. Muhammad’s stories are nothing but tales of ancient times. Just as Muhammad had them written down, I have written them down as well.” Allah revealed concerning him:

[Arabic text]

“They say, ‘These are tales of ancient times, which Muhammad, peace and blessings be upon him, had written down. They are dictated to him morning and evening.’ Say, O Prophet, ‘This has been revealed by Him who knows every hidden secret in the heavens and the earth. Indeed, He is Most Forgiving, Most Merciful.’” (The Quran)

[Arabic text]

“Whenever the disbeliever is recited My verses, he says, ‘These are nothing but tales of ancient times.’” (Al-Qalam)

Another verse was also revealed:

[Arabic text]

“Destruction is for every lying sinner who, even after hearing the verses of Allah recited before him, stubbornly persists in arrogance and pretends as though he had not heard them. So give him the news of a painful punishment.” (Al-Jathiyah)

Another man was al-Akhnas ibn Shurayq ibn Amr ibn Wahb al-Thaqafi. He was a prominent man. He humiliated the Messenger of Allah, peace and blessings be upon him, in various ways and uttered vile words against him. Concerning him, Allah says in Surat al-Qalam,

[Arabic text]

“Do not obey every contemptible person who swears excessively, is insignificant, reviles others excessively and goes about spreading tales, prevents good, transgresses, remains immersed in sin, is excessively wicked and oppressive, and, above all, is of unknown lineage.”

Al-Walid ibn al-Mughirah said, “With a chief like me among Quraysh and Abu Mas’ud Amr ibn Umayr al-Thaqafi among Thaqif, has revelation descended upon Muhammad while we, the two leading men of the two cities, have been left out?”

In response, Allah revealed a verse from Surat al-Zukhruf,

[Arabic text]

“They said: ‘Why was this Quran not revealed to some great man from either of the two cities[32. That is, Makkah and Ta’if]?’ Do they distribute the mercy of your Lord? It is We who have distributed their livelihood among them in the life of this world, and raised some of them above others in rank, so that some may take others into service. But the mercy of your Lord is better than what they gather.”

Uqbah ibn Abu Mu’ayt and Ubayy ibn Khalaf were close companions of each other. Once, Uqbah sat in the assembly of the Messenger of Allah, peace and blessings be upon him, and listened to him. When Ubayy learned of this, he came to Uqbah and said, “Do you think I have not heard that you sat in Muhammad’s assembly and listened to him?” Then he uttered a stern oath and said, “If you sat in Muhammad’s assembly and listened to him but did not spit in his face, then seeing your face will be forbidden to me.” May Allah’s curse be upon Uqbah! The wretched man actually acted according to the instruction of Ubayy, the enemy of Allah.

Concerning this, Allah revealed,

[Arabic text]

“On the Day the wrongdoer will bite his hands and say, ‘Would that I had taken a path along with the Messenger! Alas, would that I had not taken so-and-so as an intimate friend. He led me astray from the Reminder after it had come to me.’ And Satan is ever a deserter of man.”

One day, Ubayy ibn Khalaf went to the Messenger of Allah, peace and blessings be upon him, carrying a nearly decayed old bone. He said, “O Muhammad, do you believe that Allah will bring this crumbling bone back to life?” Then he crushed it in his hand, blew on it, and scattered it toward the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, said, “Yes. I say that Allah will bring this bone—and you—back to life after you have decayed. Then He will cast you into Hell.” Concerning this, Allah revealed the verse,

[Arabic text]

“He presents an example for Me and forgets his own creation. He says, ‘Who will give life to these bones when they have decayed?’ Say, ‘He will give them life who created them the first time, and He has full knowledge of every creation. He is the One who produces fire for you from the green tree, and from it you kindle your fires.’” (Yasin)

Another day, while the Messenger of Allah, peace and blessings be upon him, was circumambulating the Ka’bah, al-Aswad ibn al-Muttalib ibn Khalaf and al-As ibn Wa’il al-Sahmi surrounded him. They were all elders of their respective tribes. They said, “O Muhammad, come, let us worship your Allah and you worship our idols. In this way, let us share in one another’s worship. If your deity is better than our idols, we will have gained a share in worshipping him; and if our gods are better than your God, you too will have gained a share in them.” In response, Allah revealed,

[Arabic text]

“Say: O disbelievers, I do not worship what you worship, nor do you worship what I worship. I will never worship what you worship, nor will you worship what I worship. For you is your religion, and for me is my religion.” (Al-Kafirun)

When Allah mentioned the Zaqqum tree as a warning to the disbelievers, Abu Jahl ibn Hisham said, “O Quraysh, do you know what this Zaqqum tree Muhammad is warning you about?” They said, “No.” Then he said, “It is the dates of Madinah preserved with butter. By Allah, if I get the opportunity to live in Madinah, I will eat them to my heart’s content.” Concerning this, Allah revealed,

[Arabic text]

“Indeed, the tree of Zaqqum will be the food of the sinner. It will boil in their bellies like the boiling of scalding water.” (Al-Dukhan)

That is, the Zaqqum is not as Abu Jahl had described it.

Once, al-Walid ibn al-Mughirah met with the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, began speaking with him and became hopeful that al-Walid would accept Islam. At that moment, the blind Companion Ibn Umm Maktum arrived. He began speaking with the Messenger of Allah, peace and blessings be upon him, and asked him to recite the Quran to him. The Messenger of Allah, peace and blessings be upon him, found his arrival and conversation troublesome, because he could not give full attention to his conversation with al-Walid. As a result, the hope he had held for al-Walid’s acceptance of Islam was about to be lost. When he saw that Abdullah ibn Umm Maktum’s conversation was becoming excessive, he turned away from him in annoyance and paid him no attention. Therefore, Allah Most High revealed concerning him,

[Arabic text]

“He frowned and turned away because the blind man came to him. But what would make you know? Perhaps he might be purified or take heed, and the reminder would benefit him. As for the one who considers himself self-sufficient, you give him your full attention, though you are not responsible if he does not purify himself. But as for the one who came running to you, fearing Allah, you were heedless of him. No indeed, this is a reminder; so whoever wishes may heed it. It is recorded in honored scriptures, exalted and purified.” (Surah Abasa)

That is, Allah says: I have sent you as a bearer of glad tidings and a warner for all people, and I have not sent you for any particular person. Therefore, do not deprive anyone who seeks it of what he seeks, and do not yearn for one who is unwilling.

Those who harassed the Messenger of Allah, peace and blessings be upon him, right within the confines of his home were Abu Lahab, al-Hakam ibn Abi al-As, Uqbah ibn Abu Mu’ayt, Adi ibn Hamra al-Thaqafi, and Ibn al-Asda al-Hudhali. All of them were his neighbors. None of them accepted Islam except al-Hakam ibn Abi al-As. It is reported that when the Messenger of Allah, peace and blessings be upon him, prayed, these people would throw goat entrails at him. Some of them would also throw the entrails into the pots placed over the fire for cooking in his house. Eventually, the Messenger of Allah, peace and blessings be upon him, was forced to pray in hiding behind a wall. When they threw entrails at him, the Messenger of Allah, peace and blessings be upon him, would put them on the end of a stick, go outside the house, and stand at the door of the offending person’s home, saying, “O descendants of Abd Manaf, what kind of neighborly conduct is this?” Then he would throw the entrails into the street.

The Return of the Emigrants upon Hearing that the People of Makkah Had Accepted Islam

The Companions of the Messenger of Allah, peace and blessings be upon him, who had migrated to Abyssinia heard that the people of Makkah had accepted Islam. Upon hearing this, they set out toward Makkah. When they reached the vicinity of the city, they learned that what they had heard—that the people of Makkah had accepted Islam—was not true. Consequently, no one entered the city except under the protection of a Meccan or secretly. In all, thirty-three Companions returned from Abyssinia. Uthman ibn Maz’un entered Makkah under the protection of al-Walid ibn al-Mughirah, while Abu Salamah ibn Abd al-Asad entered under the protection of Abu Talib and his mother, Rabah bint Abd al-Muttalib.

The Story of the Annulment of the Pact

A group of Quraysh eventually took steps to annul the pact they had signed to keep Banu Hashim and Banu al-Muttalib under siege in the ravine. The greatest credit for this belonged to Hisham ibn Amr, for he was the maternal half-brother of Nadlah ibn Hisham ibn Abd Manaf. Hisham would come to the besieged Banu Hashim and Banu al-Muttalib and bring them food on the backs of camels. When he reached the entrance of the ravine, he would remove the helmet from his head and strike one side of it forcefully with the helmet. Then he would enter the ravine. He would return again and bring clothing. In this way, he supplied necessary items at various times.

One day, Zuhayr ibn Abu Umayyah went to Ibn al-Mughirah. He was the son of Atikah, the daughter of Abd al-Muttalib. He said, “O Zuhayr, you yourself live comfortably, eating well and enjoying your wife and family, while you know where and how your maternal uncles are living. They are under boycott: no one trades with them or marries into their family. How can you accept this situation? I swear by Allah, if they were the maternal uncles of Abu al-Hakam ibn Hisham (Abu Jahl), and you asked him to boycott them in this way, he would never comply with your request.” Zuhayr said, “That is enough; do not say any more. Listen, Hisham, what can I do alone? If I had another man with me, I would undertake to annul this pact.” Hisham said, “I have found one man.” Zuhayr said, “Who is he?” Hisham said, “I am.” Zuhayr said, “Find another man.”

Hisham went to Mut’im ibn ‘Adi and said to him, “O Mut’im, if two men of Banu ‘Abd Manaf are to die slowly of starvation, will you silently watch the scene to preserve the good will of Quraysh? If you continue to give Quraysh such an opportunity, they will soon turn against you as well.” Mut’im said, “Very well, I understand. But what can I do alone?” Hisham said, “You have found another man.” Mut’im asked, “Who is he?” Hisham said, “I am that man.” Mut’im said, “We need to find a third man.” Hisham said, “We have found a third man as well.” Mut’im asked, “Who is he?” Hisham said, “Zuhayr ibn Abi Umayyah.” Mut’im said, “Find a fourth man.”

Then he went to Abu al-Bukhtari ibn Hisham and repeated to him what he had said to Mut’im. Abu al-Bukhtari said, “If we undertake this, will anyone help us?” He said, “Yes.” He asked, “Who?” Hisham said, “Zuhayr, Mut’im, and myself.” Abu al-Bukhtari said, “Find a fifth man.”

Then he went to Zama’ah ibn al-Aswad ibn al-Muttalib. Mentioning his kinship and rights regarding those under siege, he discussed the matter with him. Zama’ah said, “Is anyone else in favor of the cause to which you are inviting me?” He said, “Yes.” Then he told him about them all.

Then they set a date to assemble at the foot of a mountain called Hajjun in the upper part of Mecca. At the appointed time they gathered there and decided to begin efforts to annul the document. Zuhayr said, “I will take the lead in this matter and undertake to discuss it with everyone.”

The next morning they all went and gathered at the meeting places of Quraysh. Zuhayr appeared in splendid clothing, circumambulated the Ka’bah seven times, then came to the assembled people and said, “O people of Mecca, we eat and wear clothes while Banu Hashim are confined and slowly dying, with no one able to trade with them. How can this be allowed to continue? By Allah, I will not rest until this document, which destroys ties and incites oppression, is torn apart.”

Abu Jahl, seated in a corner of the Sacred Mosque, exclaimed, “You are lying. By Allah, it will not be torn up.” Then Zama’ah ibn al-Aswad said, “By Allah, you yourself are the greatest liar. When this document was written, we did not agree to that matter.” Abu al-Bukhtari said, “Zama’ah is right. We neither accept nor acknowledge what has been written in this document.” Mut’im ibn ‘Adi said, “You two are right. Whoever says otherwise is a liar. Before Allah, we declare that we have nothing to do with this document and reject what has been written in it.” Hisham ibn ‘Amr said the same. After hearing all this, Abu Jahl said, “This matter was settled under cover of night, and counsel was taken about it elsewhere.” While Abu Jahl was saying this, Abu Talib was sitting in a corner of the mosque. Mut’im went forward to tear up the document, but when he took it in his hand, he saw that termites had eaten the entire document except the words “Bismika Allahumma” (In Your name, O Allah).

It is said that the hand of Mansur ibn ‘Ikrimah, the writer of the document, became paralyzed.

The Incident of a Man from the Irash Tribe Selling a Camel to Abu Jahl

Ibn Ishaq says: ‘Abd al-Malik ibn ‘Abdullah ibn Abu Sufyan al-Thaqafi, who possessed an exceptionally strong memory, informed me:

A man from the Irash tribe once came to Mecca with a camel. Abu Jahl bought the camel from him, but kept delaying payment of its price.

The Irashi man, having no other recourse, went to a meeting of Quraysh. Addressing everyone present, he said, “O Quraysh, can any of you collect what Abu al-Hakam ibn Hisham owes me?”

“Look, I am an outsider and a traveler. Taking advantage of my weakness, he is delaying payment of what he owes me.” At that time the Messenger of Allah, peace and blessings be upon him, was sitting to one side of the mosque. Those Quraysh who were present pointed to the Messenger of Allah, peace and blessings be upon him, and said, “See that man sitting there? Go to him and tell him. He will collect what you are owed.” In fact, they said this only mockingly. They knew well of the hostile relationship between Abu Jahl and the Messenger of Allah, peace and blessings be upon him.

The Irashi camel seller went to the Messenger of Allah, peace and blessings be upon him, and said, “O servant of Allah, Abu al-Hakam ibn Hisham, relying on his power, is delaying payment of what he owes me. I am an outsider and a traveler. I asked these people who could collect my right, and they all directed me to you. Please collect what I am owed from him. May Allah have mercy on you.”

The Messenger of Allah, peace and blessings be upon him, said, “Come with me.” Saying this, he set off with him. When Quraysh saw him going with the man, they sent someone to follow them and said, “Go and see what Muhammad (peace be upon him) does.”

The Messenger of Allah, peace and blessings be upon him, went to Abu Jahl’s house. When he arrived, he knocked on the door. From inside, Abu Jahl asked, “Who is it?” He replied, “It is Muhammad. Come out for a moment!” Abu Jahl came out at once. He was so terrified that he seemed on the verge of death, and his face had turned pale. The Messenger of Allah, peace and blessings be upon him, said to him, “Pay this man what is owed to him.” He immediately said, “All right, wait a moment; I will pay him what is owed.” Then he entered the house. After a while he came out and paid the camel seller what he was owed.

Then the Messenger of Allah, peace and blessings be upon him, returned. He said to the camel seller, “Now return to your business.” The man went to that meeting of Quraysh and said to those present, “May Allah reward him well. He collected what I was owed.” He then said to the man they had sent to follow them, “Well, what did you see?” He replied, “It was an astonishing affair! He did nothing at all. He merely went and knocked on the door, and Abu Jahl immediately came out as though terrified. He told him, ‘Pay this man what is owed to him.’ Abu Jahl said, ‘All right, wait a moment. I will pay him at once.’ Then he went inside and immediately brought out the payment and handed it over.” Within a short time Abu Jahl arrived there, and everyone said to him, “What happened? What is wrong with you? We have never seen you do such a thing as you did today.” Abu Jahl said, “It is true that Muhammad did nothing but knock on my door. I was frightened merely on hearing his voice and immediately came out before him. I saw above his head a camel of terrifying size. I have never seen a camel with a hump, neck, and teeth like its own. By Allah, if I had refused, it would certainly have eaten me.”

The Isra, or the Night Journey

One night the Messenger of Allah, peace and blessings be upon him, was taken from the Sacred Mosque to the Aqsa Mosque, that is, Bayt al-Maqdis. [33. Suhayli says: Some have stated that this event occurred one year before the migration to Medina.] At that time Islam had spread considerably among Quraysh and the people of other tribes. Abdullah ibn Mas’ud used to say that the Buraq was brought to the Messenger of Allah, peace and blessings be upon him. It was a four-legged animal. Earlier prophets were also made to ride on its back. It was so swift that it placed its feet at the farthest limit of its sight. He mounted that animal, and his companion (Jibril) departed with him. As he proceeded, he saw countless signs in the heavens and on earth. Thus he continued until he reached Bayt al-Maqdis and stopped there. He saw a great assembly of prophets, among them Ibrahim (peace be upon him), Musa (peace be upon him), and Isa (peace be upon him). He led them all in prayer. Then three vessels were brought to him: one containing water, one wine, and one milk. The Messenger of Allah, peace and blessings be upon him, said, “After the three vessels had been placed before me, I heard someone saying: If Muhammad, peace and blessings be upon him, takes the vessel of water, he will go astray and his community will drown. If he takes the vessel of wine, he will go astray and his community will go astray. But if he takes the vessel of milk, he will receive guidance and his community will also receive guidance.” Hearing this, I took the vessel of milk and drank from it. Then Jibril (peace be upon him) said to me, “O Muhammad, you have been guided, and so has your community.”

It is narrated from Hasan (may Allah be pleased with him) that he said: The Messenger of Allah, peace and blessings be upon him, said, “I was sleeping near the Black Stone when Jibril suddenly came. He pinched me, so I sat up; but seeing nothing, I lay down again. He came and pinched me again. I sat up again, and seeing nothing, lay down again. He came a third time and pinched me once more. When I sat up this time, he took hold of my arm and pulled me. There I saw a white animal, intermediate in form between a mule and a donkey. It had two wings on its thighs. With the help of its wings it moved its legs, and it placed its forelegs at the farthest limit of its sight. He made me mount that animal, then set off with me. We traveled so closely together that neither of us would lose sight of the other.” Hasan (may Allah be pleased with him) says in his narration: Then the Messenger of Allah, peace and blessings be upon him, proceeded, and Jibril proceeded with him. They stopped at Bayt al-Maqdis. There they saw a group of prophets gathered, including Ibrahim, Musa, and Isa, peace be upon them all. The Messenger of Allah, peace and blessings be upon him, led them in prayer. Then two vessels were brought to him, one containing wine and the other milk. The Messenger of Allah, peace and blessings be upon him, took the vessel filled with milk, drank some of it, and rejected the vessel filled with wine. Seeing this, Jibril said, “O Muhammad, you have been guided to Islam, and your community has also been guided to Islam. Wine has been forbidden to you.” Then he returned with the Messenger of Allah, peace and blessings be upon him, to Mecca. The next morning he went to Quraysh and related what had happened during the night. Most of the people who heard it said, “By Allah, this is an astonishing and unbelievable matter. Caravans travel from Mecca to Syria; it takes them a month to go and a month to return. Yet Muhammad covered that long distance, went there in one night, and returned to Mecca!”

Hasan (may Allah be pleased with him) said, “When they heard this, many Muslims abandoned Islam. The people went to Abu Bakr (may Allah be pleased with him) and said, ‘O Abu Bakr, do you believe your friend? He says that he went to Bayt al-Maqdis last night, prayed there, and then returned to Mecca!’”

Abu Bakr said, “Do you disbelieve him?” They all said, “Yes, those people sitting in the mosque are saying exactly that.” Abu Bakr (may Allah be pleased with him) said, “By Allah, if he said this, then he spoke the truth. What is there in this to amaze you? He tells me that revelation comes to him from Allah. I believe that too, for revelation comes from heaven to earth in only a moment. What you find astonishing is less astonishing than that.” Then he went to the Messenger of Allah, peace and blessings be upon him. He asked him, “O Prophet of Allah, did you tell the people that you traveled to Bayt al-Maqdis last night?” He said, “Yes.” Abu Bakr (may Allah be pleased with him) said, “O Messenger of Allah, tell me what Bayt al-Maqdis looks like, for I have been there.” The Messenger of Allah (peace be upon him) said, “At that moment Bayt al-Maqdis was brought before me, and I kept looking at it.” Then the Messenger of Allah, peace and blessings be upon him, began describing its form to Abu Bakr (may Allah be pleased with him). Hearing this, Abu Bakr (may Allah be pleased with him) said, “You have spoken the truth. I testify that you are undoubtedly the Messenger of Allah.” When the description was finished, the Messenger of Allah, peace and blessings be upon him, said to Abu Bakr, “O Abu Bakr, you are al-Siddiq.” That very day he gave Abu Bakr (may Allah be pleased with him) the title al-Siddiq, meaning ‘the utterly truthful.’

Sa’id ibn al-Musayyab (may Allah have mercy on him) said, “The Messenger of Allah, peace and blessings be upon him, described to his Companions the physical appearance of Ibrahim, Musa, and Isa, peace be upon them. He had seen them that night. He said, ‘In physical appearance, Ibrahim (peace be upon him) most closely resembled your companion (that is, the Messenger of Allah himself, peace and blessings be upon him). Musa (peace be upon him) was a tall, lean, handsome man of brown complexion with a prominent nose. He seemed like a man from the tribe of Shanu’ah. Isa (peace be upon him) was of medium build, ruddy in complexion, with soft, straight hair and many moles on his face. It seemed as though drops of water were dripping from his hair, as if he had just emerged from the bath. Among you, he most closely resembled ‘Urwah ibn Mas’ud al-Thaqafi.’”

The Incident of the Mi’raj

Ibn Ishaq says: I learned through a reliable chain that Abu Sa’id al-Khudri, may Allah be pleased with him, said: I heard the Messenger of Allah, peace and blessings be upon him, say, “When the rites at Bayt al-Maqdis were completed, a ladder for ascending to the upper heavens was brought before me. I had never seen anything more beautiful. When a person’s time of death approaches, he sees this very ladder and gazes toward it. My companion (Jibril) made me ascend that ladder, and he took me with him until we stopped at a gate of heaven. This gate is called Bab al-Hafazah, or the Gate of the Keepers. An angel named Isma’il is stationed there. Under him are twelve thousand angels, and under each of these angels are another twelve thousand angels.” While narrating this hadith, the Messenger of Allah, peace and blessings be upon him, recited this verse of the Qur’an,

Arabic *************

“None knows the number of your Lord’s forces except Him.” (Surah al-Muddaththir)

“Then, when he took me inside, that angel asked, ‘O Jibril, who is this?’ He replied, ‘This is Muhammad.’ The angel asked again, ‘Is he a prophet?’ Jibril said, ‘Yes.’ Then he prayed for my welfare.”

After entering the first heaven, I saw a man sitting there. The souls of all the dead were being brought before him. When some of them were brought, he became very happy and, praising them, said, ‘This is a pure soul that came from a pure body.’ When others were brought, he showed displeasure on his face and said, ‘Ah! This is an impure soul that came from a sinful body.’ I asked Jibril, ‘O Jibril, who is this?’ Jibril said, ‘This is your father Adam (peace be upon him). The souls of his children are brought before him. When he sees the soul of a believer, he rejoices and says, “This is a pure soul that came from a pure body.” But when he sees the soul of an unbeliever, he cries out, dislikes it, and says in displeasure, “This is a wicked soul that came from a sinful body.”’

Then I saw some people whose lips were like those of camels, and in their fists were small, blazing-hot pieces of stone. They were putting them into their mouths, and moments later they came out through their anuses. I asked, ‘O Jibril, who are these?’ He said, ‘These are those who consume the property of orphans.’

Then I saw some more people. I had never seen bellies as hideous as theirs. I saw them stationed on the path by which Pharaoh’s followers were being taken to Hell [34. The Qur’an states that Pharaoh’s followers will suffer the harshest punishment in Hell.] They writhed like thirsty camels, while Pharaoh’s followers on their way to Hell trampled them underfoot; yet they had no power even to move aside and sit elsewhere. I asked, ‘O Jibril, who are these?’ He said, ‘These are those who consume usury.’

Then I saw another group of people. Before them was excellent, nourishing meat, and beside it was foul-smelling, bad meat. Yet they left the good meat and ate the bad meat. I asked, ‘O Jibril, who are these?’ He said, ‘These are people who go to forbidden women while they have lawful wives.’

Then I saw some women suspended by ropes tied to their breasts. I asked, ‘O Jibril, who are these?’ He said, ‘These are women who, through adultery, include another man’s child among their husbands’ children.’

Then he took me up to the second heaven. There I met the two maternal cousins Isa (peace be upon him) and Yahya ibn Zakariyya (peace be upon him).

Then Jibril (peace be upon him) took me up to the third heaven. There I saw a man whose face shone like the full moon. I asked, ‘O Jibril, who is this?’ He said, ‘This is Yusuf (peace be upon him), the son of Ya’qub (peace be upon him).’

Then I ascended to the fourth heaven and saw another man there. Jibril informed me that he was Idris (peace be upon him). Then I ascended to the fifth heaven. There I saw an old man with white hair and a long beard. I had never seen a more handsome old man. I asked, ‘O Jibril, who is this?’ He said, ‘He is Harun ibn ‘Imran (peace be upon him), beloved among his people.’ Then I reached the sixth heaven. There I saw a tall man with a brown complexion and a long nose, like a man from the tribe of Shanu’ah. I asked, ‘Jibril, who is this?’ Jibril said, ‘He is your brother Musa ibn ‘Imran (peace be upon him).’

Then he took me up to the seventh heaven. There I saw an old man sitting on a chair near the door of Bayt al-Ma’mur. Your companion (that is, Muhammad, peace be upon him) most closely resembles him. Every day seventy thousand angels enter Bayt al-Ma’mur and never return to it. This will continue until the Day of Resurrection. I asked, ‘Who is this?’ He said, ‘He is your father Ibrahim (peace be upon him).’

Then he took me into Paradise. There I saw an exceptionally beautiful young woman with slightly dark lips. I asked her, ‘For whom are you?’ She said, ‘For Zayd ibn Harithah.’ The Messenger of Allah, peace and blessings be upon him, conveyed this glad tiding to Zayd ibn Harithah.

The Messenger of Allah, peace and blessings be upon him, said, “Then I returned. On the way I met Musa ibn ‘Imran (peace be upon him). Indeed, he is one of your best friends. He asked me, ‘How many prayers have been made obligatory for you?’ I said, ‘Fifty prayers each day.’ Musa said, ‘Look, prayer is a difficult matter, and your community is very weak. Return to Allah and ask Him to lighten the obligation for your community.’ I returned to Allah and asked Him to lighten the obligation for me and my community, and Allah reduced ten prayers. Then I returned and met Musa again. He said the same thing as before. I went again and asked Allah to reduce the prayers, and Allah reduced another ten prayers. In this way he continued advising me.”

Whenever I returned to him, he would say, ‘Go and ask Him to reduce them further.’ Thus, by successive reductions, five prayers a day remained. When I returned to Musa (peace be upon him) again, he advised me to seek a further reduction. I said, ‘I have returned to Allah many times and asked Him to reduce them. I feel ashamed, so I cannot return again.’”

Therefore, whoever performs these five daily prayers with faith and vigilance will receive the reward of fifty obligatory prayers.”

The Deaths of Abu Talib and Khadijah

Then, in the same year, Abu Talib and Khadijah (may Allah be pleased with her) died. As a result, calamities and hardships began to befall the Messenger of Allah, peace and blessings be upon him, one after another. Khadijah (may Allah be pleased with her) was his utterly truthful adviser. He used to tell her all his sorrows and hardships. His uncle Abu Talib, meanwhile, was his support and shield. He resisted the persecution of Quraysh and gave him every possible assistance. Khadijah and Abu Talib died three years before the migration to Medina.

After Abu Talib died, Quraysh began persecuting the Messenger of Allah, peace and blessings be upon him, in ways they had not dared to do during Abu Talib’s lifetime. One day, an extremely vile and foolish man of Quraysh even blocked his way and threw dust on his head. The Messenger of Allah, peace and blessings be upon him, went home covered in dust. Seeing his condition, one of his daughters ran to him and, weeping, wiped the dust from his head. The Messenger of Allah, peace and blessings be upon him, said to her, “Daughter, do not cry! Allah will protect your father.” At this point he said, “Before Abu Talib died, Quraysh could not mistreat me in any way.”

When Abu Talib fell ill and his illness reached its worst stage, Quraysh one day conferred, saying, “His illness has become critical, Hamzah and ‘Umar have accepted Islam, and Islam has spread among all the clans of Quraysh. In these circumstances, we should go to Abu Talib. We should go to him and, through his mediation, make an agreement with Muhammad. Otherwise, his supporters may even seize our wealth.” Abdullah ibn Abbas said, “’Utbah and Shaybah ibn Rabi’ah, Abu Jahl, Umayyah ibn Khalaf, Abu Sufyan ibn Harb, and other leading Quraysh chiefs went to Abu Talib. They said to him, ‘O Abu Talib, you are not unaware of how greatly we respect you. Today you are suffering from a serious illness, and we fear for your life. You also know the nature of our relationship with your nephew. So summon him and, before you die, arrange a settlement between him and us. Obtain a promise from us regarding him and obtain a promise from him regarding us, so that we do not exceed the bounds against him and he does not exceed the bounds against us. Let us not interfere with him or his religion, and let him not interfere with us or our religion.’”

Abu Talib sent for the Messenger of Allah, peace and blessings be upon him. He came and said to him, “Nephew, these are the leading men of your people. They have come to receive one statement from you and, in return, give you a promise.” The Messenger of Allah, peace and blessings be upon him, said, “Yes. If you accept just one statement from me, you will become masters of all Arabia, and all non-Arab peoples will submit to you.” Abu Jahl said, “Excellent! Then I am willing to accept not just one, but ten statements.” The Messenger of Allah, peace and blessings be upon him, said, “Declare that there is no deity except Allah, and give up worshipping all the other gods and goddesses.” Hearing this, they all clapped their hands. Then they said, “Muhammad, do you want us to worship only one deity instead of all the other gods and goddesses? This is truly an absurd proposal of yours.” They then began saying to one another, “Look, this man will never give you what you expect from him. So leave, and continue following the religion of your forefathers until Allah’s judgment comes concerning him and you.”

When everyone had left, Abu Talib said to the Messenger of Allah, peace and blessings be upon him, “Nephew, I do not think you asked them for anything unjust.”

Hearing these words from Abu Talib, the Messenger of Allah, peace and blessings be upon him, began to hope that he might accept Islam. He therefore continued urging Abu Talib, saying, “Uncle, just say it once. Then it will be lawful for me to intercede for you on the Day of Resurrection.”

Seeing how eager the Messenger of Allah, peace and blessings be upon him, was, Abu Talib said, “Nephew, after my death you and your brothers and sisters will be humiliated, and Quraysh will think that I embraced faith only out of fear of death. If I did not fear this, I would recite the declaration of faith and embrace faith. I am saying this only to please you.”

When Abu Talib’s final moments drew near, Abbas saw him moving his lips. He put his ear close to his mouth. Then he said to the Messenger of Allah, peace and blessings be upon him, “Nephew, my brother has recited the declaration of faith that you asked him to recite.” The Messenger of Allah, peace and blessings be upon him, said, “I did not hear it.”

Abdullah ibn Abbas, may Allah be pleased with him, said: Concerning the Quraysh men who came to Abu Talib, Allah Most High revealed this verse:

[Arabic *************]

“Sad. By the Qur’an, full of admonition. Rather, the disbelievers are steeped in arrogance and opposition. How many nations before them have We destroyed, and they cried out, but it was no longer a time for escape. They wonder that a warner from among themselves has come to them, and the disbelievers say, ‘This is a sorcerer, a liar. Has he made all the gods into one God? This is truly astonishing!’ Their leaders went away saying, ‘Go on, remain steadfast in devotion to your gods. This is certainly something intended. We have not heard of such a thing in any recent religion. This is nothing but an invention.’” (Surah Sad)

“The recent religion” means Christianity, whose followers said that Allah was the third of three. Thereafter, Abu Talib died.

Seeking the Support of the Banu Thaqif

After Abu Talib died, Quraysh began persecuting the Messenger of Allah, peace and blessings be upon him, severely, in ways they had been unable to while his uncle Abu Talib was alive. Therefore, hoping to obtain help and support in resisting Quraysh’s persecution, he went to the Banu Thaqif in Ta’if. He hoped that they might accept Islam, so he went there alone.

Upon reaching Ta’if, he went to the three most prominent men of the Banu Thaqif. They were three brothers: Abd Yalil, Masud, and Habib. Their father was Amr ibn Umayr. One of them had married a woman from the lineage of the Banu Jumah sub-clan of Quraysh. Sitting with them, the Messenger of Allah, peace and blessings be upon him, invited them to accept Islam and requested their help in spreading it. He asked them to support him against Quraysh’s opposition. One of them said, “If Allah has sent you as a messenger, then let Him strip the Ka‘bah of its covering.” [This apparently means that the Ka‘bah’s honor had been diminished by sending him as a messenger, since they considered it unreasonable that a helpless man like him should be made a messenger.—Translator] Another said, “Could Allah find no one besides you to make a messenger?” The third said, “I will not speak a word to you. If you truly are a messenger, as you claim, then opposing your words would be dangerous; and if you are a liar, then speaking to you would be improper.” The Messenger of Allah, peace and blessings be upon him, rose and left without saying anything more. Before departing, he asked them, “Since you have not accepted my invitation, do not disclose what I have said to anyone else.” He did this out of fear that they might spread his words and incite people against him. But they did not honor his request. Instead, they incited the tribe’s ignorant, foolish, and enslaved people against him. They came rushing at him from every direction, insulting and shouting at the Messenger of Allah, peace and blessings be upon him. A large number of people surrounded him. He was forced to seek refuge in a walled orchard belonging to two brothers, Utbah and Shaybah ibn Rabi‘ah. Both brothers were in the orchard at that time. The men of Thaqif who had pursued him then turned back and left.

The Messenger of Allah, peace and blessings be upon him, went and sat in the shade of a grapevine. Utbah and Shaybah had silently witnessed the people of Ta’if subjecting him to indescribable abuse for some time. Meanwhile, the woman from the Quraysh sub-clan met the Messenger of Allah, peace and blessings be upon him. He said to her, “You saw what your brothers-in-law did to me, did you not?”

Then, after calming down somewhat, the Messenger of Allah, peace and blessings be upon him, prayed to Allah as follows:

[Arabic *************]

“O Allah, to You alone I complain of my weakness, helplessness, lack of means and lack of judgment, and of my insignificance and being despised and disregarded by people. O Most Merciful of those who show mercy, You are the Lord of the weak and the neglected. You are my Lord as well. To whose care and mercy are You leaving me? To that unrelated person who treats me harshly, or to that enemy who has gained power and dominance over me? If You are not angry with me, I do not care; yet Your well-being is more expansive for me. I seek refuge in the light of Your Countenance by which all darkness is illuminated and through which the affairs of this world and the Hereafter are set right. I am ready to accept all Your reproach. There is no power or strength except through Your help.”

Witnessing the Messenger of Allah, peace and blessings be upon him, in such a pitiable condition and seeing the abuse he had endured, the two brothers Utbah and Shaybah became distressed, remembering their kinship with him. Addas followed the instruction. He brought the vessel filled with grapes and placed it before the Messenger of Allah, peace and blessings be upon him, saying, “Eat.” The Messenger of Allah, peace and blessings be upon him, began eating, saying, “In the name of Allah.”

Addas looked at the Messenger of Allah, peace and blessings be upon him, and said, “I have never heard the people of this land say that.” The Messenger of Allah, peace and blessings be upon him, said, “O Addas, from what land are you? What is your religion?” He replied, “I am a Christian. I am from Nineveh.” The Messenger of Allah, peace and blessings be upon him, said, “He was my brother. He was a prophet, and I am a prophet.” As soon as Addas heard this, he leaned toward the Messenger of Allah, peace and blessings be upon him, and began kissing his head, hands, and feet.

Seeing this, the two sons of Rabi‘ah began saying to each other, “Oh no! The boy has been corrupted.” Addas returned to Utbah and Shaybah. They said to him, “What is the matter, Addas? Why did you kiss that man’s head, hands, and feet?” He replied, “My masters, there is no better man on earth than he. He told me something that no one but a prophet could know.” They said, “Addas, what nonsense you are talking! Do not abandon your religion under his influence, for your religion is better than his.”

The Story of the Jinn of نصيبين

Disappointed by the Banu Thaqif, the Messenger of Allah, peace and blessings be upon him, set out from Ta’if to return to Mecca. On the way, when he reached the valley of Nakhla [the name of two valleys located two days and two nights from Mecca: one is called Nakhlat al-Yamaniyyah and the other Nakhlat al-Shamiyyah], he was praying in the middle of the night. At that time, seven jinn from نصيبين were passing by that place. They heard the Messenger of Allah, peace and blessings be upon him, reciting the Qur’an. After the prayer ended, they returned to نصيبين [a town or settlement of Abbar on the road from Mosul to Syria] and conveyed the Qur’an’s message to their people, having believed in it as soon as they heard it on the way. In Surah al-Jinn and Surah al-Ahqaf of the Holy Qur’an, Allah related the story of these jinn to the Prophet, peace and blessings be upon him. The verses of Surah al-Ahqaf say: “And remember when We directed a group of jinn toward you so that they might listen to the Qur’an. When they reached it, they said to one another, ‘Listen quietly.’ When they finished listening to it, they returned to their people to warn them. They said, ‘O our people, we have listened to a Book that was revealed after Moses, confirming the Scripture before it, guiding to the truth and to a straight path. O our people, respond to the caller of Allah and believe in him; He will forgive you your sins and protect you from a painful punishment.’”

In Surah al-Jinn, Allah Most High said, “Say, O Prophet: It has been revealed to me that a group of jinn listened to the Qur’an’s message” … The entire surah is likewise filled with discussion concerning the jinn.

The Messenger of Allah, peace and blessings be upon him, Went to All the Tribes to Convey the Message of Islam

Thereafter, the Messenger of Allah, peace and blessings be upon him, arrived in Mecca. Except for a handful of weak people who had already believed in him, the entire Quraysh community had become his most bitter enemy. In these circumstances, during the Hajj season, the Messenger of Allah, peace and blessings be upon him, went to the people of various tribes who came to Mecca. He called them to Allah and said, “I am Allah’s messenger sent to you. Support me and protect me from oppression; then I will present and explain to you the message Allah has sent me.”

Rabi‘ah ibn Abbad narrated:

I was then only a young man. I had gone to Mina with my father. The Messenger of Allah, peace and blessings be upon him, was visiting the encampments of various Arab tribes who had come from outside Mecca and delivering the following speech: “O descendants of so-and-so, I am Allah’s messenger sent to you. Allah has commanded you to worship Him alone and associate no one with Him. He has forbidden you to worship these idols. He has commanded you to support me, believe in me, and protect me from oppression, so that I may convey Allah’s message to you.” At that time, a man with protruding eyes, two matted locks of hair, and clothing from the region of Aden was following behind him. Whenever the Messenger of Allah, peace and blessings be upon him, finished his address, the man would immediately say, “O descendants of so-and-so, this man—Muhammad—is telling you to abandon the worship of Lat and Uzza and to sever your alliance with the Banu Malik ibn Uqaysh. [35. Uqaysh means an unweaned camel that flees in fear at the sight of anything. Banu Malik ibn Uqaysh is the name of a tribe of jinn.] He is making a new and confusing claim and trying to lead people astray. That is where his call leads. Do not listen to him or follow him.” I asked my father, “Who is the man following Muhammad, peace and blessings be upon him, and trying to refute his message?” He said, “That is Muhammad’s uncle, Abu Lahab, Abd al-Uzza ibn Abd al-Muttalib.”

Ibn Ishaq said: Ibn Shihab al-Zuhri narrated to me that the Messenger of Allah, peace and blessings be upon him, personally visited every encampment of the people of the Kindah tribe and invited them to Allah’s religion. But all of them, including their chief Mulayh, rejected him.

He also went to the people of the Banu Amir ibn Sa‘saa‘ah, called them to Allah, and presented himself to them. In response, a man named Bayhara ibn Firas said, “If I take this young Qurayshi man, I will be able to conquer the whole of Arabia with his help.” Thereafter, the following dialogue took place between him and the Messenger of Allah, peace and blessings be upon him:

Bayhara: “Well then, if we pledge allegiance to you, assist you in your work, and Allah grants you victory, will you give us authority and power?”

The Messenger of Allah, peace and blessings be upon him: “Authority and power are in Allah’s hands. He grants them to whomever He wills.”

Bayhara: “Then what would be the point of exposing ourselves before all Arabia solely for your sake? If you become victorious, power will pass into the hands of others. There is no reason for us to join you in this undertaking.”

Thus, the Banu Amir also rejected him. After the Hajj, the people left Mecca and set out for their respective regions. The people of the Banu Amir returned to their tribe and went to a very old man among them. Because of his old age, he could not attend the Hajj. Every year, when they returned from the Hajj, they went to the old man and told him what had happened there. This year, when they returned, the old man asked them about the events of their festival. They said, “This time, a young man from Quraysh came to us. Another man from the Banu Abd al-Muttalib followed him. The young man claimed to be a prophet. He asked us to protect him from persecution, support him, and bring him into our territory.” Hearing this, the old man placed both hands on his own head and said, “O Banu Amir, consider whether you can recover what you have lost. For no descendant of Ishmael has ever falsely claimed to be a prophet. By Allah, what that young man said is entirely true. Could you not reach the right decision?”

Abdullah ibn Ka‘b said, “The Messenger of Allah, peace and blessings be upon him, also visited the people of the Banu Hanifah at their encampment, conveyed Allah’s religion to them, and asked them to support him. But they rejected him in the most vile manner.”

The Messenger of Allah, peace and blessings be upon him, continued this work. Whenever people gathered in Mecca for the Hajj or any other occasion, he went to them. In this way, he conveyed the invitation to Islam to every tribe. He urged them to accept the divine mercy and guidance that had come to him. Whenever he learned that any notable and respected Arab had come to Mecca, he went to him and invited him to Allah’s religion.

Suwayd ibn Samit of the Banu Amr ibn Awf came to Mecca for Hajj or Umrah. Hearing of this, the Messenger of Allah, peace and blessings be upon him, met him and invited him to Allah and His religion, Islam. Suhayl said, “I also have something resembling the message you are reciting.” The Messenger of Allah, peace and blessings be upon him, said, “What message do you have?” He replied, “A booklet containing the sayings of Luqman.” The Messenger of Allah, peace and blessings be upon him, said, “This is a fine message, but what I have is better. It is the Qur’an, which Allah has revealed to me; it is a source of guidance and light.” Then the Messenger of Allah, peace and blessings be upon him, recited the Qur’an to Suwayd and invited him to Islam. Suwayd did not ignore this invitation. He said, “What you recited from the Qur’an is truly remarkable.” Then Suwayd took leave of the Messenger of Allah, peace and blessings be upon him, and returned to his people in Medina. A short while later, members of the Khazraj tribe killed him. The people of the Banu Amr used to say, “We believe that Suwayd died as a Muslim.” Suwayd was killed before the battle between the Aws and Khazraj tribes at a place near Medina called Bu‘ath.

The Beginning of the Spread of Islam in Medina

At last, the time came when Allah decided to crown His religion with victory, place His Prophet in a position of even greater honor, and fulfill the promise He had made to him. Once again, the Prophet, peace and blessings be upon him, invited the people who came to the Hajj festival and urged the Arab tribes to accept him as their own. This time he met some people from Medina. They were a group from Medina’s Khazraj tribe. He met them at a place near al-Aqabah [36. The name of a place two miles from Mecca, between Mecca and Mina. Stoning at this place is one of the rites of Hajj]. Allah brought this about because He had decided to bless this group. [37. This occurred in the eleventh year of prophethood.] As soon as he met them, the Messenger of Allah, peace and blessings be upon him, asked, “Who are you?” They replied, “We are from the Khazraj tribe.” He asked again, “Are you among those who have entered into an alliance with the Jews?” They said, “Yes.” He said, “Will you sit for a while? I would like to speak with you.” They replied, “Certainly, speak.” Then they sat with the Messenger of Allah, peace and blessings be upon him. He invited them, presented Islam to them, and recited the Qur’an to them.

Allah Most High had already created circumstances that would facilitate their acceptance of Islam. Jews lived around them in Medina. They possessed the Heavenly Scripture and, through it, had divine knowledge. The Khazraj and other Arab tribes were polytheists and idol worshippers. Earlier, the Jews had defeated these pagan Arabs through aggressive warfare, seized their territory, and settled there. Whenever anything unpleasant arose between the pagans and the Jews, the Jews would threaten the pagans, saying, “The time of the coming of the Prophet of this age is drawing near. When that prophet comes, under his leadership we will slaughter you just as the peoples of ‘Ad and Iram were slaughtered.”

When the Messenger of Allah, peace and blessings be upon him, spoke with the group from the Khazraj tribe and invited them to Allah’s religion, they began saying to one another, “By Allah, this is surely the prophet about whom the Jews threaten and intimidate us. We must not allow the Jews to accept Islam before us.” Motivated by this thought, they immediately responded to the Messenger of Allah’s invitation and accepted Islam. They said, “We have left our people helpless in the face of the hostility of a terrifying enemy. We hope that Allah will make our entire community your supporters. We will return to them and convey your invitation to them as well. If Allah makes them your supporters, no one will be more honored or powerful than you.”

After embracing faith and accepting Islam as the truth, they returned to their homeland. As far as is known, this group from the Khazraj consisted of six members. Upon reaching Medina, they conveyed the Messenger of Allah’s message to their tribe and invited them to accept Islam. Thus, the invitation to Islam gradually reached every household in Medina. Not a single house remained in which the Messenger of Allah’s message was not discussed.

The First Pledge of al-Aqabah

The following year, twelve more people came to Mecca for the Hajj. They met the Messenger of Allah, peace and blessings be upon him, at al-Aqabah. Having accepted Islam at the hands of the Messenger of Allah, peace and blessings be upon him, they pledged to abandon un-Islamic practices. This pledge-taking ceremony is called the First Pledge of al-Aqabah. It was conducted according to the method used for receiving the pledge of Muslim women, which took place atop Mount al-Safa on the day after the conquest of Mecca, immediately after the men’s pledge. The First Pledge of al-Aqabah took place before the command to wage war against the unbelievers was given. Among those who took part in this pledge were As‘ad ibn Zurarah, Rafi‘ ibn Malik, ‘Ubadah ibn al-Samit, and Abu al-Haytham ibn al-Tayyihan.

‘Ubadah ibn al-Samit said, “I was present at the First Pledge of al-‘Aqabah. We were twelve men. Our pledge was completed in the same manner as the women’s pledge; this occurred before the command to fight was revealed. We pledged to the Messenger of Allah, peace and blessings be upon him, that we would not associate anyone with Allah, steal, commit adultery, kill our children, fabricate false accusations against anyone, or disobey the Messenger of Allah, peace and blessings be upon him, in anything right and proper.” The Messenger of Allah, peace and blessings be upon him, said, “If you fulfill these pledges, Paradise is yours. But if you violate any one of them, your fate rests with Allah. If He wishes, He will punish you, and if He wishes, He will forgive you.”

Ibn Ishaq said: When this group from Madinah returned to their people, the Messenger of Allah, peace and blessings be upon him, sent Mus‘ab ibn ‘Umair with them to teach them the Qur’an, instruct them in Islam, and explain the details of Islamic law to them. He was known as the teacher of Madinah. He also led the Muslims of Madinah in prayer, because the two tribes of Aws and Khazraj did not like a man from one tribe leading members of the other tribe in prayer.

The Second Pledge of al-‘Aqabah

A few days later, Mus‘ab ibn ‘Umair returned to Makkah. Some of the new Muslims of Madinah went to Makkah for Hajj along with their fellow-tribesmen who were polytheists. In the middle of the Days of Tashriq, they promised the Messenger of Allah, peace and blessings be upon him, that they would all assemble at al-‘Aqabah. It goes without saying that when the moment desired by Allah arrived—when He intended to raise the Messenger of Allah’s status and grant him victory, strengthen Islam and the Muslims, and bring about the downfall of polytheism and the polytheists—the Second Pledge was completed.

Ka‘b ibn Malik said: We set out for Makkah with the polytheist pilgrims of our tribe. By then, we had become accustomed to performing the prayer and had learned the rulings of Islam. Our venerable elder and tribal chief, al-Bara’ ibn Ma‘rur, was also traveling with us. As soon as we had set out and left Madinah, al-Bara’ said, “Listen, I have settled on an opinion, though I do not know whether you will agree with me.”

We asked, “What is it?” He said, “I have decided that I will not pray with the Ka‘bah behind me; rather, I will face the Ka‘bah when I pray.” We told him, “We know that our Prophet, peace and blessings be upon him, prays facing Syria—that is, Bayt al-Maqdis. We cannot oppose him.” He said, “Then I will pray facing both the Ka‘bah and Bayt al-

Maqdis.” We said, “But we will not do that.” Thus, when prayer time came, we prayed facing Bayt al-Maqdis, while he prayed facing the Ka‘bah. In this way we arrived in Makkah. We had reproached him throughout the journey for stubbornly maintaining his position, but he would not abandon it under any circumstances. After reaching Makkah, he said to me, “Nephew, take me to the Messenger of Allah, peace and blessings be upon him. I will ask him whether the way I prayed throughout the journey was correct. Seeing how you acted against me has made me doubtful.”

Ka‘b ibn Malik said, “Then we went out in search of the Messenger of Allah, peace and blessings be upon him. We did not know him and had never seen him before. When we met a Makkan, we asked him, ‘Where is the Messenger of Allah, peace and blessings be upon him?’ He asked, ‘Do you know the Messenger of Allah, peace and blessings be upon him?’ We said, ‘No.’ He said, ‘Do you know his uncle, ‘Abbas ibn ‘Abd al-Muttalib?’ We said, ‘Yes.’ We already knew ‘Abbas, who traveled through our region on business. The Makkan said, ‘Enter al-Masjid al-Haram; the man you see sitting with ‘Abbas is the Messenger of Allah, peace and blessings be upon him.’ We entered al-Masjid al-Haram and saw ‘Abbas sitting there, with the Messenger of Allah, peace and blessings be upon him, beside him. We greeted him and sat down with him. The Messenger of Allah, peace and blessings be upon him, asked ‘Abbas, ‘Do you know these two men?’ He said, ‘Yes, I know them. This is the tribal chief al-Bara’ ibn Ma‘rur, and this is Ka‘b ibn Malik.’ I will never forget what the Messenger of Allah, peace and blessings be upon him, said about me after hearing this. He said, ‘The poet Ka‘b ibn Malik, is that so?’ I said, ‘Yes.’ Then al-Bara’ said, ‘O Prophet of Allah, before setting out on this journey, Allah granted me the ability to accept Islam. After that I began praying facing the Ka‘bah, but my companions rejected my opinion. Consequently, I have become uncertain. O Messenger of Allah, which do you consider correct?’ The Messenger of Allah, peace and blessings be upon him, said, ‘You should have prayed toward one qiblah. It would have been better for you to patiently follow that qiblah.’”

After that, they accepted the qiblah of the Messenger of Allah, peace and blessings be upon him, and began praying with us facing Bayt al-Maqdis. Later, we set out for Hajj. In the middle of the Days of Tashriq, we promised to meet the Messenger of Allah, peace and blessings be upon him, at al-‘Aqabah. The night after the completion of the Hajj rites was the appointed night for our meeting with the Messenger of Allah, peace and blessings be upon him. ‘Abdullah ibn ‘Amr ibn Haram, Abu Jabir, was with us. He was one of the most respected leaders of the community, and we took him along with us. However, we did not let our fellow polytheist tribesmen know even the slightest thing about who was with us or what we intended to do. We said to Abu Jabir, “O Abu Jabir, you are one of our honored chiefs. In our view, the way of life you follow is a matter of great pride. We do not want you to be cast into the Fire of Hell in the Hereafter.” Then we invited him to Islam and told him that we were to meet the Messenger of Allah, peace and blessings be upon him, at al-‘Aqabah that day. Abu Jabir immediately accepted Islam and took part with us in the pledge at al-‘Aqabah. Thereafter, he became a caller to Islam.

That night we slept among the caravan with our people. After one-third of the night had passed, we set out for al-‘Aqabah in accordance with the promise we had made to the Messenger of Allah, peace and blessings be upon him. We went out with the utmost caution and secrecy, like nocturnal birds. As we traveled, we gathered in a ravine near al-‘Aqabah. Altogether, seventy-three men assembled. Two women were with us: Mus‘ab bint Ka‘b and Asma’ bint ‘Amr ibn ‘Adi. Ibn Ishaq said: The Messenger of Allah, peace and blessings be upon him, never touched women’s hands. He only took their verbal pledge. When they pledged, he would say, ‘You may go; your pledge has been completed.’

Ka‘b ibn Malik said: We gathered in the ravine and waited for the Messenger of Allah, peace and blessings be upon him. At last, he arrived there with his uncle ‘Abbas ibn ‘Abd al-Muttalib. ‘Abbas had not yet accepted Islam. He had come only to witness this important matter concerning his nephew and make certain of his safety. When the Messenger of Allah, peace and blessings be upon him, sat down, ‘Abbas was the first to speak to us. He said, “O people of Khazraj, you certainly know the honorable position Muhammad holds among us. Until now, we have protected him from the persecution and oppression of his people. He has set a rare example among his people, and as a result he enjoys honor and security among his people and in his homeland. Despite this, he is intensely eager for you and determined to live among you. So consider carefully whether you can fulfill the promise by which you are inviting him and protect him from his enemies. If you can, then understand your responsibility well. But if you think that in the future you will hand him over to his enemies and, after taking him with you, expose him to humiliation, then refrain from accepting this responsibility now. At present he is honored and secure among his own people and in his homeland.” After hearing these words from ‘Abbas, we said, “We have heard what you said. O Messenger of Allah, now speak and take whatever pledge you wish!”

The Messenger of Allah, peace and blessings be upon him, then spoke. First he recited from the Qur’an; then he invited everyone to Islam and encouraged them regarding it. Thereafter he said, “I ask you to pledge that you will protect me as you protect your wives and children from danger.”

Immediately, al-Bara’ ibn Ma‘rur took the hand of the Messenger of Allah, peace and blessings be upon him, and said, “Yes. By the One who sent you as a Prophet with the true religion, we will protect you as we protect our relatives, wives, and children from danger. O Messenger of Allah, we pledge to obey you. By Allah, we have been raised amid war and weapons. We are a people of warriors, generation after generation.”

Before al-Bara’ had finished speaking with the Messenger of Allah, peace and blessings be upon him, Abu al-Haytham ibn al-Tayyihan said, “O Messenger of Allah, we have an alliance with the Jews, and we are going to sever it. After we do this and Allah grants you victory, will you abandon us and return to your own tribe?” Hearing this, the Messenger of Allah, peace and blessings be upon him, smiled slightly and said, “Rather, I will be your lifelong companion in life and death, in ease and hardship. I will regard your bloodshed as my own bloodshed. I will remain with you forever, and you will remain mine forever. Whoever you fight, I will fight.”

The Messenger of Allah, peace and blessings be upon him, also said, “Choose twelve leaders or callers from among you and send them to me, so that they may include the members of their respective tribes in this pledge.” They then chose twelve leaders, nine from the tribe of Khazraj and three from the tribe of Aws. The nine leaders from Khazraj were: As‘ad ibn Zurarah, Sa‘d ibn Rabi‘ah, Rafi‘ ibn Malik, al-Bara’ ibn Ma‘rur, ‘Abdullah ibn ‘Amr ibn Haram, ‘Ubadah ibn al-Samit, Sa‘d ibn ‘Ubadah, and al-Mundhir ibn ‘Amr ibn Khunays. The three from Aws were: Usaid ibn Hudayr, Sa‘d ibn Khaythamah, and Rifa‘ah ibn al-Mundhir. Ibn Hisham said: Knowledgeable historians mention Abu al-Haytham ibn al-Tayyihan as the leader in place of Rifa‘ah.

The first person to place his hand in the hand of the Messenger of Allah, peace and blessings be upon him, and pledge allegiance was al-Bara’ ibn Ma‘rur. He then included his own tribe in that pledge. As soon as our pledge to the Messenger of Allah, peace and blessings be upon him, had been completed, Satan shouted so loudly from the summit of the mountain of al-‘Aqabah that I had never heard such a terrible cry. He shouted, “O people of Mina, have you not noticed how the apostates have conspired with Mujammam, meaning the reviled one? They are plotting to wage war against you.” The Messenger of Allah, peace and blessings be upon him, said, “That is the cry of the Satan of al-‘Aqabah, ‘Azib ibn ‘Uzaib.”

Then the Messenger of Allah, peace and blessings be upon him, said, “Return to your respective caravans.”

‘Abbas ibn ‘Ubadah ibn Nadlah said, “O Messenger of Allah, by the One who sent you with the true religion, if you wish, we will attack the people staying at Mina with swords tomorrow.”

Then we went and went to sleep until morning. At daybreak, a large group of Quraysh surrounded us. They said, “O people of Khazraj, we have learned that you have come to take Muhammad away from among us and conspire with him to fight us. To tell the truth, we dislike fighting you more than fighting any other tribe of Arabia.” Hearing this, the polytheists who were there with us began swearing by Allah, saying, “No such conspiracy took place here, and we know of nothing of the sort.”

In fact, they were telling the truth. They really knew nothing. While they were assuring the Quraysh of this by swearing by Allah, we looked at one another. After the people left Mina, the Quraysh investigated the matter more thoroughly. Eventually, they learned that the incident was true. They then rushed about in every direction searching for the men of Aws and Khazraj. At a place called Adhakhir near Makkah, they encountered Sa‘d ibn ‘Ubadah and al-Mundhir ibn ‘Amr. They could not capture al-Mundhir, but Sa‘d was caught. Sa‘d’s hair was quite long. They seized him, tied both his hands tightly to his neck with a camel’s rope, and then took him to Makkah, beating him and dragging him by his hair.

Sa‘d himself gave the following account of this: I was captured and held prisoner by them. In that state, a group of Quraysh came to me. Among them I saw a very handsome man, extremely fair, tall, slender, and with a pleasant face. I thought to myself, “If anyone among this great crowd can be expected to treat me well, it is this man.” But when the man came to me, the first thing he did was slap me hard. I thought, “If I have received such treatment from this man, I can expect good treatment from no one else.” They continued dragging me about, and I was utterly helpless. Suddenly, a man in the crowd took pity on me and said, “Alas! What a miserable state you are in. Do you not have even one acquaintance or business associate among the Quraysh?” I said, “Yes, I do. I once gave shelter to the trade agents of al-Zubayr ibn Mut‘im ibn ‘Adi and protected them whenever anyone in our region wanted to wrong them. I also assisted the trade agents of al-Harith ibn Harb ibn Umayyah.” The man said, “Then call out their names loudly and mention the relationship you have with them.” I immediately called out the names of those two men. The man at once went in search of al-Zubayr and al-Harith and found them in al-Masjid al-Haram near the Ka‘bah.

Then he told them, “A man from Khazraj is being severely beaten at this moment in the plain near Makkah. He is being beaten while calling out both your names and saying that he knows you.” Al-Zubayr and al-Harith asked, “Who is he?” He said, “Sa‘d ibn ‘Ubadah.” They said, “He is telling the truth. He used to shelter our merchants when they went to his land and protect them from oppression.” The two men then came and rescued Sa‘d from the crowd. Sa‘d then went away.

The Final Pledge of al-‘Aqabah and Its Conditions

The Final Pledge of al-‘Aqabah took place after Allah granted permission for armed warfare. Therefore, apart from the pledge to fight, the conditions of this pledge resembled those of the First Pledge. The First Pledge resembled the pledge of the women at the Conquest of Makkah, because at the time of the First Pledge Allah had not permitted His Messenger, peace and blessings be upon him, to fight. After permission was granted, in the Final Pledge of al-‘Aqabah the Messenger of Allah, peace and blessings be upon him, obtained from the believers a pledge concerning warfare: they would fight against all the unbelievers of the world. He imposed upon them, on behalf of Allah, the conditions of the pledge and declared that if they fulfilled the pledge with all its conditions, Paradise would be theirs.

‘Ubadah ibn al-Samit (may Allah be pleased with him) narrated, “We pledged to fight alongside the Messenger of Allah, peace and blessings be upon him. The conditions of that pledge were these: whether circumstances were difficult or normal, we would always speak for truth and justice, and regarding Allah’s religion we would not fear the blame of any blamer.”

The Command to Engage in Armed Warfare

Before the Pledge of al-‘Aqabah, the Messenger of Allah, peace and blessings be upon him, had not been permitted to fight or shed blood when necessary. Until then, he had only been instructed to invite people to Allah’s religion, patiently endure oppression and persecution, and forgive the ignorant. The Quraysh inflicted extreme and brutal persecution on those followers of the Messenger of Allah, peace and blessings be upon him, who had been forced to abandon their homes. Some, unable to bear the persecution, were even compelled to renounce Islam. The Quraysh expelled a considerable number of believers from the country. Thus, some Muslims suffered inhuman persecution, some abandoned Islam, and some emigrated. Many of them migrated to Abyssinia, and many to Madinah. When the Muslims were humiliated and dispossessed in every way, the Quraysh had reached the limit of rebellion against God, and His Prophet had been rejected, Allah then permitted His Messenger to wage armed warfare and overcome the unjust rebels against God. This is what I learned from ‘Urwah ibn al-Zubayr and other transmitters. Accordingly, the first verses revealed permitting armed warfare and bloodshed in order to establish Allah’s law and defend the believers were:

Arabic text omitted.

“Permission to fight has been given to those against whom war is waged, because they have been wronged. Indeed, Allah is fully capable of helping them. They are those who were expelled from their homes unjustly, merely for saying, ‘Our Lord is Allah.’ If Allah had not repelled some people by means of others, monasteries, churches, synagogues, and mosques—in which Allah’s name is mentioned abundantly—would surely have been destroyed. Allah will surely help those who help Him. Indeed, Allah is Powerful, Almighty. They are those who, if We establish them in the land, establish prayer, give zakat, enjoin what is right, and forbid what is wrong. And with Allah rests the outcome of all affairs.” (Surah al-Hajj 22:39–41)

That is, I made armed warfare lawful for the Prophet, peace and blessings be upon him, and the noble Companions because they had been subjected to oppression and persecution. They had committed no crime or sin against the people. Whenever they became victorious, they would establish prayer, give zakat, enjoin good, and prevent evil. Then Allah revealed again—

Arabic text omitted.

“Fight them until no believer is compelled to abandon his religion and obedience remains solely for Allah.” (Surah al-Baqarah) That is, worship and servitude are rendered solely to Allah, and to no one else.

Permission for the Muslims to Migrate to Madinah

When Allah granted the Messenger of Allah, peace and blessings be upon him, permission to fight, and the aforementioned group of people from Madinah pledged to follow Islamic law and provide every kind of help and support to the Prophet, peace and blessings be upon him, and his followers, the Messenger of Allah, peace and blessings be upon him, instructed those Muslims to migrate to Madinah and join their Ansar brothers. He told them, “Allah Most High has provided you with a secure homeland and a number of brothers.” Consequently, the Muslims began migrating in groups. The Messenger of Allah, peace and blessings be upon him, remained in Makkah, awaiting Allah’s command to leave Makkah and migrate to Madinah himself.

An Account of the Muslims Who Migrated to Madinah

The first Qurayshi Muhajir among the Companions of the Messenger of Allah, peace and blessings be upon him, was Abu Salamah ibn ‘Abd al-Asad of the Banu Makhzum. He migrated to Madinah one year before the Pledge of al-‘Aqabah. Before that, he had returned from Abyssinia to Makkah and gone to the Messenger of Allah, peace and blessings be upon him. At that time, the Quraysh began persecuting him. When he heard that the people of Madinah had accepted Islam, he migrated there with them. After Abu Salamah, ‘Amir ibn Rabi‘ah and his wife in Madinah, Layla bint Abu Hathmah, migrated to Madinah. Then ‘Abdullah ibn Jahsh migrated with his family and his brother ‘Abd ibn Jahsh. His brother was also known as Abu Ahmad. His eyesight was weak, yet he would travel through the highlands and plains of Makkah without anyone’s assistance. He was a poet.

Then ‘Umar ibn al-Khattab (may Allah be pleased with him) and ‘Ayyash ibn Abu Rabi‘ah al-Makhzumi migrated to Madinah. After that, the Muslims continued migrating to Madinah in large numbers.

The Migration of the Messenger of Allah, Peace and Blessings Be Upon Him

After the Companions migrated to Madinah, the Messenger of Allah (peace and blessings be upon him) remained waiting for Allah’s command regarding his own migration. At that time, no one remained in Makkah except Ali ibn Abi Talib, Abu Bakr al-Siddiq, and a handful of other Companions. The others were either held captive by the unbelievers or had been forced to renounce Islam. Abu Bakr (may Allah be pleased with him) would often ask the Messenger of Allah (peace and blessings be upon him) for permission to migrate. But the Messenger of Allah (peace and blessings be upon him) would say to him, “Do not hurry. Perhaps Allah will provide you with a companion.” The Messenger of Allah (peace and blessings be upon him) himself became his companion on the migration. From then on, Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him) longed for this. When the Quraysh saw that many people from outside their tribe in other places had become followers of the Messenger of Allah (peace and blessings be upon him), and that his Companions were migrating to them, they realized that the Prophet (peace and blessings be upon him) and his companions had found a secure place of refuge. Therefore, they became wary of the Messenger of Allah’s (peace and blessings be upon him) departure from Makkah. They thought that he had completed preparations to wage war against them.

To consult about this matter, they gathered in the council house, Dar al-Nadwah. This house belonged to Qusayy ibn Kilab. Whenever the Quraysh had to make any decision, they gathered there. This time, frightened by the Messenger of Allah (peace and blessings be upon him), they sat down to discuss what should be done about him. Abdullah ibn Abbas (may Allah be pleased with him) said that they gathered there on the appointed day to reach a final decision regarding the Messenger of Allah (peace and blessings be upon him). This day came to be known as the Day of the Assembly. As they were entering their council house, Iblis appeared before them in the guise of an old man wrapped in a blanket. He was standing directly at the door. Seeing him, they all said, “Who is this old man?” He replied, “I am from the inhabitants of Najd. [According to Suhayli, the reason Satan identified himself as a resident of Najd was that the Quraysh had already announced that no one from the Tihamah region would be admitted to this council, for they believed that the people of Tihamah supported Muhammad, the Messenger of Allah (peace and blessings be upon him). Therefore, Iblis appeared in the form of an old man from Najd.]”

“I have heard the reason for which you are gathering today. So I have come to hear your discussions. I hope you will not deprive yourselves of my advice and counsel.” Hearing this, they showed him great respect and permitted him to enter. He entered with them. By then, the leading chiefs and nobles of the Quraysh had taken their seats inside. Then they began discussing the Messenger of Allah (peace and blessings be upon him) among themselves: “You all know the extent to which this man’s activities have now reached. There is no telling when he may attack us with his followers from outside. We are no longer safe from his attack. Therefore, let us all reach a final decision concerning him.”

The consultation continued. At one point, someone said, “Bind him with iron chains and imprison him in a locked chamber. Then await the same fate that befell poets like him before him—that is, a miserable death. Zuhayb, Nabighah, and other poets like them met this fate.” The old man then said, “No, this decision of yours is not right. If you imprison him, news of his confinement in a locked chamber will reach his followers outside. In that case, they may attack you and snatch him from your hands. Then their numbers will increase, and one day they will overcome you. So this decision of yours is not right. Think whether you can come up with another decision.”

The discussion continued once again. Someone said, “We will expel him from the country. After that, we will have no further concern about him. Once he leaves us, we will not care where he goes or where he lives. When he is gone, we will be free of his trouble. Then we ourselves can set our mutual friendship and amity, as well as our other affairs, right again and return them to normal.”

The old man from Najd said, “No, this too is not the right decision. Have you not seen his incomparable eloquence, sweet speech, convincing arguments, and the mind-and-heart-captivating matters he claims to have received through revelation? If you take this step, it is possible that he may go to another Arab tribe, establish dominance over them through his sweet and appealing words, and they may become his followers. Then he will attack you with them, seize your land, and take authority away from you. Abandon this proposal and adopt another decision.”

This time Abu Jahl said, “I have an idea that has not occurred to any of you so far.” Everyone said, “Let us hear it, Abu al-Hakam. What is your idea?”

He said, “We must select one strong, noble young man from each tribe. Then we will give each of them a sharp sword. The young men will attack Muhammad together and kill him. In this way, we can be rid of him. Since they will all carry out this deed together, responsibility for Muhammad’s killing will fall, to some degree, upon every tribe. Consequently, the Banu Abd Manaf will not be able to fight the entire nation to avenge the killing. They will be forced to accept blood money. We, all the tribes together, will pay them the blood money.”

The old man from Najd said, “This is the right decision. I do not think there could be a better one.”

Once this decision had been adopted, the council was declared concluded, and everyone returned to his own home.

At once, Jibril (peace be upon him) came to the Messenger of Allah (peace and blessings be upon him) and said to him, “Do not sleep tonight on the bed on which you sleep every day.” After one-third of the night had passed, the appointed assassins gathered at the door of the Messenger of Allah’s (peace and blessings be upon him) house and lay in wait. They began waiting for him to fall asleep, intending to attack him while he slept. Realizing that they were there, the Messenger of Allah (peace and blessings be upon him) said to Ali ibn Abi Talib (may Allah be pleased with him), “Sleep on my bed and cover yourself from head to toe with this green Hadrami cloak of mine. Rest assured that no harm will come to you from them.” When the Messenger of Allah (peace and blessings be upon him) slept, he would wrap this cloak around himself.

Muhammad ibn Ka‘b al-Qurazi said that Abu Jahl was also among the assassins. When the assassins gathered at the door of the Messenger of Allah’s (peace and blessings be upon him) house, Abu Jahl said to them, “Muhammad (peace and blessings be upon him) says that if you follow him, countless gardens like the gardens of Jordan will be made for all of you, Arabs and non-Arabs alike. But if you do not follow him, you will be destroyed and wiped out. After death, you will be brought back to life and burned in the Fire.”

At that very moment, the Messenger of Allah (peace and blessings be upon him) came out and stood before them. He took a handful of dust in his hand. Then, addressing Abu Jahl, he began saying, “Yes, I do say this, and you too are one of those who will be burned in the Fire.” At that moment, Allah took away their sight, so they could not see him. He began sprinkling the dust over their heads. At the time, he was reciting the following verses from Surah Ya-Sin:

“Ya-Sin. By the Qur’an, full of wisdom, indeed you are truly one of the messengers. You are on a straight path. This Qur’an has been sent down by the Almighty, the Most Merciful, so that you may warn a people whose forefathers were not warned, and so they are heedless. The word has certainly come true against most of them, so they will not believe. Indeed, We have put shackles around their necks up to their chins, so their heads are forced up. And We have placed a barrier before them and a barrier behind them, and We have covered them, so they cannot see.” While reciting these verses, he cast dust onto each of their heads. Then he went away in whichever direction he wished.

After a while, a man from outside came to them and asked, “What are you waiting here for?” They replied, “We are waiting for Muhammad.” He said, “May Allah thwart you! Muhammad has already gone out right in front of you. Can you not see what is on your heads?” Then each of them touched his head and found it covered with dust.

Then they began searching the house. Seeing Ali (may Allah be pleased with him) lying on the bed wearing the Messenger of Allah’s (peace and blessings be upon him) cloak, they said, “There is Muhammad, lying there with the cloak over him.” So they waited until dawn. When Ali (may Allah be pleased with him) rose from the bed in the morning, they saw him and exclaimed, “Then the man was right after all when he said that Muhammad had gone.”

Ibn Ishaq said that Abu Bakr was a very wealthy man. When he asked the Messenger of Allah (peace and blessings be upon him) for permission to migrate, the Messenger of Allah (peace and blessings be upon him) would say to him, “Do not hurry. Perhaps Allah will provide you with a companion.” Therefore, from that time onward he kept two camels at his house, having purchased them in preparation for the migration.

Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (peace and blessings be upon him) never failed to visit Abu Bakr’s house at least once every day, either in the morning or in the evening. Then came the day when the Messenger of Allah (peace and blessings be upon him) was granted permission to leave his fellow tribesmen in Mecca and migrate. That day he came to our house at noon, at a time when he never used to come. Seeing him, Abu Bakr said, “Something must have happened; otherwise the Messenger of Allah (peace and blessings be upon him) would not have come at this hour.” When he entered the house, no one was there besides me and my sister Asma bint Abu Bakr. The Messenger of Allah (peace and blessings be upon him) said, “Ask the others who are here to leave me.” Abu Bakr (may Allah be pleased with him) said, “O Messenger of Allah, there is no one here except my two daughters. May my parents be sacrificed for you. What has happened to you? Tell me.” The Messenger of Allah (peace and blessings be upon him) said, “Allah has given me permission to leave Mecca and migrate.” Abu Bakr said, “May I accompany you?” The Messenger of Allah (peace and blessings be upon him) said, “Yes, you may accompany me.” Aisha (may Allah be pleased with her) said: Before that day, I did not know that people could weep from overwhelming joy. I saw Abu Bakr (may Allah be pleased with him) weeping that day. Then Abu Bakr (may Allah be pleased with him) said, “O Messenger of Allah, look, I have prepared these two camels especially for this purpose.” Thereafter, they hired Abdullah ibn Arqat to guide them on the journey and took him along. He was a polytheist. They left the two camels in his keeping, and he continued to care for and tend them until the appointed time.

Ibn Ishaq says: At the time of the Messenger of Allah’s (peace and blessings be upon him) departure from Mecca, no one knew of his departure except Ali ibn Abi Talib (may Allah be pleased with him), Abu Bakr al-Siddiq (may Allah be pleased with him), and Abu Bakr’s family. The Messenger of Allah (peace and blessings be upon him) himself informed Ali of the matter and told him to remain in Mecca for a few days. The people of Mecca used to entrust various belongings to the Messenger of Allah (peace and blessings be upon him). Those who did not consider it safe to keep something themselves would deposit it with him, because everyone knew of his honesty and trustworthiness. Therefore, after the migration, the Messenger of Allah (peace and blessings be upon him) entrusted Ali (may Allah be pleased with him) with returning those deposits and instructed him to remain in Mecca for a few more days.

Now it was time to leave Abu Bakr’s house. Having decided to depart, the Messenger of Allah (peace and blessings be upon him) came to Abu Bakr (may Allah be pleased with him). Then the two of them left through a window at the back of Abu Bakr’s house. Thereafter, they went to a cave on Mount Thawr, situated in the lower part of Mecca, and entered it. Abu Bakr instructed his son Abdullah to listen carefully during the day to whether people were saying anything about them and to come to them in the evening and report everything. He also instructed his servant Amir ibn Fuhayrah, a freed slave who later worked voluntarily for wages, to graze his flock during the day, then leave it near the cave on Mount Thawr and meet them at the cave in the evening. Asma bint Abu Bakr used to bring them food every evening. 43. Ibn Hisham narrates from Hasan al-Basri: The Messenger of Allah (peace and blessings be upon him) and Abu Bakr (may Allah be pleased with him) reached the cave on Mount Thawr at night. Before the Messenger of Allah (peace and blessings be upon him) entered, Abu Bakr entered the cave and carefully inspected it to see whether there were any dangerous animals or snakes inside. He took this risk in order to protect the Messenger of Allah (peace and blessings be upon him) from harm. Accompanied by Abu Bakr (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) remained in the cave on Mount Thawr for three days. Meanwhile, Quraysh announced a reward of one hundred camels for capturing and handing over the Messenger of Allah (peace and blessings be upon him), who had eluded them. Abdullah ibn Abu Bakr spent the entire day among the Quraysh, listening to their discussions and to whatever comments they made about the two fugitives. Then, in the evening, he went to them and informed them of all the day’s news. The servant Amir ibn Fuhayrah grazed Abu Bakr’s (may Allah be pleased with him) sheep together with the livestock of the people of Mecca. In the evening, however, he brought them near the cave on Mount Thawr and left them there; the two men would then milk the sheep or slaughter one. In the morning, when Abdullah ibn Abu Bakr left the cave on Mount Thawr and went to Mecca, Amir ibn Fuhayrah followed behind him with his flock so that he would erase his footprints. After three days had passed in this manner, the uproar among the people of Mecca concerning them gradually subsided. Then Abdullah ibn Arqat arrived at the cave on Mount Thawr, riding one camel and leading the two camels of the Messenger of Allah (peace and blessings be upon him) and Abu Bakr (may Allah be pleased with him). Asma bint Abu Bakr came to them with provisions for the journey, but she had forgotten to bring a rope with which to tie and suspend the food. The two men set out. Asma tried to suspend the food, but found that there was no rope. So she removed her waist belt, tore it in two, and made a rope with it, tying and suspending the food. For this reason, Asma bint Abu Bakr was called Dhat al-Nitaqayn, the woman with two waist belts. 44. Ibn Hisham says: I heard from several learned men that she was called Dhat al-Nitaqayn, meaning “the woman with two waist belts.” It is explained that when Asma wanted to tie and suspend the food container, she split her belt in two, using one piece to wrap and tie it and the other to suspend it.

Abu Bakr brought the two camels to the Messenger of Allah (peace and blessings be upon him), gave him the better one, and said, “O Messenger of Allah! May my parents be sacrificed for you. Ride this.” The Messenger of Allah (peace and blessings be upon him) said, “I will not ride a camel that does not belong to me.” He said, “O Messenger of Allah, this one belongs to you. May my parents be sacrificed for you.” The Messenger of Allah (peace and blessings be upon him) said, “No; tell me, rather, how much you paid for it.” Abu Bakr stated the price of the camel. The Messenger of Allah (peace and blessings be upon him) said, “I accept the camel for that price.” Abu Bakr said, “I give you both the camel and its price.”

Then the two of them mounted their camels and began their journey. Abu Bakr al-Siddiq (may Allah be pleased with him) seated his servant Amir ibn Fuhayrah behind him to provide whatever service was needed along the way.

Asma bint Abu Bakr said: After Abu Bakr (may Allah be pleased with him) and the Messenger of Allah (peace and blessings be upon him) had departed, a group of Quraysh, including Abu Jahl, came. They stood at Abu Bakr’s (may Allah be pleased with him) door. I went out to them. They said, “Where is your father?” I replied, “I do not know where my father is.” At once, the vile and wretched Abu Jahl slapped me so hard on the face that my earring flew off.

Then they left. Three days passed. No trace could be found of which direction the Messenger of Allah (peace and blessings be upon him) had taken. Suddenly, a jinn came from the lower part of Mecca, singing as he came. The people could not see him, but they followed his voice. Before long, he crossed the higher part of Mecca and went away. The song he was singing was:

Arabic *************

“May Allah, the Lord of humanity, grant the two companions who stopped at Umm Maʿbad’s house the finest reward. 45. The real name of Umm Maʿbad was Atikah bint Khalid. She was a woman from the Banu Kaʿb tribe. The Messenger of Allah (peace and blessings be upon him), Abu Bakr, Amir ibn Fuhayrah, and Abdullah ibn Arqat stopped at this woman’s house. They wished to purchase some meat and dates from her, but she had neither. The Messenger of Allah (peace and blessings be upon him) saw a goat in a corner of Umm Maʿbad’s house. The goat did not give milk. He asked the woman for permission to milk it. When he placed his hand on its udder, it immediately filled with milk. Seeing this, the woman embraced Islam at once.

They took shelter there. They stopped with generosity, and then resumed their journey. The one who befriended Muhammad has succeeded. May all of Banu Kaʿb be congratulated for the young woman of Banu Kaʿb being present and seated at the place where the Muslims’ arrangements were being overseen.”

Hearing this, we understood that the Messenger of Allah (peace and blessings be upon him) had set out toward Medina.”

Suraqah ibn Malik ibn Juʿshum said: The Messenger of Allah (peace and blessings be upon him) left Mecca on the road to Medina. Quraysh announced a reward of one hundred she-camels for capturing and bringing him back. One day, while I was sitting in the council of my tribe, one of our own men came and stood before us. He said, “By Allah, I have just seen a group of three men passing by. I think they must be Muhammad and his companions.” I signaled to him with a wink to be quiet. Then I said, “They are people from such-and-such a tribe. One of their animals has gone missing, and they are looking for it.” He said, “Perhaps so.”

He said nothing more. After spending a short while there, I went home, gathered my horse and weapons, and prepared to set out. I also took my divining arrows with me. Then I put on my battle gear and departed. Along the way, I stopped at a place and cast the arrows to determine my fortune. The prediction they gave was precisely what I disliked: “Muhammad will not be harmed.” In fact, I wanted to capture him, hand him over to Quraysh, and obtain the reward of one hundred she-camels. Following their footprints, I urged my horse forward rapidly. As soon as the horse began running at full speed with me, it stumbled. I was thrown from its back onto the road. I said to myself, “What is this?” Again I brought out the divining arrows and cast them. The same result came again: “He will not be harmed.” Yet this was not the decision I wanted. Even so, I remained stubborn.

I was unwilling to stop at any cost. Again I followed the footprints, urging my horse forward. Muhammad and his companions came within my range of vision, and I could see them clearly. Suddenly, at that very moment, the horse stumbled again. I was thrown off. I said to myself, “What is this?” Again I brought out the arrows and cast them. Once more the unwelcome decision appeared: “He will not be harmed.” Again I did not desist. I continued after them. I saw them clearly once more. As soon as I did, the horse stumbled again; this time its two front legs sank into the ground, and I was thrown off. As soon as I pulled its legs out, smoke began to emerge from that spot in swirling coils. Then I realized that Muhammad had been protected from me and that he was invincible. I called out to them, saying, “I am Suraqah, son of Juʿshum. Stop for a moment; I have something to say to you. By Allah, my doubts concerning you have been removed. You will experience no unwelcome conduct from me.” The Messenger of Allah (peace and blessings be upon him) said to Abu Bakr, “Ask him what he wants from us.” I said, “Write me a statement. That written document will serve as proof between you and me.” The Messenger of Allah (peace and blessings be upon him) asked Abu Bakr to write something for him.

Abu Bakr (may Allah be pleased with him) wrote a statement on a bone—or on a piece of cloth, or a fragment of broken pottery—and threw it toward me. I picked up the fragment, placed it in the quiver of my arrows, and returned. After that, I did not mention the incident to anyone else. When the Messenger of Allah (peace and blessings be upon him) conquered Mecca and completed the campaigns of Hunayn and Ta’if, I went to meet him with that written document. I met him at Jiranah, between Mecca and Ta’if. I came upon a detachment of the Ansar. They began lightly prodding me with their spears and saying, “Go away, go away. What do you want here?” I went forward to the Messenger of Allah (peace and blessings be upon him). He was riding a camel. Even now, it is as though I can see the Messenger of Allah (peace and blessings be upon him), sitting with his feet, white and clear like fat, resting in the stirrups of the saddle. I raised the written fragment and said, “O Messenger of Allah! This is the object on which you wrote a statement for me. I am Suraqah, son of Juʿshum.” The Messenger of Allah (peace and blessings be upon him) said, “Today is a day of fulfilling promises and showing courtesy. Come closer.” I went to him and embraced Islam. Thereafter, whenever I remembered something I wished to ask the Messenger of Allah (peace and blessings be upon him), I asked him about it. But I do not remember it now. I said, “O Messenger of Allah, I fill a trough with water for my own camels. But other people’s stray camels come and drink from it. Will I receive a reward for giving those camels water in this way?” He said, “There is a reward for satisfying the need of every living creature.” Then I returned to my own people and delivered the animals designated for charity to the Messenger of Allah (peace and blessings be upon him).

Ibn Ishaq says: The guide, Abdullah ibn Arqat, proceeded with the Messenger of Allah (peace and blessings be upon him) and Abu Bakr (may Allah be pleased with him) through the lower part of Mecca. Then he reached the coastal region. From there, he advanced through the lower part of the Usfan region and, after crossing Qudayd, reached a place called Kharrar. He then crossed Lakf and Madlajah Lakf and reached a place called Madlaj Mahaj. From there, he passed through Marj Mahaj, Marj Dhi al-Ghadawayn, then Batn Dhi Kashr and Jadājid, and reached Ajrad. Then he crossed the enemy territory of Madlajah Tihamah, Dhu Salam, followed by Ababid, and thereafter al-Fajjāh.

Ibn Hisham says: Then he took them to a place called al-Arj. At that time, a number of its inhabitants were waiting there for them. A man of the Aslam tribe named Aws ibn Hajar arranged for the Messenger of Allah, may Allah bless him and grant him peace, to travel to Medina by having him mount a camel of his called Ibn al-Rida. He also sent a servant of his named Mas‘ud ibn Hunaydah with him. Then the guide departed from al-Arj with the two of them. He passed by the right side of Raqūbah, crossed Thaniyyat al-‘Ā’ir, and reached Batn Rīm. From there he went straight to the settlement of the Banu ‘Amr ibn ‘Awf at Quba. It was the scorching, sun-drenched noon of the twelfth day of Rabi‘ al-Awwal. The sun was then almost directly overhead.

Arrival at Quba

‘Abd al-Rahman ibn ‘Uwaym ibn Sa‘idah quoted this account from a large number of Companions of his tribe: When we heard that the Messenger of Allah, may Allah bless him and grant him peace, had set out from Mecca, and we thought that he might reach Medina on any day, we would wait for him every day after the dawn prayer in the open field near our homes. We would not leave until the heat of the sun became unbearable. When no shade remained, we would return. It was the season of intense heat. On the day the Messenger of Allah, may Allah bless him and grant him peace, actually arrived, we were sitting and waiting in the field as usual. When the sun reached its zenith and no shade remained, we entered our houses. No sooner had we entered than the Messenger of Allah, may Allah bless him and grant him peace, arrived. A Jew was the first to see the Messenger of Allah, may Allah bless him and grant him peace. He had seen how we waited for him, so he cried out loudly, “O descendants of Qaylah—[46. This refers to all the Ansar. Qaylah was a renowned ancestress of theirs.]

Your treasure of good fortune has arrived.”

We met the Messenger of Allah, may Allah bless him and grant him peace, in the shade of a date palm. Abu Bakr, who was nearly his same age, was with him. Most of us had not yet seen the Messenger of Allah, may Allah bless him and grant him peace. A huge crowd gathered to see him, but no one could tell which was Abu Bakr and which was the Messenger of Allah, may Allah bless him and grant him peace. When the shade moved away from the body of the Messenger of Allah, may Allah bless him and grant him peace, Abu Bakr began shading him with his cloak. Then we all recognized the Messenger of Allah, may Allah bless him and grant him peace.

Ibn Ishaq says: According to many, the Messenger of Allah, may Allah bless him and grant him peace, was first the guest of Kulthum ibn al-Hidam; according to others, he was the guest of Sa‘d ibn Khaythamah. Those who say that he was the guest of Kulthum ibn al-Hidam state that although he stayed at Kulthum’s house, he would sit at the house of the unmarried Sa‘d ibn Khaythamah to receive visitors. The unmarried men among the Muhajirun also stayed in that house. Abu Bakr al-Siddiq was the guest of Habib ibn Isaf, or, according to another account, of Kharijah ibn Zayd.

‘Ali ibn Abi Talib remained in Mecca for three days. During this time, he completed the task of returning to their owners the trusts that had been placed with the Messenger of Allah, may Allah bless him and grant him peace. Then he emigrated and went to the Messenger of Allah, may Allah bless him and grant him peace. He too stayed as a guest of Kulthum ibn al-Hidam.

The Messenger of Allah, may Allah bless him and grant him peace, stayed among the Banu ‘Awf at Quba for four days—Monday, Tuesday, Wednesday, and Thursday. During this time, he built a mosque there.

Arrival in Medina

Then, by Allah’s will, he left Quba on Friday. He went to the settlement of the Banu Salim ibn ‘Awf and performed the Friday prayer there. He performed it at the mosque of Batn al-Wadi. Another name for Batn al-Wadi is Wadi Ranuna. It was there that he performed the first Friday prayer in Medina.

A group of the Banu Salim ibn ‘Awf, including ‘Itban ibn Malik and ‘Abbas ibn ‘Ubadah ibn Nadlah, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “O Messenger of Allah, settle permanently among us, pleased with whatever manpower, support, resources, and security we possess.” The Messenger of Allah, may Allah bless him and grant him peace, pointed to his she-camel and said, “Let her proceed unhindered. She has been commanded by Allah to take me to the proper place.” They did so, and the she-camel began walking as she pleased. When she reached the settlement of the Banu Bayadah, a group of them, led by Ziyad ibn Labid and Farwah ibn ‘Amr, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “O Messenger of Allah, come to us and settle among the manpower, support, resources, and security we possess.” He said, “Let this she-camel go wherever she wishes, for she has been commanded to take me to the proper place.” The she-camel continued on. When she reached the settlement of the Banu Sa‘idah, a group of them, led by Sa‘d ibn ‘Ubadah and Mundhir ibn ‘Amr, blocked the way of the Messenger of Allah, may Allah bless him and grant him peace. They repeated the same request as the Banu Bayadah and the Banu Salim. The Messenger of Allah, may Allah bless him and grant him peace, gave the Banu Sa‘idah the same reply he had given the Banu Bayadah and the Banu Salim. The she-camel proceeded. When she passed beside the houses of the Banu Harith, of the Khazraj tribe, Sa‘d ibn Rabi‘, Kharijah ibn Zayd, and ‘Abdullah ibn Rawahah, together with some other members of the Banu Harith, blocked the way of the Messenger of Allah, may Allah bless him and grant him peace. They invited him to stay among them and rely on their manpower, support, resources, and security. The Messenger of Allah, may Allah bless him and grant him peace, said, “Let the she-camel go, for she has been ordered to take me to the appropriate place.” They all cleared the way, and the she-camel went forward. As she continued, she passed the house of the Banu ‘Adi ibn al-Najjar, the family of the maternal uncles of the Messenger of Allah, may Allah bless him and grant him peace. Then Salit ibn Qays and Abu Salit Usayrah ibn Abi Kharijah came forward with several members of the Banu ‘Adi ibn al-Najjar and stood before the Messenger of Allah, may Allah bless him and grant him peace. They said, “O Messenger of Allah, come to us and rely on whatever manpower, support, resources, and security we possess.” He said, “Let the she-camel go wherever she wishes, for she has been commanded to take me to the proper place.” It should be noted that Salamah bint ‘Amr, the mother of ‘Abd al-Muttalib, was a daughter of the Banu ‘Adi ibn al-Najjar.

When the she-camel reached the dwellings of the Banu Malik ibn al-Najjar, she knelt down. The place where she knelt later became the entrance to the Prophet’s Mosque. At that time, it was the place where two orphan boys of the Banu al-Najjar dried dates. The two boys were Sahl and Suhayl, the sons of ‘Amr. May‘adh ibn ‘Afra’ cared for them. Although the she-camel knelt, the Messenger of Allah, may Allah bless him and grant him peace, did not dismount. He remained seated motionless. After a short while, the she-camel moved a little farther forward. The Messenger of Allah, may Allah bless him and grant him peace, still held her reins firmly. Then the she-camel looked back, returned to her first stopping place, and knelt again. This time she stirred and made a sound, pressing her chest and the lower part of her neck against the ground. The Messenger of Allah, may Allah bless him and grant him peace, dismounted. Abu Ayyub Khalid ibn Zayd unloaded his belongings and took them into his own house. The Messenger of Allah, may Allah bless him and grant him peace, became Abu Ayyub’s guest. He asked him, “Whose is the place where the dates are dried?” May‘adh ibn ‘Afra’ replied, “O Messenger of Allah, it belongs to Sahl and Suhayl, the sons of ‘Amr. They are orphans under my care. I will obtain their consent. Build the mosque here.” The Messenger of Allah, may Allah bless him and grant him peace, was commanded to build a mosque on that site. He stayed in Abu Ayyub’s house until his mosque and dwellings were built. The Messenger of Allah, may Allah bless him and grant him peace, himself took part in constructing the mosque, so that the Muslims would be encouraged to participate. Consequently, all the Muhajirun and Ansar took part in the work with great enthusiasm. Concerning this, a Muslim recited verses that he had composed:

“If we sit idle while the Prophet works, that would show the utmost extent of our deviation.” During the construction of the mosque, the Muslims would occasionally recite verses with enthusiasm, such as: “There is no life of significance except the life of the Hereafter. O Allah, shower Your mercy upon the Ansar and the Muhajirun.” Joining their voices, the Messenger of Allah, may Allah bless him and grant him peace, would say, “There is no life of significance except the life of the Hereafter. O Allah, shower Your mercy upon the Ansar and the Muhajirun.”

When the mosque and living quarters had been built, the Messenger of Allah, may Allah bless him and grant him peace, left Abu Ayyub’s house and began living in his own home.

Abu Ayyub said: When the Messenger of Allah, may Allah bless him and grant him peace, became my guest, he stayed on the lower floor while my wife and I stayed upstairs. I said, “O Messenger of Allah, it is extremely distasteful and improper to me that I should stay upstairs while you stay below. Please stay upstairs, and let us come down and stay below.” The Messenger of Allah, may Allah bless him and grant him peace, replied, “Our staying below is more convenient for us and for those who come to visit us.”

Thus the Messenger of Allah, may Allah bless him and grant him peace, lived on the lower floor while we lived upstairs. Once, a water-filled vessel of ours broke. We had only one blanket and no quilt or other winter covering. Fearing that the water might fall onto the body of the Messenger of Allah, may Allah bless him and grant him peace, and cause him discomfort, my wife and I hastily wiped it up with that blanket.

We would prepare food for the Messenger of Allah, may Allah bless him and grant him peace, for the night and send it to him. When he returned the leftover food, my wife and I would eat from the places touched by his hand, hoping for blessing. One night we sent him food in this manner, and we had added some onion or garlic to it. The Messenger of Allah, may Allah bless him and grant him peace, returned it. We could find no sign in the food that the hand of the Messenger of Allah, may Allah bless him and grant him peace, had touched it. Alarmed, I went to him and said, “O Messenger of Allah, may my father and mother be sacrificed for you. You returned the food, yet I saw no sign of your hand having touched it. Whenever you returned food, my wife and I would eat from the place touched by your hand, seeking blessing.”

The Messenger of Allah, may Allah bless him and grant him peace, said, “

The Messenger of Allah, may Allah bless him and grant him peace, said, “I detected the smell of such-and-such a plant in the food. Since I have to speak face-to-face with many people, I did not eat it. You may eat it.” We then ate the food. After that, we never again sent onions or garlic to the Messenger of Allah, may Allah bless him and grant him peace. Ibn Ishaq says: Thereafter, the Muhajirun emigrated one after another and joined the Messenger of Allah, may Allah bless him and grant him peace. Only those who were prisoners or had been forced to abandon Islam through severe persecution remained in Mecca. Apart from a few families, the situation of all the families was such that they could not bring all their members and possessions to Medina. The families that were able to emigrate with all their members were the Banu Maz‘un of the Banu Jumah, the Banu Jahsh ibn Riyab, allies of the Banu Umayyah, and the Banu Bukayr of the Banu Sa‘d ibn Layth, who were allies of the Banu Ka‘b. After the emigration, their houses stood completely deserted and bolted shut.

The Sermons and Covenant in Medina

The Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina in Rabi‘ al-Awwal and remained there until Safar of the following year. During this period, a mosque and dwellings were built for him. Moreover, as this tribe of the Ansar of Medina—the Banu Malik ibn al-Najjar—embraced Islam, Islam spread widely. Apart from the four families of Khatmah, Waqif, Wa’il, and Umayyah, a group of the Aws continued to cling to paganism.

Abu Salamah ibn ‘Abd al-Rahman related to me that in the first sermon the Messenger of Allah, may Allah bless him and grant him peace, delivered in Medina, he first stood before the people and praised Allah as He deserved to be praised. Then he said the following:

“O people, send forth good deeds for the Hereafter. Know that one of you may soon die, leaving no one to tend his flock. Then his Lord will question him, and there will be no interpreter between them. He will say, ‘Did My Messenger not come to you? Did I not bestow wealth and favor upon you? What have you sent ahead from it for the Hereafter?’ Then he will look to his right and left, but he will see nothing. He will look ahead, and he will see nothing but Hell. Whoever can protect himself from Hell should strive to do so, even with part of a date. Whoever does not possess even that much should at least protect himself from Hell by speaking a good word. For the reward of every good deed is multiplied from tenfold to seven hundredfold. Peace be upon you and the mercy of Allah.”

On another occasion he delivered the following sermon:

“All praise belongs to Allah. I praise Him and seek help from Him. We seek refuge in Him from the evil promptings of our souls and from our evil deeds. Whoever Allah guides, no one can lead astray; and whoever He allows to go astray, no one can guide. I bear witness that there is no god but Allah. He is One and has no partner. Indeed, the Book of Allah is the finest speech. Whoever finds the Qur’an appealing to his heart, whom Allah grants the opportunity to accept Islam after being immersed in disbelief, and who accepts the Qur’an rather than the words of people, has prospered. For there is no speech more beautiful or more eloquent than the Qur’an. Love whatever Allah loves. Love Allah with all your heart. Do not be heedless of reciting Allah’s speech and remembering Him, and do not allow your heart to become hard. Allah selects some of every one of His creations. He has also chosen some deeds from among their deeds, and selected some servants from among His servants. He loves the finest speech. Of what has been given to people, there are both lawful and unlawful things. So worship Allah and do not associate anything with Him. Fear Him as He ought to be feared. Be truthful with Allah by putting into practice the finest of the words you utter, and cultivate love among yourselves through Allah’s grace. Allah becomes angry when the covenant made with Him is broken. Peace be upon you.”

Then the Messenger of Allah, may Allah bless him and grant him peace, drew up a declaration between the Ansar and the Muhajirun. Through this document, he pledged and secured peaceful coexistence with the Jews, acknowledged their freedom to practice their religion and their ownership of their wealth, and agreed upon certain terms with them. The declaration was as follows:

“In the name of Allah, the Most Compassionate, the Most Merciful.

This is a declaration from Muhammad, may Allah bless him and grant him peace, on behalf of the believing Muslims of Quraysh and Yathrib, and those who later followed them, joined them, and fought alongside them. They are one distinct community among all humanity. The Muhajirun from Quraysh shall remain as they were at the time of their acceptance of Islam; the former practice of paying blood money among them shall remain intact, and every group of believers shall continue to ransom its prisoners according to justice. The Banu Sa‘idah shall remain as they were at the time of their acceptance of Islam. Each group of their believers shall ransom its prisoners. The Banu Harith shall remain as they were at the time of their acceptance of Islam. The former practice of paying blood money among them shall remain intact, and each group of their believers shall continue to ransom its prisoners. The Banu Jusham shall likewise remain as they were at the time of their acceptance of Islam. Their former practice of paying blood money shall continue, and each group of their believers shall ransom its prisoners justly. The Banu al-Najjar shall remain as they were at the time of their acceptance of Islam, and each group of their believers shall continue to ransom its prisoners justly. The Banu ‘Amr ibn ‘Awf shall remain as they were at the time of their acceptance of Islam. Their former practice of paying blood money shall continue, and each group of their believers shall ransom its prisoners justly. The Banu Nabīt shall remain as they were at the time of their acceptance of Islam. Their former practice of paying blood money shall continue, and each group of their believers shall continue to ransom its prisoners justly. The Banu Aws shall remain as they were at the time of their acceptance of Islam, and each group of their believers shall ransom its prisoners justly. The believers shall provide appropriate financial assistance for every person among them who is burdened by debt or has many dependents, for the payment of blood money and ransom. No believer shall oppose the ally of another believer. The God-fearing believers shall take effective action against any rebel, grave oppressor, criminal, person harmful to the interests of the Muslim community, or spreader of corruption among them, and all shall act together against such a criminal, even if he is the son of one of them. No believer shall kill another believer for the sake of a disbeliever, nor shall he aid a disbeliever against a believer. The rights of a loyal non-Muslim under the Muslim state shall be equally protected. Even the least important non-Muslim shall be granted secure protection by the Muslims. The believers shall be allies of one another, but this does not apply to others. Any Jew who follows and obeys us shall have equal rights and assistance with us. No wrong shall be done to such people, nor shall anyone be aided in attacking them. The protection granted by the believers is one and the same for all. When a war is fought in the cause of Islam, Muslims shall not make a settlement with a non-Muslim except on the basis of equality and justice. Every fighting group among us shall support the others. No believer may kill another believer except in retaliation for killing and in accordance with Allah’s law. The God-fearing believers follow the finest and strongest course. No polytheist of Medina may become a protector or guarantor of the life or property of anyone from Quraysh, nor may he shelter anyone against a believer’s interests. Whoever kills a believer without that person having committed a capital offense, and this is duly proven, shall be put to death. However, if the victim’s heir is satisfied by another form of compensation, the death penalty shall not apply. Nevertheless, all believers shall stand against the killer, and it is not lawful for any believer to support him. No believer who accepts this declaration and firmly believes in Allah and the Hereafter may assist or shelter anyone who introduces an innovation into Islamic law. Whoever assists or shelters such a person shall incur Allah’s curse, and Allah’s wrath shall descend upon him on the Day of Resurrection. No intercession or ransom shall be accepted on his behalf. Whenever you disagree about any matter, refer it to Allah and His Messenger for a decision.”

As long as the believers are engaged in war, the Jews shall share in supplying provisions for their war. The Jews of Banu Awf shall be regarded as one community with the believers, and so shall they themselves and their allies. However, the Muslims and the Jews shall each follow their own religion in that state. Whoever engages in oppression, injustice, or criminal activity will bring destruction only upon himself and his family. The rights of the Jews of Banu Najjar are the same as those of the Jews of Banu Awf. Likewise, the rights of the Jews of Banu Harith, Banu Sa’idah, Banu Jusham, Banu Aws, Banu Tha’labah, and Banu Shutaibah are the same as those of the Jews of Banu Awf. However, whoever engages in oppression, injustice, or sin will bring destruction only upon himself and his family. The external affairs of Tha’labah shall be honored on the same level as their internal affairs, like their own lives. Loyalty and fulfillment of promises shall protect everyone from sin. The rights of Tha’labah’s allies are the same as their own. The internal affairs of the Jews shall be honored like their own lives. None of them may leave Medina without the permission of Muhammad, peace and blessings be upon him. Everyone should know that no argument or pleading can save anyone from the Fire. Whoever kills a person does so at the price of destroying himself and his family, unless the slain person was guilty. Allah Almighty prefers greater generosity in this matter. The Jews shall bear their own expenses, and the Muslims shall bear their own expenses. Those who have accepted this charter must fully assist any partner who is at war, and relations of goodwill, sound counsel, and generosity shall prevail among them; none shall join another in sinful activity. Harming one’s ally is a terrible and unprecedented crime. It is the duty of all to help the oppressed. As long as the believers are engaged in war, the Jews shall continue to provide them with financial assistance. [47. That is, Allah and the believers have no objection to accepting their assistance.] The interior of Yathrib shall be completely secure for the parties to this charter. If a neighbor is not a criminal and is not engaged in harmful activity, his life, property, and honor shall enjoy complete security, like one’s own life, property, and honor. No one may enter another’s house without the owner’s permission. Whatever unpleasant incident or dispute occurs among those who have accepted this charter, its settlement must be referred to Allah and Muhammad, peace and blessings be upon him. Allah desires to see this charter implemented with the utmost vigilance and integrity. [48. It is noteworthy that when this charter was adopted, jizya had not been imposed and the Muslims were weak. At that time, if the Jews fought on the Muslims’ side, they would have a share in the spoils of war. This charter made their participation in bearing the expenses of war obligatory.] It must be known that no protection may be given to the Quraysh or their allies. Those who have accepted this charter shall jointly resist anyone who attacks Medina. When they are called to establish peace and an alliance, they shall make peace and an alliance with the caller. Whenever they are called to such a peace or alliance, it shall also be obligatory upon the believers to observe it. However, whoever or whatever group participates in fighting against the religion shall receive its due share from the side that enlisted it in the army. The rights and responsibilities of the Jews of Aws and their allies are the same as the rights and responsibilities of those who accepted this charter, and they shall receive them from the signatories to the charter with full justice. If anyone follows the path of integrity, his former sins shall be viewed with forgiveness. Whoever does evil harms only himself. Allah desires the utmost integrity and truthfulness regarding adherence to this charter. This charter is not a protective shield for an oppressor or a criminal. Provided they are not involved in injustice or crime, those who leave the war or remain inactive shall also enjoy security within the boundaries of Medina. Whoever remains steadfast on the path of integrity and God-consciousness shall have Allah and Muhammad, peace and blessings be upon him, as his protector and helper.

Establishing a bond of brotherhood between the Ansar and the Muhajirun

Ibn Ishaq says: The Messenger of Allah, peace and blessings be upon him, established bonds of brotherhood between the Muhajirun and the Ansar. I seek refuge in Allah from attributing to him anything he did not say. I learned that he established a bond of brotherhood between every two men. Then he took Ali ibn Abi Talib by the hand and said, “This is my brother.” Thus, the chief of the prophets, the leader of the God-fearing, the Messenger of the Lord of the worlds, the one without equal in the worlds, and Ali, the son of Abu Talib, became brothers anew. The Lion of Allah and His Messenger, Hamzah ibn Abd al-Muttalib, the uncle of the Messenger of Allah, peace and blessings be upon him, was made a brother of Zayd ibn Harithah. Before departing for the Battle of Uhud, Hamzah had willed that, should he die, Zayd ibn Harithah would inherit his property. Ja’far al-Tayyar, son of Abu Talib, and Mu’adh ibn Jabal, of Banu Salamah, became brothers. Umar ibn al-Khattab and Itban ibn Malik became brothers. Abu Ubaydah ibn al-Jarrah and Sa’d ibn Mu’adh; Abd al-Rahman ibn Awf and Sa’d ibn al-Rabi; al-Zubayr ibn al-Awwam and Salamah ibn Salamah; Uthman ibn Affan and Aws ibn Thabit; Talhah ibn Ubaydullah and Ka’b ibn Malik; Sa’id ibn Zayd and Ubayy ibn Ka’b; Mus’ab ibn Umayr and Abu Ayyub Khalid; Abu Hudhayfah ibn Utbah ibn Ka’b; Mus’ab ibn Umayr and Abu Ayyub Khalid; Abu Hudhayfah ibn Utbah and Ubbad ibn Bishr; Ammar ibn Yasir and Hudhayfah ibn al-Yaman; and Abu Dharr al-Ghifari and Mundhir ibn Amr also established bonds of brotherhood. In addition, bonds of brotherhood were established between Hatib ibn Abi Balta’ah and Uwaym ibn Sa’idah; Salman al-Farisi and Abu al-Darda; and Bilal, the freed slave of Abu Bakr, and Abu Ruwayhah.

These are the names of the Companions between whom the Messenger of Allah, peace and blessings be upon him, established bonds of brotherhood, as far as I have learned.

The Beginning of the Adhan

When the Messenger of Allah, peace and blessings be upon him, found all his Muhajir brothers with him in Medina and received the united support and assistance of the Ansar, he breathed a sigh of relief, and Islam became a well-established power. Arrangements were immediately made for the regular establishment of prayer, zakat and fasting became obligatory, and laws for suppressing crime were put into effect. The rules concerning what is lawful and unlawful also came into force. Thus Islam became fully established among them. This clan of the Ansar had become permanent residents here after accepting faith. After the Messenger of Allah, peace and blessings be upon him, came to Medina, the Muslims would gather spontaneously in his presence whenever prayer time arrived; they did not have to be summoned. The Messenger of Allah, peace and blessings be upon him, considered arranging for a horn to be blown, just as the Jews blew a horn to gather people for prayer. But he abandoned the idea when it did not please him. He then considered calling the Muslims to prayer by ringing a bell.

While these thoughts were being considered, Abdullah ibn Zayd dreamed of how people should be summoned and gathered. He came to the Messenger of Allah, peace and blessings be upon him, and said, “O Messenger of Allah, last night I dreamed that an unknown man wearing green garments was walking around carrying a bell. As he passed by me, I said to him, ‘O servant of Allah, will you sell this bell?’ He said, ‘What will you do with it?’ I said, ‘I will call people to prayer.’ He said, ‘Shall I teach you something better than this?’ I said, ‘What is it? Tell me.’ He said, ‘Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar; I bear witness that there is no deity but Allah, I bear witness that there is no deity but Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; come to prayer, come to prayer; come to success, come to success; Allahu akbar, Allahu akbar; there is no deity but Allah.’” As soon as he related the dream to the Messenger of Allah, he said, “God willing, this dream is true. Take Bilal and stand with him in one place. Teach him these words, and let him give the adhan, for his voice is stronger than yours.” Bilal gave the adhan. Umar heard it while sitting at home. Immediately, pulling on his cloak, he came to the Messenger of Allah, peace and blessings be upon him, and said, “O Messenger of Allah, by Allah, I too saw the same dream that Abdullah ibn Zayd saw.” The Messenger of Allah, peace and blessings be upon him, then expressed gratitude by saying, “Praise be to Allah.”

The Account of Some Companions Falling Ill

Aishah, may Allah be pleased with her, said:

The outbreak of fever in Medina was severe. Many of the Companions of the Messenger of Allah, peace and blessings be upon him, fell ill. Allah Almighty spared His Prophet from it. Abu Bakr and his two servants, Bilal and Amir ibn Fuhayrah, lived in the same room. They all contracted the fever. I went to visit them. The injunction concerning veiling had not yet been revealed. The suffering of the afflicted was indescribable. I first went to Abu Bakr, may Allah be pleased with him, and asked, “Father, how are you feeling?” He replied by reciting a poem:

“Every man remains with his loved ones, yet death is very near to him.”

I understood and said to myself, “Father must be raving.”

Then I went to Amir ibn Fuhayrah and said, “Amir, how are you feeling?”

He too replied by reciting a poem: “I have met death before tasting the sweetness of death,

The death of a coward is ever above his head,

Every man strives with all his strength, as a bull protects its hide with its horns.”

I understood that Amir had lost consciousness and was raving.

When Bilal’s fever grew worse, he would go and lie down in the courtyard of the house.

Then he would recite poetry aloud, saying:

“Ah! Will I ever spend a night in Fakhkh amid Idhkhir and roses?

Will I ever again have the chance to descend into the watering place of Majannah? Will I ever again see the two mountains, Shama and Tafil? [49. Fakhkh: the name of a place outside Mecca. Idhkhir: the name of a fragrant plant. Majannah: a market located in the lower part of Mecca.] [50. Shama and Tafil are the names of two mountains of Mecca.]

I went and informed the Messenger of Allah, peace and blessings be upon him, of what I had heard from them. I said, “Because of the intensity of the fever, they are all raving. They themselves do not understand what they are saying.” The Messenger of Allah, peace and blessings be upon him, said, “O Allah, make Medina as beloved to us as Mecca, or even more beloved. Bless for us its crops, remove all illness from it, and take it to Mahyaya.” [51. Mahyaya is another name for Juhfah, the place where pilgrims from Syria enter ihram.]

The Date of the Hijrah

When the Messenger of Allah, peace and blessings be upon him, reached Medina, it was shortly before the sun-drenched midday. The date was Monday, the twelfth of Rabi al-Awwal. The Messenger of Allah, peace and blessings be upon him, was then fifty-three years old. This occurred thirteen years after the beginning of prophethood. Thereafter, he remained in Medina for the remaining days of Rabi al-Awwal and throughout Rabi al-Thani, Jumada al-Awwal, Jumada al-Thani, Rajab, Sha’ban, Ramadan, Shawwal, Dhu al-Qi’dah, Dhu al-Hijjah, and Muharram. [That is, after migrating to Medina, he did not go anywhere outside Medina during this period.—Editor]

The First Military Expedition

Exactly twelve months after arriving in Medina, he set out in the month of Safar on the expedition to Waddan, also known as Abwa. He reached Waddan in search of the Quraysh and Banu Damrah ibn Bakr. There, Banu Damrah submitted to his authority. He then returned safely to Medina without encountering any plot. He spent the remaining days of Safar and the beginning of Rabi al-Awwal there.

The Expedition Led by Ubaydah ibn al-Harith

The Messenger of Allah, peace and blessings be upon him, himself tied the banner for this expedition.

During this period of his residence in Medina, the Messenger of Allah, peace and blessings be upon him, sent Ubaydah ibn al-Harith with a cavalry force of sixty or eighty men. They were all Muhajirun; none of the Ansar accompanied them. When the party reached a watering place in the lowland at Saniyyat al-Murrah, they encountered a large Quraysh force. However, no fighting took place. Sa’d ibn Abi Waqqas merely shot one arrow. This was the first arrow shot by the Islamic army. The party then returned. The Muslims were highly encouraged at that time.

The Expedition Led by Hamzah toward the Coast

At this time, the Messenger of Allah, peace and blessings be upon him, sent a party of thirty mounted Muhajirun under Hamzah, may Allah be pleased with him, toward the coast by way of Ais. He did not send any Ansar on this expedition either. The Muslim force now encountered a Meccan force of three hundred cavalrymen led by Abu Jahl. Through the efforts of Majdi ibn Amr al-Juhani, no clash took place. He separated the two sides, so both forces withdrew separately. Once again, no battle took place.

The Expedition to Bu’at

In the month of Rabi al-Awwal, the Messenger of Allah, peace and blessings be upon him, set out on a military expedition against the Quraysh and reached a place called Bu’at. He went there by way of Ridwa. He returned to Medina without fighting. He spent there the remaining days of Rabi al-Thani and the first part of Jumada al-Awwal. [52. When he left for this expedition, Sa’ib ibn Uthman ibn Maz’un, may Allah be pleased with him, was placed in charge of overseeing Medina. Bu’at: the name of a mountain in the territory of the Juhaynah tribe near Yanbu.]

The Expedition to Ushayrah

The Messenger of Allah, peace and blessings be upon him, once again led a military expedition against the Quraysh. [53. At this time, Abu Salamah ibn Abd al-Asad, may Allah be pleased with him, was placed in charge of defending Medina.] Passing through the mountain pass of Banu Dinar and then through the desert of Habar, he led the army to the valley of Ibn Adhkar and halted beneath a tree. He prayed there, and there is a mosque there for this reason. When food was prepared for him there, he ate with everyone. The place where the cooking pot was set is still clearly visible. He was given water from a spring there called al-Mushtarab. He then set out, leaving the place called Khala’iq on his left, and crossed the Abdullah pass. Turning left, he reached the plain called Yalyal, halted at the junction of Yalyal and Dabu’a, and drank water from a well there. He then traveled across the plain of Farsh Milal. At last he found the route through the small hills of Yamamah. Following that route, he proceeded across the plain of Yanbu and halted at Ushayrah. He stayed there for several days in Jumada al-Awwal and Jumada al-Thani. There he encouraged Banu Mudlij and their tribal allies of Banu Damrah to submit to his authority. He then returned safely to Medina.

The Military Expedition Led by Sa’d ibn Abi Waqqas

Then the Messenger of Allah, peace and blessings be upon him, sent a force under the leadership of Sa’d ibn Abi Waqqas. This force of eight Muhajirun reached a place called Kharrar in the Hijaz. It then returned safely to Medina.

The Expedition to Safwan: The First Expedition to Badr

Less than ten days after returning from the expedition to Ushayrah, Kurz ibn Jabir al-Fihri attacked one day with the intention of plundering camels and other domestic animals that had been left grazing around Medina. The Messenger of Allah, peace and blessings be upon him, immediately pursued him. [54. When the Messenger of Allah, peace and blessings be upon him, set out for this expedition, he appointed Zayd ibn Harithah to oversee Medina.] He reached a valley called Safwan on one side of the plain of Badr. The Messenger of Allah, peace and blessings be upon him, failed to catch up with Kurz ibn Jabir. This incident is called the First Expedition to Badr. The Messenger of Allah, peace and blessings be upon him, then returned to Medina and spent the remaining days of Jumada al-Thani and the months of Rajab and Sha’ban in Medina.

The Military Expedition Led by Abdullah ibn Jahsh

In the month of Rajab, the Messenger of Allah, peace and blessings be upon him, sent a force of eight Muhajirun who had returned from the First Expedition to Badr, under the leadership of Abdullah ibn Jahsh. He included none of the Ansar. He gave Abdullah ibn Jahsh a letter and told him to open and read it after traveling for two days, and not before. After reading it, he was to act according to its instructions, but was not to compel any of his companions to do anything.

After traveling for two days, Abdullah ibn Jahsh opened and read the letter. It said, “When you read this letter of mine, set out immediately and halt at a place called Nakhla, between Mecca and Ta’if. There lie in wait for the Quraysh and inform me if you obtain any information.”

As soon as Abdullah ibn Jahsh read the letter, he said, “I accept and submit.” Then he said to his companions, “The Messenger of Allah, peace and blessings be upon him, has ordered me to go to Nakhla, lie in wait for the Quraysh, and inform him when I learn anything. He has forbidden me to impose any compulsory duty concerning this upon any of you. Whoever among you wishes to attain martyrdom may go, and whoever does not wish to do so may return. As for me, I shall obey the command of the Messenger of Allah, peace and blessings be upon him.” After saying this, everyone set out with Abdullah ibn Jahsh. No one turned back. He entered the Hijaz. At a place called Bahran, Sa’d ibn Abi Waqqas and Utbah ibn Ghazwan lost their camel. They had been following that camel, and therefore fell behind Abdullah ibn Jahsh in order to search for it. Abdullah ibn Jahsh and his companions continued their journey. Traveling onward, they reached Nakhla and halted there. At that time, a Quraysh caravan passed by them carrying raisins and leather, along with other merchandise belonging to the Quraysh. Among the group were Amr ibn al-Hadrami, Uthman ibn Abdullah, his brother Nawfal ibn Abdullah, and al-Hakam ibn Kaysan. When Abdullah ibn Jahsh’s party saw them, they became frightened, for they had come very close to them. Ukkashah ibn Muhsan went toward them. His head was shaved. Seeing him, the Quraysh felt reassured and said, “These are local inhabitants. There is no danger from them.” Meanwhile, the Muslims consulted one another about the Quraysh. That day was the last day of Rajab. Everyone expressed the view that if they let this Quraysh caravan pass today, it would then enter the Sacred Precinct and gain safety from them. On the other hand, if they killed them that day, they would be guilty of shedding blood during a sacred month. Thus they fell into hesitation and were reluctant to take action against the Quraysh caravan. But shortly afterward they cast off their hesitation, resolved firmly, and agreed that they should kill whomever they could and take whatever each of them possessed. Waqid ibn Abdullah al-Tamimi killed Amr ibn al-Hadrami with a spear thrust, and they captured Uthman ibn Abdullah and al-Hakam ibn Kaysan. Nawfal ibn Abdullah fled and saved himself; they were unable to capture him. Then Abdullah ibn Jahsh came to the Messenger of Allah, peace and blessings be upon him, in Medina with the remaining members of the caravan and the two captives.

The Messenger of Allah (peace and blessings be upon him) said, “I did not instruct you to fight during a sacred month.” Then he detained the caravan and the captives and refused to take possession of their property. Because of this statement by the Messenger of Allah (peace and blessings be upon him), Abdullah ibn Jahsh was humiliated and left without an answer before everyone. The members of his group thought that they were ruined. The Muslims reproached them for this act. Meanwhile, the Quraysh began saying, “Muhammad and his companions have violated the sanctity of the sacred month. They have shed blood during the sacred month, seized the property of others, and taken people captive.” One of the few Muslims still in Mecca replied, “The Muslims did what they did in the month of Sha’ban.” [The reasoning behind this statement was that the month of Sha’ban had begun after sunset on the final day of Rajab.—Editor]

When this propaganda campaign assumed widespread proportions, Allah the Exalted revealed the following verse to the Messenger of Allah (peace and blessings be upon him):

Arabic text

“They ask you about fighting in the sacred month. Say: Fighting in it is wrong. But a greater wrong in the sight of Allah is

preventing people from the path of Allah, disbelieving in Him, barring access to the Sacred Mosque, and expelling its inhabitants from it. Indeed, persecuting people in order to turn them away from their religion is a greater crime than killing. They will continue fighting you until they can, if they are able, turn you away from your religion.” (Al-Baqarah)

In other words, even if you did attack during the sacred month, they had prevented you from following the path of Allah, disbelieved, and prevented you from going to the Sacred Mosque. Although you were its inhabitants, expelling you from the Sacred Mosque was, in the sight of Allah, a more serious crime than your killing one of their unbelievers. Their persecuting the Muslims, forcing them to renounce their faith, and returning them to the system of disbelief was a more heinous act than killing. They had continued committing this most heinous wrong against you without ceasing or repenting.

When this guidance came in the Qur’an and Allah removed the Muslims’ fear and anxiety, the Messenger of Allah (peace and blessings be upon him) formally took possession of the detained caravan and captives. The Quraysh sent him a message requesting that Uthman and Hakam be released in exchange for goods. In reply, the Messenger of Allah (peace and blessings be upon him) informed them, “We will not release the captives until our two men, Sa’d ibn Abi Waqqas and Utbah ibn Ghazwan, return, for we fear that their lives may be endangered by you.” Soon Sa’d and Utbah returned, and the Messenger of Allah (peace and blessings be upon him) released the captives in exchange for goods. However, one of the two captives, Hakam ibn Kaysan, accepted Islam and became a true Muslim. Thereafter, he remained with the Messenger of Allah (peace and blessings be upon him). Later, he was martyred at the incident of Bi’r Ma’una. Uthman ibn Abdullah went to Mecca and died as an unbeliever.

The Change of the Qiblah

It is reported that the qiblah was changed in the month of Sha’ban, eighteen months after the Messenger of Allah (peace and blessings be upon him) arrived in Medina.

The Battle of Badr

One day thereafter, the Messenger of Allah (peace and blessings be upon him) learned that a large Quraysh caravan, led by Abu Sufyan ibn Harb, was approaching from the direction of Syria. The caravan carried considerable Quraysh property and merchandise. It included thirty or forty Quraysh men, among them Makhramah ibn Nawfal and Amr ibn al-As. He sent the Muslims toward them, saying, “This is the Quraysh caravan. It contains abundant wealth. Go in that direction. Perhaps Allah will place that wealth in your possession.” The Muslims decided to go and intercept the caravan. Some prepared quickly, while others showed some reluctance and delayed, because they had not imagined that the Messenger of Allah (peace and blessings be upon him) was facing a battle.

When Abu Sufyan drew near the Hijaz, he sensed what was happening. He began questioning every traveler he encountered, for he was frightened by the Muslims’ preparations. At last, some travelers clearly informed him that Muhammad was setting out with his companions to attack him and his caravan. Abu Sufyan therefore proceeded cautiously. He immediately sent Damdam ibn Amr al-Ghifari to Mecca for a fee. He instructed him to go to the Quraysh, ask them to send armed men to bring their wealth to safety, and inform them that Muhammad was preparing to attack them with his followers. Damdam set off for Mecca very quickly.

Three days before Damdam reached Mecca, Atikah, the daughter of Abd al-Muttalib, had a terrifying dream. She told her brother Abbas about it, saying, “Brother, I had a bad dream today. I fear that some calamity may befall your people. So do not tell anyone what I am telling you.”

Abbas said, “What did you see in your dream?”

Atikah said, “I saw a rider descend onto the plain beside Mecca. Then he cried out in a loud voice, ‘O Quraysh, prepare yourselves for death within three days; beware!’ Then his camel carried him to the summit of Mount Abu Qubays. He cried out again and announced the same words. Then he rolled down a large rock from there. As the rock rolled down and reached the foot of the mountain, it shattered into pieces, and one piece or another of it fell into every house in Mecca.”

Abbas said, “This is a grave dream. Do not tell anyone about it. Keep it completely secret.”

As soon as Abbas went outside, he met his friend Walid ibn Rabi’ah. He told him the account of the dream and warned him not to tell anyone. Walid informed his father, Utbah. In this way, the news spread throughout Mecca. The Quraysh began discussing it at every gathering and meeting.

Abbas said, “The next day I went to circumambulate the Ka’bah. Abu Jahl was there discussing Atikah’s dream with a group of Quraysh. As soon as Abu Jahl saw me, he said, ‘Abbas, come this way after completing the circumambulation.’ After completing it, I went and sat with them. Abu Jahl said to me, ‘O son of Abd al-Muttalib, when did this woman-prophet tell you these things?’”

I said, “What are you talking about?”

Abu Jahl said, “I am talking about the dream Atikah saw.”

I said, “What dream did she see?”

Abu Jahl said, “O sons of Abd al-Muttalib, after your men went on prophesying, I see that your women have finally begun prophesying as well. Atikah supposedly saw in a dream someone saying, ‘Prepare yourselves within three days.’ We will wait three days for you. If what she said is true, then whatever is to happen will happen. But if three days pass and nothing occurs, we will issue a written proclamation about you declaring that there is no family in Arabia more given to falsehood than yours.”

Abbas said: I did not show much reaction to Abu Jahl’s words. I merely denied them and left it at that. I said, “Atikah saw no dream.” Then each of us went about his business. In the afternoon, every woman of the family of Abd al-Muttalib came to me one after another and said, “Why do you tolerate this vile scoundrel so much? For so long he has said whatever he pleased to our men. Now he has begun saying whatever he pleases to our women as well. You hear all this, yet it does not awaken any sense of honor in you.” I said, “By Allah, I feel extremely embarrassed. I did not show any particular reaction, but I will deal with him. Let him say it once more; then I will certainly do on your behalf what must be done.”

On the third day after Atikah’s dream, I went there. I was then seething with anger and resentment. I was thinking that I had not been able to treat the wretch as he deserved. If I got another opportunity, I would do this time what I had been unable to do. I entered the mosque and saw him there. I began moving toward him, waiting for him to repeat any part of what he had said that day so that I could pounce on him. Abu Jahl was slight and thin, but his gaze was sharp and his speech cutting. Suddenly, he hurried toward the mosque door. I said to myself, “May Allah’s curse be upon him! What has happened to him? Why is his entire being so terrified? Is it out of fear of my reproach?” Suddenly I realized that he had heard the cries of Damdam ibn Amr al-Ghifari, which I had not yet heard. Damdam had come into the desert of Makkah and, sitting atop his camel, was shouting, “O Quraysh, a great calamity! A great calamity! Your wealth is with Abu Sufyan. Muhammad has sent his companions after that wealth. It seems you will not be able to save it. Come forward to help! Come forward to help!” Before the Ghifari had even finished shouting these words, he had cut the camel’s nose, overturned the howdah, and torn his own shirt, performing a spectacular stunt.

Because of this dreadful event, none of us could pay attention to anyone else. The people prepared with great haste. They began saying, “Do Muhammad and his followers think that we are as helpless as the caravan of Ibn al-Hadrami? Never! This time they will certainly have a very different experience. That day they had dared to act so boldly against only two men—and even those were the sort who either wanted to leave the battlefield or wanted to send someone else in their place. Today the entire Quraysh tribe has prepared for war. Not a single prominent Quraysh leader has been left behind. Only Abu Lahab is absent; he has sent Asi ibn Hisham ibn al-Mughirah in his place.” Abu Lahab was owed four thousand dirhams by this man. Since he could not repay the debt because of his poverty, Abu Lahab sent him to war in exchange for the money owed, making him his substitute.

Umayyah ibn Khalaf had also decided not to go to war. He was a corpulent, dignified old man. Uqbah ibn Abi Mu’ayt came to him while Umayyah was sitting with people in the Sacred Mosque. He gave him a perfume made of sandalwood and said, “Here, perfume yourself with this, since you are a woman.” Umayyah said, “Get away from here! May Allah make you ugly.” Ashamed, old Umayyah then prepared to go to war.

The preparations were completed, and everyone was determined to go to the battlefield. Then, recalling the war they had fought against Banu Bakr ibn Abd Manat, they said, “We fear that they may attack us from behind.” This fear made them hesitant about going to war. At that point, Iblis appeared before them in the form of Suraqah ibn Malik ibn Jush’am al-Mudlaji. He said, “I will remain your protector so that the Kinana tribe cannot attack you from behind.” Reassured by this promise, they quickly left Makkah.

Meanwhile, the Messenger of Allah set out on the expedition with his Companions. Several days of Ramadan had passed. He appointed Amr ibn Umm Maktum to lead the prayer. He handed the white banner to Mus’ab ibn Umayr. Two black banners were carried before the Messenger of Allah. One was with Ali, son of Abu Talib, and was called the Eagle. The other was with one of the Ansar. That day, the Companions of the Messenger of Allah had a total of seventy camels. They took turns riding them. The Messenger of Allah, Ali ibn Abi Talib, and Murshed ibn Abi Murshed took turns riding one camel. Hamzah ibn Abd al-Muttalib and two servants of the Messenger of Allah, Zayd ibn Harithah and Abu Kabshah, rode another. Abu Bakr, Umar, and Abd al-Rahman ibn Awf rode a third. The Messenger of Allah traveled from Madinah along the road to Makkah and reached the mountain pass outside Madinah. From there he successively reached al-Aqiq, Dhu al-Hulayfah, Awlat al-Jaish, Turbam, Malal, Ghamis al-Him mam of Mar’ayn, Sayyalah in the stony land of al-Yamamah, Fajj al-Rawha, and then Shanuka. From there, when he reached a place called Arqaz Dhariyah, he met a Bedouin. He asked the Bedouin whether he had seen any people, but no information was obtained from him. The Companions said to the man, “Offer greetings to the Messenger of Allah.” He said, “Is there a messenger of Allah among you?” They all said, “Yes.” Then he said to the Messenger of Allah, “If you are the Messenger of Allah, tell me what is in the belly of this she-camel of mine.” Salamah ibn Sulamah ibn Waqsh said to him, “Do not ask the Messenger of Allah. Come to me, and I will tell you what is in her belly. You had intercourse with that she-camel, so there is a kid in her belly sired by you.” The Messenger of Allah immediately rebuked Salamah and said, “Be quiet. Are you speaking obscenely to the man?” Then he turned his attention elsewhere.

The Messenger of Allah stopped near a well called Saj saj at al-Rawha. He set out again from there. After traveling some distance, he left the road to Makkah and took the road on the right toward Najiyah. His destination was Badr. When he reached a place near Badr, he crossed a valley called Ruhqan. This valley lay between the mountain passes of Nazirah and Safra. From there he reached the mountain pass, then descended and arrived near Safra. Upon reaching it, he sent Basbas ibn Amr al-Juhani and Adi ibn Abu al-Zaghba al-Juhani to the Badr area to gather information about Abu Sufyan ibn Harb and the others. After sending the two men ahead, the Messenger of Allah set out toward Badr.

On the way, he learned that the Quraysh had set out from Makkah in full force to protect their trade caravan. The Messenger of Allah informed his Companions of this and consulted them about what they should do at that moment. Abu Bakr al-Siddiq was the first to stand and express his opinion most excellently. Then al-Miqdad ibn Amr stood and said, “O Messenger of Allah, proceed in the direction Allah has commanded you to go. By Allah, we will not say to you what the Children of Israel said to Moses: ‘Go, you and your Lord, and fight; we will remain sitting here.’ Rather, we say: Go, you and your Lord, and fight, and we too will fight alongside you as your supporters and the supporters of your Lord. By Him who sent you with the truth, if you were to take us to Bark al-Ghimad in the far reaches of Yemen, we would go there with you.” The Messenger of Allah thanked al-Miqdad and prayed for him.

Then the Messenger of Allah addressed the Ansar, saying, “Advise me.” He gave the Ansar such importance because they were the Muslims’ supporters. When they pledged allegiance at Aqabah, they had said, “O Messenger of Allah, until you come to our homeland, we are not responsible for you. When you come to us, you will be under our protection. Just as we protect our children and wives from every kind of danger, so will we protect you.” Therefore, the Messenger of Allah feared that the Ansar might think that they were responsible for helping and protecting him only if he were attacked by an enemy in Madinah. They might have thought that if the Messenger of Allah wanted to campaign against an enemy outside their homeland, they were not obliged to go with him. So, when he addressed the Ansar, Sa’d ibn Mu’adh said, “O Messenger of Allah, perhaps you wish to know our opinion.” The Messenger of Allah said, “Yes.” Sa’d said, “We have believed in you, and what you have brought is the absolute truth. On the basis of this conviction, we pledged and promised you that we would obey your commands and follow you. O Messenger of Allah, do what you think best. We are with you. By Allah, who sent you with the supreme truth, if you crossed this sea before us and descended into its bottomless waters, we would descend with you. Not one of us would remain behind without you. If tomorrow you wished to take us to face the enemy, we would have no objection. We are steadfast in battle and resolute in confronting the enemy. We hope that Allah will give you the opportunity to see such action from us that will delight your eyes. Relying upon Allah’s mercy, advance with us.”

The Messenger of Allah was pleased and greatly encouraged by Sa’d’s speech. Then he said, “Set out. Allah has promised me that one of the two caravans will fall into our hands. [56. One was the commercial caravan accompanied by Abu Sufyan and Amr ibn al-As; the other was the enormous, fully armed army led by Abu Jahl.] By Allah, it is as though I can already see the Quraysh suffering a miserable death.”

Then the Messenger of Allah set up camp near the plain of Badr. He went out on patrol with one other Companion. [57. He was Abu Bakr al-Siddiq, may Allah be pleased with him.] After traveling some distance, they encountered an old Arab. He asked whether the old man knew anything about the Quraysh or had heard any news about Muhammad and his companions. The old man said, “Tell me who you are; otherwise I will not tell you.” The Messenger of Allah said, “First tell us what we have asked to know. Then we will tell you who we are.” The old man said, “I have heard that Muhammad and his companions set out on such-and-such a day. If that is true, they should now be at such-and-such a place. And I have heard that the Quraysh set out on such-and-such a day. If that is true, they should have reached such-and-such a place today.” The old man named the places where the two groups had in fact arrived. Then he asked, “Where have you come from?” The Messenger of Allah said, “From water.” The old man said, “What do you mean, ‘from water’? From the water of Iraq?”

Then the Messenger of Allah returned to his Companions. At night, he sent a group of Companions, including Ali ibn Abi Talib, al-Zubayr ibn al-Awwam, and Sa’d ibn Abi Waqqas, to the water beside the plain of Badr to gather information about the Quraysh. There they saw a herd of camels belonging to the Quraysh drinking water, and among them they encountered Aslam, a servant of Banu al-Hajjaj, and Arid Abu Yasir, a servant of Banu As ibn Sa’id. They brought the two servants with them. The Messenger of Allah was praying at the time. They were asked, “Who are you?” They replied, “We are the Quraysh water-carriers. They sent us to bring drinking water for them.” The Muslims did not believe them, thinking that they were Abu Sufyan’s men. They were then beaten, and under the blows they were forced to admit that they were Abu Sufyan’s men. The Muslims then released them. After finishing his prayer, the Messenger of Allah said, “When they told the truth, you beat them; and when they lied, you released them. What kind of conduct is this? They were telling the truth. They are Quraysh. Tell me about the Quraysh.” They said, “By Allah, they are on the other side of that sand dune you can see in the distance.” The Messenger of Allah asked, “How many are they?” Aslam and Arid said, “We do not know.” He asked, “How many animals do they slaughter each day?” They said, “Some days ten, and some days nine.” The Messenger of Allah said, “Then their number must be between nine hundred and one thousand.” He then asked, “Which Quraysh leaders have come?” They said, “Utbah ibn Rabi’ah, Shaybah ibn Rabi’ah, Abu al-Bukhtari ibn Hisham, Hakim ibn Hizam, Nawfal ibn Khuwaylid, al-Harith ibn Amir ibn Nawfal, Tu’aymah ibn Adi ibn Nawfal, al-Nadr ibn al-Harith, Zum’ah ibn al-Aswad, Abu Jahl ibn Hisham, Umayyah ibn Khalaf, the two sons of al-Hajjaj, Nabih and Munabbih, Suhayl ibn Amr, and Amr ibn Abd Wudd.” After receiving this information, the Messenger of Allah went before the Muslims and said, “Makkah has sent you the finest pieces of its heart.”

Earlier, Basbas ibn Amr and Adi ibn Abu al-Zaghba had reached the plain of Badr while patrolling. They dismounted near a hill close to the watering place and filled a waterskin. Mujdi ibn Amr al-Juhani was then at the edge of the watering place. Among the people who came to the water were two female slaves. One of them began demanding payment of what was owed to her from the other. The indebted slave girl said, “The caravan is arriving tomorrow or the day after tomorrow. Then I will work for the caravan and repay what I owe you.” Mujdi said, “You are right.” He then reconciled the two women. Adi and Basbas, having heard the same conversation, returned to the Messenger of Allah and informed him of what they had heard. Abu Sufyan ibn Harb came ahead of the caravan as a precaution, leaving it behind. He went to the watering place and asked Mujdi ibn Amr, “Have you noticed anyone coming and going?” He replied, “I have seen no one suspicious. I only saw two riders on camels come to this hill, dismount, fill their waterskins, and leave.” Abu Sufyan went to the place where Basbas and Adi had dismounted. There he found some dung from their two camels, picked it up, and broke it apart. Inside he found some date stones. Seeing them, he said, “By Allah, this is fodder from Yathrib.” He hurried back to his caravan. He led the caravan along a different route, leaving the plain of Badr to the left and traveling swiftly along the coast.

When Abu Sufyan was certain that he had brought his caravan to safety, he sent this message to the Quraysh army: “You came to protect your trade caravan, your people, and your wealth. Allah has protected them. Therefore, return to Makkah.” In reply, Abu Jahl said, “We will not return until we reach the fair of Badr. We will stay here for three days, slaughter animals and hold a lavish feast, drink wine, and have singers play instruments and sing. We will tell the Arabs about our expedition and the story of raising an army. In this way, fear of us will become firmly rooted in their hearts forever. So let us go to the fair.” It should be noted that a fair was held every year on the plain of Badr, and it was one of Arabia’s famous fairs.

Thereafter, the Quraysh continued their arrangements and preparations. They pitched their tents on the other side of the relatively distant, desert-like hill of the Badr plain. Allah sent down heavy rain. The ground of the plain was not extremely barren; it was somewhat moist. The Messenger of Allah (peace and blessings be upon him) and his Companions received so much rain that the ground where they were stationed became wet, but it caused no difficulty for movement. On the other hand, the ground where the Quraysh were stationed became so sodden that movement became impossible. The Messenger of Allah (peace and blessings be upon him) moved the Muslim army to a place where more water had accumulated.

Hubab ibn al-Mundhir said, “O Messenger of Allah, did you choose this place by Allah’s command, so that we cannot move even slightly away from it? Or is this your own strategic opinion?” He said, “It is merely a strategy and my own opinion.” Hubab said, “O Messenger of Allah, choosing this place was not right. Therefore, move away from here with everyone. Pitch the tents where there is comparatively less water. Then we shall block the wells around that place. We shall build a reservoir over one of them and fill it with water. Then we shall fight the enemy. Thus, we shall have sufficient drinking water, but they will not.” The Messenger of Allah (peace and blessings be upon him) said, “You are right.” Thereafter, the Messenger of Allah (peace and blessings be upon him) rose with everyone and pitched the tents at a place where little water had collected. He then ordered the wells to be blocked, and this was done. A reservoir was built over one of the wells and filled with water, and water containers were placed in it.

Sa’d ibn Mu’adh said, “O Messenger of Allah, permit us to build a fortified platform for you, where you can remain while we carry you. Then we shall go to confront the enemy. If Allah grants us victory, our hope will be fulfilled. But if not, we shall carry you away, and you will join the other Muslims. O Prophet of Allah, a great number of Muslims could not come with you only because they do not know that you are going to war. They do not love you any less than we do. Had they known that you were going to fight, they would not have stayed behind. Through them, Allah would protect you, and they would be your well-wishers and fight as your supporters.”

The Messenger of Allah (peace and blessings be upon him) was pleased to hear Sa’d’s words, praised him, and prayed for his welfare. Thereafter, a fortified platform was built for the Messenger of Allah (peace and blessings be upon him), and he began to remain there.

In the morning, the Quraysh came out over the sandy hill. As soon as the Messenger of Allah (peace and blessings be upon him) saw them descending, he prayed, “O Allah, these are the Quraysh who, in pride and arrogance, have rebelled against You and denied Your Messenger, and have come to fight today. O Allah, the time has arrived for the help You promised me. O Allah, destroy them this morning.”

When everyone descended onto the battlefield, a group of the Quraysh advanced and reached the reservoir made by the Messenger of Allah (peace and blessings be upon him). Hakim ibn Hizam was among them. The Messenger of Allah (peace and blessings be upon him) told his Companions, “Do not prevent them.” Indeed, everyone who drank from that reservoir was killed that day. The sole exception was Hakim ibn Hizam, who was not killed. He later embraced Islam and became a good Muslim. He remembered this event throughout his life. Whenever he had to swear a solemn oath, he would say, “By the One who saved me on the day of the Battle of Badr.”

When the Muslims had become calm and steady, the Quraysh sent Umayr ibn Wahb al-Jumahi to determine the number of the Companions of the Messenger of Allah (peace and blessings be upon him). He rode around the army on his horse, made one circuit, returned, and said, “There may be a little more or a little less than three hundred. But give me a little more time to see whether they have any hidden base or supporters.” He then toured the entire plain but saw nothing. Returning, he said, “I found nothing. However, from their bearing it appears that they have come determined to die. The camels of Yathrib have brought certain death. They are a group whose only support and protection is their swords. By Allah, I am certain that if one of them is killed, one of you will be killed in return. When they have killed an equal number of men from among the Quraysh, it will no longer be good news for us. So think again even now.”

Hākim ibn Hizām, hearing this, went to the men of the Quraysh army. First he went to Utbah ibn Rabi’ah and said, “O father of Walid, you are one of the elder leaders of the Quraysh, and everyone accepts your word. Are you prepared to undertake something that will make you remembered forever?” He said, “Hākim, what are you trying to say?” Hākim said, “Take the Quraysh army back and undertake to settle the matter of the killing of your ally, Amr ibn al-Hadrami.” Utbah said, “I agree to that. I shall accept your advice in this matter. Hadrami was my ally, and I am prepared to pay his blood money and compensate his financial loss. Go to Abu Jahl. I think no one other than him will oppose the proposal to take the Quraysh back.” Thereafter, Utbah ibn Rabi’ah stood and addressed the Quraysh: “O Quraysh, we will gain nothing by fighting Muhammad and his companions. Indeed, even if we succeed in killing him today, harmony will never arise among us. No one will want to look at another, for each will be identified as the killer of his cousin, maternal cousin, or some other relative. So let us return and withdraw from the path of Muhammad and his followers. Let us leave their affair to the Arabs. If all the Arabs kill him together, our purpose will be achieved. If they do not, at least we shall be innocent in Muhammad’s eyes.”

Hakim said, “Then I went to Abu Jahl and saw him sharpening his weapons and equipment. I said to him, ‘O Abu al-Hakam, Utbah has sent me to you.’ Then I told him what Utbah had said. He immediately replied, ‘Utbah has lost his mind. Surely Muhammad has bewitched him. This can never be. We shall not return until Allah has decided finally between us and Muhammad. What Utbah said is not what is in his heart. Since Muhammad and his followers are very few in number, and his own son is among them, he has said this out of fear that his son’s life will be endangered if fighting takes place.’” Then he sent word to Amir ibn al-Hadrami, the brother of the slain Amr ibn al-Hadrami: “Your ally Utbah wants to take the Quraysh back, although you can see the opportunity for revenge within reach. Therefore, remind the Quraysh of their promise to fulfill their pledge to avenge your brother’s killing.” Amir ibn al-Hadrami stood up, opened the garment on his chest, and began lamenting loudly, “Alas, Amr! Alas, Amr!” At once the drums of war began to sound. The Quraysh became frenzied for battle. Amir nullified in an instant the wise initiative Utbah had undertaken.

Aswad ibn Abd al-Asad al-Makhzumi was an extremely wicked and ill-natured man among the Quraysh. He began his vile activity and declared, “I shall drink from the Muslims’ reservoir, or I shall destroy it. Even if I die, I do not care.” Saying this, he entered the battlefield, and Hamzah ibn Abd al-Muttalib confronted him. During their exchange of attacks, Hamzah struck Aswad’s leg with his sword. His leg was severed. At that time, he was near the reservoir. He fell on his back, and blood spurted from his leg. He then crawled again toward the reservoir and, in order to fulfill his pledge, entered within its boundary. Hamzah pursued him and killed him within the boundary of the reservoir.

Then Utbah ibn Rabi’ah entered the battlefield. His brother Shaybah and his son Walid came with him. Leaving the Quraysh ranks, he advanced and, shouting, called for single combat. Three young men from among the Ansar—Awf and Mu’awwidh ibn al-Harith, two brothers, and Abd Allah ibn Rawahah—stepped forward to face him. The Quraysh asked, “Who are you?” They replied, “We are the Ansar.” They said, “We have no need of you.” Then someone shouted, “O Muhammad, send those from our people who are our equals.” The Messenger of Allah (peace and blessings be upon him) then sent Ubaydah ibn al-Harith, Hamzah, and Ali. When they identified themselves, their opponents were pleased and said, “Good. Now we have worthy opponents.” The youngest mujahid of the Muslim army fought Utbah ibn Rabi’ah, Hamzah fought Shaybah, and Ali fought Walid ibn Utbah. Hamzah gave Shaybah, and Ali gave Walid, no opportunity to strike back; they finished them with their first blows. Ubaydah and Utbah exchanged one blow each and both were seriously wounded. Hamzah and Ali (may Allah be pleased with them) rushed forward and finished Utbah with their swords. Then they carried Ubaydah on their shoulders and brought him among the Muslim army.

Thereafter, both sides advanced toward each other together and drew close. The Messenger of Allah (peace and blessings be upon him) told his Companions not to attack until he gave the order. He said, “If the Quraysh surround you, drive them back by shooting arrows at them.” At that time, the Messenger of Allah (peace and blessings be upon him) arranged the Muslim army in ranks and remained, together with Abu Bakr al-Siddiq, in his platform-like position. No one else was there. He began praying to Allah to send the help He had promised. He said, “O Allah, if this small group of Muslims is destroyed today, there will be no one left to worship You.” Abu Bakr (may Allah be pleased with him) said, “O Messenger of Allah, pray to Allah. He will surely fulfill the promise He made to you.” For a while, the Messenger of Allah (peace and blessings be upon him) became drowsy inside his platform. Then help arrived. “Look, Gabriel is coming, driving a horse by its reins. The folds of his garment are covered with layers of dust.” Immediately, the Messenger of Allah (peace and blessings be upon him) came out and went to the battlefield, encouraging the mujahideen to fight: “By the One in Whose hand is Muhammad’s soul, whoever fights the unbelievers today with patience and sincerity, advancing only forward and never retreating under any circumstances, Allah will grant him Paradise.” Umayr ibn Humam of the Banu Salamah was eating several dates from his hand. As soon as he heard the words of the Messenger of Allah (peace and blessings be upon him), he said, “Wonderful! It seems that nothing stands between me and entering Paradise except attaining martyrdom.” Saying this, he threw away the dates in his hand, took up his sword, and entered the battle against the unbelievers. Shortly afterward, he attained martyrdom.

Thereafter, the Messenger of Allah (peace and blessings be upon him) took a handful of dust and advanced toward the Quraysh. He then blew it toward them, saying, “May their faces be disfigured.” He then ordered the Companions, “Launch a fierce attack.” Within a short time, the Quraysh suffered a crushing defeat. Many of the Quraysh’s leading chiefs were killed or taken prisoner.

Ibn Abbas (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) had told the Companions that day, “I have learned that some members of Banu Hashim have been forcibly brought to fight. They do not feel any need to fight us. Therefore, if anyone from Banu Hashim comes before you, do not kill him. If Abu al-Bukhtari ibn Hisham comes before anyone, do not kill him, for he too has been forcibly dragged here.” A certain man of the Muslim army, Abu Hudhayfah, said, “We shall kill our fathers, brothers, sons, and relatives, yet why should we spare Abbas? If he comes before me, I shall strike him with my sword.” When the Messenger of Allah (peace and blessings be upon him) heard this, he summoned Umar ibn al-Khattab (may Allah be pleased with him) and said, “O Umar, can the uncle of the Messenger of Allah be struck in the face with a sword?” Umar said, “O Messenger of Allah, permit me to cut off his neck with my sword. I am certain that Abu Hudhayfah has become a hypocrite.” Later, Abu Hudhayfah would say, “What I said that day at Badr has caused me anxiety. This anxiety will not leave me until it is atoned for through martyrdom.” He later attained martyrdom at the Battle of Yamamah.

The angels had helped the Muslims on many difficult occasions. He nevertheless ordered that they search among the slain to see whether Abu Jahl’s body was there. Ibn Mas’ud said, “I severed his head and brought it to the Messenger of Allah (peace and blessings be upon him). I said, ‘O Messenger of Allah, this is the head of Abu Jahl, the enemy of Allah.’ The Messenger of Allah (peace and blessings be upon him) said, ‘Is that truly so?’ I said, ‘By Allah, it is.’” Ibn Mas’ud said, “The Messenger of Allah (peace and blessings be upon him) had vowed to kill Abu Jahl. I then placed his head before the Messenger of Allah (peace and blessings be upon him), and he praised and thanked Allah.”

Later, the Messenger of Allah (peace and blessings be upon him) ordered that the bodies of the Quraysh leaders be thrown into a well. The bodies of all of them were thrown in except that of Umayyah ibn Khalaf. Umayyah’s body had swollen and stuck to his military garment. When the Companions tried to remove him from the garment, his flesh began to tear apart. Seeing this, they left him as he was and covered him with earth and stones. After the bodies had been thrown into the well, the Messenger of Allah (peace and blessings be upon him) stood there. It was midnight. The Companions heard the Messenger of Allah (peace and blessings be upon him) address each of those thrown into the well by name: “O people of the well! O Utbah, Shaybah, Umayyah, and Abu Jahl! Have you found the promise Allah made to you to be true? I have found the promise of my Lord to be true.” The Muslims said, “O Messenger of Allah, are you addressing people who have died and decayed?” The Messenger of Allah (peace and blessings be upon him) said, “They hear what I say just as you hear it, but they cannot respond.”

Thereafter, the Messenger of Allah (peace and blessings be upon him) ordered that the spoils of war held by the Muslim army be gathered. The Muslims disputed over them. Those who had collected the property said, “This property belongs to us.” Those who had fought the enemy said, “This property belongs to us, because if we had not fought, you would not have had the opportunity to collect it. Since we were engaged in battle with the Quraysh, we could not join you in gathering the spoils, and so you were able to collect them.” Those assigned to guard the Messenger of Allah (peace and blessings be upon him), fearing that the enemy might attack him from another direction, said, “By Allah, you are no more entitled to it than we are. We too had gained control of the enemy and intended to kill them. We also had no obstacle to collecting this property and intended to do so. But fearing that the enemy might launch another attack on the Messenger of Allah (peace and blessings be upon him), we remained on guard over him. Therefore, your right to this property is no greater than ours.”

The Messenger of Allah (peace and blessings be upon him) sent Abd Allah ibn Rawahah to the upper area of Madinah and Zayd ibn Harithah to the lower area with news of the Muslims’ victory. Thereafter, he set out toward Madinah with the polytheist prisoners of war, accompanied by the whole group. Among the prisoners were Utbah ibn Abi Mu’ayt and al-Nadr ibn al-Harith. The Messenger of Allah (peace and blessings be upon him) also took with him the spoils obtained from the polytheists. He entrusted Abd Allah ibn Ka’b ibn Amr ibn Awf with responsibility for guarding the spoils.

When the Messenger of Allah (peace and blessings be upon him) came out through the Safra pass and reached the sandy hill between the pass and al-Naziya, he sat there and distributed the spoils equally among the Muslims. Thereafter, the Messenger of Allah (peace and blessings be upon him) resumed his journey. When he reached Rawha, the Muslims there began congratulating the Messenger of Allah (peace and blessings be upon him) and his Companions on the great victory Allah had granted them. Salamah ibn Salamah (may Allah be pleased with him) said, “Why are you congratulating us? We merely fought a few experienced old men. They had become as weak as captive camels, so we slaughtered them.” The Messenger of Allah (peace and blessings be upon him) smiled and said, “Nephew, those were the leaders.”

When they reached the Safra pass, the prisoner of war al-Nadr ibn al-Harith was killed. Ali, the son of Abu Talib, killed him. Then they continued onward. When they reached Arq al-Zubayrah, Uqbah ibn Abi Mu’ayt was also killed. When the Messenger of Allah (peace and blessings be upon him) ordered his execution, Uqbah said, “Who will care for the children, O Muhammad?” The Messenger of Allah (peace and blessings be upon him) replied briefly, “The Fire!” Thereafter, Asim ibn Thabit ibn Abi al-Aflah al-Ansari killed Uqbah ibn Abi Mu’ayt. Then the Messenger of Allah (peace and blessings be upon him) continued his journey. He reached Madinah one day before the prisoners arrived. When the prisoners arrived, they were distributed among the Companions for lodging. Then he said, “Treat the prisoners of war with compassion.”

Meanwhile, Haythaman ibn Abd Allah was the first to reach Makkah with the humiliating news of the Quraysh’s disastrous defeat. The Quraysh began lamenting their slain. Then, restraining themselves, they said to one another, “Do not lament like this. If Muhammad and his followers learn of it, they will clap their hands with joy. And do not hurry to ransom the prisoners, lest Muhammad and his followers have an opportunity to be strict with you regarding the ransom.” Aswad, son of Abd al-Muttalib, had lost his three sons: Zam’ah, Aqil, and Harith. He wished to lament for his sons. At that time, deep in the night, he heard the weeping of a grieving woman. The blind Aswad said to one of his slaves, “Go and find out whether loud lamentation has been permitted. See whether the Quraysh are weeping for their slain. Then I shall weep for Zam’ah, for my heart is burning.” The slave returned and reported, “A woman is lamenting because she has lost her camel.” Hearing this, Aswad recited the following poem: “Why does this woman stay awake all night weeping so over a camel? In reality, she is not weeping for a young camel, but for a full moon whose fortune has been cut short—the full moon for whom the clans of Banu Husays, Makhzum, and Abu al-Walid are mourning. If I weep, there are many people to weep for Aqil and the brave lion Harith. It is impossible to mention all those who are weeping. Indeed, Zam’ah has no equal.”

Thereafter, the Quraysh arranged to ransom the prisoners of war. First, after obtaining their agreement to secure the release of Suhayl ibn Amr, the Muslims said, “Now pay the ransom.” Miqraz said, “Keep me in captivity in place of Suhayl and release him so that he can go and send the ransom.” They agreed, released Suhayl, and held Miqraz captive in his place. Before this, Umar ibn al-Khattab (may Allah be pleased with him) had said to the Messenger of Allah (peace and blessings be upon him), “O Messenger of Allah, permit me to pull out Suhayl’s front teeth, so that his tongue will protrude when he speaks and he will never again go about delivering speeches against you.” The Messenger of Allah (peace and blessings be upon him) said, “I will not disfigure his face, lest Allah disfigure mine despite my being a prophet.”

One of the prisoners of war was the son-in-law of the Messenger of Allah (peace and blessings be upon him), Abu al-As ibn Rabi ibn Abd al-Uzza, the husband of his daughter Zaynab. When Zaynab embraced Islam, she separated from Abu al-As, but the Messenger of Allah (peace and blessings be upon him) was not actually able to bring about their separation. Thus, although Zaynab had become a Muslim, she continued living in the home of her polytheist husband. In this situation, the Messenger of Allah (peace and blessings be upon him) migrated. Later, when the Quraysh went to the Battle of Badr, Abu al-As joined them. In this way, he became one of the prisoners of war and was brought to the Messenger of Allah (peace and blessings be upon him) in Madinah.

Thereafter, the people of Makkah began sending ransom for the release of the prisoners of war. Zaynab too sent some money and a necklace that Khadijah had given her at the time of her marriage as the ransom for Abu al-As ibn Rabi. When the Messenger of Allah (peace and blessings be upon him) saw the necklace, he was deeply moved. He said to the Companions, “If you think it appropriate, you may return the ransom sent by Zaynab and release her prisoner.” The Companions released him and returned the money and necklace sent as ransom.

Abu al-As went to Makkah, while Zaynab came to Madinah and began living with the Messenger of Allah (peace and blessings be upon him). Islam separated them. Shortly before the conquest of Makkah, Abu al-As went to Syria for trade. He had been entrusted with the trade money of both himself and the Quraysh, which had been given to him as capital. After completing his transactions, he was returning when a force sent by the Messenger of Allah (peace and blessings be upon him) seized his merchandise, while Abu al-As escaped. When the force came to the daughter of the Messenger of Allah (peace and blessings be upon him), Zaynab, and sought protection, she granted him protection. He had come to ask for the return of his belongings. In the morning, the Messenger of Allah (peace and blessings be upon him) went to pray and stood in prayer with the Companions. Zaynab then called out from the women’s chamber, “O people, listen! I have granted protection to Abu al-As ibn Rabi.” After the Messenger of Allah (peace and blessings be upon him) ended the prayer with the salutation, he turned to everyone and said, “O Muslims, have you also heard what I have heard?” Everyone said, “Yes, we have.” The Messenger of Allah (peace and blessings be upon him) said, “By Allah, I knew nothing of this matter before hearing this announcement. Under the agreement, anyone may seek protection from the Muslims.” Then the Messenger of Allah (peace and blessings be upon him) went to his daughter and told her, “Zaynab, take good care of Abu al-As, but do not let him come to you in seclusion, for you are not lawful for him now.”

Abd Allah ibn Abi Bakr said, “He sent a message to the force that had seized Abu al-As’s belongings: ‘You know our relationship with him. You have taken some of his possessions. If you kindly return his belongings, that would be preferable to us. If you do not wish to do so, they are spoils that Allah has given you, and you are the rightful owners of these possessions.’ They said, ‘O Messenger of Allah, rather, we shall return his belongings to him.’ Then one brought a bucket, another his old waterskin, another his leather vessel, and another even returned a small wooden handle. Thus, he received all his belongings back exactly as they were; not a single item was missing. He later took those things to Makkah, returned each person’s property to the Quraysh, and said, ‘O Quraysh, does anyone still have any property that has not been returned?’ They said, ‘May Allah reward you with the best reward. We have nothing else due to us. You have treated us like a truly trustworthy and noble man.’ He then said, ‘Then I testify that there is no deity but Allah and that Muhammad is His servant and Messenger. By Allah, I refrained from embracing Islam before the Messenger of Allah (peace and blessings be upon him) only because I feared that you might think I had done so in order to misappropriate your property. When Allah arranged for these things to be delivered to you and I was free of responsibility, I embraced Islam.’ Thereafter, Abu al-As (may Allah be pleased with him) went to the Messenger of Allah (peace and blessings be upon him).

Among the prisoners of war at Badr who were released out of compassion without paying ransom were Abu al-As ibn al-Rabi, al-Muttalib ibn Hantab, Sayfi ibn Abu Rifa’a, and Abu ‘Azza ‘Amr ibn ‘Abdullah ibn ‘Uthman. Abu ‘Azza was poor and burdened with many daughters. He went to the Messenger of Allah, peace and blessings be upon him, and said, “O Messenger of Allah, you know that I possess no wealth. I am extremely needy and burdened with many children. So show me compassion.” The Messenger of Allah, peace and blessings be upon him, waived his ransom and took a pledge from him that he would never again take up arms against the Messenger of Allah, peace and blessings be upon him. Abu ‘Azza returned to his people and recited the following poem in praise of the Messenger of Allah, peace and blessings be upon him:

“Who will convey this message of mine to the Messenger Muhammad?

You are truthful and the sovereign of the world, worthy of all praise.

You are the one who calls people to truth and justice,

a person greatly honored and of high rank by the grace of Almighty Allah,

a person greatly honored and of high rank on our behalf,

whoever fights against you is utterly wretched,

and whoever makes peace with you is supremely fortunate.”

The ransom collected from the polytheists ranged from one thousand to four thousand dirhams per prisoner. However, compassion was shown to those without means, and they were released without ransom. In total, 83 Muhajirun, 161 Ansar from the Aws tribe, and 170 Ansar from the Khazraj tribe took part in the Battle of Badr, and the Messenger of Allah, peace and blessings be upon him, allotted them shares of the spoils. The total number of Muslims who participated in the Battle of Badr, comprising the Ansar and the Muhajirun, was 314. The Messenger of Allah, peace and blessings be upon him, gave all of them shares of the spoils and their remuneration. The Battle of Badr took place on the morning of Friday, 17 Ramadan.

The Expedition against Banu Sulaym

After returning from the Battle of Badr, the Messenger of Allah, peace and blessings be upon him, stayed in Medina for seven days. He then led an expedition against the Banu Sulaym tribe. He personally led it and seized a watering place of theirs called Qadr. He encountered no resistance there. He spent the remaining days of Shawwal and the entire month of Dhu al-Qa’dah in Medina. During this period, he released most of the Quraysh prisoners of war in exchange for ransom. [58. When the Messenger of Allah, peace and blessings be upon him, departed on this expedition, he appointed Siba ibn Arqata al-Ghifari as caretaker of Medina. Some say that he left Ibn Umm Maktum in charge of Medina.]

The Expedition of Sawiq

In the month of Dhu al-Hijjah, Abu Sufyan ibn Harb launched the Expedition of Sawiq. That year, the polytheists had come to fight without performing the pilgrimage. For after Abu Sufyan and the other Quraysh men returned to Mecca, bearing the humiliation of defeat at Badr, they vowed that they would not put water on their heads to bathe away the impurity caused by sexual intercourse until they had launched another attack against Muhammad, peace and blessings be upon him, and taken proper revenge [59. As with the pilgrimage and marriage, this bath was also customary in the Age of Ignorance]. To fulfill this vow, Abu Sufyan set out with two hundred horsemen. After crossing Najdiyyah, he camped near a spring beside a mountain called Sa’ib, not far from Medina. Then, under cover of darkness, he reached the house of Huyayy ibn Akhtab of Banu Nadir and knocked at the door. Huyayy, apprehensive, refused to open it. So Abu Sufyan went to Sallam ibn Mishkam. At that time, this man was the chief of Banu Nadir and the custodian of the funds they had saved for confronting emergencies. When Abu Sufyan asked permission to enter his house, he granted it and also entertained him. Sallam informed him about the internal situation in Medina. Abu Sufyan then returned to his companions before dawn. He sent some men from the Quraysh army toward Medina. They reached a place called Uraib near Medina and set fire to its date orchard. There they found an Ansari and one of his allies on their joint farm and killed them. Then they disappeared in the direction from which they had come. The people of Medina became aware of what they had done. The Messenger of Allah, peace and blessings be upon him, set out in pursuit of them, leaving Bashir ibn ‘Abd al-Mundhir in charge of Medina. When he reached a place called Qarqarat al-Qadr and found no trace of Abu Sufyan and his men, he returned. He found some belongings they had abandoned inside the farm. They had thrown them away in order to lighten their load and flee quickly. [60. Most of the items abandoned by the Quraysh consisted of wheat or barley flour, which could be eaten with milk, honey, or ghee, or with water. This flour is called sawiq in Arabic. That is why this expedition was called the Expedition of Sawiq.] Since they had returned without fighting, the Muslims asked the Messenger of Allah, peace and blessings be upon him, “O Messenger of Allah, will this be counted as our jihad?” The Messenger of Allah, peace and blessings be upon him, said, “Yes.”

The Expedition of Dhu Amar

After returning from the Expedition of Sawiq, the Messenger of Allah, peace and blessings be upon him, spent all or nearly all of the remaining days of Dhu al-Hijjah in Medina. He then led an expedition against the Ghatafan tribe of Najd. This expedition was called the Expedition of Dhu Amar. He stayed in Najd for all or nearly all of Safar. He spent all of Rabi al-Awwal, except perhaps a few days, in Medina.

The Expedition of Bahran at Fur’u

This time he led another expedition against the Quraysh. He crossed the Hijaz and reached Bahran by way of the Fur’u region. He spent Rabi al-Thani and Jumada al-Ula there. Then he returned safely to Medina.

The Battle with Banu Qaynuqa

The main incident involving Banu Qaynuqa was as follows: an Arab woman brought some goods to sell in the market of Banu Qaynuqa. There she sat near a goldsmith’s shop. The people in the shop told the woman to uncover her face, but she refused. The goldsmith then took a corner of the cloth she was wearing and tied it to her back. The woman did not notice. When she stood up, she was suddenly exposed. The people in the market saw this and burst into laughter. The woman immediately cried out. A Muslim attacked the goldsmith and killed him. The goldsmith was a Jew, so the Jews joined together and killed that Muslim. The family of the slain Muslim then appealed to the Muslims. When they attacked in anger, war broke out between the Muslims and Banu Qaynuqa.

Among the Jews of Medina, Banu Qaynuqa were the first to violate the treaty concluded between the Messenger of Allah, peace and blessings be upon him, and them. Consequently, the Messenger of Allah, peace and blessings be upon him, besieged them and compelled them to surrender on favorable terms. When, with Allah’s help, the Messenger of Allah, peace and blessings be upon him, brought them to their knees, ‘Abdullah ibn Ubayy ibn Salul came to him and said, “O Muhammad, treat my allies kindly.” The Messenger of Allah, peace and blessings be upon him, gave no reply. He said again, “O Muhammad, treat my allies kindly.” The Messenger of Allah, peace and blessings be upon him, turned away. Then he thrust his hand into the pocket of the Messenger of Allah’s armor, and he said, “Let me go.” At this, the Messenger of Allah, peace and blessings be upon him, became so angry that his face reddened. Then he said to him, “Come on, let me go.” He said, “No. First guarantee that you will treat my allies kindly, and then I will let you go. Believe me, four hundred bareheaded warriors and three hundred armored warriors have made me secure against all the people of the world. And now you want to annihilate them in a single day. I am not safe for even a moment without them.” The Messenger of Allah, peace and blessings be upon him, said, “Very well. I leave them to your wishes.”

Then ‘Ubadah ibn al-Samit (may Allah be pleased with him) appeared before the Messenger of Allah, peace and blessings be upon him. He too had an alliance with Banu Qaynuqa. But without caring about that, he left them to the decision of the Messenger of Allah, peace and blessings be upon him, and declared before Allah and His Messenger that he was free of responsibility for the pact he had made with them. He said, “O Messenger of Allah, my allies and friends are only Allah, the Messenger, and the believers. I am completely free of alliance with these disbelievers.”

The following verses of Surah al-Ma’idah were revealed concerning ‘Ubadah ibn al-Samit and ‘Abdullah ibn Ubayy:

“O believers, do not ever take the Jews and Christians as friends and allies. They are allies of one another. Whoever among you takes them as allies is one of them. Surely Allah does not guide the wrongdoing people. You will see those whose hearts are diseased hastening toward them concerning the Jews and Christians, saying, ‘We fear that some calamity may befall us.’ Perhaps Allah will bring victory or some other matter from His side; then they will regret what they concealed within themselves. The believers will say, ‘Are these the people who swore their strongest oaths that they were with you?’ Their deeds have become worthless, and they have become losers. O believers, whoever among you turns away from his religion—Allah will soon bring a people whom He loves and who love Him, humble toward the believers and firm toward the disbelievers, striving in the way of Allah and fearing no blame from any blamer. That is a favor from Allah; He grants it to whom He wills. Indeed, Allah is All-Encompassing, All-Knowing. Your only friends and allies are Allah, His Messenger, and those believers who establish prayer, give zakat, and bow in obedience. Whoever takes Allah, His Messenger, and the believers as allies is indeed of the party of Allah; surely the party of Allah is the one that will prevail.”

Zayd ibn Harithah’s Expedition to Qaradah

Qaradah is a watering place in Najd. The reason for this expedition was that, after the events of Badr, the Quraysh considered their customary route to Syria dangerous and began traveling by way of Iraq. A trading party led by Abu Sufyan set out for Syria along this route. Their principal merchandise was a large quantity of silver. Furāt ibn Hayyan of Banu Bakr ibn Wa’il was their hired guide. The Messenger of Allah, peace and blessings be upon him, sent Zayd ibn Harithah to attack this caravan. He went to Qaradah and intercepted the caravan. When its people fled in fear for their lives, he brought the entire caravan, along with its merchandise, before the Messenger of Allah, peace and blessings be upon him.

The Battle of Uhud

When the Quraysh disbelievers reached Mecca bearing the disgrace of defeat at Badr, and Abu Sufyan returned to Mecca with his caravan, a group of Quraysh—including ‘Abdullah ibn Abi Rabi’ah, ‘Ikrimah ibn Abu Jahl, and Safwan ibn Umayyah—whose fathers, sons, or brothers had been killed in the battle, went to Abu Sufyan. The profit that Abu Sufyan had made from that caravan was still in his possession. They said, “O Quraysh, Muhammad has inflicted a great loss on you and killed your best men. Now help us with all the wealth from this caravan, and perhaps we will be able to take appropriate revenge for those we have lost.” Everyone agreed.

Then Abu Sufyan, the non-Quraysh members of his caravan—especially those from the Kinana tribe and the people of Tihamah who were loyal to the Quraysh—agreed to go to war, and the Quraysh decided to go to war against Muhammad. To stir up the spirit of vengeance and prevent the warriors from fleeing, the Quraysh took some women with them. The commander, Abu Sufyan, took his wife Hind bint ‘Utbah; ‘Ikrimah ibn Abu Jahl took Umm Hakim bint al-Harith; al-Harith ibn Hisham took Fatimah bint al-Walid; Safwan ibn Umayyah took Barzah bint Mas’ud; and ‘Amr ibn al-‘As took Baritah bint Munabbih. Then they advanced toward Medina. They camped near Mount Batn al-Subkha, beside two springs emerging from a canal at the mouth of the valley facing Medina. The Messenger of Allah, peace and blessings be upon him, and the Muslims heard that they had taken up position there. The Messenger of Allah, peace and blessings be upon him, addressed the Muslims and said, “I saw a good dream. I saw that one of my cows had been slaughtered, and it was as though the sharp edge of my sword had cracked. I also saw that I had put my hand inside a protective shield. [61. The Messenger of Allah, peace and blessings be upon him, said, ‘The slaughter of the cow signifies that some of my Companions will be killed. The crack I saw in the sharp edge of my sword is a sign that a member of my family will be killed.’] By this shield I understood Medina. If you think that you should remain in Medina and challenge them to battle while they stay where they have taken up position, you may do so. If they remain there, it will prove to be a very bad position for them. But if they enter Medina, we will fight them from within Medina.”

The Messenger of Allah, peace and blessings be upon him, did not actually want to leave Medina. ‘Abdullah ibn Ubayy ibn Salul likewise opposed going outside Medina to fight. But the Muslims who had been unable to participate in the Battle of Badr, and for whom Allah had ordained the honor of participating in Uhud and other battles, said, “O Messenger of Allah, take us outside Medina to confront the enemy. Do not let them think that we have become weak or cowardly.”

‘Abdullah ibn Ubayy ibn Salul said, “O Messenger of Allah, remain in Medina and do not go out. By Allah, if we leave Medina, the enemy will be able to harm us more. But if the enemy enters Medina and attacks, we will inflict a greater disaster on them. So, O Messenger of Allah, leave the disbelievers where they are. If they remain there, this place will prove to be the worst possible place for them to lay siege. If they enter Medina, our men will confront them in face-to-face combat, while the women and children will throw stones at them from above. And if they retreat, they will return just as they came.” On the other hand, the Muslims who wished to fight the Quraysh outside Medina began expressing their desire to the Messenger of Allah, peace and blessings be upon him. Meanwhile, the Messenger of Allah, peace and blessings be upon him, entered his house and donned his battle gear. It was Friday. On that same day, an Ansari named Malik ibn ‘Amr died. The Messenger of Allah, peace and blessings be upon him, performed his funeral prayer. Then he came before the Muslim assembly. The Muslims regretted that he had thought of confronting the Quraysh from within Medina. They said, “O Messenger of Allah, we did not accept your opinion, and that was not right of us. If you wish to remain in Medina, then do so.” The Messenger of Allah, peace and blessings be upon him, said, “No. Once a prophet has put on his armor, it is not fitting for him to remove it without fighting.” Then the Messenger of Allah, peace and blessings be upon him, set out with one thousand Companions. When they reached a place called Shawt, between Medina and Uhud, ‘Abdullah ibn Ubayy ibn Salul withdrew with nearly one-third of the men. He said, “The Messenger of Allah, peace and blessings be upon him, listened to them and not to me. O people, I do not understand why we should sacrifice so many lives.”

He withdrew from the Muslim army with the hypocrites and wavering followers of his tribe. ‘Abdullah ibn ‘Amr ibn Haram followed them and said, “I implore you: do not leave your Muslim brothers and the Prophet of Allah exposed to the attack of the enemy before them.” They said, “If we had thought there would be fighting, we would not have left you. We do not think there will be any fighting.” When they refused at all costs to return to the battlefield, ‘Abdullah said, “O enemies of Allah, may Allah drive you away. Allah will not leave His Messenger in need of you. Allah is sufficient for him.”

The Ansar said, “O Messenger of Allah, what if we seek help from our Jewish allies?” He said, “There is no use in them.” The Messenger of Allah, peace and blessings be upon him, continued preparing for battle. He took up position in a valley near Mount Uhud. He deployed the soldiers along the edge nearest the mountain and stood with the mountain behind him. He told the soldiers, “No one is to begin fighting until I give the order.” By then, the Quraysh had released all their camels and horses into the fertile land of Shamgar, irrigated by the Muslims’ canal, not far from Uhud. Hearing the Messenger of Allah’s prohibition against beginning the battle, an Ansari said, “We have not yet collected our due share from the cultivated lands of Aws and Khazraj. How can we tolerate animals grazing there in such circumstances?”

Then the Messenger of Allah, peace and blessings be upon him, equipped his seven hundred soldiers for battle. He appointed ‘Abdullah ibn Jubayr commander of a fifty-man archery unit. He was marked with a white cloth. The Messenger of Allah, peace and blessings be upon him, told him, “Drive back the enemy cavalry by shooting arrows at them. Whether we win or lose the battle, do not let anyone come from behind. Stand firmly at your position so that we are not attacked from your direction.” The Messenger of Allah, peace and blessings be upon him, put on two coats of armor and gave the banner to Mus’ab ibn ‘Umayr.

That day, the Messenger of Allah, peace and blessings be upon him, initially did not accept the fifteen-year-old Samurah ibn Jundub and Rafi’ ibn Khadij as combatants. Later, many Companions said, “O Messenger of Allah, Rafi’ is a good archer.” Hearing this, the Messenger of Allah, peace and blessings be upon him, permitted him. When Rafi’ was permitted, others said, “O Messenger of Allah, Samurah can defeat Rafi’ in wrestling.” So he also permitted Samurah. But he did not permit Usamah ibn Zayd, ‘Abdullah ibn ‘Amr, Zayd ibn Thabit, al-Bara ibn Hazm, and Usayd ibn Zuhayr. They were later permitted to participate in the Battle of the Trench, when they were fifteen years old.

The Quraysh prepared their army of three thousand warriors for battle. They had two hundred horses with them. Khalid ibn al-Walid was placed on the right flank of the cavalry, and ‘Ikrimah ibn Abu Jahl on the left.

The Messenger of Allah, peace and blessings be upon him, displayed his sword and said, “Who is ready to fulfill this sword’s due?” Many stepped forward, but he gave the sword to none of them.

Abu Dujanah stepped forward and said, “O Messenger of Allah, what is this sword’s due?” The Messenger of Allah, peace and blessings be upon him, said, “Its due is that you strike the enemy with it so repeatedly that it becomes bent.” Abu Dujanah said, “O Messenger of Allah, I will take it and fulfill its due.” He gave the sword to Abu Dujanah. Abu Dujanah was indeed an exceptionally brave and heroic warrior. During battle, he walked with an extremely proud bearing. He had a red headband. When he struck his own body with it, people understood that he was about to enter the battle. After taking the sword from the Messenger of Allah, peace and blessings be upon him, he brought out the headband and struck his head with it. Then he began walking with a swaying, proud gait among the ranks of the soldiers. Seeing this, the Messenger of Allah, peace and blessings be upon him, said, “This manner of walking outside the battlefield is greatly disliked by Allah.”

Meanwhile, Abu Sufyan, seeking to rouse the Banu ‘Abd al-Dar, who carried the banner of his army, said, “O Banu ‘Abd al-Dar, you carried our banner at the Battle of Badr. But you saw what happened to us in that battle. Remember, attacks on the army come from the direction of the banner. If the banner falls, the soldiers are routed. So either hold the banner firmly or step aside. We can hold it ourselves.” Hearing this, the banner-bearers focused their attention on the banner and pledged to Abu Sufyan, saying, “We entrust our command to you. Tomorrow, when we enter the battle, you will see how we fight.” Abu Sufyan wanted to instill precisely this determination in them.

When the fighting began the next day, Hind, the daughter of ‘Utbah, followed the men with her companion women, beating drums and urging them on with these words:

“Excellent, O Banu ‘Abd al-Dar,

excellent is your endeavor, O guardians of the rear!

Strike with every sharp sword!”

They also said, “If you keep advancing, I will embrace you and spread soft cushions for you.”

And if you turn away

we will separate ourselves,

you will not receive our love.”

During the Battle of Uhud, so that the Companions could recognize one another, the Messenger of Allah (peace and blessings be upon him) taught them a rallying cry: “Amit, Amit!” meaning, “Strike a deadly blow! Strike a deadly blow!”

Gradually, the battle became intense. Abu Dujana fought with such extraordinary valor that he advanced, killing everyone he encountered. Zubayr ibn al-Awwam said, “A man from among the polytheists began killing any of our soldiers he saw. Abu Dujana and this man advanced toward each other. I prayed that Allah would bring the two of them together. Soon they confronted each other and began striking one another. The polytheist struck Abu Dujana, but Abu Dujana warded off the blow with his leather shield. The sword entered the shield and remained stuck in it. Abu Dujana then struck him in return and killed him. Afterward, I saw him raise his sword over the head of Hind bint Utba. But the next moment he lowered the sword. [62. Abu Dujana said: I saw someone on the battlefield inciting the unbelievers. I advanced to stop him. As soon as I raised my sword, the person cried out in anguish. I saw that it was a woman. I refrained, thinking that striking a woman with the sword of the Messenger of Allah (peace and blessings be upon him) would dishonor the sword.]

Hamza ibn Abd al-Muttalib (may Allah be pleased with him), fighting his way forward, killed Artat ibn Abd Shurahbil. He was one of the members of the standard-bearing group. A moment later, Hamza saw Siba ibn Abd al-Uzza passing by him. He challenged him to fight, saying, “Come out before me, son of the circumciser!” Siba’s mother earned her living by circumcising women in Mecca.

Wahshi, the slave of Jubayr ibn Mut’im, said, “I was watching Hamza. I saw him raise his sword against the enemy and finish them off in the blink of an eye. He left no one in front of him alive. As he fought, his entire body became covered in dust, making him look like a gray camel. At that moment, Siba ibn Abd al-Uzza passed in front of me and came near Hamza. Seeing him, Hamza roared, ‘Son of the circumciser, come to me and let me show you some fun!’ Saying this, he struck him, but it seemed that the blow did not hit his head. I aimed my spear at Hamza. When I was sure that my aim was true, I threw it at him. The spear pierced his abdomen and emerged between his thighs. Even then he advanced toward me, but the next moment he fell, powerless. I gave him a little time, and he succumbed to death. Then I went over and pulled out my spear.”

Then I returned to the Quraysh army. I had no purpose on the battlefield other than killing Hamza. I killed him knowing that if I succeeded, I would be set free. As soon as I returned to Mecca, I was freed. I then continued living in Mecca. When the Messenger of Allah (peace and blessings be upon him) conquered Mecca, I fled to Ta’if and stayed there. But when a delegation from Ta’if went to the Messenger of Allah (peace and blessings be upon him) to accept Islam, I became bewildered. I could not decide where to go. I thought of going to Syria or Yemen, since I would be safe there. Meanwhile, someone told me, ‘Muhammad (peace and blessings be upon him) does not kill anyone who accepts Islam and recites the testimony of faith.’ Hearing this, I went to the Messenger of Allah (peace and blessings be upon him). When he saw me in his presence, standing before him and declaring my submission to the true religion, he was overcome with astonishment. He looked up at me and said, ‘Sit down. Tell me how you killed Hamza.’ I related the entire incident to him. After hearing everything, the Messenger of Allah (peace and blessings be upon him) said, ‘You must never come before me again. I do not want to see you.’ Thereafter, as long as the Messenger of Allah (peace and blessings be upon him) remained alive, whenever I went to him I would move aside so that he would not see my face.

Mus’ab ibn Umayr (may Allah be pleased with him) fought heroically to protect the Messenger of Allah (peace and blessings be upon him) and was martyred. He was killed by Ibn Qim’ah al-Laythi, who thought that he had killed the Messenger of Allah (peace and blessings be upon him). He therefore returned to the Quraysh and said, “I have killed Muhammad.” After Mus’ab was killed, the Messenger of Allah (peace and blessings be upon him) entrusted the standard to Ali ibn Abu Talib. Then Ali (may Allah be pleased with him) and the other Muslim heroes and warriors plunged into battle.

When the Battle of Uhud assumed a terrifying character, the Messenger of Allah (peace and blessings be upon him) sat beneath the standard of the Ansar. Through a messenger, he instructed Ali (may Allah be pleased with him), “Advance with the standard.” Ali advanced and shouted, “I am the father of terror.” [63. Abu Sa’d of the Quraysh had shouted, “I am the creator of terror. Who is ready to fight me? Come!” Ali (may Allah be pleased with him) shouted this in response.] Abu Sa’d came forward and said to him, “Father of terror, do you wish to fight?” Ali replied, “Yes.” Then the two began fighting. They exchanged blows until Ali struck him once and brought him down. Having felled him, Ali (may Allah be pleased with him) withdrew without delivering a fatal blow. His companions asked him, “Why did you withdraw without finishing him?” He replied, “Abu Sa’d exposed his private parts to me. But compassion and pity arose in my heart for him, and out of that compassion I moved away from him. Yet I realized that Allah Himself had killed him.”

Asim ibn Thabit ibn Abu al-Aqlah (may Allah be pleased with him) entered the battle and killed Musafi ibn Talha and his brother, Julas ibn Talha. He struck each of them separately with his spear. Wounded, each of them went to his mother, Sulafa, and rested his head in her lap. Sulafa asked her son, “My dear son, who wounded you?” He replied, “Ibn Abu al-Aqlah.” Sulafa then vowed that if she could kill Asim ibn Thabit ibn Abu al-Aqlah, she would drink wine from his skull.

Hanzala ibn Abu Amir Ghassil [He was posthumously given the title Ghassil because the angels washed his body.] engaged Abu Sufyan in combat. At one point Hanzala gained the upper hand over Abu Sufyan. Seeing this, a Quraysh warrior named Shaddad ibn al-Aswad attacked Hanzala by surprise and killed him. The Messenger of Allah (peace and blessings be upon him) told the Companions, “The angels are washing your companion Hanzala.” Later, it was learned from his wife that ritual bathing had been obligatory for him. After hearing the call to jihad, he had not had time to bathe and had immediately gone to the battlefield.

Then Allah sent His help down upon the Muslims and fulfilled His promise to them. As a result, they were able to kill and destroy large numbers of the Quraysh army. Unable to withstand the Muslim army’s attack, the unbelievers were forced to flee and suffered a crushing defeat.

Zubayr (may Allah be pleased with him) said, “By Allah, I saw Hind, the daughter of Utba, and her companions fleeing at full speed. I did not see any group of polytheists, large or small, advance to save them from capture. Just as victory was nearing complete fulfillment, the archers suddenly abandoned their position and pursued the fleeing Quraysh army, leaving the mountain pass behind us open. We were attacked from the rear. At that very moment, someone shouted, ‘Muhammad has been killed.’ Helpless, we returned to the battlefield, and the Quraysh army also renewed its assault against us. Yet we had even routed their standard-bearers and rendered them so helpless that no one could approach their fallen standard. Finally, a woman named Amrah bint al-Harithiyyah picked it up and carried it to the Quraysh. They then regrouped around and under the protection of that standard.

The Muslims became scattered. Taking advantage of this, the enemy entered among them and launched a massive attack. Thus that day became a day of severe trial and purification. Allah honored a considerable number of Muslims with martyrdom. The enemy even reached the Messenger of Allah (peace and blessings be upon him). He was struck on one side of his body, breaking his tooth and injuring his face and lips. Utba ibn Abi Waqqas had inflicted this blow. His entire face became bloodstained. As he wiped the blood with his hand, he said, “How can a people prosper who have bloodied the face of their Prophet, while he is calling them toward Allah Most High?” In response to this statement, Allah Most High revealed the following verse:

Arabic text omitted

“(O Prophet!) You have no authority over the final decision. The authority belongs to Allah. He may forgive them, or He may punish them, for they are wrongdoers.” (Al Imran)

According to the narration of Abu Sa’id al-Khudri (may Allah be pleased with him), the spear blow of Utba ibn Abi Waqqas broke the lower tooth on the right side of the Messenger of Allah (peace and blessings be upon him) and injured his lower lip. Abdullah ibn Shihab al-Zuhri wounded his forehead, while Ibn Qumra struck the upper part of his jaw. As a result, two links of the Messenger of Allah’s helmet broke off and pierced his jaw. Then he fell into one of the pits that Abu Amir had dug to cause the Muslims to fall into them unknowingly. At that moment, Ali (may Allah be pleased with him) came and took his hand, while Talha ibn Ubaydullah (may Allah be pleased with him) lifted him up. With their help, the Messenger of Allah (peace and blessings be upon him) was able to stand. Malik ibn Sinan, the father of Abu Sa’id al-Khudri, sucked the blood from the Messenger of Allah’s face. Noticing this, the Messenger of Allah (peace and blessings be upon him) said, “The Fire of Hell will not touch the blood with which my blood has mingled.”

When the polytheist army surrounded the Messenger of Allah (peace and blessings be upon him) from all sides, he said, “Who is there who is prepared to sacrifice his life to defend us?” Hearing this, five Ansari Companions, including Ziyad ibn Sakan, rose and began fighting one after another until they were martyred while protecting the Messenger of Allah (peace and blessings be upon him). The last was either Ziyad ibn Sakan or Ammarah ibn Yazid ibn al-Sakan. He too fought with great valor and was severely wounded. In the meantime, a group of Muslims returned to the spot, fought on behalf of the wounded Companion, and drove back the enemy after defeating them. The Messenger of Allah (peace and blessings be upon him) pointed to the wounded Companion and said, “Bring him to me.” The Muslims brought him to the Messenger of Allah (peace and blessings be upon him), who laid his head on his knee. In that position, the Companion passed away.

Abu Dujana (may Allah be pleased with him) made his own body into a shield and protected the Messenger of Allah (peace and blessings be upon him). Arrows were piercing his back, while he stood bent over the Messenger of Allah (peace and blessings be upon him), shielding him. In this way, a great many arrows became embedded in his body. Sa’d ibn Abi Waqqas continued shooting arrows in an effort to defend the Messenger of Allah (peace and blessings be upon him). Sa’d said, “I saw Abu Dujana handing me arrows one after another and saying, ‘May my parents be sacrificed for you. Keep shooting.’ At times he even gave me arrows without arrowheads and said, ‘Shoot.’”

After the defeat and the rumor that the Messenger of Allah (peace and blessings be upon him) had been martyred had spread, Ka’b ibn Malik was the first to recognize him. Ka’b said, “The Messenger of Allah’s eyes were shining from beneath his helmet, and I recognized him by them. I immediately cried out, ‘O Muslims, good news! The Messenger of Allah (peace and blessings be upon him) is alive. He is here.’” The Messenger of Allah (peace and blessings be upon him) then gestured to him and said, “Be quiet.”

After the Muslims recognized the Messenger of Allah (peace and blessings be upon him), they all took him to the mountain pass. At that time, a group of Muslims were with the Messenger of Allah (peace and blessings be upon him), including Abu Bakr al-Siddiq, Umar al-Faruq, Ali ibn Abu Talib, Talha ibn Ubaydullah, and Zubayr ibn al-Awwam.

While the Messenger of Allah (peace and blessings be upon him) was resting in the mountain pass, Ubayy ibn Khalaf arrived there. He said, “Muhammad, even if you escape with your life this time, you will not escape me.” The Muslims said, “O Messenger of Allah, is it proper for any of us to show compassion to this man?” The Messenger of Allah (peace and blessings be upon him) said, “Let him come.” When he approached the Messenger of Allah (peace and blessings be upon him), the latter took a spear from Harith ibn Simmah. According to some reports, after taking the spear, the Messenger of Allah (peace and blessings be upon him) made such a terrifying feint that we became frightened and scattered away from him, just as a swarm of poisonous hornets flies apart when a camel suddenly moves violently beneath them. Then the Messenger of Allah (peace and blessings be upon him) advanced toward Ubayy and struck him in the neck with the spear. Struck by it, Ubayy ibn Khalaf fell from the back of his horse and rolled over several times.

Earlier, Ubayy ibn Khalaf had met the Messenger of Allah (peace and blessings be upon him) in Mecca and said, “Muhammad, I have a horse named Awj. I feed it one faraq of grain every day (forty kilograms). I will ride this horse and kill you.” The Messenger of Allah (peace and blessings be upon him) would reply, “Rather, if Allah wills, I will kill you.”

Although the wound that the Messenger of Allah (peace and blessings be upon him) inflicted on Ubayy’s shoulder was not particularly serious, it was bleeding. In that condition he returned to the Quraysh and said, “By Allah, Muhammad has killed me.” The Quraysh said, “In fact, your mind has become excessively frightened. You have nothing to fear.” He replied, “When we were in Mecca, Muhammad told me, ‘I will kill you myself.’ Now I fear that even if he merely spits at me, I will die.” The Quraysh set out toward Mecca with him. On the way, at a place called Sarif, this enemy of Allah’s life came to an end.

When the Messenger of Allah (peace and blessings be upon him) reached the entrance to the mountain pass, Ali ibn Abu Talib (may Allah be pleased with him) went in search of water. He filled a waterskin from Mehras, a pond or stone-enclosed lake near Uhud, and brought it for the Messenger of Allah (peace and blessings be upon him) to drink. The Messenger of Allah (peace and blessings be upon him) detected an unpleasant smell in the water and did not drink it. Rather, he washed the blood from his face with it and poured some over his head, saying, “The one who has bloodied the face of Allah’s Prophet will be subject to Allah’s terrible wrath.”

Then the Messenger of Allah (peace and blessings be upon him) attempted to climb a hill on the mountain. But he had become quite weak and could exert himself only with the help of two suits of armor. When he failed to climb the hill, Talha ibn Ubaydullah (may Allah be pleased with him) carried him up on his neck. The Messenger of Allah (peace and blessings be upon him) said, “Because of the kindness Talha showed to the Messenger, Paradise has become assured for him.”

Among those killed at the Battle of Uhud was Mukhayriq of the Banu Tha’laba tribe. On the day of the Battle of Uhud, he said to the Jews of his tribe, “O Jews, you surely know that it is your duty to help Muhammad (peace and blessings be upon him).” The Jews said, “But today is Saturday.” He replied, “The excuse of Saturday is not valid for you.” Then he set out for battle with his sword and equipment. He said, “If I die, all my property belongs to Muhammad. He may use it as he wishes.” Then he went to the Messenger of Allah (peace and blessings be upon him), fought on his side, and was killed. The Messenger of Allah (peace and blessings be upon him) said, “Mukhayriq is the best of the Jews.”

Abu Hurayra (may Allah be pleased with him) used to say, “Tell me, who is the person who will enter Paradise although he never prayed?” Unable to answer, the people would ask, “Who is that fortunate person?” He would say, “Usayrim, Amr ibn Thabit ibn Waqqash of Banu Abd al-Ashhal.” Husayn ibn Abd al-Rahman said, “I asked Mahmud ibn Asad, ‘What sort of person was Usayrim?’ He replied, ‘He had previously refused to accept Islam. But on the day the Messenger of Allah (peace and blessings be upon him) set out for Uhud, he realized the truth of Islam and accepted it. Then he rushed off with his sword and reached the battlefield. He began fighting and was so severely wounded that he became immobile. Later, the people of Banu Abd al-Ashhal went to the battlefield to search for the bodies of their people and found him. Recognizing him, they began saying to one another, “How did Usayrim come here? He used to reject Islam.” They then asked him, “O Amr, why did you come here to fight? Out of tribal loyalty, or because of the attraction of Islam?” He replied, “Because of the attraction of Islam. I have believed in Allah and His Messenger and become a Muslim. Then I came with my sword to the Messenger of Allah (peace and blessings be upon him), fought, and was wounded.” Shortly afterward, Usayrim died before their eyes. When the Messenger of Allah (peace and blessings be upon him) heard his story, he said, “He is one of the people of Paradise.”’”

Amr ibn Jamuh was an extremely lame man. He had four sons like lions, and they would go with the Messenger of Allah (peace and blessings be upon him) to fight in various battles. On the day of the Battle of Uhud, they tried to keep their father, Amr, from going. They said, “Allah has exempted you from the duty of going to war.” Amr went to the Messenger of Allah (peace and blessings be upon him) and said, “My sons do not want to let me go with you in this battle. By Allah, I hope to enter Paradise with this lame leg.”

The Messenger of Allah (peace and blessings be upon him) said, “It is true that Allah has exempted you from the duty of jihad.” But he said to Amr’s sons, “You may as well not prevent your father from going to battle. It may be that Allah has decreed martyrdom for him.” Amr then fought at Uhud and was martyred. Meanwhile, Hind, the daughter of Utba, and her companions began mutilating the bodies of the Companions of the Messenger of Allah (peace and blessings be upon him) who had been killed. They cut off their noses and ears. Hind made anklets, ankle bands, and necklaces from them and gave those ankle bands, necklaces, and earrings to Wahshi, the slave of Jubayr ibn Mut’im. She cut out Hamza’s liver and chewed it, but, unable to swallow it, spat it out.

Halis ibn Dhabban was the commander of the Abyssinian soldiers in the Quraysh army that day. He was passing by Abu Sufyan when he saw Abu Sufyan striking Hamza’s chin with the blade of his spear and saying, “You disobedient one! Now taste the pleasure of it.” Halis could not remain silent after seeing this. The people of Banu Kinana were nearby. He called them and said, “O Banu Kinana, look at the Quraysh leader! See what he is doing to his dead cousin.” Abu Sufyan, embarrassed, said, “What a calamity—this was my slip. Do not tell anyone.”

Then Abu Sufyan decided to return home from the battlefield. Just before departing, he climbed the mountain and shouted loudly, “The active people have received their due reward. Victory and defeat in war alternate: one day for one side and another day for the other. O Hubal”—the name of an idol—“be exalted,” meaning, “Grant victory to your religion.” The Messenger of Allah (peace and blessings be upon him) instructed Umar (may Allah be pleased with him) to answer this cry and said, “Say, ‘Allah is the Most Great and the Most High. We and you are not equal. Our slain are in Paradise, while your slain are in Hell.’” When Umar answered Abu Sufyan with this counter-cry, Abu Sufyan said, “Umar, come over here for a moment.” The Messenger of Allah (peace and blessings be upon him) told Umar, “Go and hear what he wants to say.” Umar went over. Abu Sufyan said, “O Umar, I adjure you by Allah: tell me truthfully, have we killed Muhammad?” Umar replied, “By Allah, no. He has heard what you are saying even now.” Abu Sufyan said, “I consider you more honest and truthful than Ibn Qum’ah.” It should be noted that Ibn Qum’ah had told the Quraysh, “I have killed Muhammad.”

Then Abu Sufyan addressed Umar and said, “Some of your slain have been mutilated. Believe me, I did not order it, nor did I forbid it. I am neither pleased nor displeased with what was done.”

As Abu Sufyan left the battlefield, he issued a challenge for a future battle, saying, “We will meet you again next year at Badr.” Immediately, on the instruction of the Messenger of Allah (peace and blessings be upon him), a Companion informed Abu Sufyan that they too were ready to face him the following year.

After the Quraysh army left the field and set out, the Messenger of Allah (peace and blessings be upon him) sent Ali (may Allah be pleased with him), saying, “Follow them and observe where they go and what they do. If they take the cavalry southward and ride camels, understand that they are heading toward Mecca. But if they ride horses and lead the camels, understand that they are heading toward Medina. By Allah, even if they intend to attack Medina, I will come out against them with an army and resist them.” Ali (may Allah be pleased with him) said, “I followed them and saw that they were taking the cavalry southward and traveling toward Mecca on camels.”

Then the Muslims went out in search of the slain. The Messenger of Allah, peace and blessings be upon him, said, “Go and find out whether Sa’d ibn al-Rabi’ is dead or alive.” An Ansari Companion began searching for him. At last, he found him among the slain, grievously wounded and on the verge of death. He said to him, “The Messenger of Allah, peace and blessings be upon him, has ordered me to see whether you are alive or dead.” Sa’d said, “Consider me dead. Convey my greetings to the Messenger of Allah, peace and blessings be upon him, and tell him: O Messenger of Allah, Sa’d ibn al-Rabi’ has prayed to Allah that He grant you, on our behalf, the finest reward that a prophet may rightly receive from his community. And convey my greetings to the Muslims and tell them: Sa’d ibn al-Rabi’ says that if an enemy can reach your Prophet while even one of you remains alive, you will have no excuse before Allah.” Shortly after saying this, Sa’d breathed his last. Then Muhammad ibn Maslamah went to the Messenger of Allah, peace and blessings be upon him, and informed him of Sa’d’s condition. The Messenger of Allah, peace and blessings be upon him, himself went in search of Hamzah ibn Abd al-Muttalib, may Allah be pleased with him. He found him in the middle of the field. He saw that his abdomen had been slit open and his liver removed, and that his body had been mutilated by cutting off his nose and ears. Seeing this, the Messenger of Allah, peace and blessings be upon him, said, “If Safiyyah would not grieve and if I did not fear that this might establish a lasting custom, I would leave Hamzah here and go, allowing birds and beasts to eat his body. If Allah grants me victory over Quraysh on any other battlefield, I shall mutilate and disfigure the bodies of thirty of them in this manner.” When the Muslims saw the Messenger of Allah, peace and blessings be upon him, deeply grief-stricken and extremely enraged and distressed by the barbarous treatment of his uncle, they too vowed that if they ever gained victory over Quraysh, they would mutilate their bodies in a manner without precedent in the history of Arabia.

Abdullah ibn Abbas said that it was concerning that vow of the Messenger of Allah, peace and blessings be upon him, and his Companions that Allah revealed this verse:

Arabic text omitted.

“If you punish anyone, then punish them with an equivalent of the punishment you suffered from them. But if you show patience, that is better for those who are patient. Be patient and forbearing. Your patience and forbearance should be solely for the sake of Allah’s pleasure. Do not grieve over their conduct or let their schemes distress you.”

As a result of these two verses, the Messenger of Allah, peace and blessings be upon him, forgave the polytheists and instructed everyone to refrain from mutilating the bodies.

Then the Messenger of Allah, peace and blessings be upon him, covered Hamzah’s body with a sheet. He performed the funeral prayer over him. Then he was brought beside the other bodies, and the Messenger of Allah performed the funeral prayer over each of them. In this way, he performed the funeral prayer for Hamzah seventy-two times.

Ibn Ishaq said that Safiyyah, daughter of Abd al-Muttalib, came to see Hamzah. Hamzah was her full brother. The Messenger of Allah, peace and blessings be upon him, said to Safiyyah’s son, al-Zubayr ibn al-Awwam, “Go to your mother, explain the situation to her gently, and send her back so that she does not see the terrible condition of her brother.” Al-Zubayr went and said, “Mother, the Messenger of Allah, peace and blessings be upon him, asks you to return.” Safiyyah said, “Why? I have heard that my brother’s body has been mutilated. It happened in the path of Allah, and that is a source of happiness for me. If Allah wills, I shall remain patient and content.” Al-Zubayr said, “In that case, let her come.” Safiyyah came, saw Hamzah, recited, “Indeed, we belong to Allah and indeed to Him we shall return,” and asked forgiveness for him. Then, on the order of the Messenger of Allah, peace and blessings be upon him, his body was buried.

Many Muslims carried the bodies of the martyrs to Medina and buried them there. Later, the Messenger of Allah, peace and blessings be upon him, forbade this and instructed that they be buried where they had been killed.

Abdullah ibn Tha’labah reported that when the Messenger of Allah, peace and blessings be upon him, saw the bodies of the martyrs, he said, “I testify concerning them that whoever was wounded in the path of Allah, when Allah resurrects him on the Day of Resurrection, blood will continue to flow from his wound. Its color will be that of blood, but its fragrance will be like musk. Find out which of them had committed the most of the Qur’an to memory. Then place that person facing the others and bury him.” Thereafter, two or three people were buried together in each grave.

Then the Messenger of Allah, peace and blessings be upon him, set out toward Medina. At that time, a woman named Hamnah bint Jahsh met him. First, she was informed of the martyrdom of her brother, Abdullah ibn Jahsh; she recited, “Indeed, we belong to Allah,” and sought forgiveness. Then she was informed about her maternal uncle, Hamzah ibn Abd al-Muttalib; she again recited, “Indeed, we belong to Allah,” and sought forgiveness. Then she was told that her husband, Mus’ab ibn Umayr, had been martyred, and she cried out. The Messenger of Allah, peace and blessings be upon him, then remarked, “That is why a daughter’s husband holds a special position in her eyes.” He said this after seeing her remain composed upon hearing of the deaths of her uncle and brother, but cry out upon hearing of her husband’s death.

At that time, the Messenger of Allah, peace and blessings be upon him, was passing near the homes of the Ansari Companions of Banu Abd al-Ashhal and the Ja’far family. When he heard the piercing cries of the grieving families mourning relatives killed in the battle, his eyes too filled with tears. Remembering Hamzah, he also wept and said, “There is no one to weep for Hamzah!” Later, when Sa’d ibn Mu’adh and Usayd ibn Hudayr returned home, they instructed the women of their families to weep and lament for the uncle of the Messenger of Allah, peace and blessings be upon him. Hearing those women weeping for Hamzah, the Messenger of Allah came out of the house. He saw them weeping in the mosque and said to them, “May Allah shower His mercy upon you. You may leave now, for you have shown me sufficient sympathy.”

Another woman from Banu Dinar had lost her husband, brother, and father as martyrs in the Battle of Uhud. When she was told that these relatives had been killed, she calmly said, “How is the Messenger of Allah, peace and blessings be upon him?” Everyone said, “He is well. He is as you would wish him to be.” The woman said, “Show me the Messenger of Allah, peace and blessings be upon him, so that I may see him.” Then the Messenger of Allah was brought before her. As soon as she saw him, she said, “O Messenger of Allah, now that I have seen that you are safe, every other calamity seems insignificant to me.”

Then the Messenger of Allah, peace and blessings be upon him, reached home and handed his sword to his daughter Fatimah, saying, “Dear daughter, wash and clean it. It has served greatly today.” Ali ibn Abu Talib also handed his sword to Fatimah and said, “Wash the blood from this sword as well. By Allah, it has served greatly.” The Messenger of Allah, peace and blessings be upon him, said, “If you proved yourself sincere in battle today, know that Sahl ibn Hunayf and Abu Dujanah also proved themselves sincere in jihad alongside you.”

The Battle of Uhud took place on Saturday, the fifteenth of Shawwal. On the following day, Sunday, the sixteenth of Shawwal, the Messenger of Allah, peace and blessings be upon him, had his caller announce that the enemy was to be pursued. However, no one who had not been present at the previous day’s battle could go that day; only those who had been there the day before could go. Hearing this, Jabir ibn Abdullah said, “O Messenger of Allah, my father had left me at home to look after my seven sisters. He said, ‘It would not be proper for either you or me to leave these girls without a man among them to care for them. Nor is it possible for me to remain at home while you go to jihad with the Messenger of Allah, peace and blessings be upon him, giving preference to that over me. Therefore, stay with your sisters.’ So I remained with them.” Hearing this, the Messenger of Allah allowed him to accompany him on the expedition to pursue the enemy. The purpose of this expedition was only to frighten the enemy. It was undertaken to show them that the Muslims’ pursuit demonstrated their strength and that the disaster of Uhud had not weakened them in the least.

The Messenger of Allah, peace and blessings be upon him, set out on the expedition and reached Hamra al-Asad, a place eight miles from Medina. After staying there through Monday, Tuesday, and Wednesday, he returned to Medina. During this time, he appointed Abdullah ibn Umm Maktum to oversee Medina. Ma’bad ibn Abi Ma’bad al-Khuza’i was still a polytheist. Every member of his tribe, Khuza’ah—Muslim and polytheist alike—maintained close relations with the Messenger of Allah, peace and blessings be upon him, and protected his secrets in the Tihamah region. Whatever happened in Tihamah, they informed the Messenger of Allah of it and concealed nothing from him. One day, the Messenger of Allah met Ma’bad. Regarding the events at Uhud, he said, “Muhammad, we are distressed and saddened by the calamity that befell you. We all wished that Allah would keep you safe.” Then Ma’bad departed, while the Messenger of Allah remained at Hamra al-Asad. At Rawha, Ma’bad met Abu Sufyan and his companions. They had decided to attack the Messenger of Allah and his Companions again. They were saying to one another, “We have killed many influential and leading men among Muhammad’s companions, but we are returning to Mecca without wiping them out completely. Rather, we shall attack the survivors again and will not stop until we finish them.” When Abu Sufyan saw Ma’bad, he said, “Ma’bad, what news is there over there?” Ma’bad replied, “I saw Muhammad gathering a vast host of his companions and rushing after you with them. I have never seen such a gathering. Those who did not come to fight on the day of Uhud have now joined Muhammad as well. They have regretted what they did.”

“I saw among them such terrible anger and resentment against you as I have never seen before.” Abu Sufyan said, “What are you saying?” Ma’bad replied, “I swear by Allah, they may arrive at any moment. Before you even depart, you may see the heads of their horses.” Abu Sufyan said, “We had prepared to attack again and wipe out their remaining men.” Ma’bad said, “Then I advise you not to do it. Do not undertake this. Seeing their preparations, I have even composed a poem. Abu Sufyan said, “What poem have you composed? Let us hear it.” Ma’bad said, “This is the poem:”

“Their thunderous roar nearly makes my camel faint with fear

When the herd of horses with short hair swept across the earth like a flood:

They raced swiftly toward the battlefield, carrying tall, proud lion-like men

They are not like unarmed soldiers, staggering along with bowed heads.

I immediately fled at a run. I thought the earth was bending down

When they charged toward us with an unconquerable commander.

I said, “That mighty host’s trampling has made the valley tremble.”

Among the inhabitants of the sacred sanctuary, those who are wise and discerning,

I warn them plainly about the army of Ahmad.

Indeed, there is no rabble among his army.

In truth, there are no words adequate for the warning I am uttering.” Hearing this account, Abu Sufyan and his companions abandoned their march to war.

Abu Sufyan met a caravan from Banu Abd al-Qays. He asked, “Where are you going?” They replied, “To Medina.” Abu Sufyan asked, “For what purpose?” They said, “To bring and carry food.” He said, “Will you convey a message from me to Muhammad? If you do, I will go to the Ukaz market tomorrow and give you a large quantity of raisins.” They agreed to deliver the message. He said, “Tell Muhammad that we have decided to attack him and his forces and eradicate their survivors.” The Messenger of Allah, peace and blessings be upon him, was still at Hamra al-Asad. They met him there and conveyed Abu Sufyan’s message. On hearing it, the Messenger of Allah, peace and blessings be upon him, said, “Allah is sufficient for us, and He is the best disposer of affairs.” Then two spies of the enemy, Mu’awiyah ibn al-Mughirah ibn Abu al-As and Abu Izzah al-Jumahi, were captured by the Messenger of Allah in that area. The latter had been detained by the Messenger of Allah as a prisoner of war at the Battle of Badr and had later been released without ransom. He said, “O Messenger of Allah, do not kill me.” The Messenger of Allah said, “You will not be given the opportunity to go to Mecca and boast that you deceived Muhammad twice. O al-Zubayr, behead him.” Al-Zubayr immediately beheaded him.

Then the Messenger of Allah, peace and blessings be upon him, returned to Medina. In Medina there was a nobleman named Abdullah ibn Ubayy ibn Salul. Every Friday, he played a special role to display his standing before his tribe. Whenever the Messenger of Allah began addressing the people, he would stand and say, “O people, here is the Messenger of Allah before you. Through him Allah has increased your strength and honor. Therefore, support and assist him, and listen to and obey him.” Having said this, he would sit down. Before the Battle of Uhud, no one objected to this role of his. But during the Battle of Uhud, he committed a grave betrayal and turned many people away from the path of battle. Even after that, on Fridays, when the Messenger of Allah delivered his sermon, he stood up as before to display his importance and praise the Messenger of Allah. The Muslims immediately seized his clothes from all sides and said, “Enemy of Allah, sit down. In view of what you have done, such words do not suit you.” As he made his way out over the shoulders of the assembled worshippers, he said, “The words I was saying to give importance to the work of the Messenger of Allah have apparently become bad words.” At the mosque door, he met an Ansari Companion, who asked, “What happened to you?” He replied, “I was trying to give importance to the work of the Messenger of Allah, peace and blessings be upon him. His Companions then attacked me, pulling and rebuking me. I had tried to honor the work of the Messenger of Allah, yet everyone considered it very bad.” The Ansari Companion said, “Go back. The Messenger of Allah will ask Allah to forgive you.” He replied, “I do not want him to ask forgiveness for me.”

Ibn Ishaq said, “The Battle of Uhud was a day of severe trial and hardship. Through it Allah tested the believers and separated out the hypocrites. On that day, those who professed faith verbally but secretly harbored thoughts of disbelief in their hearts were identified. And on that day Allah honored with martyrdom those of His beloved servants whom He wished to honor with the distinction of martyrdom.”

The Third Year of the Hijrah: The Expedition of al-Raji’

After the Battle of Uhud, a group of people from the two tribes of Adal and Qarah came to the Messenger of Allah, peace and blessings be upon him. They said, “O Messenger of Allah, our people have accepted Islam. Therefore, send a group of your Companions with us to teach us the detailed laws of Islam and recite the Qur’an to us.” The Messenger of Allah sent with them Mursad ibn Abu Mursad, Khalid ibn Bukayr, Asim ibn Thabit, Khubayb ibn Adi, Zayd ibn al-Dathinnah, and Abdullah ibn Tariq. He appointed Mursad ibn Abu Mursad as their commander. He set out with them all. When they reached al-Raji’, a watering place of Hudhayl situated on al-Hudayyah between Usfan and Mecca, at one edge of the Hijaz, the people betrayed them. The traitors also called upon the Hudhayl tribe for assistance. The Companions were still mounted. They saw armed men surrounding them from every side. They prepared to fight with their swords. The unbelievers then said, “By Allah, we do not want to kill you. We only want to obtain some money from the people of Mecca through you. We swear by Allah that we will not kill you.” But Mursad ibn Abu Mursad, Khalid ibn Bukayr, and Asim ibn Thabit said, “We do not trust the pledge or covenant of any polytheist.” Asim ibn Thabit replied by reciting the following poem:

“I have no weakness, for I am a strong man bearing a spear

I have a bow, with fierce and sharp arrows in it.

The blade of a strong, thick spear is deflected when struck by that arrow

Indeed, death is the truth, while life is falsehood.

What Allah has decreed for a person is unavoidable

And a person must surrender to his destiny.”

Then they fought the unbelievers, and all three attained martyrdom.

When Asim was killed, the people of Hudhayl decided to sell his head to Sulafah bint Sa’d. After her two sons had been killed by Asim at the Battle of Uhud, she had vowed that if she obtained Asim’s head, she would drink wine from his skull. When the people of Hudhayl went to bring Asim’s head for this purpose, they could not take it because hornets and bees surrounded his body. They said, “Let it remain here for now. In the afternoon the hornets and bees will leave, and then we will cut off his head and bring it.” Saying this, they departed. Meanwhile, Allah sent a devastating flood through that area, and Asim’s body was swept away and disappeared in the flood.

Before his martyrdom, Asim prayed to Allah that no polytheist should be able to touch his body and that he himself would not touch any polytheist, for he regarded polytheists as impure and hated them with all his heart. When Umar ibn al-Khattab, may Allah be pleased with him, heard that the polytheists had been unable to touch Asim’s body because hornets and bees had surrounded it, he said, “This is how Allah protects His believing servant. During his lifetime, Asim had vowed that he would not touch any polytheist and would not allow any polytheist to touch his body. After his death, Allah protected him in exactly the same way as he had protected himself during his lifetime.”

Zayd ibn al-Dathinnah, Khubayb ibn Adi, and Abdullah ibn Tariq adopted a conciliatory attitude and wished to remain alive. They extended their hands and submitted to arrest. The unbelievers arrested them and set out for Mecca to sell them. When they reached Dahran, Abdullah ibn Tariq freed himself by undoing his bonds and took up his sword. The unbelievers could not catch him, but they killed him by throwing stones at him from a distance. He was buried at Dahran.

Then they reached Mecca with Khubayb ibn Adi and Zayd ibn al-Dathinnah. Quraysh had two captives from the Hudhayl tribe. In exchange for them, they sold these two Companions to Quraysh. Khubayb was purchased on behalf of Uqbah ibn al-Harith by Hujayr ibn Abu Wahab, so that Uqbah could kill him in revenge for the killing of his father. Safwan ibn Umayyah acquired Zayd ibn al-Dathinnah in order to kill him in retaliation for the killing of his own father, Umayyah ibn Khalaf. Safwan sent him with his slave Nastas to Tan’im, outside the Sacred Precinct, for execution. There, a large group of Quraysh, including Abu Sufyan, surrounded Zayd. When Zayd was led forward to be killed, Abu Sufyan said, “O Zayd, if we had Muhammad in our hands today instead of you, killed him, and sent you back to your family, would you prefer that?” Zayd replied, “By Allah, I would not like even so much as a thorn to prick Muhammad, peace and blessings be upon him, where he is, causing him pain, while I sit comfortably among my family.”

Abu Sufyan remarked, “I have never seen anyone loved by his Companions as deeply as Muhammad is loved by his Companions.” Then Nastas killed Zayd.

Maywiyah, the freedwoman of Hujayr ibn Abu Wahab, who had already accepted Islam, said, “Khubayb was in my care. He had been imprisoned in my house. One day I saw him eating grapes from a bunch as large as a person’s head, although there were no grapes in Mecca at that time. When the time of his execution drew near, he asked me for a razor so that he could cleanse himself in preparation for death. I had a neighborhood boy bring him a razor. I told the boy to enter Khubayb’s room with it. After he went inside, I suddenly thought, ‘What have I done? Disaster! What if this man kills the boy in revenge? He would take one life in advance in exchange for the loss of his own life.’ When the boy gave Khubayb the razor, he said, ‘Your mother was not afraid when she sent you to me with this razor, was she?’ Saying this, he immediately sent the boy away.”

Afterward, Quraysh took Khubayb to Tan’im to execute him. Khubayb said, “If you have no objection, let me perform two rak’ahs of prayer.” They said, “All right, pray.”

He performed two rak’ahs of prayer with great composure. Then he went before the unbelievers and said, “Had you not thought that I was prolonging the prayer out of fear of death, I would have prayed for some time longer.” In fact, whenever Muslims have faced this kind of execution, performing two rak’ahs of prayer has become their practice, and Khubayb was the first pioneer to establish this practice.

Then the unbelievers placed him on a piece of wood and bound him tightly. At that time, Khubayb recited the following supplication: “O Allah, we have conveyed the message of Your Messenger. So, before tomorrow morning, inform the Messenger of Allah, may Allah bless him and grant him peace, of what has been done to us. O Allah, count these enemies one by one and kill them all, leaving none of them alive.” Then they killed Khubayb (may Allah be pleased with him). May Allah shower His mercy upon him.

Muawiya, son of Abu Sufyan (may Allah be pleased with him), used to say: “On that day, I was with Abu Sufyan among those who had gathered around Khubayb. At that time, it was commonly believed that if someone was cursed and immediately lay down on his side, he would escape the curse.”

Umar ibn al-Khattab (may Allah be pleased with him) appointed Sa’id ibn Amir of the Jumah tribe as governor of a district in Syria. He would suddenly faint before people. This was reported to Umar ibn al-Khattab (may Allah be pleased with him), and he was told that something had happened to Sa’id. Umar (may Allah be pleased with him) asked him, “O Sa’id, what is wrong with you?” Sa’id replied, “Commander of the Believers, I have no illness. However, I was present when Khubayb was killed, and I heard Khubayb’s imprecation. Whenever I remember that imprecation while sitting in an assembly, I lose consciousness.” Later, he recovered while staying with Umar.

Abdullah ibn Abbas said: When the group of Asim and Murshed was attacked at al-Raji’, the hypocrites, upon hearing the news, remarked, “Woe to those deceived people who were killed in such a manner! They neither stayed at home nor conveyed the call of their Prophet.” Allah revealed a verse in response to these words of the hypocrites.

Arabic text omitted

Among people there is one whose speech about worldly life impresses you, and he calls Allah to witness what is in his heart, although he is the fiercest opponent of justice and truth. When he gains authority, he strives to spread disorder in the land and destroy crops and people. Allah does not like such destructive conduct. When he is told to fear Allah, his pride holds him back on the path of sin. Hell is sufficient for such a person, and it is an evil abode. And among people there is one who sacrifices himself seeking Allah’s pleasure, striving in Allah’s way and fulfilling his duty. Indeed, Allah is Most Compassionate toward His servants.” The final words refer specifically to the Muslim members of the al-Raji’ expedition.

Historians have quoted a poem by Khubayb concerning this event. When Khubayb learned that a decision had been made to crucify him, he recited this poem:

“The factions have gathered all their tribes around me

They have displayed as much hostility toward me as they could,

For I have remained steadfast in my principles despite putting my life at risk.

They have gathered all their women and children,

And I have been brought near a long, sturdy branch

(to be crucified).

I lay before Allah alone the anguish of my exile and my grief.

And also the preparations the enemy factions have made to kill me.

Therefore, O Lord of the Throne, grant me patience in facing the evil plot devised against me,

And give me the strength to endure it.

The enemy has sold my flesh,

And with it the lamp of hope for my life has been extinguished.

But that impending death is solely for the sake of the One God.

If He wills, He can bestow endless blessings even upon my limbs cut into pieces

And grant them.

They asked me to accept either death or unbelief

In place of the One God.

My eyes have rejected both, and my heart

Is not afraid at all (of death).

I do not fear death in the least, for I must die.

I seek only deliverance from the all-consuming fire of Hell.

By Allah, I shall fear nothing when I die as a Muslim, and when I am killed for Allah’s sake, no matter which way I fall.

I shall show not the slightest submission before the enemy,

Nor display any agitation. For to Allah is my return.”

In mourning for Khubayb, Hassan ibn Thabit composed and recited the following poem:

“What has happened to your eyes that their tears will not stop? (addressing himself)

They flow endlessly across the chest like pearls

In grief for Khubayb, who was one of those young men who knew

That when you meet Him (Allah), there will be neither failure nor

Agitation.

So, O Khubayb, go forth! May Allah reward you with the best reward.

What will you answer when the Prophet asks you, O Quraysh,

When the righteous angels gather in circles,

For what exchange did you kill a witness of Allah?

In exchange for a rebellious opportunist who spread corruption from land to land?

(It should be noted that Khubayb (may Allah be pleased with him) killed al-Harith in the Battle of Badr.)

The Incident of Bi’r Ma’una (4 AH)

The Messenger of Allah, may Allah bless him and grant him peace, remained in Medina during the remainder of Shawwal and the months of Dhu al-Qadah, Dhu al-Hijjah, and Muharram. The polytheists boycotted the Hajj that year. In Safar, the Messenger of Allah, may Allah bless him and grant him peace, sent the expedition to Bi’r Ma’una. This occurred only four months after the Battle of Uhud.

The background to the event was as follows. Abu Bara Amir ibn Malik ibn Ja’far, known as “Mulayib al-Asinnah” (skilled in spear play), came to Medina to meet the Messenger of Allah. The Messenger of Allah, may Allah bless him and grant him peace, presented Islam to him and invited him to accept it. He neither accepted Islam nor said anything against it. He said, “O Muhammad, if you send some Companions to the people of Najd and they invite them to your religion, I think they will accept your religion.” The Messenger of Allah, may Allah bless him and grant him peace, said, “I fear that the people of Najd may harm them.” Abu Bara said, “I guarantee their safety. Send them. Let them invite the people to your religion.”

The Messenger of Allah, may Allah bless him and grant him peace, sent forty carefully selected and capable Companions from among the Muslims, under the leadership of the distinguished Companion Mundhir ibn Amr of the Banu Sa’idah tribe. Mundhir was known as “Mu’anniq li-Yamut” [so called because he hastened toward martyrdom] (the one who embraces swift death). His distinguished companions included al-Harith ibn al-Simmah, Haram ibn Milhan, Urwah ibn Asma, Nafi ibn Budayl ibn Warqa, and Amir ibn Fuhayrah, the freed slave of Abu Bakr al-Siddiq (may Allah be pleased with him). They set out and took up position at Bi’r Ma’una. This watering place lies between the homeland of Banu Amir and the rocky territory of Banu Sulaym. Although both areas were near the watering place, the territory of Banu Sulaym was closer.

Haram ibn Milhan (may Allah be pleased with him) carried the Messenger of Allah’s letter to Amir ibn al-Tufayl, a bitter enemy of Islam. When he came before him, Amir paid no attention whatsoever to the letter and killed Haram ibn Milhan. He then sought the help of Banu Amir to exterminate the remaining Companions. But Banu Amir rejected his request, saying, “We do not wish to break the pledge of Abu Bara. He came guaranteeing their safety.” Amir was therefore forced to seek the help of several subtribes of Sulaym. They agreed at once and surrounded the Companions from all sides. Seeing them, the Companions took up their swords and were martyred fighting. Only Ka’b ibn Zayd survived. The unbelievers left him, thinking he was dead, although he was alive. Despite being weakened by severe blood loss, he somehow escaped alive from among the slain and was later martyred at the Battle of the Trench.

At the time of the attack, two Companions, Amr ibn Umayya al-Damri and an Ansari Companion [Mundhir ibn Muhammad ibn Uqbah], were for some reason at a distance from the group. They did not know that their companions were in danger. However, when they saw several birds flying above them, they became suspicious. They thought there must be some mystery behind the birds’ flight. They went forward to see what had happened. They found everyone lying there covered in blood, and saw the attacking party still present. The Ansari said to Amr ibn Umayya, “What do you think we should do now?” He replied, “I intend to go and meet the Messenger of Allah, may Allah bless him and grant him peace, and inform him of everything.” The Ansari said, “I do not wish to flee alive from the battlefield where Mundhir ibn Amr was martyred. I would never sit waiting to hear news of a massacre from people’s mouths.” He then fought and was martyred.

The unbelievers seized and detained Amr ibn Umayya. When Amir ibn al-Tufayl learned that he belonged to the Mudar tribe, he cut the hair from his forehead. Remembering that his mother had vowed to free a slave, he released him in fulfillment of that vow. Amr ibn Umayya then set out for Medina. Near Medina, at Qarqarah, two men of Banu Amir arrived and rested with him in the same shade. Amr did not know that Banu Amir had a security and non-aggression pact with the Messenger of Allah, may Allah bless him and grant him peace. By questioning them, he learned that they belonged to Banu Amir. He waited a while. As soon as they became drowsy, he attacked and killed them both. He thought that Banu Amir had participated in killing the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and that revenge should therefore be taken from Banu Amir.

When Amr ibn Umayya came to the Messenger of Allah, may Allah bless him and grant him peace, he informed him of everything. The Messenger of Allah said, “I must pay blood money for the two men you killed.” Then the Messenger of Allah said, “Abu Bara caused this incident. I had disliked it and feared it.” When Abu Bara learned of the incident, he was deeply grieved. He expressed anger that Amir ibn al-Tufayl had caused the Messenger of Allah’s Companions to suffer because he had broken his pledge and guaranteed their safety. Amir ibn Fuhayrah was among those who were killed. Hisham ibn Urwah related from his father that Amir ibn al-Tufayl used to say, “Among that group was a man whom, immediately after he was killed, I saw between heaven and earth. Then I saw him rise into the sky and disappear. Who was that man?” The people replied, “He was Amir ibn Fuhayrah.”

The Expulsion of Banu Nadir (4 AH)

The Messenger of Allah, may Allah bless him and grant him peace, went to Banu Nadir to seek their help in paying blood money for the two men of Banu Amir killed by the Companion Amr ibn Umayya (may Allah be pleased with him). The Messenger of Allah had a non-aggression pact with them, and Banu Nadir likewise had such a pact with Banu Amir. When the Messenger of Allah went to Banu Nadir, they welcomed him and agreed to help him with the blood money.

But shortly afterward, a sinister plot occurred to them. They began secretly consulting about how to kill the Messenger of Allah, may Allah bless him and grant him peace. They thought they would never again find such a perfect opportunity. At that time, the Messenger of Allah was sitting beside a wall, with Abu Bakr, Umar, and Ali, may Allah be pleased with them, beside him. The people of Banu Nadir consulted one another. They said, “Who will climb onto the roof of the adjacent house, roll a large stone down upon Muhammad, and free us from him?” A man of Banu Nadir, Amr ibn Jihash ibn Ka’b, climbed onto the roof for this purpose.

At that very moment, the Messenger of Allah, may Allah bless him and grant him peace, learned of their plot through revelation. He rose from where he had been sitting and returned to Medina. His Companions did not yet realize where the Messenger of Allah had gone. After waiting for a long time and seeing that he was not returning, they went to look for him. On the way, they met a man coming from Medina and asked him about the Messenger of Allah. He said, “I saw the Messenger of Allah entering Medina.” The Companions immediately reached the Messenger of Allah. He instructed them to prepare to attack Banu Nadir. Then he marched against Banu Nadir with the Muslims. They took refuge in their forts. The Messenger of Allah ordered the Companions to cut down and burn the date palms. Seeing this, the people of Banu Nadir shouted from a distance, “Muhammad, you used to forbid spreading corruption and condemn those who did it. Why, then, are you cutting down and burning date palms now?”

At that time, several men of the Banu Awf ibn al-Khazraj tribe—namely, Abdullah ibn Ubayy ibn Salul, his trustee Malik ibn Abi Qawqal, Suwayd, and Da’im—sent a message to Banu Nadir saying, “Do not fear or surrender. We will never allow you to be defeated by the Muslims. If they fight you, we will go with you.” Banu Nadir neither surrendered nor confronted the Muslims, waiting for their help. In the end, no help came. Allah cast fear into their hearts. They requested the Messenger of Allah, “Do not shed blood. Instead, expel us, and we will leave all our weapons behind. Permit each of us to take as much movable property as his camel can carry.” The Messenger of Allah granted their request, and they were dealt with according to Banu Nadir’s proposal. They took movable possessions that could be carried on camels. Some even broke off the upper parts of their houses’ doorways and carried them away on camelback. Some went to Khaybar and others to Syria. Among the leaders of those who went to Khaybar were Sallam ibn Abu al-Huqayq, Kinanah ibn al-Rabi ibn Abu al-Huqayq, and Huyayy ibn Akhtab. The inhabitants of Khaybar gave them full support.

Abdullah, the son of Abu Bakr, said, “Abu Bakr (may Allah be pleased with him) reported that Banu Nadir took their wives, children, and movable property with them. They also took their musical instruments, and the slave women played music behind them. Among them was Umm Amr, the wife of Urwah ibn al-Ward al-Abasi. They had purchased a woman named Salma from her husband. [65. This woman had first married into the Muzaynah tribe. Urwah ibn al-Ward once attacked and plundered them, and took this woman captive. Urwah frequently visited Banu Nadir and borrowed money from them. At times, he also pressured them to buy goods he had plundered, but they refused. They then gave Urwah wine and tricked him into selling her to them. They obtained the necessary witnesses for the transaction. Urwah later recited the following poem in regret: “The enemies of Allah made me drunk and overcame me through lies and conspiracy. Alas for my fate! How did I agree to a proposal that my conscience rejected?”] They departed with such pomp and pride that no other tribe of that era had ever been seen departing in such splendor.”

They left all their remaining property for the Messenger of Allah, may Allah bless him and grant him peace. This property became the property of the Messenger of Allah, who could use it as he wished. He distributed it only among the Companions who had made the first emigration. When the Ansari Companions Sahl ibn Hunayf and Abu Dujanah Simak ibn Kharashah informed him of their poverty, he also gave them something. The entire Surah al-Hashr was revealed concerning Banu Nadir. It describes the terrible retribution Allah exacted from Banu Nadir and the severe measures He caused His Messenger to take against them by sending an army against them. Allah says, “He is the One who expelled the unbelievers among the People of the Book from their homes at the first assault. You did not think that they would leave, and they thought that their fortresses would protect them from Allah. But Allah came upon them from where they had not expected, and He cast terror into their hearts. Thus they destroyed their homes with their own hands and with the hands of the believers. (They themselves had broken off and carried away the upper parts of their doorways.)”

So take a lesson, O people of understanding. Had Allah not decreed their expulsion—which itself was a retribution from Allah—He would have punished them in this world by the sword; moreover, in the Hereafter they will have the punishment of Hell in addition to expulsion. Whether you cut down fresh date palms or left them standing on their roots, both actions were by Allah’s permission and only to disgrace the disobedient. Whatever property of theirs Allah restored to the possession of His Messenger was not obtained by making your camels and horses race; rather, Allah grants His messengers power over whom He wills. Whatever Allah restored to His Messenger from the people of the towns—property acquired without charging camels and horses into battle—is for Allah, His Messenger, relatives, orphans, the needy, and travelers, so that wealth may not circulate only among the wealthy among you. Whatever the Messenger gives you, accept it, and whatever he forbids you, abstain from it.”

Here Allah describes the ruling concerning the distribution among Muslims of property acquired through warfare.

Then Allah says:

“Have you not seen the hypocrites? They say to their unbelieving brothers among the People of the Book (that is, Banu Nadir): ‘If you are expelled, we will leave with you. We will never obey anyone concerning your interests, and if war is waged against you, we will certainly help you.’ Allah bears witness that they are liars. If they are expelled, those hypocrites will never leave with them; if they are fought, they will never help them; and even if they help them, they will turn their backs and flee from the battlefield. Then they will receive no help. Indeed, fear of you in their hearts is greater than fear of Allah, because they are a people who do not understand. They will never fight you together except from fortified towns or from behind walls. Their mutual hostility is intense. You consider them united, but their hearts are divided, because they are a people without understanding. They are like those who, shortly before them, tasted the consequence of their conduct; and for them is a painful punishment. They are like Satan, who tells man, ‘Disbelieve!’ Then, when he disbelieves, he says, ‘I have nothing to do with you. I fear Allah, Lord of the worlds.’ The end of both of them is that they will remain in the Fire forever. That is the recompense of the wrongdoers.”

The Expedition of Dhat al-Riqa (4 AH)

After the incident of Banu al-Nadir, the Messenger of Allah, peace and blessings be upon him, stayed in Medina throughout Rabi al-Awwal and part of Jumada al-Awwal. He then led an expedition in Najd against Banu Tha’labah, a subtribe of Ghatafan, and Banu Muharib. He placed Abu Dharr al-Ghifari in charge of Medina. Upon reaching Nakhl, an area inhabited by the Ghatafan tribe in Najd, he camped there. This was the expedition of Dhat al-Riqa [66. Riqa means pieces of cloth used for patching. It was so named because patched flags were used during this expedition. Some say that, because the ground was extremely rocky, the soldiers had to tie pieces of cloth around their feet, giving the expedition its name. Others say that Dhat al-Riqa was the name of a tree or of the place where the event occurred.]. There he encountered a large gathering of the Ghatafan tribe. The two sides drew close to one another, but no battle took place. Nevertheless, both sides remained frightened of the other. The Messenger of Allah, peace and blessings be upon him, therefore departed with his Companions.

Jabir ibn Abdullah (may Allah be pleased with him) said: I set out from Nakhl with the Messenger of Allah, peace and blessings be upon him, riding a weak camel. When the Messenger of Allah, peace and blessings be upon him, traveled with his entire group, the other travelers began moving ahead quickly, while I began falling behind. The Messenger of Allah, peace and blessings be upon him, came to me and asked, “O Jabir, what is the matter with you?” I said, “O Messenger of Allah, I have been left behind.” He said, “Stop the camel.” I stopped it, and the Messenger of Allah also stopped his camel. He then said, “Give me the stick in your hand, or cut a branch from a tree and make me a stick.” I gave the Messenger of Allah, peace and blessings be upon him, the stick. He prodded my camel with it several times and then said to me, “Mount.” I mounted, and my camel began moving so quickly that it started leaving even the Messenger of Allah’s camel behind.

During the conversation, the Messenger of Allah, peace and blessings be upon him, said to me, “Jabir, will you sell your camel to me?” I said, “O Messenger of Allah, I will give it to you for nothing.” He said, “No, sell it.” I asked, “How much will you pay?” He said, “One dirham.” I said, “Then I will suffer a loss.” He said, “What if I give you two dirhams?” I said, “No.” The Messenger of Allah, peace and blessings be upon him, kept increasing the price until he offered one uqiyyah (one ounce). Then I said, “O Messenger of Allah, are you pleased with this price?” He said, “Yes.” I said, “Then I give it to you.” He said, “I accept it.” He then asked, “Jabir, have you married?” I said, “Yes.” He asked, “A virgin or a previously married woman?” I said, “A previously married woman.” He said, “Why did you not marry a young woman? She could have joked with you, and you could have joked with her.” I said, “O Messenger of Allah, my father was martyred at the Battle of Uhud, leaving seven daughters. Therefore, I married an older woman who could look after and raise them.” He said, “By Allah’s will, you have done the right thing.” He then said, “When we reach Sirar, I will order a camel to be slaughtered, and it will be slaughtered. We will spend a day there as guests of your wife. I will speak to her about Islam, and she will care for us by spreading bedding and cushions.” I said, “O Messenger of Allah, we have no cushions.” He said, “Cushions will certainly be found. When you arrive there, act wisely.”

When we reached Sirar [Sirar is a place three miles from Medina], the Messenger of Allah, peace and blessings be upon him, ordered a camel to be slaughtered. It was slaughtered at once. We spent a day there eating its meat. In the evening, the Messenger of Allah, peace and blessings be upon him, entered the house, and we entered as well. I told my wife everything that had happened and everything the Messenger of Allah, peace and blessings be upon him, had said to me. On hearing it, she said, “Listen to my decision: we will hear and obey everything the Messenger of Allah, peace and blessings be upon him, says.”

In the morning, I led the camel by its head to the Messenger of Allah, peace and blessings be upon him, and tied it in front of the door of his lodging. Then I went and sat beside the Messenger of Allah, peace and blessings be upon him, in the mosque. When the Messenger of Allah, peace and blessings be upon him, came out of the mosque and saw the camel, he asked, “What is this?” Those present said, “O Messenger of Allah, Jabir has brought this camel.” He asked, “Where is Jabir?” Everyone called me and brought me before him. The Messenger of Allah, peace and blessings be upon him, then said, “Take this camel, Jabir. It is your camel.” He called Bilal and said, “Take Jabir and give him one uqiyyah as the price of this camel.” I went with Bilal, and he gave me somewhat more than one uqiyyah. By Allah, that camel had continued to increase my prosperity in this way, and its importance and status were acknowledged in my household. What happened to it on the way home from the rocky battlefield of Najd was the final manifestation of that status.

Jabir (may Allah be pleased with him) further said: After the expedition of Dhat al-Riqa, we set out from Nakhl with the Messenger of Allah, peace and blessings be upon him. At that time, a Muslim mistreated the wife of a certain polytheist. The Messenger of Allah, peace and blessings be upon him, departed from the battlefield with his entire group. Her husband returned home; he had previously been absent. When he heard how his wife had been mistreated, he swore and vowed that he would not rest until he had killed at least one of Muhammad’s, peace and blessings be upon him, Companions. He followed the tracks of the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, reached a place and halted. Then he said, “Who is prepared to stay awake and guard us throughout this night?” One Muhajir and one Ansari volunteered. The Messenger of Allah, peace and blessings be upon him, stationed them at the mouth of a mountain cave. The two Companions divided the night between themselves: the Ansari would guard during the first part and the Muhajir during the latter part. Accordingly, the Muhajir slept during the first part of the night, while the Ansari began praying standing.

The polytheist assassin arrived there deep in the night. Seeing the Ansari praying, he realized that he was guarding the Muslims. He immediately shot an arrow at him, piercing his body. The man pulled the arrow from his body and kept it with him. Nevertheless, the Ansari remained steadfast and continued praying. The assassin then shot another arrow, which also pierced his body. He pulled that arrow out as well and kept it with him. The Ansari still remained steadfast in prayer. The assassin then shot a third arrow, which also pierced the Companion’s body. The assassin pulled it out and kept it with him. The Companion then completed his prayer with bowing and prostration and awakened his companion. He said to him, “Get up and sit. The assassin has wounded me and left me incapacitated.” The Muhajir immediately leaped up and stood. Seeing them both, the assassin realized that they had detected his presence and become alert, so he fled.

Seeing the Ansari’s blood-covered body, the Muhajir Companion said, “Glory be to Allah! Why did you not awaken me when the first arrow struck you?” The Ansari Companion replied, “I was reciting a surah in prayer. I did not want to interrupt the prayer before finishing it. But when the enemy continued shooting arrows, I bowed and prostrated, then called you. By Allah, had I not feared failing to fulfill the duty assigned to me by the Messenger of Allah, peace and blessings be upon him, I would not have broken my prayer until I had been killed.”

Ibn Ishaq said: After the expedition of Dhat al-Riqa, the Messenger of Allah returned to Medina and remained there until the end of Rajab.

The Second Expedition of Badr (4th Year after the Hijrah)

As the time set by Abu Sufyan drew near, the Prophet, peace and blessings be upon him, set out again for the expedition of Badr in Sha’ban [67. It should be noted that on this occasion he placed the Ansari Companion Abdullah ibn Ubayy ibn Abdullah ibn Sulul in charge of Medina.] and camped there. He spent eight nights waiting for Abu Sufyan. Meanwhile, Abu Sufyan set out with the people of Mecca and halted at Majinnah. He reached there via Zahran, then decided to return to Mecca.

He said, “O Quraysh, fighting is suitable for you only in a year of good harvest, when you can tend your trees and drink milk. But this is a year of drought. I have decided to return. You should return as well.” At his words, the people turned back. The people of Mecca called them the “army of the roasted-flour eaters.” They used to say, “You went to fight only to eat roasted flour.”

Meanwhile, the Messenger of Allah, peace and blessings be upon him, sat at the plain of Badr, counting the days while waiting for the time appointed by Abu Sufyan. At that point, Makhshi ibn Amr al-Damri came to him. This was the man who had concluded a treaty with the Messenger of Allah, peace and blessings be upon him, on behalf of the Banu Damrah during the expedition of Waddan. He said, “O Muhammad, have you come to this watering place to confront the Quraysh?” The Messenger of Allah, peace and blessings be upon him, replied, “Indeed, O brother of Banu Damrah! If, seeing this situation, you wish us to withdraw our treaty with you and fight, we are prepared to do so. If you wish Allah to determine our fate and yours through battle, we have no objection.” He said, “No, O Muhammad, by Allah, we have no need for that.”

The Messenger of Allah, peace and blessings be upon him, continued waiting for Abu Sufyan. At that time, Ma’bad ibn Abu Ma’bad al-Khuza’i was passing by him. When he saw the Messenger of Allah, peace and blessings be upon him, there, he quickly drove his camel away while reciting the following poem.

“My camel is averse to the company of Muhammad and Medina’s dates, dark like raisins. It hastens on, following the old customs of its forefathers. Today it must reach the watering place of Qudayd, and by tomorrow afternoon the watering place of Dajnan. [Qudayd is the name of a place near Mecca.]”

The Companion Abdullah ibn Rawahah also recited the following poem, referring to Abu Sufyan’s absence:

“We had pledged to meet Abu Sufyan face-to-face on the plain of Badr. But we found no truth in his promise, and he is not one who keeps promises. I swear, had you kept your promise, O Abu Sufyan, and faced us, you would have been forced to return disgraced and reproached, and you would have lost your allies. On this very plain of Badr, we left the limbs of Utbah and his son. We also left Abu Jahl’s corpse here. You disobeyed the Messenger of Allah! May your religion and your ugly, misguided deeds be condemned! However much you reproach me, I will still say that all my wealth and people are sacrificed for the Messenger of Allah. We follow him. We make no pledge to anyone but him. He is our guiding pole star through the darkness of night.”

The Expedition of Dumat al-Jandal (5th Year after the Hijrah: Rabi al-Awwal)

After the second expedition of Badr, the Messenger of Allah, peace and blessings be upon him, returned to Medina and remained there for one month, that is, until the end of Dhu al-Hijjah. The polytheists did not perform the Hajj that year. This was the fourth year after the Messenger of Allah, peace and blessings be upon him, came to Medina. He then led a military expedition to Dumat al-Jandal. There was no clash there; indeed, he did not even have to travel as far as that place. He returned to Medina and spent the rest of the year there.

The Battle of the Trench (5th Year after the Hijrah, Shawwal)

The Battle of the Trench took place in Shawwal of the fifth year after the Hijrah. The background to this battle was that a joint delegation of Jews from Banu al-Nadir and Banu Wa’il went to Mecca, urged the Quraysh to attack Medina and destroy the Messenger of Allah, peace and blessings be upon him, and assured them of their full cooperation in this effort. Notable members of the delegation included Salam ibn Abu al-Huqayq, Huyayy ibn Akhtab, and Kinana ibn Abu al-Huqayq of Banu al-Nadir, and Hawa ibn Qays and Abu Ammar of the Wa’il tribe. They incited numerous Arab tribes to unite and attack the Messenger of Allah, peace and blessings be upon him. The Quraysh said to them, “O Jews, you are people who possess the first Scripture. You know well the matter over which we differ with Muhammad. Tell us: is our religion better, or Muhammad’s religion?” They replied, “Your religion is superior to Muhammad’s religion, and you are the bearers of the banner of truth!”

Concerning them, Allah Most High revealed these verses of Surat al-Nisa:

“Have you not seen those who were given a portion of the Scripture, who believe in idols and false gods and say of the disbelievers that they are more rightly guided than the believers? They are the ones whom Allah has cursed. And whoever Allah curses will never find a helper. Or do they have a share in the kingdom, so that they would not give people even the slightest thing? Or do they envy people for what Allah has granted them of His bounty—that is, prophethood? We gave the descendants of Abraham the Scripture and wisdom, and We gave them a great kingdom. Some of them believed in it, while others turned people away from it. Hell is sufficient as a blazing fire for them.”

When the Jews said such things about the Quraysh, they could hardly contain their delight. Moreover, when the Jews invited them to attack the Messenger of Allah, peace and blessings be upon him, the Quraysh agreed and made a commitment. The Jews then went to the Ghatafan tribe and invited them to fight the Messenger of Allah, peace and blessings be upon him. They assured them that they would participate alongside them and informed them that the Quraysh had also agreed and were ready to attack.

At the appointed time, the Quraysh army, led by Abu Sufyan, set out for the expedition fully equipped for war. Ghatafan also set out, accompanied by Banu Fazara and their leader, Uyaynah ibn Hisn. Harith ibn Awf ibn Abu Harithah set out with Banu Murrah, while Mis’ar ibn Rukhaylah, their leader, set out with the Ashja’ tribe.

When the Messenger of Allah, peace and blessings be upon him, learned of these preparations for war, he immediately ordered a trench to be dug around Medina. To encourage the Muslims to participate extensively in this work, hoping for reward, he dug the trench with his own hands. The Muslims joined him in the work of digging on a large scale. He and his Companions continued the work without rest. Only some hypocrites stayed away from the Messenger of Allah, peace and blessings be upon him, and the Muslims. Using various excuses, they shirked the work and secretly went home without the knowledge or permission of the Messenger of Allah, peace and blessings be upon him. In contrast, if any Muslim faced a serious difficulty and needed to go to his family for an unavoidable reason, he informed the Messenger of Allah, peace and blessings be upon him, properly and sought his permission. The Messenger of Allah, peace and blessings be upon him, did not hesitate to grant permission. As soon as their need was fulfilled, they returned and joined the remaining work. Thus they demonstrated their eagerness and sincerity in righteous deeds. Regarding these believers, Allah Most High revealed these verses of Surat al-Nur:

“The believers are only those who believe in Allah and His Messenger and, when they are with him engaged in an important matter, do not leave without seeking his permission. Indeed, those who ask your permission are the ones who truly believe in Allah and His Messenger. So, when they ask your permission for some matter, give permission to whichever of them you wish, and ask Allah to forgive them. Surely Allah is Most Forgiving.”

These verses were revealed concerning those among the Muslims who were sincere, eager for righteous deeds, and obedient to Allah and His Messenger.

Regarding the hypocrites who secretly slipped away without seeking permission from the Prophet, peace and blessings be upon him, Allah Most High further says:

“Do not regard the Messenger’s calling you as you call one another. Allah certainly knows those of you who slip away secretly, hiding behind one another. Those who disobey the Messenger’s command should beware lest a trial or a painful punishment befall them at any moment. Surely everything in the heavens and the earth belongs to Allah. He knows well who among you follows the truth and who follows falsehood. On the Day they return to Him, He will inform them of what they did. Indeed, Allah has full knowledge.” (Surat al-Nur, verse 64)

These verses describe the hypocrites who secretly withdrew from the work directed by the Messenger without seeking his permission.

As soon as the Messenger of Allah, peace and blessings be upon him, completed the digging of the trench, the Quraysh arrived with a total of ten thousand warriors, comprising the Kinana tribe, the people of Tihamah, and members of various other tribes. They camped at Mujtama al-Asyal, between Jurf and Jugabah, in a place called Ruma. The people of Ghatafan also arrived with their Najdi allies. They camped at a place called “Jamb Naqma,” near Uhud. The Messenger of Allah, peace and blessings be upon him, deployed three thousand Muslim soldiers with Mount Sala behind them. The trench lay between him and the enemy. He had already arranged for the children and women to be placed inside the fortresses.

Huyayy ibn Akhtab of Banu al-Nadir, an enemy of Allah, went to Ka’b ibn Asad of Banu Qurayzah. Ka’b ibn Asad had organized the reconciliation and nonaggression pact between Banu Qurayzah and the Messenger of Allah, peace and blessings be upon him. On behalf of Banu Qurayzah, he had given the Messenger of Allah, peace and blessings be upon him, a pledge of peace and concluded the treaty. From inside, Ka’b sensed Huyayy’s arrival and shut the fortress door in his face. When Huyayy asked him to open it, he refused. When Huyayy again requested that he open the door, Ka’b said, “Woe to you, Huyayy! You are an ill-omened man. I have a treaty with Muhammad, and I will not break it. In Muhammad’s conduct I have seen profound respect and devotion to his promises.”

Huyayy said, “What is wrong? Open the door a little. I want to discuss something with you.” Ka’b said, “I cannot open the door.” Huyayy said, “You have shut the door because you think I will eat your food.” At this, Ka’b became embarrassed and opened the door. Huyayy then said, “I have brought you the greatest glory of this age and a surging, wave-filled sea. I have gathered the entire Quraysh army, with its leaders and chiefs, and brought them to Mujtama al-Asyal in the Ruma region. I have also brought the whole of Ghatafan, with its leaders and notables, and stationed them at Jamb Naqma near Uhud. They have all pledged and agreed with me that they will not rest until Muhammad and his Companions are annihilated.” Ka’b said, “Rather, you have arranged to blacken my face. You are gathering clouds that have already poured out their rain and become empty. Now all they have left is thunder and rumbling; they have nothing to give. So, Huyayy, woe to you! Do not trouble me. Leave me as I am. Muhammad has never treated me badly. He has shown nothing but honesty, justice, and faithfulness to his promises.” Yet Huyayy persisted with Ka’b. He kept shaking him by the shoulder and finally managed to persuade him. He obtained a pledge from him, saying that if the Quraysh and Ghatafan returned without killing Muhammad, he would stay with Ka’b in his fortress and the two of them would share one another’s happiness and hardship. Thus Ka’b broke the pledge and treaty he had made with the Messenger of Allah, peace and blessings be upon him.

When this news reached the Messenger of Allah, peace and blessings be upon him, and the Muslims, he sent Sa’d ibn Mu’adh ibn Nu’man (may Allah be pleased with him), the leader of Aws at that time; Sa’d ibn Ubadah ibn Dulaym (may Allah be pleased with him), the leader of Khazraj; Abdullah ibn Rawahah (may Allah be pleased with him); and Khawwat ibn Jubayr (may Allah be pleased with him). He instructed them, “Go and find out whether the news we have received is true. If it is true, return and inform me with a coded sound. Do not announce it openly and break the morale of the ordinary Muslims. If they remain faithful to the treaty, return and announce that openly.”

They went and found that Ka’b, Huyayy, and their followers were displaying an attitude toward the Messenger of Allah, peace and blessings be upon him, even worse than had been reported. They said, “Who is the Messenger of Allah, anyway? There is no treaty or pledge with Muhammad.” Hearing this, Sa’d ibn Mu’adh (may Allah be pleased with him) rebuked them.

They responded by rebuking him in turn. Sa’d ibn Mu’adh was, in fact, a somewhat hot-tempered man. Sa’d ibn Ubadah said to him, “Leave the rebuking. The treaty between us and them is far more important than rebuking them.” The two leaders and their companions then returned to the Messenger of Allah, peace and blessings be upon him, greeted him, and said, “Adal and Qarah.” In other words, just as the people of Adal and Qarah had betrayed the Companion Khubayb and his companions at Raji’, these people had followed the same path. Hearing this, the Messenger of Allah, peace and blessings be upon him, said, “Allah is Most Great. O Muslims, receive the glad tidings!”

At this time, the calamity that had befallen the Muslims assumed a dreadful form. Fear grew intense among them. Thoughts and anxieties began to swirl from every direction. The hypocrisy of the hypocrites within the Muslim ranks also began to become apparent. Mu’attib ibn Qushayr went so far as to say, “Muhammad promised us that we would become owners of all the wealth of the Persian and Roman empires. Yet today our condition is such that we cannot even go safely to the lavatory.” Aws ibn Qayzi said, “O Messenger of Allah, our homes, that is, our families, have been left unprotected. (That is, threats have come from some members of their own tribe.) Therefore, allow us to return home, for our homes lie outside Madinah.” In such circumstances, the Messenger of Allah and the polytheists remained facing one another for more than twenty days and less than a month. There was no fighting between the two sides apart from shooting arrows and maintaining the siege.

The Muslims’ suffering, caused by the prolonged siege, became unbearable. The Messenger of Allah sent a message to the two leaders of the Ghatafan tribe, Uyaynah ibn Hisn and al-Harith ibn Awf, offering them one-third of the entire produce of Madinah if they would withdraw from the siege against the Messenger of Allah and his Companions and depart with their people. On the basis of this proposal, a peace agreement was reached between the Messenger of Allah and the Ghatafanites, and the document of the agreement was written. Only the signing and final ratification remained. The bargaining and mutual consent regarding the transaction, however, had been finalized. Before completing the remaining steps, the Messenger of Allah summoned Sa’d ibn Mu’adh and Sa’d ibn Ubadah. When they came, he informed them of the matter and sought their advice. Both said, “O Messenger of Allah, is this proposal of yours for our benefit, or has Allah commanded you to do something that we must carry out?” He said, “It is my own initiative. I see that all Arabia has united to launch an all-out attack against you and has imposed an impenetrable siege upon you from every side. Therefore, I wish to break their strength as much as possible.”

Sa’d ibn Mu’adh said, “O Messenger of Allah, previously we and these people were engaged in polytheism and idol worship. At that time, we neither knew Allah nor worshipped Him. In those days, they could not eat even one date from us except as guests or through a sale. But now that Allah has honored us with the glory and dignity of Islam and guided us to the path of truth, must we give them our wealth? By Allah, we have no need of any of this. By Allah, we will give them nothing except the blows of the sword. In this way Allah will determine the fate of them and us.” The Messenger of Allah said, “Very well, then I accept your view on this matter.” Sa’d ibn Mu’adh then took the treaty document in his hand and erased all the writing. He then said, “Let them do whatever they can.”

The Messenger of Allah and the Muslims continued to remain within the enemy’s siege. No battle took place. However, a number of Quraysh horsemen, including Amr ibn Abd Wudd, Ikrimah ibn Abu Jahl, Hubayrah ibn Abu Wahb, and Dirar ibn Khattab, attempted to initiate fighting. They rode to the vicinity of Banu Kinanah and said, “O Banu Kinanah, prepare for battle. Today you will see who is more skilled in warfare.” Then they drove their horses rapidly forward and stopped at the edge of the trench. Seeing the trench, they were astonished and said, “By Allah, this is a military tactic that the Arabs have never devised.” [68. Ibn Hisham says: It is said that Salman al-Farisi advised the Messenger of Allah to adopt this tactic.]

They then crossed the trench at its narrowest point. Riding their horses, they reached the Muslims’ position between Mount Sala and the trench. Ali, accompanied by some Muslims, advanced to confront them and stood blocking the open place through which the unbelievers had ridden. The horsemen began charging toward them.

Amr ibn Abd Wudd had been so incapacitated by wounds sustained at the Battle of Badr that he could not attend the Battle of Uhud. In order to display his rank, he had marked himself with a distinctive emblem. As soon as he arrived, he shouted, “Who will fight me?” Ali advanced before him. He said, “O Amr, you had pledged to Allah that if any Qurayshi invited you to one of two courses, you would accept it. Is that true?” He said, “Yes.” Ali said, “Then I invite you to Allah, His Messenger, and Islam.”

He said, “I have no need of that.” Ali said, “Then I invite you to Allah, His Messenger, and Islam.”

He said, “I have no need of that.” Ali said, “Then I invite you to fight.” He said, “Nephew, I do not wish to kill you.” Ali said, “But I wish to kill you.” Hearing this, Amr became enraged. He leapt from his horse, first killing it and striking its face. Then he advanced toward Ali. A fierce battle took place between them. At last, Ali killed him.

Afterward, his band of horsemen was defeated and fled across the trench. Discouraged by Amr’s death, Ikrimah, the son of Abu Jahl, threw down his spear and fled. Seeing this, the Muslim poet Hassan ibn Thabit said:

“He fled and left his spear behind for us.

O Ikrimah, you pretended as though you had not fought.

You fled, gasping for breath, like a male ostrich.

It was as though you had been separated from the road itself

and did not turn back even slightly in a spirit of compromise.

(Seeing you flee,) one would have thought it was your back.”

During the battles of the Trench and Banu Qurayza, the signal cry of the Companions of the Messenger of Allah was, “Hum, la yunṣarun,” meaning that the enemy’s defeat was inevitable. Under the pressure of the enemies’ strength, might, and overwhelming numbers, the Messenger of Allah and his Companions had to remain on the battlefield amid intense fear and terror.

At last, Nu’aym ibn Mas’ud came and said, “O Messenger of Allah, I have accepted Islam. My people do not know this. Now give me whatever instruction you consider necessary.”

The Messenger of Allah said, “Among us, you are the only person trusted by the enemy. If you can, overcome the enemy on our behalf. Warfare is nothing but strategy.”

Nu’aym ibn Mas’ud went to Banu Qurayza. In the Age of Ignorance, he had been their intimate friend. He said to them, “O Banu Qurayza, surely you know how much I love you. In particular, you are not unaware of the sincere relationship I have with you.” They said, “Yes, that is true. We have never had any complaint against you.” He then said, “The situation of Quraysh and Ghatafan is different from yours. This is your city. Your wives, children, and wealth are here. You cannot move them elsewhere. Quraysh and Ghatafan have come to fight Muhammad and his Companions, and you are helping them. But their homes, wealth, and families are elsewhere. Thus, they are not in the same position as you. If they see an interest here, they will take it. If they do not, they will return to their homes. Then you will face Muhammad alone in this city. In that situation, you will not be able to withstand him. Therefore, before fighting the Muslims, take some leaders from among Quraysh as hostages. They will remain as security in your hands. Then you can feel assured. It would not be right for you to fight Muhammad with them alongside you.” They said, “You have given sound advice.”

Then he went to Quraysh and said to Abu Sufyan and the leading Qurayshites accompanying him, “You surely know that I am sincerely concerned for your welfare and a staunch opponent of Muhammad. I have heard some news. It is my duty, and demanded by my concern for your welfare, to tell you. Do not disclose this matter to anyone.”

Nu’aym said, “Then listen. The Jews have regretted violating their treaty with Muhammad and his companions. They sent Muhammad a message saying, ‘We regret what we have done. Now, if we seize some leading men from Quraysh and Ghatafan and hand them over to you, and you kill them, will you be pleased with us? Then we will join you and kill all the rest of Quraysh and Ghatafan.’ Muhammad has agreed to this.” Nu’aym further said to Abu Sufyan, “If the Jews ask to keep some of your men as hostages, beware: do not surrender even one man to them.”

Then Nu’aym went to the Ghatafanites and said, “O Banu Ghatafan, you are my own tribe and my kinsmen. You are dearer to me than anyone else. I believe you have no complaint against me.” They said, “You have spoken the truth. We have no complaint against you.” Nu’aym said, “Then do not let anyone learn of the news I am giving you.” They said, “Very well. Your confidence will be kept.” Nu’aym then repeated to them exactly what he had said to Quraysh, and issued to the Ghatafanites the same warning concerning hostages that he had given to Quraysh.

This took place on the night preceding Saturday in Shawwal of the fifth year after the Hijrah. Allah changed the entire situation in favor of His Messenger. Abu Sufyan ibn Harb and the leaders of Ghatafan sent a group of Quraysh and Ghatafan, led by Ikrimah ibn Abu Jahl, to Banu Qurayza. They went to Banu Qurayza and said, “We can no longer remain here. All our camels and horses are dying. Therefore, prepare for battle. We want to fight Muhammad and reach a final decision.” They replied, “Today is Saturday. We do nothing on this day. Some of our people committed an act on a Saturday in the past, and you are not unaware of what resulted from it. Moreover, we cannot fight Muhammad in order to assist you. However, if you place some of your men in our hands as hostages and a safeguard, we may take part in the fighting to assist you. We fear that if you suffer losses in the battle or find it difficult to continue fighting, you will return to your homeland without caring about our security, leaving us helpless in Muhammad’s grasp. Yet we have no ability to confront Muhammad.”

When the delegation returned with this reply from Banu Qurayza, Quraysh and the Ghatafanites said to one another, “The news Nu’aym ibn Mas’ud gave us is true in every detail. So let Banu Qurayza know that we are unwilling to surrender even one man to them as a hostage. If they wish to fight, let them come and fight.” When messengers again went to Banu Qurayza with this reply from Quraysh and the Ghatafanites, the leaders of Banu Qurayza said to one another, “See, what Nu’aym said is completely true. Quraysh and the Ghatafanites want nothing but war. They have no concern for our welfare. If they benefit, their own interests will have been served. Otherwise, they will leave us helpless in Muhammad’s hands and return to their respective homelands.”

Accordingly, they informed Quraysh and the Ghatafanites, “We will not fight Muhammad as your allies until you hand over hostages to us.” Thus they decisively rejected the proposal of Ghatafan and Quraysh, and Allah created discord among the enemy and defeated them. Moreover, on that bitterly cold night, Allah sent an intensely cold wind against them. The wind brought down their tents and scattered their cooking utensils.

When news of their discord and division reached the Messenger of Allah, he sent the Companion Hudhayfah ibn al-Yaman at night to observe the movements of the enemy.

It is narrated from Muhammad ibn Ka’b al-Qurazi that a Companion from Kufa asked Hudhayfah ibn al-Yaman, “Did you see the Messenger of Allah and remain in his company?” He said, “Yes.” The man asked, “How did you treat him?” Hudhayfah said, “We exerted ourselves to the utmost for him.” The Kufan said, “By God, if we had found him alive, we would not have allowed him to walk on the ground; rather, we would have carried him on our shoulders.” Hudhayfah said, “Nephew, listen. We were with the Messenger of Allah at the trench. He spent part of the night praying. Then he turned toward us and said, ‘Who among you can go and learn the movements of the enemy and return? I pray to Allah that he will be my companion in Paradise!’ The Messenger of Allah had stipulated that the person must return after completing the task. None of the Muslims had the strength to go because of fear, cold, and hunger. When no one volunteered, the Messenger of Allah called me, so I had to prepare to go. He said, ‘O Hudhayfah, go among the enemy and see what they are doing. When you return to us, do not cause anything to happen.’”

I then went and stealthily entered among the enemy forces. At that time, the unseen forces of Allah were still devastating them. Their tents and cooking pots had all been overturned, and the fires had gone out.

Abu Sufyan then said to them, “O Quraysh, each of you look around yourself and see whether anyone else is present.” Upon hearing this, I was the first to touch the man beside me and ask, “Who are you?” He said, “So-and-so, the son of so-and-so.” [69. It is related in Sharh al-Mawahib that Hudhayfah said: “I placed my hand on the hand of the man sitting to my right and asked, ‘Who are you?’ He said, ‘I am Mu’awiyah, the son of Abu Sufyan.’ Then I asked the man sitting to my left, ‘Who are you?’ He said, ‘I am Amr ibn al-As.’”]

Abu Sufyan then said, “O Quraysh, this place where you are staying is no longer fit for us to remain. Our camels and horses have died, and Banu Qurayza has abandoned us. They have done what we dislike. You can see for yourselves what this violent storm has done to us. Our cooking equipment, tents, and other belongings have been overturned. Even the fires have gone out. Therefore, all of you set out for your homes. I am departing.”

Having said this, he went toward his camel. It was tethered. He mounted its back and then struck it. After being struck three times, it leapt up. Although the camel’s tether had been removed, it had remained standing. If the Messenger of Allah had not instructed me, “Do not do anything until you return,” I could have killed him if I had wished.

Hudhayfah said, “Then I returned to the Messenger of Allah. He was praying, wrapped in a Yemeni blanket. During the prayer, he saw me, drew me close to his feet, and lifted part of the blanket over me. In that condition, he performed bowing and prostration. After concluding the prayer, I informed him of everything concerning the enemy.”

When the Ghatafanites learned that Quraysh had departed, they set out for their homeland. In the morning, the Messenger of Allah and the Muslims left the trench and returned to Madinah, laying down their weapons.

The Expedition against Banu Qurayza (5th Year after the Hijrah)

At noon, Jibril came to the Messenger of Allah. He wore a silk turban and was riding a saddled mule covered in silk cloth. He said to the Messenger of Allah, “O Messenger of Allah, have you laid down your weapons?” The Messenger of Allah replied, “Yes.” Jibril said, “But the angels have not yet laid down their weapons. And you are returning from the battlefield only because the Muslims have demanded it! O Muhammad, Allah has commanded you to march against Banu Qurayza. I too will go there and utterly devastate them.”

Hearing this, the Messenger of Allah instructed someone to announce, “Those who obey Allah and His Messenger should go to the territory of Banu Qurayza and perform the Asr prayer there.”

The Messenger of Allah instructed Ali, the son of Abu Talib, to march toward the territory of Banu Qurayza carrying his banner. The Muslims followed him. When Ali had set out and reached near their fortress, he heard a vile statement directed against the Messenger of Allah. Hearing this, he turned back. When he met the Messenger of Allah on the way, he said, “O Messenger of Allah, you should not go to those vile people.” The Messenger of Allah said, “Why? It seems you heard some offensive and obscene words about me from them.” Ali said, “O Messenger of Allah, that is indeed so.” The Messenger of Allah said, “Had they seen me, they would not have said anything of that kind.” Then, when he reached near the fortress of Banu Qurayza, he said, “O brothers of monkeys, has Allah humiliated you? Are you suffering His punishment?” They replied, “O Abu al-Qasim”—a familiar name by which the Messenger of Allah was called—“nothing is unknown to you.”

The Messenger of Allah came to a well called Atta near Banu Qurayza and set up camp. The Muslims began arriving in groups to join him. Some arrived even after the final congregation of the Isha prayer. They had still not performed Asr, because the Messenger of Allah had instructed them to perform the Asr prayer in the territory of Banu Qurayza. Having no alternative, they delayed the prayer because of the battle; thus they performed Asr after Isha. For this reason, the Quran did not censure them. The Messenger of Allah kept them under siege for twenty-five days. Their distress became extreme, and Allah cast fear into their hearts.

After the people of Quraysh and Ghatafan set out for their homelands, Huyayy ibn Akhtab remained with Banu Qurayza in their fortress, fulfilling the promise he had made to them. When Banu Qurayza became certain that the Messenger of Allah would not leave without fighting them, Ka’b ibn Asad summoned the members of his tribe and said, “O Jews, listen! You can see what calamity has befallen you. To escape this situation, I put three proposals before you. You may accept any one of them.” They said, “What are those proposals?” He said, “Let us all follow and accept Muhammad. By Allah, it is clear to us that he is a prophet, and he is mentioned in our religious scripture. In this way, we can be secure and safe regarding our own lives and property and those of our wives and children.” They said, “We will never deny the authority of the Torah or accept any substitute for it.” He said, “If you will not accept this, then come, let us kill all our wives and sons and daughters. Then let us fight Muhammad and his companions with our swords. We will have no problem or responsibility behind us. We will continue fighting until Allah makes a final decision between us and Muhammad. If we are killed, we can die assured about the fate of our descendants. If we prevail, we will gain new wives and children as well.” They all said, “Is it possible that we should kill these innocent loved ones? If they are no longer there, what benefit is there in living in comfort and ease?” Ka’b said, “If you reject this too, then one option remains. Tonight is Saturday night. Perhaps Muhammad and his Companions will be off their guard regarding us today. So come, let us launch a surprise attack and kill Muhammad and his companions.” They said, “Should we dishonor the Sabbath in this way? Should we do on this day what our predecessors did not do? Some people did so, of course, and you are not unaware that their faces were consequently disfigured.” Ka’b said, “From the beginning of time until today, not one person has been born among you who could make a firm and unwavering decision for even one night in his life.”

Then, having failed to reach a decision, they sent a messenger to the Messenger of Allah requesting, “Send Abu Lubabah ibn Abd al-Mundhir to us. We would like to consult him.” The Messenger of Allah sent him. When Abu Lubabah arrived, the entire tribe gathered around him, and the women and children came to him weeping. Seeing this softened Abu Lubabah’s heart. They said, “O Abu Lubabah, do you think we should accept Muhammad’s judgment?” He replied, “Yes,” while also gesturing by placing his hand at his throat to indicate that the judgment meant nothing but death.

Abu Lubaba said, “I immediately realized that I had betrayed Allah and His Messenger.” [70. When Banu Qurayza were besieged and deemed their destruction inevitable, they sent Shas ibn Qays to the Messenger of Allah (peace and blessings of Allah be upon him). He went to him and requested that they be granted the same terms of amnesty that had been granted to Banu Nadir: namely, that they be allowed to take only their children, wives, and as much property as could be carried on the backs of camels, while leaving behind all their remaining movable and immovable property. They would not take any weapons at all. The Messenger of Allah (peace and blessings of Allah be upon him) rejected this request. Then he said, “In that case, grant us only our lives and drive us out, handing over our wives and children to us. We do not wish to take any property on the backs of camels.” The Messenger of Allah (peace and blessings of Allah be upon him) rejected this request as well and insisted that they accept his judgment. Shas ibn Qays returned with this reply from the Messenger of Allah (peace and blessings of Allah be upon him). (Sharh al-Mawahib by al-Jarfani.) It is further narrated in Sharh al-Mawahib that, when the Messenger of Allah (peace and blessings of Allah be upon him) rejected the request for amnesty, Abu Lubaba thought that if Banu Qurayza accepted his judgment, he would have them killed. He therefore indicated this to them by a gesture.] Abu Lubaba immediately went—not to the Messenger of Allah (peace and blessings of Allah be upon him), but to al-Masjid an-Nabawi—and tied himself to one of its pillars, saying, “I will not move from this place until Allah forgives me for the mistake I made. On this very ground, where I betrayed Allah and Allah’s Messenger, I will never again show my face to anyone.” The Messenger of Allah (peace and blessings of Allah be upon him) waited a long time for Abu Lubaba. Later, after hearing the whole matter, he said, “Had he come to me, I would have sought forgiveness for him. But since he has made such a vow, I cannot release him until Allah forgives him.”

Umm Salama (may Allah be pleased with her) said, “When Abu Lubaba was forgiven, I said, ‘O Messenger of Allah, shall I give him this good news?’” The Messenger of Allah (peace and blessings of Allah be upon him) said, “You may.” Umm Salama then stood at the door of her room and said, “O Lubaba, good news! You have been forgiven.” It should be noted that the verse concerning the veil had not yet been revealed.

Then the Muslims hurried to him to set him free. But Abu Lubaba said, “I will not free myself unless the Messenger of Allah (peace and blessings of Allah be upon him) releases me with his own hands.” On learning this, the Messenger of Allah (peace and blessings of Allah be upon him) untied him when he went to the Fajr prayer.

Ibn Hisham said, “Abu Lubaba remained tied to the pillar for six days. At every prayer time, his wife would come and untie him so that he could pray. Then he would return to the pillar and tie himself up again.”

The next morning, Banu Qurayza became ready to accept the judgment of the Messenger of Allah (peace and blessings of Allah be upon him). Hearing the news, the people of the Aws tribe hastened to the Messenger of Allah (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, Banu Qurayza are our allies. They support us against the Khazraj. You know how you treated the ally of the Khazraj—the Banu Qaynuqa.” Before Banu Qurayza, the Messenger of Allah (peace and blessings of Allah be upon him) had besieged Banu Qaynuqa, who were allies of the Khazraj. They too had surrendered to the judgment of the Messenger of Allah (peace and blessings of Allah be upon him). When Abdullah ibn Ubayy ibn Salul pleaded for their lives, the Messenger of Allah (peace and blessings of Allah be upon him) granted them amnesty. When the Aws tribe requested that Banu Qurayza be spared, he said, “O people of Aws, shall I appoint one of your men as arbiter, and will you be satisfied with that?” They said, “Yes.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “I appoint Sa’d ibn Mu’adh as arbiter.”

The Messenger of Allah (peace and blessings of Allah be upon him) had placed Sa’d ibn Mu’adh in a tent in al-Masjid an-Nabawi belonging to Rufayda, the wife of a Muslim. This woman treated the wounded and cared for distressed Muslims. When Sa’d was wounded by an arrow in the Battle of the Trench, the Messenger of Allah (peace and blessings of Allah be upon him) told the Muslims, “Place Sa’d in Rufayda’s tent so that he may remain near me and I can visit and care for him.” When the Messenger of Allah (peace and blessings of Allah be upon him) appointed him arbiter concerning Banu Qurayza, members of his tribe carried him there on a donkey. They had placed a leather cushion on the donkey’s back. He was a very stout and handsome man. As they took him to the Messenger of Allah (peace and blessings of Allah be upon him), they kept saying to him, “O Sa’d, treat your allies kindly. You have been appointed arbiter so that you will deal compassionately with them.” Seeing that they were pleading earnestly, he said, “The time has come for Sa’d not to fear anyone’s reproach or condemnation concerning Allah’s religion.” Some of those taking him to the Messenger of Allah (peace and blessings of Allah be upon him) turned back to the settlement of Banu Abd al-Ashhal. Then some members of Banu Qurayza came to them. Before Sa’d reached them, they heard everything from them and began to weep, believing their deaths to be certain. [71. “The time has come for Sa’d not to fear anyone’s reproach or condemnation concerning Allah’s religion.” When they heard this statement from Sa’d, they understood that he might pronounce a sentence ordering their execution. Thus, sensing certain death before it came, they began to weep.]

When Sa’d reached the Messenger of Allah (peace and blessings of Allah be upon him) and the Muslims, the Messenger of Allah (peace and blessings of Allah be upon him) said, “Rise to welcome your leader.” The Quraysh and the Muhajirun then said, “The Messenger of Allah’s command applies only to the Ansar.” The Ansar said, “This command applies to everyone.” Everyone then went forward to him and said, “O Sa’d, the Messenger of Allah (peace and blessings of Allah be upon him) has entrusted you with deciding the matter of your allies.” Sa’d said, “The judgment I announce will be accepted as the judgment. Do you all pledge this by Allah?” They said, “Yes.” Then, pointing toward the side where the Messenger of Allah (peace and blessings of Allah be upon him) was, he said, “Are those present here also bound by this pledge?” Out of respect, Sa’d did not mention the Messenger of Allah (peace and blessings of Allah be upon him) explicitly. But the Messenger of Allah (peace and blessings of Allah be upon him) said, “Yes.” Sa’d then announced, “My judgment is that all the men of Banu Qurayza be killed, their entire property be distributed, and their women and children be taken captive.”

The Messenger of Allah (peace and blessings of Allah be upon him) said to Sa’d, may Allah be pleased with him, “Your judgment corresponds to the judgment Allah has issued from above the seven heavens.”

Then all of Banu Qurayza were brought out of their homes and confined in the house of Qays bint al-Harith in Medina. Later, the Messenger of Allah (peace and blessings of Allah be upon him) went to the marketplace of Medina—the place where the marketplace of Medina still stands today. They were brought in groups, and were killed in those trenches. The enemy of Allah, Huyayy ibn Akhtab, and Ka’b ibn Asad, the chief of Banu Qurayza, were also killed. Their total number was six or seven hundred. Those who consider their number higher say that it was between eight and nine hundred. When they were being taken group by group to the Messenger of Allah (peace and blessings of Allah be upon him), they asked Ka’b ibn Asad, the tribal chief, “O Ka’b, what kind of treatment do you think we will receive?” Ka’b said, “Do you understand nothing? Do you not see how indifferent and unmoved the one calling people away is? Do you not see that whoever goes does not return? By Allah, everyone will be killed.”

Thus they were all killed one after another.

Huyayy ibn Akhtab, the vilest enemy of Islam, was brought forward. He was wearing a pink garment. He had torn it all over into small pieces so that it would not be taken from him. Both his hands were tied to his neck with a rope. When his eyes fell upon the Messenger of Allah (peace and blessings of Allah be upon him), he said, “I have never regretted my enmity toward you. But whoever abandons Allah must be overcome.” Then he addressed those present, saying, “O people, Allah’s command cannot be violated. Allah had decreed destiny and a great slaughter for the Children of Israel.” Having said these words, he sat down, and then he was beheaded.

A’isha, Mother of the Believers, may Allah be pleased with her, said, “No woman was killed except one woman from Banu Qurayza. That woman was speaking to me freely and laughing heartily, even though at that very moment members of her tribe were being killed on the orders of the Messenger of Allah (peace and blessings of Allah be upon him). Suddenly a caller shouted loudly, ‘What is this? What has happened to you?’ She said, ‘I am to be killed.’ I asked, ‘Where is such-and-such a woman?’ Hearing this, she said, ‘Here I am.’ I asked, ‘Why?’ She said, ‘Because I committed a grave act.’ Then she was taken away and killed. [72. Ibn Hisham said, “This was the woman who killed the Companion Khallad ibn Suwayd by throwing a millstone at him.”]

A’isha, may Allah be pleased with her, used to say, “I cannot forget that woman. I am amazed that, although she knew she would be killed, she remained cheerful and full of laughter.”

The Messenger of Allah (peace and blessings of Allah be upon him) ordered that every adult male of Banu Qurayza be killed. Atiyya al-Qurazi said, “The Messenger of Allah (peace and blessings of Allah be upon him) ordered every adult male to be killed. I was then a boy. When I was found to be underage, I was spared.”

Ayyub ibn Abd al-Rahman said, “Salma bint Qays, a maternal aunt of the Messenger of Allah (peace and blessings of Allah be upon him)—who had prayed with him facing both qiblas and had participated in the pledge of the women—petitioned the Messenger of Allah (peace and blessings of Allah be upon him) to spare the life of Rifa’a ibn Samu’il al-Qurazi. She said, ‘Rifa’a has decided to pray and eat camel meat.’ The Messenger of Allah (peace and blessings of Allah be upon him) accepted her petition and spared his life. This man, Rifa’a, was an adult and had sought protection from Salma. He had known Salma’s family beforehand. Thus Salma saved Rifa’a’s life.”

The Messenger of Allah (peace and blessings of Allah be upon him) then distributed the property, women, and children of Banu Qurayza among the Muslims. He then sent Sa’d ibn Zayd al-Ansari to Najd with some of the male and female slaves of Banu Qurayza. In exchange for them, he bought weapons and horses there for the Muslims.

From among the women of Banu Qurayza, the Messenger of Allah (peace and blessings of Allah be upon him) chose Rayhana bint Amr ibn Khunafa for himself. She remained in his possession until the death of the Messenger of Allah (peace and blessings of Allah be upon him). He proposed that he marry her and take her behind the veil. But she said, “O Messenger of Allah, rather keep me as a slave woman. That will be more trouble-free for both you and me.” The Messenger of Allah (peace and blessings of Allah be upon him) did as she said. When she was accepted as a slave woman, she had strongly resisted accepting Islam and wanted to cling to Judaism. This caused the Messenger of Allah (peace and blessings of Allah be upon him) to keep away from her and grieve. One day, while he was sitting with his Companions, he heard the sound of shoes behind him. He said, “Surely Tha’laba ibn Sa’ya has come to inform me that Rayhana has accepted Islam.” Indeed, Tha’laba came and informed him that Rayhana had accepted Islam. He was delighted.

Allah Most High has related the story of the Battle of the Trench and Banu Qurayza in Surat al-Ahzab of the Holy Qur’an. He has described how the Muslims were tested, what immense favors He bestowed upon them, and how He rescued them from every calamity and granted them victory in both battles. Before that, however, the hypocrites had uttered objectionable words. Allah says: “O believers, remember Allah’s favor to you when great forces advanced against you. We sent against them a violent wind and forces—angels—which you could not see. Allah was observing all that you did. When they attacked you from every side, when the eyes grew wide with fear and the souls reached the throats, and you began to entertain various thoughts about Allah, the believers were tested and shaken severely. The hypocrites and those whose hearts were diseased said, ‘Allah and His Messenger promised us nothing but delusion.’ A group of them said, ‘O people of Yathrib, there is no place for you to stay, so return.’ And some of them sought permission from the Prophet, saying, ‘Our homes are exposed.’ Yet they were not exposed; they only sought an excuse to flee.”

This verse was revealed concerning Aws ibn Qayzi and those who shared his views.

“If the enemy had entered upon them from all sides of Medina and invited them to engage in sedition—that is, to commit shirk—they would certainly have done so, and they would have hesitated only briefly. Previously they had pledged to Allah that they would not flee from battle. The pledge made to Allah will certainly be questioned. (The two tribes, Banu Salama and Banu Haritha, had made this pledge after retreating in the Battle of Uhud, promising never to do so again. Allah reminded them of the pledge they had made of their own accord.) O Prophet, say: fleeing from death or being killed will not benefit you; even then you would enjoy life only for a short while. Say: if Allah intends to subject you to calamity or bestow a favor upon you, who can protect you from Allah? They will find no protector or helper besides Allah. Allah certainly knows those among you who hinder others and those who say to their brothers, ‘Come and join us.’ These hypocrites hardly ever take part in battle—except when necessary for self-protection or to discharge an obligation. Their only aim is to satisfy their envy and hostility toward you. When battle approaches, you will see them looking at you with eyes rolling in fear, like the eyes of a dying, unconscious person turning in terror of death. But when the danger has passed, they come to you with eloquent words, greedily desiring the spoils, and utter grand speeches. (That is, they say things you dislike, for they do not believe in the Hereafter and will receive no reward. Thus they fear death just as those who do not believe in the life after death fear it.) They have not believed, so Allah has nullified all their good deeds. That is easy for Allah. They think the confederates—that is, the invading Quraysh and Ghatafan—have not departed. If the confederates attack again, they will take refuge among the Bedouins in the desert and from there continue asking about you; and even if they remain among you, they would take little part in fighting.”

Then Allah addresses the believers, saying, “Indeed, in the life of the Messenger of Allah you have an excellent example, for those who believe in Allah and the Last Day.” [That is, not for those who seek to profit from access to the Messenger of Allah (peace and blessings of Allah be upon him) or from his status.] Then, referring to the believers’ truthfulness and their attitude of acknowledging and accepting the test promised by Allah, Allah says, “When the believers saw the invading confederates, they said, ‘This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth.’ Such a situation only increased them in faith and submission.” (That is, patience in adversity, submission to destiny, and willingness to accept the truth.)

“Among the believers are men who fulfilled the covenant they made with Allah. Some have fulfilled their obligation. (That is, they completed their work and returned to Allah, such as the martyrs of Badr and Uhud.) Others are still waiting. (That is, waiting for Allah’s help and to do what the Messenger and the Companions did; they have made no change at all, meaning that they have entertained no doubt, hesitation, or reservation, nor sought an alternative path.) Allah will reward the truthful for their truthfulness, and if He wills, He will punish the hypocrites or forgive them. Surely He is Most Forgiving, Most Merciful. Allah sent the disbelievers—that is, the Quraysh and Ghatafan—back with their rage and fury, and they gained no good. Allah alone is sufficient for the believers in battle, for He is Powerful and Almighty. He brought down from their fortresses the People of the Book who had supported the confederates—that is, Banu Qurayza—and cast terror into their hearts. Thus you killed some of them and took others captive. (That is, you killed the men and captured the women and children.) And He made you inherit their land, homes, wealth, and a land on which you had never set foot—that is, Khaybar. Allah is certainly capable of all things.”

Once the matter of Banu Qurayza had been settled, Sa’d ibn Mu’adh’s wound suddenly worsened, and he attained martyrdom.

Hasan al-Basri (may Allah have mercy on him) said, “Sa’d was a very stout and heavy man. Yet those carrying his body felt him to be extraordinarily light.” Some of the hypocrites then said, “Sa’d was very heavy, but we have never seen a body so light.” Hearing this, the Messenger of Allah (peace and blessings of Allah be upon him) said, “He seemed light because, besides you, there were others among those carrying his body—that is, the angels. By Allah, the angels rejoiced and celebrated upon receiving Sa’d’s soul. The Throne of Allah shook at his death.”

Three polytheists were killed in the Battle of the Trench. Munabbih ibn Uthman was one of them. He was struck by an arrow and died in Mecca from his wounds. Another was Nawfal ibn Abdullah of Banu Makhzum. He crossed the trench, was captured, and killed. He had been struck by an arrow, and his body was in the possession of the Muslims. The polytheists offered to purchase his body. The Messenger of Allah (peace and blessings of Allah be upon him) said, “We have no need of his body or its price.” His body was then handed over to them. The third was Amr ibn Abd Wudd of Banu Amir. Ali ibn Abu Talib, may Allah be pleased with him, killed him.

Several Muslims were martyred in the expedition against Banu Qurayza. Among them, Khallad ibn Suwayd was killed by a millstone thrown at him. It is narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said of him, “Khallad will receive the reward of two martyrs.” The Companion Abu Sinan died while the Messenger of Allah (peace and blessings of Allah be upon him) was besieging Banu Qurayza. He was buried in the cemetery of Banu Qurayza. When the troop concentrations on both sides of the trench ended and the disbelievers abandoned the trench, the Messenger of Allah (peace and blessings of Allah be upon him) said, “After this, the Quraysh will never attack you again. Rather, from now on you will attack them.”

Indeed, after that, the Quraysh never again attacked the Muslims. Rather, the Messenger of Allah (peace and blessings of Allah be upon him) led attacks against them. Eventually, Allah granted him the opportunity to conquer Mecca.

The Expedition of Banu Lihyan

Afterward, the Messenger of Allah (peace and blessings of Allah be upon him) remained in Medina during the months of Dhu al-Hijjah, Muharram, Safar, Rabi al-Awwal, and Rabi al-Thani. In Jumada al-Ula, the sixth month after the victory over Banu Qurayza, he set out on the expedition against Banu Lihyan. The purpose of this expedition was to demand from the people of al-Raji the return of Khubayb ibn Adi and his companions, may Allah be pleased with them. He departed in such a way that it seemed he was heading toward Syria. In reality, his intention was to attack the people of al-Raji.

Leaving Medina, he passed by the nearby mountain of Ghurab and traveled along the road to Syria, first going to Makhid and then to Batn. There he turned left and advanced across the plain of Bayn, near Medina, crossed the Yamama mountain range, and proceeded along the road to Mecca. He then reached the Banu Lihyan settlement of Ghuran at great speed. Ghuran is the plain between Amaj and Usfan, extending as far as the region called Saya. When he reached Ghuran, he found that they had already been alerted and had taken refuge in the mountains for safety. The Messenger of Allah (peace and blessings of Allah be upon him) camped at Ghuran. Since his surprise attack had missed its target, he told the Companions, “If we camp at Usfan, the people of Mecca will think that we are heading to Mecca.” He then went to Usfan with two hundred mounted Companions and camped there. He subsequently sent two horsemen, who reached Qura al-Ghumaym. From there, the Messenger of Allah (peace and blessings of Allah be upon him) returned to Medina with the entire army.

Jabir ibn Abdullah, may Allah be pleased with him, said that on the return journey the Messenger of Allah (peace and blessings of Allah be upon him) would say, “By Allah’s will, we are returning, repenting, and praising our Lord. I seek refuge in Allah from the hardships of travel and from loss affecting family and property.”

The Expedition of Dhu Qarad

The Messenger of Allah (peace and blessings of Allah be upon him) then spent a few days in Medina. Suddenly, Uyayna ibn Hisn al-Fazari, accompanied by some mounted men of Ghatafan, attacked and plundered the milch camels of the Messenger of Allah (peace and blessings of Allah be upon him) that were grazing at a place called Ghaba, near Medina. A man from the Banu Ghifar tribe and his wife were with the stolen camels. They killed the man and took away the camels along with his wife.

The first to learn of this raid was Salama ibn Amr ibn al-Akwa. He had gone to Ghaba equipped with a bow and arrows, accompanied by the slave of Talha ibn Abdullah. He had a horse with him. When he reached one side of the mountain of Thaniyyat al-Wada, he shouted loudly, “Help!” Then he pursued them at great speed. He ran after them just as a predatory beast runs after its prey. While running, he caught up with them and began shooting arrows at them. With every arrow he fired, he said, “Take that! I am the son of al-Akwa. Today is the day the wicked are destroyed.” Whenever the raiders chased him, he withdrew, then soon emerged again and advanced to confront them. Thus, whenever he found an opportunity, he shot arrows and said, “Take that! I am al-Akwa’s son. Today is the day the wicked are destroyed.” Meanwhile, the raiders kept crying out, “The man has become so relentless against us so early in the day.”

The cry of Salama reached the ears of the Messenger of Allah, peace and blessings of Allah be upon him. He shouted, “Help! Help!” Immediately, a large number of Companions began gathering around him on horseback. First came Miqdad ibn Amr, then Abbad ibn Bishr, followed one after another by Sa’d ibn Zayd, Usayd ibn Zuhayr, Ukkashah ibn Mihsan, Muharrid ibn Nadalah, Abu Qatadah al-Harith ibn Rab’i, and Abu Ayyash. The Messenger of Allah, peace and blessings of Allah be upon him, sent them under the command of Sa’d ibn Zayd. He said, “Keep pursuing the raiders. I am sending more men afterward.” Sa’d’s force pursued and caught them. Abu Qatadah was the first to kill Habib ibn Uyaynah, cover him with his own cloak, and then rejoin his companions.

After a while, the Messenger of Allah, peace and blessings of Allah be upon him, himself advanced with a group of Muslims. On the way, they saw Habib wrapped in Abu Qatadah’s cloak. The accompanying Companions recited, “Indeed, we belong to Allah,” and said, “What a calamity! Has Abu Qatadah been killed?”

The Messenger of Allah, peace and blessings of Allah be upon him, said, “No, this is not Abu Qatadah. This man was killed by Abu Qatadah. He wrapped him in his own cloak so that you would understand that this was his companion.” Ukkashah ibn Mihsan caught two of the raiders—Awbar and his son Amr—and killed them together. They had been riding the same camel. They also recovered some of the stolen camels. The Messenger of Allah, peace and blessings of Allah be upon him, went to the vicinity of the mountain of Dhu Qarad and set up camp. The remaining Muslims then joined him there. Salamah ibn al-Akwa’ said, “O Messenger of Allah, if you send me with one hundred men, I can seize the remaining camels and capture the raiders.” The Messenger of Allah, peace and blessings of Allah be upon him, said, “They are now having supper with the people of Ghatafan.”

Thereafter, the Messenger of Allah, peace and blessings of Allah be upon him, distributed one camel among every hundred of his Companions, and they spent the day eating it. Then the Messenger of Allah, peace and blessings of Allah be upon him, returned to Madinah with his Companions.

The wife of the Ghifari man came to the Messenger of Allah, peace and blessings of Allah be upon him, riding a camel and informed him that her husband had died. Then she said, “O Messenger of Allah, I vowed that if I escaped danger by riding on the back of this camel, I would slaughter it in the name of Allah.” The Messenger of Allah, peace and blessings of Allah be upon him, smiled and said, “You intended to give the camel a very bad reward. Allah rescued you from danger by carrying you on its back, and now you want to slaughter it! There is no vow concerning disobedience to Allah. A vow cannot be fulfilled with something you do not own. This camel is mine. Return to your family. Allah will make that better for you.”

The Expedition against Banu al-Mustaliq

The Messenger of Allah, peace and blessings of Allah be upon him, spent the remainder of Jumada al-Thaniyah and the month of Rajab in Madinah. Then, in Sha’ban of the sixth year after the Hijrah, he launched an expedition against the Banu al-Mustaliq branch of the Khuza’ah tribe.

At one point, the Messenger of Allah, peace and blessings of Allah be upon him, learned that the Banu al-Mustaliq tribe was assembling its forces. They were led by al-Harith ibn Abi Dirar, the father of Juwayriyyah, one of the wives of the Messenger of Allah, peace and blessings of Allah be upon him. As soon as he received this news, the Messenger of Allah, peace and blessings of Allah be upon him, set out with his army to confront them. A fierce battle took place with them beside a spring called al-Muraysi’. Allah defeated Banu al-Mustaliq. Many of them were killed. The Messenger of Allah, peace and blessings of Allah be upon him, counted their children, women, and property as booty.

A Muslim named Hisham ibn Subabah of the Banu Kalb ibn Awf tribe was killed in the fighting. An Ansari Companion from the group of Ubadah ibn al-Samit mistakenly killed him, thinking that he belonged to the enemy.

While the Muslims were camped beside the spring, a sad incident occurred among them. Umar ibn al-Khattab hired a man from Banu Ghifar named Jahjah ibn Mas’ud to tend his horse. Jahjah quarreled with Sinan ibn Wabr al-Juhani over water, and the quarrel gradually turned into a fight. Then al-Juhani cried out, “O Ansar, help!” Jahjah also shouted, “O Muhajirun, help me!” Abdullah ibn Ubayy ibn Salul was then staying with a group of his tribesmen. The young Zayd ibn Arqam was also among them. Hearing the cries, Abdullah ibn Ubayy became agitated and said, “Have they finally gone so far as to do this? They have grown in number and become arrogant while living among us. I see that our situation with the Muhajirun is becoming like the proverb: ‘Feed and fatten your own dog, and one day you will see it tear you apart and eat you.’ By Allah, if we return to Madinah, the stronger will drive out the weaker.” Then he said to his tribesmen, “Look at the ruin you have brought upon yourselves. You gave them a home in this land and shared your wealth with them. If you had not shown them such generosity, they would have been forced to go elsewhere.”

Zayd ibn Arqam heard these words and informed the Messenger of Allah, peace and blessings of Allah be upon him. At that time, he had only just defeated the enemy and breathed a sigh of relief. When he heard the report, Umar ibn al-Khattab was with him. Umar said, “Order Abbad ibn Bishr to send him to the house of death.” The Messenger of Allah, peace and blessings of Allah be upon him, said, “O Umar, if I do that, people will say that Muhammad is killing his own companions. That cannot be done. Instead, announce now that we are to depart from here.” Normally, the Messenger of Allah, peace and blessings of Allah be upon him, would not depart at such a time. Nevertheless, everyone set out.

When Abdullah ibn Ubayy ibn Salul learned that Zayd ibn Arqam had reported his words to the Messenger of Allah, peace and blessings of Allah be upon him, he hurried to him and, swearing an oath, began saying, “I did not say what Zayd has reported.” Since Abdullah ibn Ubayy was regarded as a highly respected man among his people, the Ansari Companions who were with the Messenger of Allah, peace and blessings of Allah be upon him, said, “O Messenger of Allah, perhaps Zayd heard incorrectly, or perhaps he did not remember completely what he reported.” In this way, they showed Abdullah ibn Ubayy some courtesy and saved him.

The Messenger of Allah, peace and blessings of Allah be upon him, set out, and Usayd ibn Hudayr met him. After greeting him, he said, “O Messenger of Allah, you have departed at a very inconvenient time. You do not usually set out anywhere at such a time.” The Messenger of Allah, peace and blessings of Allah be upon him, said, “Have you not heard what your companion said?” He asked, “Which companion?” The Messenger of Allah, peace and blessings of Allah be upon him, said, “Abdullah ibn Ubayy.” Usayd asked, “What did he say?” The Messenger of Allah, peace and blessings of Allah be upon him, said, “He thinks that if he can return to Madinah, the stronger will drive out the weaker.” Usayd said, “O Messenger of Allah, if you wish, we can drive him out. Indeed, he is extremely vile and despicable, while you are powerful.” He added, “O Messenger of Allah, be somewhat gentle with him. By Allah, Allah brought you to us at a time when his tribe was preparing to crown him. Therefore, he thinks that you have taken a kingdom away from him.”

After that, the Messenger of Allah, peace and blessings of Allah be upon him, traveled with his Companions for an entire day and night. Along the way, the intense heat caused them unbearable hardship, so they stopped at one place. As soon as the people dismounted, they all fell asleep. The Messenger of Allah, peace and blessings of Allah be upon him, had departed at that unusual time in order to divert attention from the hostile reaction that Abdullah ibn Ubayy’s words the previous day might have provoked among the people. After resting, the Messenger of Allah, peace and blessings of Allah be upon him, resumed the journey with everyone. While traveling through the Hijaz, he stopped beside a spring. The place was called Baqya. When they set out again from there, a sudden, distressing and frightening wind swept over the Muslims. The Messenger of Allah, peace and blessings of Allah be upon him, said, “Do not fear this wind. A great unbeliever has died; that is why this wind is blowing.” When they returned to Madinah, they found that Rifa’ah ibn Zayd, an influential man of the Banu Qaynuqa tribe, had died that very day. He had been a refuge and instigator for the hypocrites.

Regarding Abdullah ibn Ubayy and people like him, the Qur’anic surah al-Munafiqun was revealed. Zayd ibn Arqam, placing his hand on his ear, said, “This man has fulfilled Allah’s promise through his ear.” When Abdullah, the son of Abdullah ibn Ubayy, learned what had happened to his father, he said to the Messenger of Allah, peace and blessings of Allah be upon him, “O Messenger of Allah, I have heard that you intend to kill Abdullah ibn Ubayy because of his hostile words. If you truly intend to do so, order me, and I will bring his head to you. By Allah, the Khazraj know that there is no one among them more devoted to his father than I am. I fear that you may order someone to kill my father, and that he may kill him. Then, seeing my father’s killer walking openly about, my passions might incite me and make me unable to bear it. As a result, I might kill him and be compelled to enter Hell. For in that case, I would be guilty of killing a believer in retaliation for an unbeliever.” The Messenger of Allah, peace and blessings of Allah be upon him, said, “No. As long as he remains with us, we will be gentle and deal well with him.”

From then on, whenever Abdullah ibn Ubayy caused any trouble, his own tribesmen would discipline him. They would rebuke and censure him and seize him. One day, knowing this situation, the Messenger of Allah, peace and blessings of Allah be upon him, said to Umar ibn al-Khattab, “O Umar, do you see how circumstances have changed? On the day you advised me to kill Abdullah ibn Ubayy, if I had killed him then, many people would have turned up their noses. But if I order him killed today, the very people who turned up their noses then will kill him today.” Umar said, “By Allah, I know that the decision of the Messenger of Allah, peace and blessings of Allah be upon him, is more beneficial than my decision.”

Miqyas ibn Subabah, the brother of Hisham ibn Subabah—the Muslim whom Ubaydah ibn al-Samit had mistakenly killed, thinking that he belonged to the enemy—once came from Makkah and met the Messenger of Allah, peace and blessings of Allah be upon him, demanding blood money for his brother. The Messenger of Allah, peace and blessings of Allah be upon him, arranged for the blood money to be paid. Miqyas had claimed to be a Muslim. After receiving the blood money, he stayed with the Messenger of Allah, peace and blessings of Allah be upon him, for a short time. Then one day he killed his brother’s killer, renounced Islam, and went to Makkah.

Many people of Banu al-Mustaliq were killed that day. [73. Ibn Hisham says: The Muslims’ slogan in the battle against Banu al-Mustaliq was, “O one who is helped, kill, kill.”] Two men of Banu al-Mustaliq, including Malik and his son, were killed by Ali ibn Abi Talib. Abd al-Rahman ibn Awf killed the mounted warrior Ahmar, or Uhaymir.

The Messenger of Allah, peace and blessings of Allah be upon him, took many prisoners of war that day. He distributed them among the Muslims as male and female slaves. One of these prisoners was Juwayriyyah, the daughter of al-Harith ibn Abi Dirar, the chieftain of Banu al-Mustaliq; she later attained the status of a wife of the Messenger of Allah, peace and blessings of Allah be upon him.

Aishah, may Allah be pleased with her, said: When the Messenger of Allah, peace and blessings of Allah be upon him, distributed the prisoners of Banu al-Mustaliq, Juwayriyyah bint al-Harith fell to the share of Thabit ibn Qays or one of his cousins. Juwayriyyah immediately undertook to pay her ransom and secure her freedom. She was a very graceful and sweet young woman.

Everyone who saw her became enchanted. Juwayriyyah came to the Messenger of Allah, peace and blessings of Allah be upon him, seeking help to gain her freedom. As soon as I saw her standing at the door of my room, I disliked her. I realized that the charming beauty I saw in her could not fail to attract the attention of the Messenger of Allah, peace and blessings of Allah be upon him. She then met the Messenger of Allah and said, “O Messenger of Allah, I am the daughter of al-Harith ibn Abi Dirar. My father is the chieftain of the tribe. You are not unaware of the trouble that has befallen me. I have fallen to the share of Thabit ibn Qays—or one of his cousins. I seek your help in paying my ransom.” The Messenger of Allah, peace and blessings of Allah be upon him, said, “What if I arrange something better for you?” She asked, “O Messenger of Allah, what is that?” He said, “I will pay your ransom on your behalf and marry you.” Juwayriyyah said, “O Messenger of Allah, I accept.” Then the Messenger of Allah, peace and blessings of Allah be upon him, said, “I have done so.” When the Muslims learned that the Messenger of Allah, peace and blessings of Allah be upon him, had married Juwayriyyah, they returned all the people of Banu al-Mustaliq held captive by them, considering them relatives of the Messenger of Allah, peace and blessings of Allah be upon him. Thus, one hundred captives of Banu al-Mustaliq were freed solely because Juwayriyyah had married the Messenger of Allah, peace and blessings of Allah be upon him. Truly, I know of no woman who proved more beneficial to her people than Juwayriyyah.

Yazid ibn Ruman said: After the tribe of Banu al-Mustaliq accepted Islam, the Messenger of Allah, peace and blessings of Allah be upon him, sent al-Walid ibn Uqbah ibn Abi Mu’ayt to them. When the tribesmen heard of his arrival, many horsemen came forward to welcome him. Seeing this, al-Walid became frightened, returned to the Messenger of Allah, peace and blessings of Allah be upon him, and said that the tribesmen had intended to kill him and had refused to bring the zakat due from them. The Muslims then began strongly urging an attack on Banu al-Mustaliq. Consequently, the Messenger of Allah, peace and blessings of Allah be upon him, decided to attack. Just then, a delegation from Banu al-Mustaliq came to the Messenger of Allah, peace and blessings of Allah be upon him, and said, “O Messenger of Allah, when we heard that you had sent a messenger to us, we intended to welcome him and deliver the zakat due from us. But he returned in great haste. Later we heard that he had told you that we intended to kill him. By Allah, that is not why we came.” Concerning this incident, Allah revealed the following two verses of Surah al-Hujurat.

“O believers, if a sinful person brings you any news, verify it, lest you unknowingly attack a people and then become regretful for what you have done. And know that the Messenger of Allah, peace and blessings of Allah be upon him, is among you. If he were to follow you in many matters, you would certainly suffer hardship. …”

Aishah, may Allah be pleased with her, was also with the Messenger of Allah, peace and blessings of Allah be upon him, on this journey. As he was returning with her, when they reached a place near Madinah, a group of Muslims began spreading slander against Aishah, may Allah be pleased with her.

The Incident of the Slander during the Expedition against Banu al-Mustaliq in the Sixth Year after the Hijrah

Aishah, may Allah be pleased with her, said: Whenever the Messenger of Allah, peace and blessings of Allah be upon him, traveled, he would draw lots to determine which of his wives would accompany him. He would take along whichever wife’s name was drawn. During the expedition against Banu al-Mustaliq, he drew lots as usual, and my name was drawn. Therefore, he took me with him.

At that time, women generally ate little. Therefore, their flesh did not become swollen and increase their weight. When my camel was prepared for departure during a journey, I would sit in the howdah. The people would come, lift the howdah, place it on the camel’s back, and fasten it to the camel with ropes. Then the journey would begin.

After the expedition against Banu al-Mustaliq, while returning, the Messenger of Allah, peace and blessings of Allah be upon him, reached a place near Madinah and spent a night there. Then, when the order to depart was announced again, everyone set out. At that time I had gone out to relieve myself. I was wearing a necklace of Yemeni pearls. After relieving myself and returning, I found that the necklace was no longer around my neck. I had not noticed when it had fallen off. So I had no choice but to leave the caravan again and return to the place where I had gone to relieve myself in search of it. Meanwhile, the caravan prepared to depart. I found the necklace. The men who lifted my camel’s howdah came to my camel and lifted the howdah as usual. By then they had completed their preparations for departure. When they lifted the howdah, they assumed that I was inside it as usual. So they lifted it and tied it to the camel. They had no doubt at all about the position of my howdah. Then they drove the camel away and departed. When I picked up the necklace and returned to the place where the caravan had spent the night, the field was empty. There was no one there. The entire caravan had departed. With no alternative, I wrapped myself in my cloak and lay down in that very place. I thought that when they noticed my absence, they would surely return in search of me. I was still lying there when I saw Safwan ibn al-Mu’attal al-Sulami passing by me. He too had become separated from the caravan for some reason. He had not spent the night with the caravan. Seeing me from a distance, he came forward and stopped beside me. He had seen me before the command concerning the veil was revealed. As soon as he saw me, he exclaimed, “Indeed, we belong to Allah and to Him we shall return. This is the wife of the Messenger of Allah, peace and blessings of Allah be upon him.” I was still covered with cloth. He said, “May Allah have mercy on you. How did you fall behind?” I did not speak to him at all. Then he brought his camel forward and said, “Mount.” He moved a little away. I mounted the camel, and he hurried toward the caravan, holding the camel’s head. Thus morning came. The people were resting at one place when he arrived carrying me on the camel’s back. As soon as the slanderers saw this scene, they spread their slander. The matter caused agitation and turmoil among the Muslims, but I learned nothing of it. As soon as I reached Madinah, I fell seriously ill. I still knew nothing about what had happened. Gradually, the matter reached the ears of the Messenger of Allah, peace and blessings of Allah be upon him, and my parents. They too knew nothing whatsoever about it concerning me. However, I noticed something unusual in the conduct of the Messenger of Allah, peace and blessings of Allah be upon him. His kindness toward me diminished compared with before. Whenever I fell ill, he would show me affection and tenderness. But during this illness he did not do so. I did not like this at all. My mother was staying with me to care for me. In her presence, he would come to me and merely ask, “How are you?” He would say nothing more. This caused me great distress. One day, seeing his cold and heartless behavior, I said to him, “O Messenger of Allah, if you permit me, I will go to my mother. She will care for me.” The Messenger of Allah, peace and blessings of Allah be upon him, gave permission and said, “You may go; there is no objection.”

I went to my mother. Even then, I knew nothing about the rumor. After suffering from the illness for more than twenty days, I became emaciated and weak.

We were Arabs. Unlike non-Arabs, we did not build toilets in our homes. We found such things repulsive. We women would go out into the open fields in the depths of night to relieve ourselves. One night, I went out with Umm Mistah, the daughter of Abu Ruhm, son of al-Muttalib, to relieve ourselves. As she walked with me, she suddenly tripped because her foot became entangled in her cloak and exclaimed, “May Mistah’s fortune be ruined!” I said, “Shame on you! How can you say that about a Muhajir who took part in the Battle of Badr?” She said, “O daughter of Abu Bakr, have you not heard anything about him?” I asked, “About what?” Then she told me about the circulating slander. I said, “Did Mistah also join in spreading this rumor?” She said, “Yes, by Allah, he did.”

Aishah said: After hearing this, I was unable to relieve myself. I returned home and began to weep. From the intensity of my crying, it felt as though my heart would split apart. I said to my mother, “May Allah forgive you. People have said what they have said, but you did not tell me even the slightest thing. What is the matter?” My mother said, “My daughter, take the matter lightly. If a woman is beautiful, her husband loves her deeply, and she has co-wives, then everyone—men and women alike—sets upon her and spreads endless rumors against her.”

Meanwhile, one day the Messenger of Allah, peace and blessings of Allah be upon him, delivered a sermon at a gathering of Muslims. I knew nothing about this sermon either. He began by praising Allah, then said, “O people! Some people are insulting and slandering my family and saying false things about them, although I know nothing but good about my family. Moreover, a man is being slandered about whom I also hold a good opinion. He never enters my house in my absence.”

Aishah said: The principal and behind-the-scenes instigator of this slander was Abdullah ibn Ubayy ibn Salul. Some people of the Khazraj tribe also assisted him. The hypocrites exaggerated whatever Mistah and Hamnah bint Jahsh—the sister of the Mother of the Believers, Zaynab bint Jahsh—had said. Hamnah’s sister, Zaynab bint Jahsh, was one of the wives of the Messenger of Allah, peace and blessings of Allah be upon him. Among his wives, the Messenger of Allah, peace and blessings of Allah be upon him, gave only Zaynab a status equal to mine. Yet Zaynab did not say a single bad word about me. Allah had established her at the highest level of honesty. It was only Hamnah bint Jahsh who took part in spreading the slander. She even argued with me on behalf of her sister. Her behavior caused me great distress.

After the Messenger of Allah, peace and blessings of Allah be upon him, delivered the aforementioned sermon, Usayd ibn Hudayr said, “O Messenger of Allah, if the slanderers are from the Aws tribe, we are sufficient to deal with them. If they are from the Khazraj, then give us whatever order you wish. By Allah, such people deserve to be killed.” Sa’d ibn Ubadah was regarded as a good man. Hearing this, he said, “That is false. We will not kill them. They are from the Khazraj tribe, and that is why you say this. If they were from your tribe, you would not say it.” Usayd said, “You are lying. In reality, you are a hypocrite, and that is why you speak in defense of the hypocrites.”

Aisha (may Allah be pleased with her) said: Then a violent quarrel broke out between the two sides. There was even a danger that fighting might erupt between the Aws and Khazraj tribes. The Messenger of Allah (peace and blessings of Allah be upon him) descended from the pulpit, called Ali (may Allah be pleased with him) and Usama ibn Zayd (may Allah be pleased with him), and consulted them. Usama spoke highly in my praise. Then he said, “O Messenger of Allah, she is your wife. I know nothing about her except good. This is a false and baseless accusation.” Ali (may Allah be pleased with him) said, “O Messenger of Allah, there is no shortage of women. If you wish, you may divorce one wife and marry another. However, question the maidservant; she will be able to tell you the true facts.” So the Messenger of Allah (peace and blessings of Allah be upon him) summoned Aisha’s attendant, Barira, for questioning. When she came, Ali (may Allah be pleased with him) struck her severely. Then he said, “You must tell the truth to the Messenger of Allah (peace and blessings of Allah be upon him).” Barira said, “By Allah, I know Aisha to be chaste. I have seen no fault in her. The only thing I have observed is that I would grind wheat into flour and ask Aisha to guard it. But sometimes she would forget about the flour and fall asleep, and a goat would come and eat it.”

Aisha (may Allah be pleased with her) said: Then the Messenger of Allah (peace and blessings of Allah be upon him) came to me. My parents were sitting with me at the time. An Ansari woman was also sitting beside me. I was crying, and the woman was crying with me. The Messenger of Allah (peace and blessings of Allah be upon him) sat beside me, praised Allah, and extolled His attributes. Then he said, “Aisha, if you have committed any wrongdoing of the kind people have alleged today, then repent to Allah. Allah accepts the repentance of His servants.”

As soon as the Messenger of Allah (peace and blessings of Allah be upon him) said this, my tears stopped. It was as though I could no longer feel his presence. I expected my parents to answer him on my behalf, but they said nothing. By Allah, I never imagined myself worthy enough for Allah to reveal Qur’anic verses concerning me, which would be recited in mosques and read in prayer. I had only hoped that something might be shown to the Messenger of Allah (peace and blessings of Allah be upon him) in a dream, by which Allah Most High would refute the accusation made against me. For Allah knew that I was innocent. If not a dream, perhaps Allah would inform him of it through an ordinary report. But I never imagined that revelation incorporated into the Qur’an would be sent down concerning me—by Allah, I never considered myself so worthy.

Seeing my parents unable to answer, I said to them, “Why did you not give the Messenger of Allah (peace and blessings of Allah be upon him) any reply?” They said, “By Allah, we can find nothing with which to answer.” Indeed, I know of no family that ever faced a crisis as great as the one Abu Bakr’s (may Allah be pleased with him) family faced in those days.

When I saw that my parents remained silent concerning me, my cheeks again began to overflow with tears, and I started weeping. I said, “By Allah, I will never repent for the sin you are speaking of. I know that if I admit what people are spreading, I will be admitting to something I never did. Allah Himself is witness that I am completely innocent in this matter. And if I deny it, you will not believe me.” Aisha said: Then I tried to recall the name of Jacob (peace be upon him), but I could not remember it. So I said, “I will repeat the words spoken by the father of Joseph (peace be upon him): ‘Beautiful patience is the proper course.’ Allah alone is my help against what you are describing.” No sooner had I said this than the signs of revelation became apparent upon the Messenger of Allah (peace and blessings of Allah be upon him). He was covered with a cloth, and a cushion was placed beneath his head. Seeing this, I remained completely composed, unconcerned, and unafraid. I knew that I was innocent. Allah could not wrong me. My parents, on the other hand, were almost beside themselves with fear. They were in a terrible state, afraid that the revelation might declare the rumor to be true.

Aisha (may Allah be pleased with her) said: After a while, the Messenger of Allah (peace and blessings of Allah be upon him) sat up in his normal state. Even though it was an extremely cold day, sweat like pearls was pouring from his body. Wiping the sweat from his forehead, he said, “Aisha, rejoice! Allah has sent down revelation declaring you innocent.” I said, “Praise and thanks be to Allah.”

Then the Messenger of Allah (peace and blessings of Allah be upon him) went outside, addressed the Muslim people, and recited to them the Qur’anic verses that had been revealed concerning the matter. He then carried out the punishment for spreading the accusation against Mistah ibn Usama, Hassan ibn Thabit, and Hamna bint Jahsh, because they had been among the principal spreaders of the accusation.

Ibn Ishaq says, quoting some people of Banu Najjar:

Umm Ayyub, the wife of Abu Ayyub Khalid ibn Zayd, said to him, “Have you heard what is being spread about Aisha?” Abu Ayyub said, “Yes, I have. It is a lie. Umm Ayyub, could you ever do such a thing?” Umm Ayyub said, “Never.” Abu Ayyub said, “By Allah, Aisha is certainly better than you.”

Aisha said: Among the verses revealed in the Qur’an concerning those who spread this accusation are these: “Those who brought the false accusation are a group among you. Do not consider it bad for yourselves; rather, it is good for you. Each of them shall bear the share of sin he has earned, and the one who took the greater part in it shall have a tremendous punishment.” (These verses refer to Hassan ibn Thabit and his associates, who took part in spreading the accusation.) “Why, when you heard it, did believing men and women not think well of their own people? (That is, like Abu Ayyub and his wife.) When you received it from one another and spread what you had no knowledge of, thinking it to be an insignificant matter, whereas in the sight of Allah it was a grave matter.”

After these verses were revealed concerning Aisha (may Allah be pleased with her) and those who had spread the accusation against her, Abu Bakr (may Allah be pleased with him) said, “By Allah, since Mistah has spread such a vile accusation against Aisha, I will no longer support him or benefit him in the slightest.” It should be noted that Mistah was a poor relative of his, and Abu Bakr had been providing for him.

Concerning Abu Bakr’s oath, the following was revealed: “Let not those among you who possess wealth and grace swear that they will no longer give to relatives, the poor, and those who emigrated in the way of Allah. Let them pardon and overlook. Do you not wish that Allah should forgive you? Allah is Forgiving, Merciful.” Upon hearing this verse, Abu Bakr (may Allah be pleased with him) immediately said, “Yes, I wish Allah to forgive me.” Then he resumed providing for Mistah and swore that he would never again abandon this responsibility.

Ibn Ishaq says: Regarding the punishment Hassan ibn Thabit received for accusing Aisha (may Allah be pleased with her), a Muslim recited the following poem:

“Hassan received the punishment he deserved, and so did Hamna and Mistah.

Because he spoke obscenely.

They made an insinuation concerning their Prophet’s wife and caused him distress.

They became subject to the wrath of the Lord of the Throne.

They harmed the Messenger of Allah, gave importance to an eternally disgraceful rumor, and spread it everywhere.

Thus they disgraced him.

As a result, the punishment of the spreaders began to fall

like torrential rain.”

The Expedition of Hudaybiyyah (6th year of the Hijrah)

After that, the Messenger of Allah (peace and blessings of Allah be upon him) spent the months of Ramadan and Shawwal in Medina. In the month of Dhu al-Qadah, he set out toward Mecca intending to perform Umrah. He had no intention of waging war. [74. According to Ibn Hisham, at this time the governance of Medina was entrusted to Namila ibn Abdullah al-Laythi.] He took with him as companions the ordinary Arabs living in Medina and the Bedouins of the surrounding deserts. He feared that the Quraysh, following their customary practice, might either prevent him from visiting the House of Allah or come out to fight him. Because of this fear, many who had wished to accompany him postponed their departure. The Messenger of Allah (peace and blessings of Allah be upon him) set out with the remaining Arabs, the Muhajirun, and the Ansar. He also brought a caravan of sacrificial camels and entered the state of ihram for Umrah. [75. He took seventy camels. The number of pilgrims for Umrah was seven hundred, with one camel for every ten people.] This was so that the Quraysh would not suspect him of intending war and would understand that he had come only to visit the House of Allah and honor it.

When he reached Usfan, near Mecca, Bishr ibn Sufyan al-Ka‘bi met him. He said, “O Messenger of Allah, a Quraysh army has gathered nearby. Having heard of your journey, they have come with a large caravan of camels to fight you. They had already gathered at Yatū’a. They have sworn that they will never allow you to enter Mecca. Led by Khalid ibn al-Walid, they have advanced to Kurā‘ al-Ghamim. [76. Yatū’a is a place near Mecca. Kurā‘ al-Ghamim is a valley situated eight miles before Usfan.]” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Woe to the Quraysh! Their warlike attitude has consumed them. What harm would it do them to let me come to an understanding with the whole of Arabia? If the Arabs defeat me, the Quraysh’s wish will be fulfilled. But if Allah grants me victory over the Arabs, everyone will enter Islam. Even if they do not accept Islam, they will be able to fight with still greater strength. What do the Quraysh think? By Allah, I will continue striving until either this command prevails or I am destroyed.”

Then he said, “Is there anyone who can take us by a route different from the one on which the Quraysh have gathered?” That man then led them along a difficult mountain path. This journey was extremely arduous for the Muslims. At last they reached the plain at the edge of the valley. The Messenger of Allah (peace and blessings of Allah be upon him) told the Muslims, “Say: ‘We seek Allah’s forgiveness and repent.’” Everyone said this. The Messenger of Allah (peace and blessings of Allah be upon him) then said, “This was precisely what Moses (peace be upon him) instructed the Children of Israel to say, but they refused to say it.”

Then the Messenger of Allah (peace and blessings of Allah be upon him) instructed everyone to proceed on the right, through the interior of Jamz, toward Thaniyat al-Murar, and to reach the valley of Hudaybiyyah in the lower part of Mecca. The Muslim army proceeded as instructed. The Quraysh’s advance cavalry, observing the Muslim army’s advance from another direction, hurried back to the Quraysh. The Messenger of Allah (peace and blessings of Allah be upon him) reached Thaniyat al-Murar with his companions, and his camel stopped there. The people said, “The camel has stopped.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “The camel has not stopped out of stubbornness, nor is that its habit. Rather, the same force that held back Abraha’s army of elephants has held it back from proceeding to Mecca. Today, whatever proposal the Quraysh make to me invoking the bonds of blood, I will accept.” Then he instructed his companions to halt. Everyone said, “O Messenger of Allah, there is no water here at all. How can we camp here?” He took out an arrow, gave it to one of the Companions, and instructed him to throw it into a dry well. When he threw the arrow, the well filled with water, and the Muslims camped there.

Once the Messenger of Allah (peace and blessings of Allah be upon him) had established his position, Budayl ibn Warqa and several men of the Khuza‘a tribe came to him. They discussed matters with the Messenger of Allah (peace and blessings of Allah be upon him) and asked him, “What is your purpose in coming?” He informed them that he had not come intending any warfare, but only to visit the Sacred Ka‘bah and honor it. He told them the same thing he had told Bishr ibn Abu Sufyan. They returned and said to the Quraysh, “O Quraysh, you have been very hasty in deciding about Muhammad. In fact, he has not come to fight; he has come only to visit the Ka‘bah.”

Hearing this, the Quraysh turned the blame back on them and addressed them harshly. They said, “Even if he has not come to fight, we will never allow him to enter Mecca by force. All the Arabs know that the people of Mecca have never allowed anyone to enter this city forcibly.”

All the people of the Khuza‘a tribe, Muslims and polytheists alike, were devoted well-wishers of the Messenger of Allah (peace and blessings of Allah be upon him) and guardians of all his confidential matters. Whatever happened in Mecca, they did not conceal it from the Messenger of Allah (peace and blessings of Allah be upon him).

The Quraysh sent Mikraz ibn Hafs ibn Akhyaf to the Messenger of Allah (peace and blessings of Allah be upon him). Seeing Mikraz approaching from a distance, the Messenger of Allah remarked, “This man is treacherous.” When he came to the Messenger of Allah (peace and blessings of Allah be upon him) and spoke with him, the Messenger told Mikraz the same thing he had told Budayl and his companions. Mikraz returned to the Quraysh and informed them of what the Messenger of Allah (peace and blessings of Allah be upon him) had said.

Then the Quraysh sent Hulays ibn Alqamah, or ibn Zabban, to the Messenger of Allah (peace and blessings of Allah be upon him). As soon as he saw him, he remarked, “This man belongs to a God-fearing people. Take our sacrificial animals before him and show them to him.” When Hulays saw the large herd of camels bearing the marks of sacrifice passing before him, their coats shedding hair because they had been unable for a long time to reach the place of sacrifice, he returned to the Quraysh and described what he had seen. He had been so moved by the sacrificial animals that he no longer had any doubt that the Messenger of Allah (peace and blessings of Allah be upon him) had come solely to perform Umrah, and he did not feel it necessary to meet him and question him. Hearing him, the Quraysh said, “Sit down and keep quiet. You are an ignorant Bedouin; what do you understand?” He became angry and said, “O Quraysh! We did not ally ourselves with you for such conduct, nor did we make a pact with you for it. Is a man who has come to visit the House of Allah and honor it to be prevented? I swear and vow that if you do not allow Muhammad to carry out the sacred purpose for which he has come, I will leave you all at once with every member of my tribe.” They said, “Hulays, wait a little! Let us reach a decision agreed upon by all.”

Then the Quraysh sent Urwah ibn Mas‘ud al-Thaqafi to the Messenger of Allah (peace and blessings of Allah be upon him). He came and sat before the Messenger of Allah. He said, “O Muhammad, have you gathered this great multitude to overpower your own people? Know that the Quraysh too have come out prepared to confront you, appearing like lions despite their weak herd of camels. They have sworn by Allah that they will never allow you to enter the city by force. By Allah, these people will soon leave you alone and separate from you.” Abu Bakr al-Siddiq (may Allah be pleased with him) was sitting behind the Messenger of Allah (peace and blessings of Allah be upon him) and heard these words. Angrily, he said, “Go and suck on the private parts of al-Lat! Do you think we will leave the Messenger of Allah (peace and blessings of Allah be upon him)?” Urwah said, “Who is this man?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “He is the son of Abu Quhafa.” Urwah said to Abu Bakr (may Allah be pleased with him), “You once did me a favor; otherwise I would take revenge for what you have said today. I will let this pass in return for that favor.” Then, while speaking, Urwah began touching the beard of the Messenger of Allah (peace and blessings of Allah be upon him). At that moment, Mughirah ibn Shu‘bah (may Allah be pleased with him) stood beside the Messenger with his sword in hand. Whenever Urwah reached toward the Messenger’s beard, Mughirah tapped his hand with the sword and said, “Do not touch the face of the Messenger of Allah (peace and blessings of Allah be upon him), or this sword will fall upon your neck.” Urwah said, “Shame on you! How harsh and hard-hearted you are.” Seeing this, the Messenger of Allah (peace and blessings of Allah be upon him) smiled. Urwah asked, “O Muhammad, who is this man?” He said, “He is your nephew, Mughirah ibn Shu‘bah.” (Both Mughirah and Urwah belonged to the Banu Thaqif tribe.) Urwah said, “You ungrateful wretch! Only recently I did you such a great favor.” Then the Messenger of Allah (peace and blessings of Allah be upon him) spoke with Urwah and informed him that he had not come to fight. [77. Ibn Hisham says that before accepting Islam, Mughirah had killed thirteen men of the Banu Malik family of Banu Thaqif. This created intense tension between the two families. He then helped pay thirteen blood compensations to Banu Malik to secure Mughirah’s release and arranged a settlement between the two families. Urwah was alluding to that incident.]

Urwah ibn Mas‘ud took leave of the Messenger of Allah (peace and blessings of Allah be upon him). He had seen how reverently and respectfully the Messenger’s Companions treated him. When he performed ablution, they competed and struggled to obtain the water of his ablution; when he spat, they rushed to take it; and when a hair fell from him, they competed to acquire it. Returning to the Quraysh, he said, “O Quraysh! I have seen the Persian emperor Kisra, the Roman emperor Caesar, and the Abyssinian emperor Negus amid their royal entourages. By Allah, I have never seen any king treated by his subjects with the devotion and reverence with which Muhammad is treated by his Companions. They would not abandon Muhammad helpless before the enemy in exchange for anything. In these circumstances, do whatever you think best.”

The Messenger of Allah (peace and blessings of Allah be upon him) sent Khirash ibn Umayyah al-Khuza‘i to the Quraysh in Mecca. He mounted him on his own camel, Tha‘lab, and sent him to the leaders to explain the purpose of his arrival. They attempted to kill the Messenger’s camel and kill Khirash (may Allah be pleased with him). But some men from various tribes joined together to protect and release him. He later returned to the Messenger of Allah (peace and blessings of Allah be upon him).

Then he intended to send Umar ibn al-Khattab (may Allah be pleased with him) to the Quraysh leaders in Mecca to explain the purpose of his arrival. But Umar (may Allah be pleased with him) said, “O Messenger of Allah, I fear that the Quraysh may kill me. There is no one from Banu Adi ibn Ka‘b in Mecca who could protect me from them. They know very well how severe an enemy of the Quraysh I am. Instead, send Uthman ibn Affan (may Allah be pleased with him). He has much greater influence with the people of Mecca than I do.” Immediately, the Messenger of Allah (peace and blessings of Allah be upon him) sent Uthman (may Allah be pleased with him), so that he could explain to the people of Mecca that the Messenger of Allah had not come intending war, but had come to perform Umrah. Uthman departed. After entering Mecca, he met Aban ibn Sa‘id, who gave him protection. Thus he was able to deliver the Messenger of Allah’s message. Uthman (may Allah be pleased with him) met Abu Sufyan and the other Quraysh leaders and conveyed the Messenger’s message. They said to Uthman, “Look, Uthman, if you wish to circumambulate the Ka‘bah, then do so.” Uthman said, “I will not circumambulate until the Messenger of Allah (peace and blessings of Allah be upon him) has done so.” The Quraysh detained Uthman (may Allah be pleased with him). Meanwhile, the Messenger of Allah (peace and blessings of Allah be upon him) and the Muslims heard that Uthman (may Allah be pleased with him) had been martyred.

The Pledge of Ridwan

Ibn Ishaq says: Abdullah ibn Abu Bakr informed me that the moment the Messenger of Allah (peace and blessings of Allah be upon him) heard that Uthman (may Allah be pleased with him) had been killed, he said, “I will not leave this place without fighting the Quraysh.” He made the Muslims pledge themselves to fight. This was the Pledge of Ridwan. The pledge was taken beneath a tree. The ordinary Muslims said, “The Messenger of Allah (peace and blessings of Allah be upon him) took a pledge to sacrifice their lives.” However, Jabir ibn Abdullah (may Allah be pleased with him) said that it was not a pledge to sacrifice their lives; rather, the pledge was taken so that we would not flee. [78. Ibn Hisham mentions that Abu Sinan al-Asadi (may Allah be pleased with him) was the first to give the pledge.]

The Messenger of Allah (peace and blessings of Allah be upon him) took the pledge from all the Muslims. No one except one man was absent from this pledge. The man who remained absent was Jadd ibn Qays, a member of Banu Salama. Jabir ibn Abdullah (may Allah be pleased with him) said, “This man remained absent from the pledge by hiding beneath the belly of a camel. The sight of him hiding there is still before my eyes.”

At last, the Messenger of Allah (peace and blessings of Allah be upon him) learned with certainty that the report of Uthman’s (may Allah be pleased with him) death was false.

The Peace Treaty, or the Treaty of Hudaybiyyah

The Quraysh sent Suhayl ibn Amr to the Messenger of Allah (peace and blessings of Allah be upon him). They instructed him to negotiate a settlement with the Messenger of Allah. The sole objective of this settlement was that Muhammad should return without entering Mecca this year, so that the Arabs could never say that Muhammad had entered Mecca by force against the Quraysh.

Suhayl ibn Amr came to the Messenger of Allah (peace and blessings of Allah be upon him). Seeing him approach, he said, “This man has been sent only because the Quraysh have surely decided to make a treaty.” Suhayl arrived and engaged in a very lengthy discussion. Then the two sides reached agreement regarding the treaty.

The decision regarding the treaty had been finalized, and only its being written down remained. At that time, Umar ibn al-Khattab (may Allah be pleased with him) hurried to Abu Bakr (may Allah be pleased with him) and said, “O Abu Bakr, is he not Allah’s Messenger?” Abu Bakr said, “Yes.” Umar said, “Are we not Muslims?” Abu Bakr said, “Of course.” Umar said, “Are the Quraysh not polytheists?” Abu Bakr said, “Yes.” Umar again said, “Then why are we about to submit in this manner concerning our religion?” Abu Bakr said, “O Umar, obey him. I testify that Muhammad, peace and blessings be upon him, is Allah’s Messenger.” Umar said, “I too testify that he is Allah’s Messenger.”

Then he went to the Messenger of Allah, peace and blessings be upon him, and said, “O Messenger of Allah, are you not Allah’s Messenger?” He said, “Yes.” Umar said, “Are they not polytheists?” He said, “Yes.” Umar again said, “Then why are we about to tolerate this humiliation regarding our religion?” The Messenger of Allah, peace and blessings be upon him, said, “I am Allah’s servant and Messenger. I will never disobey His command, and He will never lead me astray.”

Umar (may Allah be pleased with him) would later say, “For the rest of my life I tried to atone for that mistaken conduct of mine on that day by giving charity, praying, fasting, and freeing slaves. I did everything I could to escape the evil consequences of my words. At last, I began to hope that I would achieve a good outcome.”

Then the Messenger of Allah, peace and blessings be upon him, called Ali ibn Abi Talib (may Allah be pleased with him) and said, “Write: In the name of Allah, the Most Compassionate, the Most Merciful.” Suhayl said, “This is a phrase unknown to me. Rather, write: ‘In Your name, O Allah.’” Then he said, “Write: Muhammad, the Messenger of Allah, peace and blessings be upon him, has entered into a treaty with Suhayl ibn Amr on the following terms.” As soon as he said this, Suhayl ibn Amr exclaimed, “Had I acknowledged you as Allah’s Messenger, I would not have fought you. Write only your name and your father’s name.” The Messenger of Allah, peace and blessings be upon him, said, “Very well, write that.” ‘Muhammad, son of Abdullah, has entered into a treaty with Suhayl, son of Amr, on the following terms: Both parties agree that hostilities shall cease for ten years. During these ten years the people shall enjoy complete peace and security, and both sides shall refrain from every kind of attack against the other. If anyone from the Quraysh comes to Muhammad without the permission of his guardian, he shall return him; but if any of Muhammad’s Companions comes to the Quraysh, they shall not return him. This treaty shall never be violated. Both parties shall observe it sincerely and wholeheartedly. No one shall betray the other or engage in covert smuggling. Anyone may join this treaty or enter into a new treaty with whichever party he wishes, whether Muhammad or the Quraysh.’ As soon as this clause had been stated, the Banu Khuza’ah concluded an alliance with the Messenger of Allah, and the Banu Bakr concluded one with the Quraysh. The treaty also recorded: ‘You, Muhammad, will return this year without entering our city of Makkah. Next year we shall open Makkah’s gates for you and depart elsewhere. You may enter freely and remain in Makkah with your Companions for three days. You may carry swords kept in their sheaths, and you will not be required to enter without swords.’

While this treaty was being written under the supervision of the Messenger of Allah, peace and blessings be upon him, and Suhayl ibn Amr, Suhayl ibn Amr’s son Abu Jandal arrived there in chains. He had escaped to the Messenger of Allah, peace and blessings be upon him. The Messenger’s Companions were not present at that place. They had already begun to doubt the indication of victory contained in the dream seen by the Messenger of Allah. Thus, when they saw the treaty include the clause requiring them to return this year without performing Umrah, and saw the Messenger of Allah accept and tolerate it, they were thrown into great confusion and nearly went astray. Seeing Abu Jandal, Suhayl ibn Amr lost control, struck him violently across the face, and seized the cloth on his chest. He said, “O Muhammad, the treaty between you and me was finalized before Abu Jandal came.” The Messenger of Allah, peace and blessings be upon him, said, “That is true.” Then he began pulling Abu Jandal forcefully by the cloth on his chest to return him to Makkah. Abu Jandal cried out loudly, “O Muslims, am I to be sent back to the very Quraysh who torture me because I have embraced Islam?” His anguished cry increased the Muslims’ anger. The Messenger of Allah, peace and blessings be upon him, said, “O Abu Jandal, be patient and remain content with your situation. Allah will make a way for your release and for the release of the helpless and persecuted Muslims like you who are in Makkah. We have concluded a treaty and peace agreement with the Quraysh. We have pledged to one another, taking Allah as our witness. We will not break the promise we have given them.”

Umar ibn al-Khattab (may Allah be pleased with him) rushed to Abu Jandal and said, “O Abu Jandal, be patient. They are polytheists; the blood of all of them is like the blood of dogs.” As he said this, Umar held out his sword to Abu Jandal. He said, “I hoped that Abu Jandal would take the sword and kill his father.” But in the end Abu Jandal was overcome by weakness toward his father, and the matter ended there.

When the document had been completed, many people from both the Muslim and polytheist sides witnessed it. Among the notable witnesses were Abu Bakr al-Siddiq (may Allah be pleased with him), Umar ibn al-Khattab (may Allah be pleased with him), Abd al-Rahman ibn Awf (may Allah be pleased with him), Abdullah ibn Suhayl ibn Amr, Sa’d ibn Abi Waqqas, Mahmud ibn Maslamah, al-Miqraz ibn Hafs, and Ali ibn Abi Talib (may Allah be pleased with him). Al-Miqraz was still a polytheist, while Ali was the document’s scribe.

The Messenger of Allah, peace and blessings be upon him, was concerned about how to sacrifice the camels and come out of ihram. He was still praying while in ihram. Once the treaty was signed, he sacrificed his sacrificial animal and shaved his head. Immediately, all the Companions also sacrificed their animals and shaved their heads. Then the Messenger of Allah, peace and blessings be upon him, set out toward Madinah. While he was between Makkah and Madinah, Surat al-Fath was revealed:

“O Prophet, We have granted you a manifest victory, so that Allah may forgive you your earlier and later sins, complete His blessing upon you, and guide you to a straight path.”

Allah also says: “Allah has fulfilled His Messenger’s vision. He had seen in his dream that he would soon enter Makkah safely and without fear. If Allah wills, you will certainly enter the Sacred Mosque safely, with your heads shaved or hair shortened, without fear. He knew what you did not know, and after that event—the Treaty of Hudaybiyyah—He ordained an imminent victory.”

Al-Zuhri said: Of all the victories Islam had achieved previously, this—the Treaty of Hudaybiyyah—was the greatest. Before it, whenever people encountered the opposing side, they would engage in battle. But once the truce was concluded, warfare ended, and as a result people were able to mix and converse with one another without fear. Islam therefore began to spread widely. At that time, whenever Islam was discussed with anyone possessing even a little common sense, he would accept Islam. The number of those who embraced Islam during the two years after the truce was not less than the total number who had embraced it before the truce; rather, it was greater. [79. Ibn Hisham said: Evidence supporting al-Zuhri’s statement is that the Messenger of Allah went to Hudaybiyyah with 1,400 Muslims. Only two years later, when he went to conquer Makkah, he had ten thousand Muslims with him.]

The Conquest of Khaybar: Muharram of 7 AH

After returning from Hudaybiyyah, the Messenger of Allah, peace and blessings be upon him, spent Dhu al-Hijjah and part of Muharram in Madinah. The polytheists did not perform Hajj that year. In the latter part of Muharram, he set out on the expedition to Khaybar.

Abu Mu’attab ibn Amr (may Allah be pleased with him) said: When the Messenger of Allah, peace and blessings be upon him, reached Khaybar, he told his Companions, “Stop.” I was among them. Then he said, “O Allah, Lord of the heavens and the earth and everything within them, Sovereign of all devils and those whom they have led astray, and absolute Master of the winds and whatever they drive, carry, or scatter, we seek refuge with You from every kind of evil from this settlement and its inhabitants. Advance in the name of Allah.” He would say these words whenever he entered each settlement.

Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah, peace and blessings be upon him, would not attack a people except in the morning. If he heard the call to prayer there, he would stop; if he did not hear it, he would attack. We reached Khaybar at night and halted. But no call to prayer was heard. Then he proceeded with us. I was riding behind Abu Talhah, and my feet were touching the feet of the Messenger of Allah, peace and blessings be upon him. In the morning, the workers of Khaybar went out for the day’s work carrying hoes and baskets. When they saw the Messenger of Allah, peace and blessings be upon him, and his army, they exclaimed in astonishment, “Disaster! Muhammad has arrived with his army!” Saying this, they fled back. Seeing the scene, the Messenger of Allah, peace and blessings be upon him, said, “Allah is Greatest! Khaybar has fallen. Whenever we arrive at a settlement, the morning of its inhabitants becomes unfortunate.”

Ibn Ishaq said: On the way from Madinah to Khaybar, the Messenger of Allah, peace and blessings be upon him, passed over Mount Isr. A mosque was built there for this reason. Then he passed through Sahaba. After that, he halted with his entire army in the Valley of Raji’. There he took up a position between the people of Khaybar and the Ghatafan, so that the Ghatafan could not assist the people of Khaybar. They had always helped the Jews of Khaybar against the Messenger of Allah, peace and blessings be upon him.

When the Ghatafan heard of the Messenger of Allah’s arrival, they gathered a group of warriors and advanced to reinforce the Jews of Khaybar. After going some distance, they heard a commotion caused by a danger that had befallen the families and property they had left behind. They thought that the Muslims had attacked their families from another direction. So they turned back to protect their families and property, leaving the people of Khaybar to confront the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah then began capturing, one after another, the wealth and fortresses of the Jews of Khaybar. First he conquered their fortress of Na’im. There Mahmud ibn Maslamah, one of the Companions, was martyred when a millstone was thrown onto him. Then Abu al-Huqayq’s fortress of Qamus was conquered. From there he captured some Jews, among them Safiyyah, daughter of Huyayy ibn Akhtab. She had been the wife of Kinana ibn al-Rabi’. Two of her cousins were also captured. The Messenger of Allah, peace and blessings be upon him, chose Safiyyah for himself. Dihyah ibn Khalifah al-Kalbi (may Allah be pleased with him) had asked the Messenger of Allah for Safiyyah. Since he had chosen her for himself, he gave Dihyah her cousin instead. Eventually, the captives of Khaybar were distributed among all the Companions.

One by one, the forts of Khaybar and their wealth came into the possession of the Messenger of Allah, peace and blessings be upon him. Only the two forts called Watih and Sulalim remained to be captured. At last he conquered these two forts. He had kept them under siege for more than ten days.

The Jewish leader Marhab armed himself, advanced to confront the Messenger of Allah, peace and blessings be upon him, and began reciting a battle poem. It was:

“All of Khaybar knows that I am Marhab—meaning very formidable.

A brave warrior skilled, experienced, and well versed in striking with weapons.

Sometimes I pierce straight through, and sometimes I deliver a mighty blow.

When tigers come raging forward, no one can come even near me

or approach me.”

He challenged them, “Come—who is ready to engage me in single combat?” Ka’b ibn

Malik (may Allah be pleased with him) recited a battle song in reply and said,

“Khaybar knows that I am Ka’b. I dispel grief and hardship; I am brave and unyielding.

When battle begins, battle follows battle.

I possess a sharp sword, like a flash of lightning.

We shall trample you beneath our feet so that every difficulty comes to an end.

Through this we shall be rewarded, or

abundant spoils of war will come to us! (Those spoils will come) through blows delivered with thunderous fists,

and there will be no room for reproach.”

The Messenger of Allah said, “Who is ready to fight this man?” Muhammad ibn

Maslamah (may Allah be pleased with him) said, “O Messenger of Allah, I am ready to fight him. By Allah, I am a formidable fighter. I want to avenge the killing of my kinsman. Yesterday he killed my brother, Mahmud ibn Maslamah.” The Messenger of Allah, peace and blessings be upon him, said, “Go. O Allah, help him overcome Marhab.” Then a fierce battle began between Muhammad ibn Maslamah and Marhab. An old tree stood between them as a barrier. Each took turns seeking shelter behind the tree. At one point Marhab’s sword became caught in Muhammad ibn Maslamah’s shield. Immediately Muhammad ibn Maslamah struck Marhab with his sword and killed him.

When Marhab was killed, his brother Yasar advanced with a roar. According to Hisham ibn Urwah, al-Zubayr ibn al-Awwam went to fight him. Hearing this, his mother, Safiyyah bint Abd al-Muttalib, asked, “O Messenger of Allah, will my son be killed?” He said, “No. God willing, your son will kill Yasar.” Al-Zubayr indeed killed Yasar.

Salamah ibn Amr ibn al-Akwa’ said: The Messenger of Allah, peace and blessings be upon him, sent Abu Bakr al-Siddiq (may Allah be pleased with him) with the banner to capture one of the forts at Khaybar. He fought, but despite great effort he failed to conquer the fort and returned. The next day he sent Umar ibn al-Khattab (may Allah be pleased with him). He too fought fiercely, but returned unsuccessful. Then the Messenger of Allah, peace and blessings be upon him, said, “Tomorrow morning I will give the banner to a man who loves Allah and His Messenger. Allah will grant victory over the fort through his hands. He is not one who flees from the battlefield.” The Messenger of Allah, peace and blessings be upon him, called Ali (may Allah be pleased with him). He was suffering from an eye ailment. The Messenger of Allah, peace and blessings be upon him, spat into his eyes and said, “Advance with this banner, and continue fighting until Allah grants victory through your hands.”

Salamah said: He advanced. He possessed tremendous strength and power, enough to subdue the enemy. He moved about, swaying and making tactical feints. We followed behind him. He planted the banner among a heap of stones beneath the fort. A Jew looked down at him from above and asked, “Who are you?” He replied, “I am Ali, son of Abu Talib.” The Jew said, “By the Torah, you have prevailed!” At last, Allah granted victory through Ali’s hands.

The Messenger of Allah, peace and blessings be upon him, besieged the people of Khaybar in their two forts, Watih and Sulalim. When they realized with certainty that no option remained except death, they asked him for mercy and proposed that they be expelled from Khaybar. The Messenger of Allah accepted the proposal and granted them mercy. Before this, he had already captured all their property, including the lands of al-Natah and al-Kutaybah, and all their forts except those two. The people of Fadak learned everything. They asked the Messenger of Allah, peace and blessings be upon him, to spare them and expel them while taking possession of their lands and wealth. The Messenger of Allah accepted their request. Among those who went to him with this request on behalf of the Jews was Muhaysah ibn Mas’ud, a member of Banu Harithah. The people of Khaybar initially accepted this arrangement, but later requested that instead of expelling them, he employ them to cultivate the land on the basis of sharing half the produce. They argued that they were best able to cultivate the land and were the most experienced and skilled in this work. The Messenger of Allah, peace and blessings be upon him, accepted the proposal and made an agreement with them, but stipulated that we would retain the right to evict them whenever we wished. The people of Fadak also agreed to this condition. Thus Khaybar became the Muslims’ joint property, while Fadak became the personal property of the Messenger of Allah, peace and blessings be upon him, because no military expedition had been required to conquer Fadak.

After these agreements had been concluded, just as the Messenger of Allah, peace and blessings be upon him, was breathing a sigh of relief, Zaynab bint al-Harith, the wife of Sallam ibn Mishkam, presented him with a roasted sheep. Before sending the roasted sheep, she asked, “Which part of the sheep does the Messenger of Allah prefer to eat?” She was told that he preferred the thigh or leg meat. So she put extra poison in the thigh, poisoned the entire sheep, and brought it to the Messenger of Allah, peace and blessings be upon him. He chewed a piece of meat from it but did not swallow it. The Companion Bishr ibn al-Bara ibn Ma’rur was sitting and eating with him. Bishr also put a piece of meat in his mouth and chewed it. He swallowed his piece, but the Messenger of Allah, peace and blessings be upon him, spat his out. He said, “This bone is telling me that it is poisoned.” Then he summoned the woman and questioned her. She confessed. He asked her, “Why did you do such a thing?” She said, “You know how you treated my people. I thought I would poison you in this way. If you are a king, I will be saved from you; but if you are a prophet, you will be warned of it.” Hearing this, the Messenger of Allah, peace and blessings be upon him, forgave her. But Bishr died from the piece he had eaten. After completing the conquest of Khaybar, the Messenger of Allah, peace and blessings be upon him, went to Wadi al-Qura. He besieged its inhabitants for several days, then went on to Madinah.

At Khaybar or somewhere along the way, the Messenger of Allah, peace and blessings be upon him, spent his wedding night with Safiyyah. Umm Sulaym bint Milhan, the mother of Anas ibn Malik (may Allah be pleased with him), adorned Safiyyah as a bride. The Messenger of Allah, peace and blessings be upon him, spent the wedding night with her in a tent resembling a dome. Meanwhile, Abu Ayyub Khalid ibn Zayd (may Allah be pleased with him) stayed awake all night guarding the Messenger of Allah, peace and blessings be upon him, with an unsheathed sword in his hand. He patrolled around the tent throughout the night. In the morning, the Messenger of Allah, peace and blessings be upon him, saw him and asked, “What is the matter, Abu Ayyub?” He replied, “O Messenger of Allah, I was keeping watch out of fear that some danger might come to you from this woman. You had her father, husband, and other members of her tribe killed, and she has only just embraced Islam. Therefore, I feared that danger might come to you from her.” Some say that on hearing this, the Messenger of Allah, peace and blessings be upon him, said, “O Allah, protect Abu Ayyub just as he spent the night guarding me.”

On the return journey from Khaybar, the Messenger of Allah, peace and blessings be upon him, halted at a place. Late at night he said, “Who will undertake to wake us at the time of dawn so that we can sleep now?” Bilal (may Allah be pleased with him) said, “O Messenger of Allah, I will undertake it.” The Messenger of Allah, peace and blessings be upon him, and the Muslims accompanying him halted and fell asleep. During the night Bilal began to pray. After praying for some time, he sat leaning against a camel, waiting for dawn. At one point he fell asleep. As a result, the Messenger of Allah, peace and blessings be upon him, and the Muslim fighters were unable to wake at the proper time. Their sleep broke only when the heat of the sun touched them. The Messenger of Allah, peace and blessings be upon him, was the first to wake. On rising, he said to Bilal (may Allah be pleased with him), “Bilal, what have you done to me today?” He replied, “O Messenger of Allah, I too was overcome by the sleep that overcame you.” The Messenger of Allah, peace and blessings be upon him, said, “You have spoken the truth.” Then he proceeded a short distance on his camel, stopped, and performed ablution. The Companions also performed ablution. He then told Bilal to give the iqamah for the prayer. Bilal gave the iqamah, and the Messenger of Allah, peace and blessings be upon him, led the Companions in prayer. After the prayer he turned to the Companions and said, “If you ever forget to pray, perform the prayer as soon as you remember. For Allah has said, ‘Establish prayer for My remembrance.’”

After the conquest of Khaybar, the Messenger of Allah, peace and blessings be upon him, appointed Ibn Luqaym al-‘Abasi (may Allah be pleased with him) to care for all the poultry and domestic animals of Khaybar. The conquest of Khaybar was completed in Safar. Ibn Luqaym recited a poem about Khaybar, as follows:

“Nata was attacked by a Prophet surrounded by

a swift, daring army dressed in white,

When the people of Nata scattered in confusion

and the two tribes, Aslam and Ghifar, were separated among them,

then they became certain of defeat.

The people of Banu Amr ibn Jurar saw at dawn

The inhabitants of Ash-Shakka have fallen into utter darkness in broad daylight.

Destruction and death have swept across its entire plain.

They left nothing alive except the roosters crowing at dawn.

And every fortress was seized by the Banu Abd al-Ashhal

or by the horsemen of the Banu Najjar.

[Ash-Ashhal and Banu Najjar are the names of two Ansari tribes.]

And the Muhajirun who exposed their foreheads above their helmets—

those who could not even think of fleeing.

I knew that Muhammad would surely triumph and

remain there for generations.

The Jews’ eyes were opened by the cries and roars of that day.”

The Return of Jaʿfar ibn Abi Talib from Abyssinia

Ibn Hisham says:

Ash-Shaʿbi reported that Jaʿfar, son of Abu Talib, returned to the Messenger of Allah on the day of the conquest of Khaybar. He kissed his forehead, embraced him, and said, “I cannot tell whether I am happier about the conquest of Khaybar or about Jaʿfar’s return today.” Ibn Ishaq says: ʿAmr ibn Umayya ad-Damri was sent to the Negus to bring back those Companions of the Messenger of Allah who had remained in Abyssinia. He brought them back on two ships. At that time, the Messenger of Allah was staying at Khaybar after concluding the Treaty of Hudaybiyyah. The Companions who had been living abroad there were Jaʿfar ibn Abi Talib of the Banu Hashim ibn Abd Manaf, his wife Asma bint Umays al-Khathʿamiyyah, and their son Abdullah ibn Jaʿfar, who was born during their stay in Abyssinia. From the Banu Abd Shams ibn Abd Manaf were Khalid ibn Saʿid ibn Umayyah, his wife Aminah bint Khalaf, their son Saʿid, and their daughter Amah—both of whom were born in Abyssinia. Also present were Khalid’s brother ʿAmr; Muʿayqib ibn Abu Fatimah, later appointed treasurer of the Islamic Bayt al-Mal by ʿUmar ibn al-Khattab; and Abu Musa al-Ashʿari. From the Banu Asad ibn Abd al-Uzza was al-Aswad ibn Nawfal ibn Khuwaylid.

From the Banu Abd ad-Dar ibn Qusayy was Juham ibn Qays.

From the Banu Zuhrah were ʿAmir ibn Abi Waqqas and ʿUtbah ibn Masʿud.

From the Banu Taym ibn Murrah was al-Harith ibn Khalid ibn Sakhr.

From the Banu Jumah ibn ʿAmr was ʿUthman ibn Rabiʿah ibn Uhayh.

From the Banu Sahm ibn ʿAmr was Mah miyyah ibn al-Jaza.

From the Banu ʿAdi ibn Kaʿb was Maʿmar ibn Abdullah ibn Saʿdalah.

From the Banu ʿAmir ibn Luʾayy were Abu Hatim ibn ʿAmr and Malik ibn Rabiʿah.

From the Banu al-Harith ibn Fihr ibn Malik was al-Harith ibn Abd al-Qays ibn Laqit.

Some of the wives of the Muslims who had died while staying there also came with them. The Negus sent a total of sixteen men with ʿAmr ibn Damrah on two ships. Among the Muslims living in exile in Abyssinia, those who did not participate in the Battle of Badr, who did not return while the Messenger of Allah was in Makkah but came afterward, and whom the Negus did not send on these two ships numbered thirty-four men in total.

The Compensatory Umrah: 7 AH: Dhu al-Qiʿdah

After returning from Khaybar, the Messenger of Allah stayed in Madinah from Rabiʿ al-Awwal until Shawwal. During this period, he either personally went on various military expeditions or sent other Companions.

Then, in Dhu al-Qiʿdah, he set out for Makkah to perform the compensatory Umrah that had been abandoned the previous year. In that same month of the previous year, the polytheists had stopped him on the way and forced him to return without performing Umrah. On this same journey, the Muslims who had accompanied him the previous year were enduring great poverty, hardship, and distress. Ibn Abbas said: The Quraysh assembled in their meeting place, Dar an-Nadwah, and stood in rows to watch the Messenger of Allah and his Companions. When the Messenger of Allah entered al-Masjid al-Haram, he wrapped his cloak under his right armpit and over his left shoulder, raised his right hand, exposed his right armpit, and said, “May Allah show mercy to whoever displays strength today.” After saying this, he kissed the Black Stone. Then he and his Companions began walking briskly and forcefully. When they passed behind the Kaʿbah and out of the Quraysh’s sight, he kissed the Yemeni Corner and walked normally until he reached the Black Stone, completing one circuit. Then he resumed the brisk, forceful walk as before. He completed three circuits in this manner and completed the remaining circuits walking normally.

During this journey, the Messenger of Allah married Maymunah bint al-Harith while in ihram. ʿAbbas ibn Abd al-Muttalib arranged the marriage.

The Messenger of Allah stayed in Makkah for three days. On the third day, several Quraysh men led by Huwaytib ibn Abd al-Uzza came to him and said, “Your allotted stay in Makkah has ended. Therefore, leave Makkah.” [80. That is, the period of three days stipulated in the Treaty of Hudaybiyyah.]

The Quraysh had assigned him the task of arranging for the Messenger of Allah to leave. The Messenger of Allah said, “What harm would there be if I consummated the marriage here in your presence, prepared food for you, and you joined us?” They replied, “We have no need of your food. Leave.”

The Messenger of Allah left Makkah. He left his servant Abu Rafiʿ to look after Maymunah. The Messenger of Allah reached Sarif, near Tanʿim. Abu Rafiʿ came to him with Maymunah. There the Messenger of Allah spent the first night of marriage with Maymunah, and then returned to Madinah. Ibn Hisham says: According to Abu ʿUbaydah’s report, at the end of this journey the verse was revealed: “Allah has indeed fulfilled His Messenger’s vision in truth: you will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved or your hair shortened, without fear. He knew what you did not know, and He ordained, besides this, a near victory.” (Al-Fath, final section)

The Battle of Muʾtah: 8 AH: Jumada al-Ula

He spent the remainder of Dhu al-Hijjah and Rabiʿ ath-Thani in Madinah. That year, the polytheists led and supervised the Hajj. In Jumada al-Awwal, he sent a Muslim army toward Syria under the command of Zayd ibn Harithah. This army encountered the enemy at a place called Muʾtah. The Messenger of Allah instructed that if Zayd were martyred or wounded, Jaʿfar would assume command, and if Jaʿfar were martyred or wounded, Abdullah ibn Rawahah would assume command.

Three thousand Muslims prepared to march to war. When the Muslims came to bid them farewell and offer them greetings of peace, Abdullah ibn Rawahah began to weep. They asked, “Why are you crying?” He replied, “I am not crying out of attachment to the world or affection for you. I heard the Messenger of Allah recite a verse of the Qur’an. That verse mentions Hell and says:

“Every one of you must come near it. This is a final decree from your Lord.” (Maryam) I do not know how I will be saved from it after coming near Hell.” The Muslims consoled him, saying, “May Allah accompany you! May He protect you from Hell and return you safely to us.”

In response, Abdullah ibn Rawahah recited this poem:

“I ask the Most Merciful for forgiveness and pray that

I may deliver a blood-shedding, sweeping blow upon the unbelievers.

Or strike with my bloodthirsty hand a spear-thrust

that will cast the enemy swiftly into death and tear apart his liver and entrails

and rip them to pieces.

So that passersby near my grave may say that this man

was guided by Allah to the path of guidance and made a warrior, and that he

followed the right path.”

Then the army set out. The Messenger of Allah went with them for some distance. After going a short way, he bade them farewell and returned. At that point Abdullah ibn Rawahah recited this poem:

“May Allah keep in happiness and peace among the date palms

the finest friend and the best of those who bid farewell.” Then the Muslim army set out. They reached Maʿan, a place in ash-Sham (Syria), and stopped there. They learned that the Roman emperor Heraclius had encamped at Maʾab in the Balqa region with one hundred thousand troops. Another one hundred thousand men from the tribes of Lakhm, Juzam, Bahra, and Bali had joined them. They were led by a man from the Bali tribe and another from the Irash tribe, his associate. The latter was named Malik ibn Rafilah. After learning this, the Muslim army remained at Maʿan for two days and considered what to do. Finally, they decided to send a letter to the Messenger of Allah informing him of the enemy’s numbers. He would either send more troops to help them or give whatever instructions he deemed appropriate, and they would act accordingly.

Abdullah ibn Rawahah encouraged the Muslims, saying, “O Muslims! What you dislike today is precisely what you had been seeking: martyrdom. We do not fight through numerical strength or superior numbers. We fight for the way of life by which Allah has honored us. So advance! One of two excellent things—victory or martyrdom—is surely destined for us.”

All the Muslims said, “By Allah, Ibn Rawahah has spoken the truth.”

Then the Muslims advanced. When they reached the outskirts of Balqa, they faced Heraclius’s combined Roman and Arab forces. The place in Balqa was called Masharif. The enemy drew near. The Muslims moved aside and took up position in a village called Muʾtah. They prepared for battle, placing Qutbah ibn Qatadah of the Banu Udhrah in charge of the army’s right wing and the Ansari ʿUbayyah ibn Malik in charge of its left wing. Then fierce fighting began on both sides. The commander, Zayd ibn Harithah, carried the Messenger of Allah’s standard and fought valiantly until he was martyred. Then Jaʿfar ibn Abi Talib took the standard. He dismounted, cut the legs of his horse, and fought until he was martyred. Before his martyrdom, he recited this poem:

“Ah! How wonderful is Paradise and attaining its closeness!

Paradise is so excellent and pure, and so is its drink.

The Romans’ punishment has drawn near; they are unbelievers and

far inferior to me, though I have suffered their blows.”

Ibn Hisham says:

I learned from reliable sources that Jaʿfar ibn Abi Talib first held the standard in his right hand. When an enemy sword severed his right hand, he held it in his left hand. That hand too was cut off. Then he clasped it between his two wings and continued until he was martyred by the enemy’s blows. May Allah be pleased with him. He was thirty-three years old at the time. Allah granted him two wings in Paradise, with which he flies wherever he wishes. It is said that a Roman soldier cut him in two with a sword.

Ibn Ishaq says: After Jaʿfar was martyred, Abdullah ibn Rawahah took up the standard and advanced on horseback. He began to hesitate, wondering whether to dismount and join the fighting. Then he said to himself,

“I swear, O Ibn Rawahah, you must enter this battlefield,

either you must enter it or you must dislike doing so.

Even if all the people have gathered with cries of war and among them

the wails of weeping are rising,

why do I see you indifferent to Paradise?

You have spent many days in comfort and peace,

although you were actually nothing more than

a drop of water in an old vessel.

O my soul, even if you are not killed today, you must

die one day.

This is the house of death—the battlefield into which you have entered.

You have received everything you have sought until now.

Now, if you act like those two (Zayd and Jaʿfar),

you will be guided to the right path.”

Then he dismounted. One of his cousins brought him a piece of meat attached to a bone and said, “Here, eat this and regain some strength, for you have suffered greatly these past few days.” He took the piece of meat and had just torn off some with his teeth when he heard the sound of intense fighting and commotion nearby. He said, “While I am still alive?” He threw away the piece of meat, advanced with his sword in hand, and was martyred while fighting.

Then Thabit ibn Aqram of the Banu Ajlan took the standard. He said, “O Muslims! Choose a commander by common agreement.” Everyone said, “You are our commander.” He replied, “I am not capable of carrying out this responsibility.” The Muslims then appointed Khalid ibn al-Walid as commander. He took the standard and fought bravely. He moved with the army to one flank and then advanced again, continuing to fight in this manner. Once, as soon as he moved to one flank, the Roman army also moved toward that flank and broke ranks. He later returned to Madinah with the Muslim army. It is reported that while the Muslim army was being attacked by the enemy, the Messenger of Allah said, “Zayd ibn Harithah took up the standard and was martyred while fighting. Then Jaʿfar took up the standard and was martyred while fighting.” Then the Messenger of Allah fell silent. The faces of the Ansar grew pale, and they thought that something unpleasant might have happened to Abdullah ibn Rawahah. After a while he said, “After Jaʿfar, Abdullah ibn Rawahah took up the standard and was martyred while fighting.” Then he said, “I saw in a dream that these three men were mounted on golden couches in Paradise. I saw that Abdullah ibn Rawahah’s couch was somewhat tilted. I asked, ‘Why is that?’ I was told that Zayd and Jaʿfar had plunged into battle without delaying even for a moment.”

Khalid returned to Madinah with the troops. When they neared Madinah, the Messenger of Allah and the ordinary Muslims went out to welcome them. The children, especially the boys and girls, ran forward most eagerly. The Messenger of Allah was riding an animal and proceeding with the Muslim people. He said, “Lift the children onto your mounts, and bring Jaʿfar’s son to me.” Abdullah ibn Jaʿfar was brought to the Messenger of Allah, who seated him in front of himself on the mount.

At that time, the Muslims of Madinah threw dirt toward the army and said, “O band of fugitives! You fled after going out to fight jihad in Allah’s path.” The Messenger of Allah said, “No, they did not flee. Rather, they will launch another attack, if Allah wills.”

At that time, the Companions returning from Muʾtah broke down in tears upon hearing the poem of Hassan ibn Thabit. Its meaning is as follows:

“I spent a comparatively painful night in Madinah

I could not sleep while everyone else was asleep.

The memory of my friend made a flood of tears flow from my eyes,

for indeed, memories are the chief stimulus for weeping.

Truly, losing a friend is a great trial,

yet there are many noble people who, when faced with trials,

remain patient.

I saw the best of Muslims plunge into battle one group after another,

and immediately afterward their descendants plunged in after them.

Allah will never deprive these men who were martyred one after another at Muʾtah

of nearness to Him.

Among them was the notable two-winged Jaʿfar,

along with Zayd and Abdullah. Indeed, the causes of death were most terrifying.

One morning they set out for battle with the believers, led by a fortunate

man who was their commander.

Among the Banu Hashim, he shone like the full moon,

the bold hero who refused to accept oppression.

Then he launched a fierce attack upon the invincible idolaters of the battlefield.

At last, he bent and fell heavily.

He joined the ranks of the martyrs, whose reward is Paradise

and lush green gardens.

In Jaʿfar we observed Muhammad’s unwavering obedience and

firm command when giving orders.

The pillars of honor and nobility still remain in the Banu Hashim lineage.

They are like mountains of Islam, and among their companions

are Jaʿfar and Ali, among those noble, gracious, and distinguished men,

the universally respected Muhammad, Hamzah, Abbas, and Aqil.

Indeed, wherever the sandalwood tree is pressed,

its sandalwood essence—that is, its fragrant extract—must emerge.”

(That is, in whichever family of the Banu Hashim lineage a child is born

He will be like the aforementioned children, regardless of which family of that lineage

he is born into.)

When people become helpless and distressed in the face of a difficult problem,

it is through them that the crisis is resolved.

They are all Allah’s close servants; upon them Allah

has revealed His commandments, and

with them that Holy Book is safely preserved.”

The Conquest of Makkah: 8 AH, the month of Ramadan

After the Battle of Mu’tah, Allah’s Messenger (peace and blessings be upon him) remained in Madinah during the months of Jumada al-Thaniyah and Rajab.

At this time, Banu Bakr unjustly attacked the Khuza’ah tribe. The reason for this attack was that, before the advent of Islam, when a man named Malik ibn ‘Abbad of the Banu Hadrami tribe passed through the settlement of Khuza’ah for trade, its people killed him and seized everything he had. As a result, Banu Bakr attacked and killed one of the Khuza’ah. In retaliation, shortly before the rise of Islam, the Khuza’ah killed Salma, Kulthum, and Zuwayb, the three sons of Aswad, chief of Banu Dayl, a branch of Banu Bakr, near the boundary of the Sacred Precinct. Aswad was a sworn ally of the Hadrami. There had been intense hostility between Banu Bakr and Banu Khuza’ah over this matter. With the advent of Islam, this hostility between the two tribes subsided, and their attention turned toward Islam. One of the conditions of the Treaty of Hudaybiyyah concluded between Quraysh and Allah’s Messenger (peace and blessings be upon him) was that no third party could enter into an alliance with Muhammad (peace and blessings be upon him) or with Quraysh. Accordingly, Banu Bakr declared their alliance with Quraysh, and Banu Khuza’ah with Allah’s Messenger (peace and blessings be upon him).

After the treaty was concluded, Banu Dayl, a branch of Banu Bakr, thought that it had found an excellent opportunity to avenge the killing of Aswad’s three sons by Banu Khuza’ah. Thus, Nawfal ibn Mu’awiyah, the chief of the Banu Dayl family, undertook to seek revenge. It should be noted that this man had no authority over all of Banu Bakr. One night, while the people of Khuza’ah were staying beside their own spring at Watir, Nawfal and his companions killed one of the Khuza’ah. Then all hell broke loose. The two tribes joined forces with other tribes and engaged in a fierce battle. At that time Quraysh gave weapons to Banu Bakr, and many Quraysh secretly fought the Khuza’ah under cover of darkness with their assistance. Panic-stricken, the Khuza’ah took refuge within the prohibited boundary of the Sacred Mosque. Led by Nawfal, the vengeful people of Banu Dayl pursued them as far as the Sacred Precinct. The people of Banu Bakr said to Nawfal, “O Nawfal, stop now. We are inside the Sacred Precinct. Fear God.”

Nawfal then uttered something terrible. He said, “Today it has no god or lord. O Banu Bakr, take your revenge. You do not even hesitate to steal in the Sacred Precinct. (It should be mentioned that Quraysh had been accused of stealing many precious golden idols from the Ka’bah.) Why, then, do you hesitate to take revenge here?” Earlier, even after killing a weak-hearted Khuza’i named Munabbih in the darkness of night near the spring of Watir, their thirst had not been quenched. Munabbih had gone out accompanied by another man of his tribe named Tamim ibn Asad. Munabbih said, “O Tamim, take steps to protect yourself. I am surely going to die. They will either kill me or let me go.” Tamim fled from there, and they killed Munabbih.

Although the people of Khuza’ah took refuge in Makkah at the house of Rafi’, a former slave of their ally Budayl ibn Warqa, many of them were killed in the combined attack of Banu Bakr and Quraysh. Thus, Quraysh violated the Treaty of Hudaybiyyah by killing their ally Banu Khuza’ah in the prohibited area of the Sacred Precinct. After that, ‘Amr ibn Salim al-Khuza’i and a man from Banu Ka’b went to Madinah, met Allah’s Messenger (peace and blessings be upon him), and related the entire incident. This incident was one of the causes of the Conquest of Makkah. When Allah’s Messenger (peace and blessings be upon him) was sitting in the mosque surrounded by people, he came to him, recited a poem, and sought his help. The gist of the poem was as follows:

“O Lord! I wish to remind Muhammad of the ancient alliance between our father and his father and ask that it be honored. You were children, and we were fathers. There we accepted Islam and did not abandon it. May Allah guide you to the right path. Help us immediately, and call Allah’s servants to come forward to help. Among them is Allah’s Messenger, who has withdrawn from the treaty. If he is humiliated, disgrace will be brought upon his face. He is with an army flowing like the sea, carrying masses of foam. Know that Quraysh have broken your covenant. They have violated your truce and set up a hidden ambush for me at a place called Kada. They are few in number and comparatively weak in strength. They spent the night secretly at al-Watir.”

After hearing this account, Allah’s Messenger (peace and blessings be upon him) said, “O ‘Amr, you will be helped.” Immediately afterward, he saw a piece of cloud in the sky and said, “This cloud will mark the beginning of Banu Ka’b’s assistance.”

Afterward, Budayl ibn Warqa went to Madinah with several people from Banu Khuza’ah and met Allah’s Messenger (peace and blessings be upon him). He informed him of their troubles and of the persecution inflicted upon them after Quraysh incited Banu Bakr against them. Then he returned to Makkah. Before that, Allah’s Messenger (peace and blessings be upon him) told the Muslims, “You may assume that Abu Sufyan has come to you and proposed making the truce inviolable and extending its term.”

As Budayl ibn Warqa and his companions were returning to Makkah, they met Abu Sufyan ibn Harb at ‘Usfan. Quraysh had sent him to Allah’s Messenger to make the truce inviolable and extend its term, because they had become afraid after what they had done to Banu Khuza’ah. As soon as Abu Sufyan met Budayl ibn Warqa, he asked him, “Budayl, where are you coming from?” He assumed that Budayl had gone to Allah’s Messenger (peace and blessings be upon him). Budayl replied, “I went traveling in this area with some people from Banu Khuza’ah.” Abu Sufyan said, “Did you go to Muhammad?” He replied, “No.” When Budayl left for Makkah, Abu Sufyan went to the place where Budayl’s camel had stopped and examined its dung. Seeing date stones in it, he said, “Surely Budayl went to Muhammad.” He regarded the date stones as evidence that Budayl had gone to Madinah.

Then Abu Sufyan set out for Madinah and went to his daughter, the Mother of the Believers, Umm Habibah, in the presence of Allah’s Messenger (peace and blessings be upon him). When he was about to sit on Allah’s Messenger’s bed, Umm Habibah folded it away. Seeing this, Abu Sufyan said, “My daughter, do you not consider me worthy to sit on that bed?” Umm Habibah said, “It is Allah’s Messenger’s bed. You are a polytheist and impure. I do not want you to sit on Allah’s Messenger’s bed.” Abu Sufyan said, “My daughter, you have become bad by turning away from me.”

Abu Sufyan appeared before Allah’s Messenger (peace and blessings be upon him) and spoke to him, but he did not answer any of his words. Then he went to Abu Bakr (may Allah be pleased with him) and asked him to intercede for him with Allah’s Messenger (peace and blessings be upon him). Abu Bakr (may Allah be pleased with him) directly rejected this request.

Then he went to ‘Umar ibn al-Khattab (may Allah be pleased with him) and made the same request. ‘Umar said, “What are you saying? Should I intercede for you with Allah’s Messenger (peace and blessings be upon him)? Even if I found no helper except a child, I would still fight you.”

Then he went to ‘Ali ibn Abi Talib (may Allah be pleased with him). The daughter of Allah’s Messenger (peace and blessings be upon him), Fatimah (may Allah be pleased with her), was there, and the child Hasan (may Allah be pleased with him) was crawling before her. He said, “O ‘Ali, you are the most compassionate toward me. I have come to you with a special need. I do not want to return unsuccessful, so intercede for me with Allah’s Messenger (peace and blessings be upon him).” He said, “Woe to you, O Abu Sufyan. By Allah, Allah’s Messenger (peace and blessings be upon him) has resolved upon a matter, and we are unable to speak to him about it.”

Having no other option, Abu Sufyan looked toward Fatimah (may Allah be pleased with her). He said, “O daughter of Muhammad, would you like this young son of yours to order the people to grant protection, thereby becoming the leader of the Arabs forever?” Fatimah (may Allah be pleased with her) said, “My son is not yet capable of granting protection to people. Moreover, no one can grant protection to anyone against the will of Allah’s Messenger (peace and blessings be upon him).”

Abu Sufyan said, “O ‘Ali, I see that circumstances are against me. Now give me some good advice.” ‘Ali (may Allah be pleased with him) said, “I know of no advice that will benefit you. However, you are the leader of Banu Kinanah. Go and grant protection to the people, then remain in your birthplace.” He said, “Will that save me?” ‘Ali (may Allah be pleased with him) said, “I do not think so, but I see no other option for you.” Abu Sufyan then went to the mosque and announced, “O people! I have assumed responsibility for protecting all the people of Makkah.” Saying this, he mounted his camel and departed. When he reached Quraysh, they asked, “What have you done?” He replied, “I went to Muhammad and spoke to him, but he did not answer a single word. Then I went to Abu Bakr, but he said nothing hopeful either. Then I went to ‘Umar, and found him the most bitter enemy. Then I met ‘Ali, whom I found the gentlest of them all. ‘Ali advised me to do something, and I have done it. I do not know whether it will be of any use.”

Everyone said, “What did ‘Ali tell you to do?” Abu Sufyan said, “He told me to arrange protection for the people of Makkah. I came and announced it.” The people said, “Did Muhammad authorize you to do this?” He replied, “No.” The people said, “Then ‘Ali merely mocked you. This will be of no benefit to you.” He said, “But I had no other recourse.”

Allah’s Messenger (peace and blessings be upon him) instructed all the Muslims in Madinah, as well as his family, to prepare for the journey. Abu Bakr (may Allah be pleased with him) went to his daughter ‘A’ishah (may Allah be pleased with her) and found her arranging the belongings. Seeing this, he said, “O ‘A’ishah, has Allah’s Messenger (peace and blessings be upon him) instructed you to prepare for a journey?” ‘A’ishah (may Allah be pleased with her) said, “Yes, father; you should prepare as well.” Abu Bakr said, “Where do you think he intends to go?” ‘A’ishah said, “I do not know.” Then Allah’s Messenger (peace and blessings be upon him) clearly informed the Muslims that he was going to march toward Makkah. He told them to prepare for the journey. He also said, “O Allah, conceal all information about our preparations from Quraysh so that we may launch a surprise attack upon them.” The Muslims prepared within a short time.

When Allah’s Messenger (peace and blessings be upon him) had completed all preparations for setting out on the expedition to Makkah, the Companion Hatib ibn Abi Balta’ah (may Allah be pleased with him) sent a letter to Quraysh through a woman. The letter informed them that Allah’s Messenger (peace and blessings be upon him) was preparing to march against Makkah. The woman hid the letter in her hair and set out. At once, Allah Most High revealed through revelation the secret of Hatib’s scheme to Allah’s Messenger (peace and blessings be upon him). He immediately sent ‘Ali ibn Abi Talib (may Allah be pleased with him) and al-Zubayr ibn al-‘Awwam (may Allah be pleased with him), saying, “You must apprehend that woman on the way and recover Hatib’s letter from her, so that Hatib does not warn the people of Makkah by informing them of all the details of our preparations for the expedition.” They both set out and caught her at a place called Khalif. They made her dismount from her camel and searched the camel’s howdah for the letter, but did not find it. ‘Ali (may Allah be pleased with him) said, “By Allah, Allah’s Messenger (peace and blessings be upon him) cannot have spoken falsely, nor are we lying. Produce this letter, or we will search your body.”

When the woman saw that ‘Ali (may Allah be pleased with him) would not relent, she said, “Turn your face away.” He turned away. The woman opened her hair and took out the letter. ‘Ali (may Allah be pleased with him) and al-Zubayr (may Allah be pleased with him) brought the letter to Allah’s Messenger.

Allah’s Messenger (peace and blessings be upon him) summoned Hatib and asked him why he had sent the letter. Hatib said, “By Allah, my faith in Allah and Allah’s Messenger has not changed even slightly. I have no relatives in Makkah, while my wife and children are among Quraysh. Thus I wanted to win their sympathy in this way.”

‘Umar ibn al-Khattab (may Allah be pleased with him) said, “O Messenger of Allah, he has acted hypocritically. Permit me to strike off his neck.”

Allah’s Messenger (peace and blessings be upon him) said, “O ‘Umar, you do not know. It may be that Allah Most High told those who participated in the Battle of Badr on the day of Badr: Do whatever you wish; I have forgiven you.”

Allah Most High revealed verses concerning Hatib in Surah al-Mumtahanah: “O believers! Do not take My enemies and your enemies as friends, showing them affection and love. … In Ibrahim and those with him there is an excellent example for you. He said to his people: We have nothing to do with you and with those whom you worship besides Allah. We reject your relationship, and lasting enmity has arisen between us and you until you believe in Allah alone as the One worthy of worship.”

Then Allah’s Messenger (peace and blessings be upon him) set out on the expedition to Makkah. At that time, he appointed Abu Burhum al-Ghifari as his deputy in Madinah. He departed after ten days of Ramadan had passed. He and all the Muslims observed the fast. When they reached a place called Qudayd, between ‘Usfan and us, everyone broke the fast.

From there he set out again with ten thousand Muslims and halted at Marr al-Zahran. Along the way, about seven hundred—or, according to another account, one thousand—men from Banu Sulaym and one thousand men from Banu Muzaynah joined him. At that time there was no tribe in Arabia from which a considerable number of people had not accepted Islam. All the Muhajirun and Ansar took part in Allah’s Messenger’s expedition to Makkah, and not one of them held back.

Allah’s Messenger (peace and blessings be upon him) halted at Marr al-Zahran. Until then, Quraysh had not learned even the slightest thing about his march or what he intended to do. One night, Abu Sufyan ibn Harb, Hakim ibn Hizam, and Budayl ibn Warqa went out to gather information about Allah’s Messenger (peace and blessings be upon him). Somewhere along the way, al-‘Abbas ibn ‘Abd al-Muttalib (may Allah be pleased with him) met Allah’s Messenger (peace and blessings be upon him). Abu Sufyan ibn al-Harith and ‘Abdullah ibn Abi Umayyah ibn al-Mughira reached Allah’s Messenger (peace and blessings be upon him) at a place called Na’if al-‘Uqab, between Makkah and Madinah. When they sought an audience with Allah’s Messenger (peace and blessings be upon him), the Mother of the Believers, Umm Salamah (may Allah be pleased with her), said, “O Messenger of Allah, your paternal cousin and your brother-in-law have come.” Allah’s Messenger (peace and blessings be upon him) said, “I have no need of them. My paternal cousin has insulted me, and my brother-in-law (that is, ‘Abdullah ibn Abi Umayyah, Umm Salamah’s maternal half-brother) bitterly opposed me while I was in Makkah.”

When both of them received this reply, Abu Sufyan ibn al-Harith said, “If Allah’s Messenger (peace and blessings be upon him) does not permit me to meet him, I will take this son of mine and wander away somewhere, dying slowly of hunger and thirst.”

Hearing this, Allah’s Messenger (peace and blessings be upon him) softened and granted permission. They both went to him and accepted Islam. Abu Sufyan ibn al-Harith apologized for the poems he had previously recited denouncing Allah’s Messenger (peace and blessings be upon him). After accepting Islam, he recited a new poem. The gist of the poem is as follows:

“On the day I fight as a commander, Muhammad’s army

will surely triumph over the polytheist army.

(The polytheist army) is like a bewildered traveler in the darkness of night.

Today my turn has come, now that I have received guidance.

That Guide guided me and transformed me,

and brought me into the company of Allah,

the One whom I had once driven far away.

That day I stood as an obstacle between Muhammad and

him, turning away from him and preparing for war,

while I was being called by Muhammad,

though I did not associate myself with him.

He continued along the path he was following—not speaking according to the polytheists’

whims and desires,

although he spoke as one possessing the soundest view,

yet he was called a liar.

As long as I had not received guidance, at every gathering I sought to please them (the polytheists),

and did not join the Muslim community.

So tell Banu Thaqif: I do not wish to fight them.

Tell Banu Thaqif to threaten someone other than me.

For I was not among the army that

attacked the town,

and that attack was not carried out by my tongue or my hand.

That army included tribes from distant regions, as well as

unknown warriors from Saham and Surdad.”

It is said that when he recited this part of the poem—“The one whom I had driven far away brought me into the company of Allah”—Allah’s Messenger (peace and blessings be upon him) patted his chest and said, “You were the one who drove me away.”

When Allah’s Messenger (peace and blessings be upon him) halted at Marr al-Zahran, al-‘Abbas ibn ‘Abd al-Muttalib became alarmed. He realized that if Quraysh did not take the initiative to come to Allah’s Messenger (peace and blessings be upon him) and make peace, and he entered Makkah by force, Quraysh would be destroyed forever.

Al-‘Abbas (may Allah be pleased with him) said: I mounted Allah’s Messenger’s white mule and came to a place called Arak, looking for a woodcutter, milkman, or anyone else going to Makkah. I would tell the people of Makkah of Allah’s Messenger’s arrival, so that they might come to him and make peace before he entered Makkah by force.

While I was engaged in this search, I heard Abu Sufyan and Budayl ibn Warqa talking. They were conversing. Abu Sufyan said, “I have never seen fires like those I saw last night, nor have I ever seen such a large army.” Budayl said, “This must be the army of Khuza’ah. They must have prepared for war.” Abu Sufyan replied, “Khuza’ah does not have the power or manpower to light so many fires and assemble such a large army.” Recognizing Abu Sufyan’s voice, I called, “O Abu Sufyan!” He said, “Is that al-‘Abbas?” I replied, “Yes.” He said, “What is the news?” I said, “Do you not know? Here are Allah’s Messenger (peace and blessings be upon him) and his army. By Allah, the lives of Quraysh are in danger.” He said, “What can be done now?” I said, “If Allah’s Messenger (peace and blessings be upon him) catches you, he will kill you. Therefore, mount behind me on this mule. I will take you to Allah’s Messenger (peace and blessings be upon him) and seek protection for you.”

Then he mounted behind me, while his companions turned back. Carrying Abu Sufyan, I passed by each of the fires of the Muslim army. Everyone asked, “Who is that?” But when they glanced over and saw me riding behind Allah’s Messenger (peace and blessings be upon him) on his mule, each of them became quiet. No one noticed that Abu Sufyan was behind me.

When I passed in front of Umar ibn al-Khattab, he came toward me. Seeing Abu Sufyan seated behind me, he said, “Enemy of Allah, Abu Sufyan! Praise be to Allah, who has delivered you into our hands without any treaty.” Saying this, he ran toward the Messenger of Allah, may Allah bless him and grant him peace. I also hurried after him. Neither Umar nor the mule was particularly swift; nevertheless, the mule arrived a little ahead. I dismounted and went to the Messenger of Allah, may Allah bless him and grant him peace. Umar also arrived there at once and said, “O Messenger of Allah! Here is Abu Sufyan. Allah has brought him to us without difficulty, and we have no treaty with him. So permit me to strike off his head.”

I said, “O Messenger of Allah! I have granted him protection.” Then I sat beside the Messenger of Allah, may Allah bless him and grant him peace, and, taking hold of his head, I said, “By Allah, tonight I will not let him be alone with anyone but me.”

Umar continued speaking at length about Abu Sufyan. Hearing this, I said, “Be quiet, Umar! If Abu Sufyan belonged to the Banu Ka’b (Banu Ka’b being Umar’s tribe), you would not speak like this. You are saying this only because he belongs to Banu Abd Manaf.”

Umar said, “Abbas, do not speak such words. If my father were to accept Islam, I would prefer your acceptance of Islam to his.”

The Messenger of Allah, may Allah bless him and grant him peace, said, “O Abbas, take Abu Sufyan with you and bring him to me in the morning.”

I took Abu Sufyan with me. He stayed with me that night. In the morning, I took him to the Messenger of Allah, may Allah bless him and grant him peace.

The Messenger of Allah, may Allah bless him and grant him peace, said, “Woe to you, Abu Sufyan! Is the time not yet ripe for you to acknowledge that there is no deity but Allah?” He replied, “Your generosity, nobility, and kindness toward your relatives are incomparable. I think that if there were any deity besides Allah, he would have helped me by now.” The Messenger of Allah, may Allah bless him and grant him peace, again said, “Woe to you, Abu Sufyan! Have you still not realized that I am the Messenger of Allah?” Abu Sufyan said, “May my parents be sacrificed for you! You are so generous, forbearing, and honoring of relatives that I cannot express it in words. Yet I still have some doubt and hesitation concerning your being a messenger.” Abbas then said, “Woe to you! Accept Islam and testify that there is no deity but Allah and that Muhammad, may Allah bless him and grant him peace, is His Messenger, or your head will be struck off immediately.”

Abu Sufyan testified to the truth and accepted Islam. Then Abbas said, “O Messenger of Allah, may Allah bless him and grant him peace, Abu Sufyan is somewhat fond of honor. So grant him something honorable.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Very well. Whoever enters Abu Sufyan’s house will be safe. Whoever shuts the door of his own house will be safe. Whoever enters al-Masjid al-Haram will also be safe.”

When Abu Sufyan then left the Messenger of Allah, may Allah bless him and grant him peace, to return to Mecca, the Messenger of Allah said, “O Abbas, hold him at the mountain pass on the hill at the edge of the valley. Let the soldiers of Allah pass before him so that he may see them.” Abbas said, “I went and held him at the pass the Messenger of Allah had indicated. Then the various tribes set out in ranks behind their respective banners. Whenever a tribe passed before him, he asked me, ‘O Abbas, who are these?’ I would reply, ‘These are Banu Sulaym, or Banu Muzayna, or such-and-such a tribe.’ Abu Sufyan would immediately say, ‘I cannot compare with them at all.’ Then the Messenger of Allah, may Allah bless him and grant him peace, advanced with his own green army. [81. This army was called the Green Army because it contained the greatest concentration of iron equipment. (Ibn Hisham)] It included the Muhajirun and the Ansar. Nothing could be seen in this army except sharp iron weapons. Abu Sufyan said, ‘Glory be to Allah! Glory be to Allah! O Abbas, whose army is this?’ I said, ‘The Messenger of Allah himself is with this army, along with the Muhajirun and the Ansar.’ He said, ‘No one has the power to face this army. By Allah, O Abbas, tomorrow your nephew will become the ruler of a mighty empire.’ I said, ‘O Abu Sufyan, this is not a royal matter; it is the majesty of prophethood.’ He said, ‘Then how splendid it is!’ I said, ‘Hurry to the Quraysh.’ Abu Sufyan went to Mecca and proclaimed, ‘O Quraysh, Muhammad has come with an army that you have no power to confront. Whoever now seeks refuge in Abu Sufyan’s house has nothing to fear.’

At that point, Hind, the daughter of Utbah, went to Abu Sufyan, pulled his moustache, and said, “O Quraysh, kill this fat glutton. He has disgraced himself while holding the honor of leadership over the nation.”

Abu Sufyan said, “Beware of your destruction. Do not be led astray by this woman’s words. An irresistible army has descended upon you. In these circumstances, whoever enters my house will be safe.”

Everyone said, “May you be cursed! What use is your house to us?” Abu Sufyan said, “Whoever shuts the door of his own house, and whoever enters the mosque, will also be safe.”

Everyone went either to his own house or to al-Masjid al-Haram.

Abdullah ibn Abu Bakr said: When the Messenger of Allah, may Allah bless him and grant him peace, reached Dhu Tuwa, he tied a turban of red Yemeni cloth and proceeded with his head bowed because of the victory he was about to attain through Allah’s grace. He bowed his head so low in gratitude that his beard touched the body of his camel.

Asma bint Abu Bakr said: When the Messenger of Allah, may Allah bless him and grant him peace, stopped at Dhu Tuwa, Abu Quhafa (the father of Abu Bakr) said to one of his young daughters, “Take me to the top of Mount Abu Qubays.” Abu Quhafa had by then lost his sight. The girl took him up the mountain. Abu Quhafa said to his daughter, “What do you see?” She replied, “I see a huge gathering of people.” He said, “That is the army.” The girl said, “I also see a man running once in front of the gathering and once behind it.” He said, “He is the commander of the army.” The girl said, “Now the gathering has dispersed.” Abu Quhafa said, “Then the army has been sent on its way. Now take me home quickly.” The girl brought him down from the mountain. Before Abu Quhafa reached home, the army reached him. The girl was wearing a silver necklace, and someone snatched it away.”

When the Messenger of Allah, may Allah bless him and grant him peace, reached Mecca and entered al-Masjid al-Haram, Abu Bakr brought his father to him. Seeing him, the Messenger of Allah said, “Why did you not leave this old man at home? I would have gone to him myself.”

Abu Bakr said, “O Messenger of Allah, may Allah bless him and grant him peace, it is more fitting that he come to you than that you go to him.”

The Messenger of Allah, may Allah bless him and grant him peace, seated him before him. Then he stroked his chest and said, “Accept Islam.” Abu Quhafa immediately accepted Islam. Abu Bakr then brought him into the mosque. At that time, Abu Quhafa’s head was covered with a white plant called saghamah. The Messenger of Allah, may Allah bless him and grant him peace, said, “Remove this from his hair.”

Then Abu Bakr took his sister’s hand and said, “By Allah, is Islam today a necklace for my sister?” No one replied. Abu Bakr said, “Dear sister, do not grieve over the loss of your necklace.”

On the day of the conquest of Mecca and during the battle of Ta’if, the Companions of the Messenger of Allah, may Allah bless him and grant him peace, used the code name “Banu Abd al-Rahman” for the Muhajirun, “Banu Abdullah” for the Khazraj, and “Banu Ubaydullah” for the Aws.

When the Messenger of Allah, may Allah bless him and grant him peace, ordered the Muslims to enter Mecca, he took a pledge from the commanders: “Do not engage anyone in combat unless they initiate an attack.” He named only a few people and said, “Kill them even if they are found clinging to the covering of the Ka’bah.” One of them was Abdullah ibn Sa’d of Banu Amir. This man had initially accepted Islam and was then appointed as a scribe of revelation. Later he renounced Islam and returned as a polytheist to the Quraysh. For this reason, the Messenger of Allah, may Allah bless him and grant him peace, ordered that he be killed. But he fled and sought refuge with his foster brother Uthman ibn Affan. Uthman concealed him. Later, when conditions in Mecca had returned to normal and the people had become calm, he brought him before the Messenger of Allah, may Allah bless him and grant him peace. Uthman requested protection for his life. The Messenger of Allah remained silent for a long time without replying, then said, “Very well.” After Uthman left, the Messenger of Allah said to his Companions, “I remained silent so that one of you might have the opportunity to kill him.” One of the Ansari Companions said, “O Messenger of Allah, you could have given me a signal.” He replied, “It is not proper for a prophet to kill people by means of a signal.” [82. Ibn Hisham says that this man later accepted Islam again. Umar ibn al-Khattab appointed him to government service during his caliphate. Later, the third caliph, Uthman, entrusted him with government responsibilities.]

The second was Abdullah ibn Khatal of Banu Tamim. The reason he was ordered to be killed was that, while he was a Muslim, he was sent with another man to collect zakat. A Muslim servant accompanied him. On the way, they stopped at a place. He ordered the servant to slaughter a goat and prepare food. But the servant fell asleep without preparing the food. He then killed the servant, renounced Islam, and became a polytheist.

He had two slave women who sang songs insulting the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah ordered that Abdullah ibn Khatal and his two slave women be killed.

Another was Huwairith ibn Nuqaydh. While he was in Mecca, he used to harass the Messenger of Allah.

Another was Miqyas ibn Lubabah. When an Ansari Companion accidentally killed his brother, Miqyas killed that Ansari and then, becoming a polytheist, went to the Quraysh. For this reason, he ordered that Miqyas be killed.

Another was Sarah, a freed slave woman of Banu Abd al-Muttalib. While in Mecca, she too used to harass the Messenger of Allah, may Allah bless him and grant him peace.

Another was Ikrimah, the son of Abu Jahl.

Ikrimah fled to Yemen, while his wife, Umm Hakim bint al-Harith, accepted Islam. When Umm Hakim asked the Messenger of Allah, may Allah bless him and grant him peace, for protection for Ikrimah, he granted it. She then called Ikrimah back from Yemen. Later, Ikrimah accepted Islam.

Abdullah ibn Khatal and Miqyas were killed. One of Abdullah’s two slave women was also killed, while the other fled. Later, the Messenger of Allah, may Allah bless him and grant him peace, forgave her. He also forgave Sarah. However, during the caliphate of Umar ibn al-Khattab, a man later killed her. Ali killed Huwairith.

Umm Hani, the daughter of Abu Talib, said: On the eve of the conquest of Mecca, two men of Banu Makhzum fled and sought refuge with me. Umm Hani’s husband was H Hubayrah ibn Abu Wahab of Makhzum. Umm Hani relates: As soon as they came to me, my brother Ali ibn Abu Talib came to me and said, “I will kill them.” I closed the door of my house and went to the Messenger of Allah, may Allah bless him and grant him peace. He was bathing, and kneaded dough was stuck to the bathing vessel. Fatimah screened him with a cloth. After completing his bath, he prayed eight rak’ahs of the forenoon prayer. Then he looked at me and said, “Welcome, Umm Hani! I grant protection to the one whom you have protected, and I grant security to the one whom you have secured. Therefore, Ali must not kill them.”

Safiyyah bint Shaybah said: The Messenger of Allah, may Allah bless him and grant him peace, entered Mecca. When the people had become calm, he mounted his riding animal, went to the Ka’bah, and performed tawaf. At that time, he kissed the Black Stone, pointing to it with a staff curved at one end. After completing the tawaf, he called Uthman ibn Talhah and took the key of the Ka’bah from him. When the door was opened, he entered the Ka’bah. There he saw a wooden statue of a pigeon. He broke it and threw it away. Then he stood at the door of the Ka’bah. At that time, people were staying in al-Masjid al-Haram, having taken refuge there to obtain protection from him.

Ibn Ishaq said: I heard from trustworthy people that the Messenger of Allah, may Allah bless him and grant him peace, stood at the door of the Ka’bah and delivered the following sermon:

“There is no deity but Allah. He is One and has no partner. He fulfilled His promise, granted victory to His servant, and defeated the confederate groups of the unbelievers. Know that I have placed under my feet every claim to blood, property, or wealth from the past—that is, I have annulled it. However, the service of the Ka’bah and the practice of providing hospitality to pilgrims shall continue. Know that accidental killing is close to intentional killing, whether it is done with a staff or a cane. The blood money for it is one hundred camels, including forty pregnant she-camels. O Quraysh, Allah has abolished your pride in the distinction of the Age of Ignorance and your practice of boasting in the names of your forefathers. All people are the children of Adam, and Adam was created from dust.” Then he recited this verse:

“O humankind, We created you from a male and a female, and made you into peoples and tribes only so that you may recognize one another. Indeed, the most honored of you in the sight of Allah is the one most mindful of Him.” (Al-Hujurat) Then he said further, “O Quraysh, what kind of treatment do you expect from me?” They all replied, “Good treatment, for you are our noble brother and the son of our noble brother.”

He said, “Go, all of you are free.” Then the Messenger of Allah, may Allah bless him and grant him peace, sat in al-Masjid al-Haram. Ali ibn Abu Talib came to him, carrying the key of the Ka’bah. He said, “O Messenger of Allah, take the responsibility of guarding the door of the Ka’bah into our hands, along with providing hospitality to the pilgrims.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Where is Uthman ibn Talhah?” Uthman was summoned. He said, “O Uthman, here is your key. Today is a day of courtesy and compassion.”

Ibn Hisham said: I learned from several knowledgeable people that, on the day of the conquest of Mecca, the Messenger of Allah, may Allah bless him and grant him peace, entered the interior of the Ka’bah and saw images of angels and many other things there. He even saw an image of Ibrahim, peace be upon him, holding arrows used for divination. Seeing this, he said, “May Allah’s curse be upon the polytheists. They have turned our most venerable forefather into one who uses divining arrows. What connection is there between Ibrahim and these things?” Then he recited this verse: “Ibrahim was neither a Jew nor a Christian; rather, he was an upright Muslim, and he was not a polytheist.”

Then he ordered that all those images be destroyed, and they were destroyed. After that, the Messenger of Allah, may Allah bless him and grant him peace, entered the Ka’bah with Bilal and instructed him to call the adhan. At that time, Abu Sufyan ibn Harb, Attab ibn Usayd, and Harith ibn Hisham were seated in the courtyard of the Ka’bah. Attab ibn Usayd said, “Fortunately, Allah took Usayd (my father) away honorably beforehand. Otherwise, on hearing this adhan today, he would have said something that would have provoked even his own anger.” Harith ibn Hisham said, “If I thought that he (Muhammad) was following the right path, I would follow him.” Abu Sufyan said, “I will say nothing. If I say even one word, these stones would expose it.”

At that moment, the Messenger of Allah, may Allah bless him and grant him peace, came to them. He said, “I heard what you were saying.” Harith and Attab said, “We testify that you are the Messenger of Allah. None of those who were with us informed you of this, so we cannot accuse any of our companions of telling you. (Therefore Allah must have informed you; only a Messenger of Allah could know this.)”

Ibn Hisham said:

Abdullah ibn Abbas said: On the day of the conquest of Mecca, the Messenger of Allah, may Allah bless him and grant him peace, mounted his riding animal, entered Mecca, and first performed tawaf around the Ka’bah. At that time, idols secured with lead still stood around the Ka’bah. The Messenger of Allah, may Allah bless him and grant him peace, pointed at the idols with the staff in his hand and said, “The truth has come, and falsehood has vanished. Indeed, falsehood is bound to vanish.” Whenever he pointed toward an idol, it fell forward or backward. In this way, every one of the idols was brought down.

A reliable source has informed me that, on the day of the conquest of Mecca, while the Messenger of Allah, may Allah bless him and grant him peace, was performing tawaf around the Ka’bah, Fudalah ibn Umayr al-Laythi plotted to kill him. When he approached the Messenger of Allah with this intention, he said, “Who is this—Fudalah, is it?” He replied, “Yes, O Messenger of Allah.” He said, “What were you thinking to yourself?” He replied, “Nothing; I was remembering Allah.” The Messenger of Allah, may Allah bless him and grant him peace, smiled and said, “Repent to Allah.” Then he placed his hand on Fudalah’s chest, and his heart became calm. Fudalah later used to say, “From the moment the Messenger of Allah, may Allah bless him and grant him peace, lifted his hand from my chest, nothing on earth became dearer to me than him.”

Fudalah further said: Then I went toward my family. On the way, I passed by a woman with whom I had been intimate. She said, “Come, let us talk.” I replied, “No.”

On this occasion, Fudalah recited the following poem:

“The woman called me to talk, but I said, ‘Allah and Islam forbid me to answer your invitation. If you had seen Muhammad and his army on the day of the conquest—when the idols were being smashed to pieces—you would have seen that Allah’s religion had become radiant and polytheism had been shrouded in darkness.’”

Ibn Ishaq said: Approximately ten thousand Muslims took part in the conquest of Mecca. Of them, seven hundred—or, according to another report, one thousand—were from Banu Sulaym; four thousand were from Banu Ghifar and Banu Aslam; one thousand and three were from Muzaynah; and the rest were Quraysh and Ansar, their allies, and people from the Arab tribes, including the three tribes of Tamim, Qays, and Adas.

The famous poem composed about the day of the conquest of Mecca is the poem of Hassan ibn Thabit al-Ansari:

“The whole region from Dhat al-Asabi and Jiwa to Adhra has been laid waste. The homes of Jiwa have become desolate. The land of Banu Hashhash is now a barren desert; fierce winds erase its traces, and the sky sends no rain upon it. Previously, a helpful friend lived there, while camels and sheep grazed in the verdant groves of that region. Let those memories now remain. Yet strangely, as night deepens, sleep does not come to me. The reason is that disheveled tresses—an image of the disorder that seized him—have left no way for his heart to find peace. It is as though the hidden substance of Bayt Ba’s had been mixed with honey and water. One day, when the drinks are examined, it will be found that they are excellent, wholesome, and consecrated. We shall give him the right to rebuke us if we do anything deserving of rebuke, even if it reaches the point of insult or beating. We shall drink those beverages and at once become kings; we shall become lions that fear nothing they encounter. We have become separated from our cavalry, which races while raising clouds of dust and whose destination is Kada, the highland of Mecca. I do not know whether you have seen it. It is an army that quarrels over the reins, each eager to be the first to mount, with bloodthirsty spears poised upon its shoulders. Our horses run with tremendous speed; even women can urge them onward with their veils. If you do not bar our way, we shall perform umrah—for victory is assured and every veil has been torn aside (that is, clear signs of victory have appeared). Otherwise, look out for a future battle. The messenger of Allah, Jibril, is among us. He is the most holy spirit, and none is his equal. Allah says that He has sent among us a servant who speaks the true word in times of adversity. I am a witness to his deeds. Accept him. But you, O people of Mecca, replied, ‘We will not accept him; we have no intention of accepting him.’ Allah also said, ‘I have sent the army of the Ansar; their aim is war.’ We must face some kind of contest—sometimes abuse, sometimes war, sometimes reproach. To those who reproach or insult us, we give a crushing answer in measured speech; and those who shed our blood, we strike. Inform Abu Sufyan that our entry into Mecca is near. It has become clear that our swords have made you a slave and reduced the leaders of the clan of Abd al-Dar to servitude. You insulted Muhammad, and I answered you; his recompense rests with Allah. You insulted one who is supremely benevolent, generous, and steadfast upon the truth, one who is most trustworthy before Allah and whose life’s purpose is to fulfill promises. Can one who insults Allah’s Messenger be equal to one who praises and assists him? By the honor of my father, grandfather, and myself, I shall protect Muhammad’s honor from your hands. My tongue is decisive and blameless. No bucket can defile my sea.” 282

The Battle of Hunayn: 8 AH

After hearing of the Messenger of Allah’s conquest of Makkah, the Hawazin tribe united under the leadership of Malik ibn Awf. Along with the Hawazin, all of Banu Thaqif, Banu Nasr, Banu Jusham and Banu Sa‘d, as well as a small number of men from Banu Hilal, joined together. Apart from this small group from Banu Sa‘d and Banu Hilal, no one else from Banu Qays participated in this military gathering.

Duraid ibn al-Simmah was an elderly man of the Banu Jusham tribe. He was experienced and skilled in warfare, but could do nothing except offer counsel about war. Banu Thaqif had two chiefs. Among their allies was Qarib ibn al-Aswad, while Banu Malik had Dhu’l-Khimar, Subay ibn Harith, and his brother Ahmar ibn Harith. Malik ibn Awf al-Nasri, however, was the supreme commander of the entire army. When Malik decided to lead an attack against the Messenger of Allah, he forced every man in his army to bring along his wife, children, and movable property. When he reached the Amṭas Valley, a vast multitude, including Duraid ibn al-Simmah, gathered around him. When Duraid reached the Valley of Awṭas, he asked his men, “What place is this?” Everyone replied, “Awṭas.” He said, “Yes, this is indeed a suitable place for battle: neither too high nor stony, and not too soft either. But why can I hear the braying of camels, goats, and donkeys, and the crying of children?” They replied, “Malik ibn Awf has forced the men of his army to bring their wealth and wives and children with them.” He asked, “Where is Malik?” Malik was summoned. Duraid said, “O Malik, you are the director and leader of your people. There will be many days after today. Why can I hear the braying of camels, donkeys, and goats and the crying of children here?” Malik replied, “I have brought their families and property along with the men.” Duraid asked, “Why?” Malik said, “Each man will have his family and property behind him, and he will fight with all his might to protect them. No one will flee from the battlefield.” Duraid expressed his dissatisfaction with Malik’s reasoning and said, “I see that you have the mind of a shepherd, not a military commander. What benefit is there for one who is defeated? If defeat occurs in battle, then along with your own ruin, your families and wealth will also be destroyed.”

Duraid said again, “What news is there of Banu Ka‘b and Banu Kilab?” Malik replied, “None of them came to the battle.” Duraid said, “Then the real fighting heroes and soldiers have not come. If there were an opportunity today for true victory and glory, Banu Ka‘b and Banu Kilab would certainly have come. I think you should have followed what Banu Ka‘b and Banu Kilab did. Now, which notable warriors have come with you?” The people replied, “Amr ibn Amir and Awf ibn Amir.” Duraid said, “They are weak warriors; they will bring neither benefit nor harm. Malik, listen: you have done no good by throwing the Hawazin tribe into the face of the enemy. Send them back to their respective safe places, then fight these Muslims with your cavalry. If you win, they will later join you; and if you lose, at least the families and wealth of your men will be safe.” Malik replied, “No, I will not do that. Just as you have grown old, your intellect has likewise become afflicted with age and disease. O people of Hawazin, either you obey me, or I will fight alone with this sword until my last drop of blood.” In fact, Malik did not want Duraid’s advice to be followed and Duraid thereby to gain fame or a reputation for wisdom. The assembled warriors pledged allegiance to Malik. Duraid said, “I am not willing to participate in today’s battle and expose myself to danger.” He recited in verse:

“Alas! If only I were young at the time of this battle

Then I would display every kind of battle tactic. I would lead

an army of huge, long-haired men resembling mountain goats.”

Then Malik said, “As soon as you see the Muslim army, draw your swords and attack all together.”

Upon hearing of these preparations for battle by the Hawazin, the Messenger of Allah sent Abdullah ibn Abi Hadrad al-Aslami to infiltrate them secretly and gather information. Abdullah entered their midst, collected information, returned, and informed the Messenger of Allah. The Messenger of Allah decided to confront the Hawazin. At that time he was informed that Safwan ibn Umayyah possessed many weapons and military supplies. Safwan was still a polytheist. The Messenger of Allah sent someone to him to request the weapons and military equipment as a loan for fighting the enemy. Safwan asked, “Muhammad, are you taking these by force?” The Messenger of Allah replied, “No, I am borrowing them, and I guarantee that they will be returned to you.” He said, “I have no objection.” He then lent one hundred coats of armor and the necessary number of weapons. It is said that the Messenger of Allah also asked him to arrange for the transport of those weapons, and he properly made that arrangement as well.

Then the Messenger of Allah set out on the expedition with twelve thousand soldiers: two thousand from among the people of Makkah and ten thousand Companions who had come with him from Madinah at the time of the conquest of Makkah. At that time, he appointed Attab ibn Usayd as governor of Makkah for the remaining people of Makkah, and he himself advanced with the army to confront the Hawazin.

It is reported from al-Harith ibn Malik. He said: We set out with the Messenger of Allah on the expedition to Hunayn. We had only recently been freed from the Age of Ignorance and had not yet completely abandoned its customs and practices. There was a huge green-leaved tree called Dhat Anwat. Every year, the unbelievers of Quraysh and other Arabs would come to that tree, hang their weapons from its branches, spend a day in its shade, and sacrifice animals there. On the way to Hunayn with the Messenger of Allah, when we saw a large tree, we said, “O Messenger of Allah, appoint for us a Dhat Anwat just as the unbelievers have a Dhat Anwat.” The Messenger of Allah said, “Allah is the Greatest! Your statement is just like the statement of the people of Moses to him: ‘Appoint for us a god just as the unbelievers have gods.’ These are ancient customs. You wish to cling to the old customs.”

Jabir ibn Abdullah said: We approached the plain of Hunayn and began descending through a broad mountainous valley of Tihamah. It was still before dawn. The enemy troops had taken shelter in that valley ahead of us and were lying in ambush, hidden in and around narrow, difficult mountain ravines. They were waiting in full readiness. We were descending through the pass completely without fear when suddenly they launched a fierce, united attack against us. Stunned by the suddenness of the attack, our men began fleeing headlong in every direction, wherever they could, without paying any attention to one another. No one had even the slightest opportunity to look toward anyone else.

The Messenger of Allah moved to the right, stood there, and began calling, “O soldiers! Where are you going? Come to me. I am the Messenger of Allah. I am Muhammad, the son of Abdullah. Why are you throwing yourselves headlong onto your camels?” But apart from a small number of Muhajirun, Ansar, and members of his household, no one remained near the Messenger of Allah. Everyone had gone.

Ibn Ishaq said: When the men of the Muslim army fled in disarray, some hard-hearted people from Makkah who remained near the Messenger of Allah began saying various things, considering defeat inevitable. Abu Sufyan ibn Harb said, “Their defeat will not end even if they reach the seashore.” The arrows used for drawing lots, divination, and gambling were still in Abu Sufyan’s possession.

Jabalah ibn Hanbal shouted, “Today Muhammad’s magic has come to an end.” Shaybah ibn Uthman said, “That day I resolved to kill Muhammad and avenge all the blood shed by Quraysh. With this decision, as soon as I approached the Messenger of Allah, a terrifying thing came before me and stood in my way. It overwhelmed my mind, and I could not kill him. I realized that striking him was beyond my power.”

One of the people of Makkah informed me that, immediately after the Messenger of Allah left Makkah on the way to Hunayn, he saw the great number of the soldiers of Allah and said, “Whatever else may happen today, we will not be defeated because of being few in number.”

Al-Abbas ibn Abd al-Muttalib said: I was holding the reins of the Messenger of Allah’s white mule. I was very stout and had a loud voice. Seeing the Muslim soldiers fleeing in terror and at full speed, the Messenger of Allah said, “O people, I do not see you turning back toward anyone!” The Messenger of Allah said to me, “Abbas! Shout out: O Ansar! O people who pledged allegiance beneath the tree!”

When I began calling as instructed, everyone responded, “Here we are!” At that time, some of the mounted Companions were unable to turn back their fleeing camels. They struck their shoulders with their armor, but when the camels still would not turn, they dismounted with their weapons, released them, and proceeded toward the direction from which the voice was coming until they reached the Messenger of Allah. In this way, about one hundred Companions gathered, stood against the enemy, and engaged in fierce combat.

At first they were summoned by saying, “O Ansar!” Later, they began calling only, “O Khazraj!” For Khazraj was well known among the Arabs for steadfastness on the battlefield. Then the Messenger of Allah advanced with the army of Khazraj. Looking toward the battlefield, he saw a fierce clash taking place and said, “Now the battlefield has become heated.”

Jabir ibn Abdullah said:

The Hawazin commander was fighting while mounted on a camel. At that time, Ali ibn Abi Talib and an Ansari charged toward him and struck the camel’s legs. The camel fell backward and sat down. The Ansari then struck the commander and severed his leg below the knee. He immediately fell to the ground. At that point the battle assumed a terrifying form and its course changed completely. The Muslims advanced from a state of defeat toward victory, and the battle did not end until prisoners of war came in rows before the Messenger of Allah.

The Messenger of Allah looked toward Abu Sufyan ibn al-Harith ibn Abd al-Muttalib. He fought with extraordinary steadfastness that day. He was a devoted Muslim. The Messenger of Allah saw that he was holding the reins of his mule. He asked, “Who are you?” He replied, “O Messenger of Allah, I am your brother.”

Abdullah ibn Abi Bakr reported: The Messenger of Allah found Umm Sulaym bint Milhan with her husband, Abu Talhah, at one side of the plain. She had wrapped a cloak around her waist and abdomen. Her son, Abdullah ibn Abi Talhah, was with her. Abu Talhah’s camel was with them, and he was holding its nose-rope tightly, fearing that it might run away. The Messenger of Allah said, “Is that Umm Sulaym?” She replied, “Yes. O Messenger of Allah, may my parents be sacrificed for you! Just as you are killing the attacking enemies, kill those who flee from you, for they deserve to be killed.”

The Messenger of Allah said, “O Umm Sulaym, is Allah not sufficient for this?” Umm Sulaym had a dagger with her. Abu Talhah asked, “O Umm Sulaym, what is the dagger for?” Umm Sulaym replied, “I have kept it so that if any polytheist dares to approach me, I will rip open his stomach with it.” Abu Talhah said, “O Messenger of Allah, have you heard what Umm Sulaym is saying, despite her eye ailment?”

Abu Qatadah reported: On the day of the battle of Hunayn, I saw a polytheist and a Muslim fighting each other. Then another polytheist came to assist that polytheist. I attacked him and cut off his hand with a sword strike. He seized me with his other hand and would not release me; rather, he nearly killed me. Had he not soon weakened from heavy bleeding, he would have killed me. When he fell, I killed him. Then, because the battle was raging all around, I could no longer pay attention to him. At that point a man from Makkah came and took his belongings. When the battle had ended, the Messenger of Allah said, “Whoever kills someone shall receive all his belongings.” I said, “O Messenger of Allah, I killed a man who had many belongings. Later, because of the intensity of the battle, I could no longer attend to him. I do not know who took his belongings.” A man from Makkah said, “O Messenger of Allah, Abu Qatadah is telling the truth. All the belongings of that slain man are with me. Make a settlement between him and me concerning them.” Abu Bakr al-Siddiq said, “By Allah, he will not agree to a settlement regarding these belongings. You have come to scheme with one of the lions of Allah, a man who fights for the sake of Allah’s religion, and yet you wish to share in the spoils he won in battle?” The Messenger of Allah said, “Abu Bakr has spoken the truth. Return the belongings to Abu Qatadah.”

Abu Qatadah said: Then I collected all those belongings from the man of Makkah and sold them. With their price, I acquired a small date orchard. This was the first property I ever owned in my life.

Ibn Ishaq said: After the Hawazin were defeated, an accounting showed that the Banu Malik of Thaqif had suffered the greatest loss of life. Seventy men of this tribe were killed in the battle. Among the notable dead was Uthman ibn Abdullah ibn Rabi‘ah ibn al-Harith ibn Habib. The commander of this tribe was Dhu’l-Khimar. When he was killed, Uthman ibn Abdullah became commander, and he too was killed. After the polytheists suffered a disastrous defeat in this battle, they went to Ta’if with Malik ibn Awf. Some of their soldiers camped at Awṭas, while others went toward Nakhla. Among those who went toward Nakhla, there was no one except the Banu Ghiyara branch of Thaqif. The soldiers of the Messenger of Allah did not pursue them. The Messenger of Allah sent Abu Amir al-Ashari to pursue the section of the polytheist army that had gone toward Awṭas. There he challenged some of the defeated soldiers to battle.

Abu Amir al-Ashari was martyred after being struck by an arrow. Then his cousin, Abu Musa al-Ashari, assumed command. He led the battle and won, and the polytheists were defeated.

As defeat approached, Malik ibn Awf took up position with a group of cavalry from his own tribe in a valley between two mountains. He said to them, “Let the weak depart. Then the strong will come. Wait here until then.” He remained there until the weak, defeated soldiers had departed.

Khalid ibn al-Walid killed a woman. When the Messenger of Allah came to her body, he found a large crowd gathered. He asked, “What has happened here?” Everyone replied, “Khalid ibn al-Walid has killed a woman.” The Messenger of Allah said to one of his Companions, “Go and meet Khalid and tell him that the Messenger of Allah forbids you to kill children, women, laborers, or male and female slaves.”

The Messenger of Allah had said that day, “If you find Bijad of Banu Sa‘d ibn Bakr, do not let him escape.” He had committed a grave crime. The Muslims succeeded in capturing him and brought him, along with his family, including the Messenger of Allah’s foster sister, Shayma bint al-Harith. She was treated somewhat harshly on the way. Then she said, “O Messenger of Allah, I am your foster sister.” He asked, “What is the proof of that?” She replied, “When I carried you on my thigh, you bit me on my back. The mark is still there.” The Messenger of Allah recognized her when he saw the bite mark. He spread out his cloak and seated her there respectfully, then said, “If you prefer to remain with me, you may stay here honorably. If you prefer that I give you gifts and that you return to your own tribe, you may do that as well.” She said, “Give me whatever you wish to give me and send me back to my tribe.” The Messenger of Allah gave her many things and sent her back to her people.

According to the account of Banu Sa‘d, he gave her a slave named Maqstal and a female slave as gifts before sending her away. Shayma later married the two slaves to each other, and their descendants continued among them for many years.

Ibn Hisham said:

Allah Most High revealed these verses concerning the battle of Hunayn:

“Allah has helped you in many battlefields, and on the day of the battle of Hunayn as well, when you took pride in your large numbers. But your large numbers did not benefit you at all. On that day, the vast earth became constricted for you, and you turned and fled. Then Allah sent down tranquility upon His Messenger and the believers, and sent armies that you could not see. Thus does Allah punish the unbelievers. Indeed, this is the fitting punishment of the unbelievers.” (Al-Tawbah)

Ibn Ishaq said: Then all the prisoners of war and war booty from Hunayn were brought and placed before the Messenger of Allah. Mas‘ud ibn Amr al-Ghifari was appointed to supervise the booty. By order of the Messenger of Allah, the booty and prisoners of war were kept at a place called Ji‘ranah.

The Battle of Ta’if: 8 AH

The defeated army of Banu Thaqif went to Ta’if, shut the city gates, and began preparing to fight again. Urwah ibn Mas‘ud and Ghailan ibn Salamah did not participate in the expeditions of Hunayn and Ta’if. They had trained at Jurash in operating tanks, cannons, and weapons such as the dabur.

After the victory at Hunayn, the Messenger of Allah set out on the expedition. Ka‘b ibn Malik recited a poem about this expedition. Its meaning is: “From Tihamah and Khaybar, we removed every doubt and gave the swords rest. We gave the swords the choice of selecting either Daws or Thaqif. If those swords could speak, they would speak the final word. If you do not see those swords in the courtyards of your dwellings, then even if one of us wishes to protect you, I will not be at all friendly toward him. We will break down the roofs of your houses and carry them to the plain of Wajj. Consequently, your homes will become desolate.”

The Messenger of Allah first reached Nakhla al-Yamaniyyah, then Qarn, then Mulayh, and from there arrived at Buhra al-Rughah in the Liya area. He had a mosque built there and prayed in it. Then, traveling by a road called Dayqah, he went to Nakhab and halted beneath a lote tree called Sadirah near the land of a man from Banu Thaqif. The Messenger of Allah gave that man an ultimatum: “Vacate this place and leave, otherwise we will demolish your wall and reduce it to rubble.” When the man refused to leave, he demolished his wall.

Then the Messenger of Allah resumed his journey. When he came near Ta’if, he set up tents and took up position there with the soldiers. Several Companions were killed by arrows at this place. Since the soldiers of the Messenger of Allah had taken up position beside the walls of Ta’if, the arrows shot by the people of Ta’if from inside the city fell upon them. The people of Ta’if had closed the city gates so securely that the Muslims could not enter. When several Companions were martyred after being struck by arrows, the Messenger of Allah moved his entire army to the place where the mosque of Ta’if now stands. He laid siege to the people of Ta’if. Two of his wives, including Umm Salamah, accompanied the Messenger of Allah on this expedition. He had two dome-shaped rooms built for them and prayed between those rooms. He then continued to stay there. When Banu Thaqif accepted Islam, Amr ibn Umayyah built a mosque at the place where the Messenger of Allah had prayed. It is popularly said that a group of warriors used to stay in that mosque, and every day their war cries and fierce shouts could be heard. The Messenger of Allah besieged the people of Ta’if and fought them fiercely with bows and arrows. [83. Ibn Hisham said: In this battle, the Messenger of Allah used a cannon. The cannon he used against the people of Ta’if was the first cannon in Islam.]

When the appointed day for breaching the walls of Ta’if arrived, a group of the Companions of the Messenger of Allah went beneath a tank and advanced together with it to break through the walls of Ta’if. The people of Banu Thaqif began throwing shells of iron heated in fire at them. This forced the Companions to emerge from beneath the tank, and every person who emerged was struck by the arrows of Thaqif. In this way, a considerable number of Muslims were martyred. At this stage, the Messenger of Allah ordered that the gardens of Thaqif be cut down. The Companions began cutting them down.

One day, during the Messenger of Allah’s siege of Thaqif, he said to Abu Bakr al-Siddiq, “O Abu Bakr, I saw in a dream that I had been presented with a cup of clarified butter. A rooster came and pecked at it until it spilled the butter from the cup.” Abu Bakr said, “I think you will not be able to defeat Banu Thaqif today.” The Messenger of Allah said, “That is also my view.”

One day Khawla bint Hakim, the wife of Uthman ibn Mazun (may Allah be pleased with her), said, “O Messenger of Allah, if Allah grants you victory over the people of Ta’if, will you give me the ornaments of Badiya bint Ghilan or Farigha bint Aqil, the most richly adorned women of Banu Thaqif?” The Messenger of Allah (peace and blessings of Allah be upon him) said to her, “Even if I am not given permission concerning Banu Thaqif?” Hearing this, Khawla left and told Umar ibn al-Khattab (may Allah be pleased with him) what had been said. Umar immediately went to the Messenger of Allah (peace and blessings of Allah be upon him) and asked, “O Messenger of Allah, did you say what Khawla told me?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Yes.” Umar (may Allah be pleased with him) said, “O Messenger of Allah, did you say that you had not been given permission concerning Banu Thaqif?” He said, “No.” Umar said, “Shall I now order the Muslims to leave this place?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Yes.” Umar (may Allah be pleased with him) then ordered the Muslim army to depart. When they set out, Sa’id ibn Ubayd called out, “Banu Thaqif remain just as they were.” Uyaynah ibn Hisn said, “Yes, retaining their dignity and honor.” A Companion said, “O Uyaynah! The polytheists rejected the Messenger of Allah, yet you praise them? You have come to fight on behalf of the Messenger of Allah (peace and blessings of Allah be upon him). Shame on you!” He replied, “In fact, I did not come to fight Banu Thaqif on your behalf. I came with the intention that, if Muhammad conquered Ta’if, I would take one of the women of Banu Thaqif so that a son of mine might be born from her womb, because Banu Thaqif possess exceptionally keen intelligence.”

During the siege, some slaves from Ta’if came to the Messenger of Allah (peace and blessings of Allah be upon him) and embraced Islam. He freed them all. Later, when the people of Ta’if embraced Islam, some of them petitioned the Messenger of Allah (peace and blessings of Allah be upon him) to return those slaves. Harith ibn Kaladah was one of the petitioners. He gave them a negative reply and said, “They are freed servants of Allah. I cannot again bind them in the shackles of slavery.”

A total of twelve Companions attained martyrdom at Ta’if: seven from Quraysh, four from the Ansar, and one from Banu Layth.

When the Messenger of Allah (peace and blessings of Allah be upon him) left Ta’if after the battle and siege, Bujayr ibn Zuhayr recited a poem describing Ta’if and Hunayn, whose meaning was:

“On the day we gathered in the plain of Hunayn, at dawn when we gathered at Awtas, and on the day of the lightning flashes—the last perhaps referring to Ta’if—a fierce battle broke out. Through deception, Hawazin had gathered its people. In the end, they became like birds driven from their nests and scattered in every direction. They could not prevent us from taking any position; they could only keep us outside their walls and trenches. We tried to make the people of Ta’if come out, but they shut the doors and hid safely in their homes. One day they will return regretfully to that enormous army, radiant with the glory of death, whose gathering shines with a green light. If it were driven against the mountain of Hazan in Najd, that mountain would be obliterated. We advance as lions of the forest move across thorny grass. We are like swift horses that sometimes scatter along the road and then come together again. We wear every kind of battle armor. These armors serve as our fortresses, like air accumulated in a shallow well that, once released, is used like a fortress. The armors are so long that they touch our shoes, and they are as finely made as the armor fashioned by David and by Amr ibn Hind, the king of Hirah.”

The Lands of Hawazin

The war captives, gifts given to attract some of them to Islam, and rewards given to others

The Messenger of Allah (peace and blessings of Allah be upon him), together with the Companions and a large number of Hawazin war captives, went from Ta’if to Ji’ranah and halted there. Earlier, when he left the siege of Thaqif and departed from them, a Companion asked him to curse Banu Thaqif. He replied, “O Allah, guide Thaqif and bring them to me.”

A delegation from Hawazin came to Ji’ranah and met him. At that time, six thousand children and women of Hawazin were with the Messenger of Allah (peace and blessings of Allah be upon him) as captives, while the number of sheep and goats could not be determined. The delegates said, “O Messenger of Allah, we are your kinsmen and relatives. You know what a terrible calamity has befallen us. Therefore, show us kindness; Allah will show you kindness.”

A man of Hawazin stood up. Immediately afterward, a man from Banu Sa’d ibn Bakr stood up. He was Zuhayr, also known as Abu Surad. He said, “O Messenger of Allah, among the captives are your paternal aunts, maternal aunts, and foster mothers. [84. By foster mothers, nursing women are meant. Halimah, the foster mother of the Messenger of Allah (peace and blessings of Allah be upon him), was a woman of this very Banu Sa’d tribe, which was a branch of Hawazin.] If we had suckled al-Harith ibn Abu Shimar or al-Nu’man ibn al-Mundhir, and they were now in your position, they too would show us compassion. You are better than they are.”

The Messenger of Allah (peace and blessings of Allah be upon him) said, “Which do you prefer: your property, or your wives and children?” They said, “If you ask us to choose only one, return our children and women to us.” He said, “The women and children who are with me and Banu Abd al-Muttalib, I return to you. As for the rest, come to the congregation at the time of the noon prayer. There you should appeal to all the Muslims, saying: ‘We ask for our wives and children to be returned. For those who are with the Muslims, we ask the Messenger of Allah (peace and blessings of Allah be upon him) to intercede with the Muslims; and for those who are with the Messenger of Allah (peace and blessings of Allah be upon him), we ask the Muslims to appeal to the Messenger of Allah.’ Then I shall return those who are with me and ask the Muslims to return those who are with them.”

At the time of the noon prayer, the delegations of Hawazin and Banu Sa’d acted according to the Messenger of Allah’s instructions. The Messenger of Allah (peace and blessings of Allah be upon him) announced before them, and the Muhajirun and Ansar immediately said, “We surrender to the Messenger of Allah (peace and blessings of Allah be upon him) those who are with us.” Only Aqra ibn Habis, on behalf of himself and Banu Tamim; Uyaynah ibn Hisn, on behalf of himself and Banu Fazarah; and Abbas ibn Mirdas, on behalf of himself and Banu Sulaym, did not respond to this appeal. But Banu Sulaym disregarded Abbas and said, “We surrender to the Messenger of Allah (peace and blessings of Allah be upon him) all the women and children in our possession.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “I promise those among you who do not wish to relinquish their rights that, from the first war captive who comes into my possession thereafter, I will give each of you six in place of one. Therefore, return these women and children.”

Then the Messenger of Allah (peace and blessings of Allah be upon him) asked the Hawazin delegation, “What news is there of Malik ibn Awf?” They said, “He is in Ta’if with Banu Thaqif.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Tell Malik that if he comes to me as a Muslim, I will return all his property and captives to him, and give him another hundred camels.” Malik feared that if Banu Thaqif learned of the Messenger of Allah’s offer, they would detain him. So he devised a plan to go to the Messenger of Allah. He left a camel prepared as his mount somewhere along the way. Then he rode a horse from Ta’if late at night and reached that camel. He mounted it and appeared before the Messenger of Allah (peace and blessings of Allah be upon him). When he met him at Ji’ranah or in Makkah, the Messenger of Allah returned all his captives and property and gave him one hundred camels as well. He embraced Islam and became a sincere Muslim. Malik ibn Awf then recited a poem praising the Messenger of Allah (peace and blessings of Allah be upon him). The poem follows:

“Throughout all humanity, I have neither seen nor heard of a man equal to Muhammad.

When he promises someone anything, he fulfills it fully,

and he gives generously.

Moreover, if you wish,

he can even tell you what will happen tomorrow.

When the great tribes fled with their armies and weapons,

and even the sharpest swords were battered by repeated blows,

still, on the dust-covered battlefield, he remained stationed to guard the cubs,

as steadfast as a lion lurking in its lair.”

The Messenger of Allah (peace and blessings of Allah be upon him) then appointed Malik ibn Awf commander of the Muslims from his own tribe and of the Muslims of Banu Sumalah, Banu Salimah, and Banu Kahm. Malik continued fighting Banu Thaqif with these Muslims until he finally subdued them. The poet of Banu Thaqif, Abu Mihjan, recited a satirical poem:

“Once, our enemies used to fear us. Yet

today Banu Salim is attacking us.

Violating the sanctity of every bond and breaking their pledge,

Malik has attacked us with their support. Indeed,

he has invaded and occupied our homes.

Yet it was we who should have taken revenge.”

Thereafter, many Muslims began pressing the Messenger of Allah (peace and blessings of Allah be upon him) to distribute shares of the fay—namely, camels and goats—among them. As they continued pressing him, they led him beneath a tree, and his cloak caught on a branch. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Give me my cloak. By Allah, even if I possessed wealth as abundant as the trees of Tihamah, I would distribute it among you. You would not find in me even the slightest trace of stinginess, cowardice, or falsehood.” Then he went and stood beside his camel, took a hair from its neck, held it up, and said, “O Muslims, by Allah, my share of your fay—even of this tuft of hair—is no more than one-fifth. Yet even that one-fifth I have given to you. Therefore, if anyone has taken from this property even a needle and thread, let him return it. Remember that whoever commits treachery will find that treachery become fire for him on the Day of Resurrection and a cause of utter disgrace and humiliation.”

A certain Ansari had taken some woolen thread to mend a torn part of his camel’s howdah, so he returned it. The Messenger of Allah (peace and blessings of Allah be upon him) said, “I give you my share of this.” He replied, “After what you have said about treachery, I have no need of this at all.” Then he returned it.

The Messenger of Allah (peace and blessings of Allah be upon him) gave property to influential and prominent men in order to win their hearts. He gave one hundred camels each to the following: Abu Sufyan ibn Harb, Abu Sufyan’s son Muawiyah, Hakim ibn Hizam, Harith ibn Kaladah, Harith ibn Hisham, Suhayl ibn Amr, Huwaytib ibn Abd al-Uzza, Ala ibn Jariyah, Uyaynah ibn Hisn, Aqra ibn Habis, Malik ibn Awf, and Safwan ibn Umayyah.

He gave fewer than one hundred camels to the following: Makhramah ibn Nawfal al-Zuhri, Umayr ibn Wahb al-Jumahi, Hisham ibn Amr, and Amr ibn Lu’ayy. He gave fifty camels each to Sa’id ibn Yarbu and Sahmi.

He gave Abbas ibn Mirdas fewer than fifty. Abbas became angry and recited the following verses reproaching the Messenger of Allah (peace and blessings of Allah be upon him):

“These were goods I seized. Riding on the back of a young horse, I obtained them by raiding the settlements of the open country. I kept my tribesmen awake and brought the spoils, so that they would not sleep. But they fell asleep while I alone remained awake. What Uyaynah and Aqra could not do, I and my horse managed to accomplish: we seized that property. I am a skilled fighter on the battlefield, yet I was not given enough. Still, I was not completely deprived. Only a few young camels were given to me, whose four legs have not yet grown very long. Hisn and Harith—the fathers of Uyaynah and Aqra, who received one hundred camels—were not more influential in society than my father Mirdas. Nor am I myself inferior to either of them. The one whom you have dishonored today will never again be honored.”

The Messenger of Allah (peace and blessings of Allah be upon him) instructed the Companions, “Go, give him something more to please him and silence him.” The Companions gave him some more camels and pleased him.

Abu Sa’id al-Khudri (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings of Allah be upon him) showed such generosity to the leaders of Quraysh and other Arab tribes, while giving nothing to the Ansar, they became very displeased, and some began making objectionable remarks. Some even said, “The Messenger of Allah (peace and blessings of Allah be upon him) has pleased his own relatives.” At that time Sa’d ibn Ubadah (may Allah be pleased with him) met the Messenger of Allah and said, “O Messenger of Allah, the Ansar are extremely upset at the way you distributed the spoils. You distributed this property among your own tribe, Quraysh, and others, but gave nothing to the Ansar.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “O Sa’d, what is your own opinion?” He said, “O Messenger of Allah, I am one of my people.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Then gather your people here.”

Sa’d gathered the Ansar there. When some of the Muhajirun also came, the Messenger of Allah (peace and blessings of Allah be upon him) permitted them to enter. When some more Muhajirun wished to come, he did not permit them. When still more wished to come, he again did not permit them. Once all those Ansar had gathered, the Messenger of Allah (peace and blessings of Allah be upon him) went to them. First he duly praised Allah, then said, “O Ansar, I have heard that some objectionable remarks were made on your behalf, and I have learned that you are angry and displeased with me. Tell me, when I came to you, were you not astray? Then did Allah not guide you? Were you not poor? Then did Allah not enrich you? Were you not enemies of one another? Then did Allah not make you beloved to one another?” They said, “Yes. Allah and His Messenger have shown us the greatest favor.” He further said, “O Ansar, why do you not answer?” They said, “O Messenger of Allah, what answer can we give you? The Messenger of Allah has shown us the greatest favor.”

The Messenger of Allah (peace and blessings of Allah be upon him) said, “You may say that you came to us when no one had believed in you, while we alone believed; everyone persecuted you, while we alone helped you; you had been driven out, while we gave you shelter; you came to us helpless, and we took you as one of our own. If you say these things, you will not be lying at all, and everyone will acknowledge their truth. O Ansar, have you become displeased with me because of this fleeting worldly wealth? Was it not enough for you that I gave the hearts of a certain group to Islam? O Ansar, are you not pleased that people leave with camels and goats, while you return with the Messenger of Allah? By Him in whose hand is Muhammad’s soul, if it were not for my emigration, I would have been one of the Ansar like you. If everyone followed one path while the Ansar followed another, I would follow the path of the Ansar. O Allah, shower mercy upon the Ansar, upon their children, and upon their children’s descendants as well.”

The Ansari Companions wept so much at this address of the Messenger of Allah (peace and blessings of Allah be upon him) that their beards became wet. In unison they cried, “We are satisfied and honored that our share is the Messenger of Allah (peace and blessings of Allah be upon him).”

Then the Messenger of Allah (peace and blessings of Allah be upon him) left, and the Muslims too went away, each to his own business.

The Messenger of Allah’s Performance of Umrah from Ji’ranah

The Messenger of Allah (peace and blessings of Allah be upon him) appointed Attab ibn Usayd as the temporary governor of Makkah, and Attab performed Hajj with the Muslims in the eighth year after the Hijrah.

Ibn Ishaq says:

Then the Messenger of Allah (peace and blessings of Allah be upon him) set out from Ji’ranah intending to perform Umrah. He ordered the remaining spoils of the victory to be stored at Majannah, near Marr al-Zahran. After completing the Umrah, he went to Madinah and appointed Attab ibn Usayd (may Allah be pleased with him) as the temporary governor of Makkah. He left Mu’adh ibn Jabal (may Allah be pleased with him) with Attab so that the Muslim people could be taught the detailed laws of Islam and the Qur’an. The Messenger of Allah (peace and blessings of Allah be upon him) took the remaining spoils of the victory with him to Madinah. He performed this Umrah in the month of Dhu al-Qa’dah. Thus, his arrival in Madinah took place at the end of Dhu al-Qa’dah or the beginning of Dhu al-Hijjah. Ibn Ishaq says that the Hajj of that year was performed according to the customary practice of the Arabs. Attab (may Allah be pleased with him) performed Hajj with the Muslims. [85. Ibn Hisham says that it is narrated from Zayd ibn Aslam that after appointing Attab as governor of Makkah, the Prophet (peace and blessings of Allah be upon him) assigned him a daily allowance of one dirham. One day, while addressing the Muslims, he said, “May Allah never satisfy the person who is not content even after receiving an allowance of one dirham. The Messenger of Allah (peace and blessings of Allah be upon him) has fixed a daily allowance of one dirham for me. I am now dependent on no one.”] This was the eighth year after the Hijrah. From the Messenger of Allah’s departure from Ta’if—namely, from the month of Dhu al-Qa’dah—until Ramadan of the ninth year after the Hijrah, the people of Ta’if remained steadfast in polytheism and opposition to Islam.

Ka’b ibn Zuhayr’s Embrace of Islam after the Departure from Ta’if

After the Messenger of Allah (peace and blessings of Allah be upon him) left Ta’if, Bujayr ibn Zuhayr wrote to his brother, the renowned poet Ka’b ibn Zuhayr, saying, “He has killed many of those in Makkah who composed poems condemning the Messenger of Allah (peace and blessings of Allah be upon him). Among the Quraysh poets, Ibn al-Zibara, Hubayrah, and others escaped and saved themselves. If you wish to live, go without delay to the Messenger of Allah (peace and blessings of Allah be upon him). He does not kill anyone who comes to him as a Muslim and repentant. If you do not do so, seek refuge wherever in the world you consider safe.”

Previously, Ka’b had said in a poem:

“Deliver this message of mine to Bujayr: do you feel inclined to accept what I have said? If you do not accept it, then bring me word—what else are you interested in? Are you interested in that disposition and character which I did not see in his parents—meaning Muhammad—and which you did not see in your parents either? If you do not accept my words, I shall not grieve, nor shall I correct you if you make a mistake and suffer harm. The trustworthy man has given you a new drink in order to shape that distinctive character.”

Ka’b sent this poem to Bujayr, and Bujayr recited it to the Messenger of Allah (peace and blessings of Allah be upon him). When he heard, “The trustworthy man has given you a new drink,” he said, “Although Ka’b is a liar, he has spoken the truth in this matter. I am that trustworthy man.”

When it was recited again, “Are you interested in that disposition and character which you did not see in his parents?” the Messenger of Allah (peace and blessings of Allah be upon him) said, “Yes, he did not see this character in his parents.”

Ibn Ishaq says: Upon receiving Bujayr’s letter, Kaʿb felt as though he could see mustard flowers before his eyes. His heart dried up with fear for his life. Those hostile to him who were around him kept saying, in order to make him even more frightened and terrified, “Kaʿb’s death is near.” With no other option, he composed a poem praising the Messenger of Allah, mentioning in it his own fear and how his enemies had terrified him. He then went to Madinah and stayed with a man from the Juhaynah tribe whom he had known previously. That man took Kaʿb to the Messenger of Allah at the time of the dawn prayer. He prayed with the Messenger of Allah. Then, pointing toward the Messenger of Allah, he said to Kaʿb, “That is the Messenger of Allah. Go to him and ask for protection.” Kaʿb immediately went to the Messenger of Allah and sat before him, though the Messenger did not know him. Kaʿb said, “O Messenger of Allah, if Kaʿb ibn Zuhayr were to come to you repentant and having become a Muslim, would you accept him?” The Messenger of Allah said, “Yes.” He then said, “O Messenger of Allah, I am Kaʿb ibn Zuhayr.” At that moment, one of the Ansar rushed to the Messenger of Allah and said, “O Messenger of Allah, permit me to kill this enemy of Allah.” The Messenger of Allah said, “Leave him. He has come repentant and having abandoned polytheism.” Because of the conduct of that Ansari, Kaʿb became angry with all the Ansar. The Muhajirun, however, had said nothing offensive to him. He composed a poem, which was as follows:

“Suʿad has departed from me, and my heart has been broken. Today I am disgraced and shackled. In following her footsteps, I gained no benefit. … I have heard that the Messenger of Allah has threatened me, yet I hope for the Messenger of Allah’s forgiveness. Be patient with me! May the One who has granted you the riches of the Qur’an, filled with admonition, guide you to the straight path. Do not punish me, influenced by the propaganda of mischief-makers. Although I have said many indiscreet things, I have committed no crime. Today I am in such a delicate position that, if an elephant heard what I can see and hear from where I sit, it would tremble in terror. But if the Messenger of Allah grants him security by Allah’s permission, that is another matter. Until now I have wandered through the barren desert in the darkness of night. At last I have placed my hand in the hand of one who is capable of taking revenge and whose word alone is the truth. I shall not withdraw that hand. Indeed, when I spoke with him and I was told, ‘You are accused and responsible for many misdeeds,’ he became more terrifying to me than the lion of the dense forest of ʿIshrah—the lion that keeps two other lions alive by feeding them human flesh. When it leaps toward a mountain peak, it does not leave until it has conquered that peak; the savage beasts of the Jaww region flee from its terror, and people dare not travel through its territory even in groups. Only a trustworthy person may enter its territory, one able to walk carrying a bloodstained weapon and wearing old, torn clothing. Surely the Messenger of Allah is a radiant light guiding to the true path and an unconquerable sword of Allah. When a group of Quraysh believed in him in Makkah, some of them said to the believers, ‘Go away.’ They did go away, but the Quraysh were left unarmed and helpless before those heroes who wear long, unbroken white armor in battle; who do not burst into joy when victorious—for that is their habit—and do not collapse in despair when defeated, for they know that victory and defeat are in Allah’s hands and that their victory will inevitably come later. They walk with steady, calm steps like white camels. When the short, dark men flee from them, they defend themselves by fighting. When blows fall, they fall upon their chests, not their backs, for they do not flee from fear of death; rather, they advance, exposing their chests to the enemy’s blows and resisting them.”

It is narrated from ʿAsim ibn Umar ibn Qatadah that when Kaʿb said, “When the short, dark men flee,” the Ansar became angry with him, because he had intended these words for our Ansar. One of our men had treated him badly. Later, in order to appease the anger of the Ansar, he again praised them for their sacrifices, endurance, and devotion to the Messenger of Allah, and for serving as his right hand.

The poem was as follows:

“Whoever wishes to make his life blessed and honorable should never abandon the company of the righteous Ansar. Nobility and generosity are an inheritance they received from their forefathers; thus they are the finest descendants of the finest human beings. They bring forth arrows and spears only from behind armor. Their armor is like spears—no part of it is inferior to them. They gaze with eyes red as burning embers and sharp in sight. When they face battle, they surrender their lives to the Prophet, ready for death. They defend the religion of the believers with raised swords and spears. They purify themselves with the blood of the unbelievers and regard this as a righteous act. Just as thick-necked hunting lions practice combat in Khifya’s deep forest, so do they master the skills of war. When they repel an attacker, they stop him completely. At Badr they struck ʿAli ibn Masʿud al-Mazani, a Ghassani, such a blow that all of Banu Nizar were subdued and submitted. If every tribe knew what I know about the Ansar, even my most bitter opponents would acknowledge it. They are a people who show generosity to nighttime guests even in times of severe famine. They are a noble branch of Ghassan, whose aristocracy bears no flaw.”

While Kaʿb was reciting the poem concerning his wife Suʿad, the Messenger of Allah said, “In this poem, you should have praised your Ansar, for they are worthy of it.” Kaʿb then recited the latter poem. Ibn Hisham further states that Kaʿb recited to the Messenger of Allah, while sitting in the Prophet’s Mosque, the poem that began with mention of his wife Suʿad.

The Battle of Tabuk: Rajab, the Ninth Year of the Hijrah

After that, the Messenger of Allah remained in Madinah from Dhu al-Hijjah until the month of Rajab, and then told the Muslims to prepare for the expedition against Rome. Zuhri, Yazid ibn Ruman, Abdullah ibn Abi Bakr, Asim ibn Jamr, and other historians have narrated the Tabuk expedition as follows:

The Messenger of Allah ordered his Companions to prepare for the expedition against Rome. It was an extremely difficult time for the Muslims. On one hand there was the intense heat of summer; on the other, famine prevailed in the land. Whatever fruits had grown were fully ripe. People were strongly inclined to gather their fruits and remain in cool, shady places. At such a time, no one wished to go outside. Before most expeditions, the Messenger of Allah would give only a slight indication of the destination, sometimes informing them that the true destination differed from the direction in which they were departing. In the case of the Tabuk expedition, however, the matter was entirely different. He clearly announced the destination to everyone, because it was very distant, the time was extremely critical, and the enemy’s numerical superiority was serious. So that people could prepare properly for the expedition, he informed them of everything in advance. He told the Muslims to prepare and announced that this time they would face the Roman emperor. During these preparations, the Messenger of Allah once said to Jadd ibn Qays of the Banu Salamah, “Jadd, are you prepared to fight the Romans this year?” He replied, “O Messenger of Allah, would you permit me to remain at home rather than cast me into temptation? By Allah, my people know that few men are as weak before women as I am. I fear that I will not be able to control myself when I see Roman women.” The Messenger of Allah paid no further attention to him and said, “I grant you permission.” Concerning Jadd ibn Qays, this verse was revealed:

[Arabic ********]

“Some of them say, ‘Grant me permission to remain at home and do not expose me to temptation.’ Surely, they have already fallen into temptation. Hell encompasses the unbelievers.” That is, he feared becoming attracted to Roman women. In reality, that was not his true fear. By refraining from jihad with the Messenger of Allah and giving priority to his own interests, he took the risk of an even greater danger. Hell has been appointed for him.

The hypocrites said to one another, “Do not travel in such intense heat.” In this way they tried to stay behind from jihad and became caught in hesitation and doubt concerning the path of truth. Allah Most High revealed concerning them:

“They said, ‘Do not travel in the heat.’ Say, ‘The fire of Hell is far hotter.’ If only they understood. Therefore, let them laugh little and weep much. They will be requited for their misdeeds.”

Ibn Ishaq says:

The Messenger of Allah then began arranging the expedition and instructed the Muslim people to complete their preparations quickly. He encouraged wealthy Muslims to assist in the path of Allah by providing riding animals, money, provisions, and other supplies. The wealthy Muslims gave generously and considered Allah’s pleasure sufficient for them. Uthman ibn Affan, may Allah be pleased with him, gave more than anyone else at that time. [86. Ibn Hisham says that he donated one thousand dinars for the needy Muslims taking part in the Tabuk expedition. The Messenger of Allah was so pleased that he prayed, “O Allah, be pleased with Uthman, for I am pleased with him.”]

Seven Muslims from among the Ansar and others came to the Messenger of Allah asking for riding animals. They were extremely poor. The Messenger of Allah expressed his inability to provide them with mounts. Unable to join the jihad, they returned weeping. In history they became known as al-Bakka’un, meaning “the weepers.” They were Salim ibn Umayr of Banu Amr ibn Awf, Ulbah ibn Zayd of Banu Harithah, Abu Layla Abd al-Rahman of Banu Mazin, Amr ibn Humam and Abdullah ibn Mughaffal al-Muzani of Banu Salimah. Some say that they were Abdullah ibn Amr, Harmi ibn Abdullah of Banu Wafiq, and Irbad ibn Sariyah of Banu Fazara, may Allah be pleased with them.

It is reported that Ibn Yamin ibn Umayr saw two of them, Abu Layla Abd al-Rahman and Abdullah ibn Mughaffal, weeping and asked, “Why are you crying?” They replied, “We went to the Messenger of Allah to request mounts so that we could go on the Tabuk expedition, but he was unable to provide them. We also have nothing with which we can travel with him.” Ibn Yamin then gave them a camel and some dates. They mounted it and set out on the expedition with the Messenger of Allah. A group of Bedouin Muslims came to the Messenger of Allah, presenting various excuses and asking permission not to join the expedition. Allah did not grant them permission. According to some, they were from Banu Ghifar. The journey began under the leadership of the Messenger of Allah. Some sincere and devoted Muslims refrained from joining the expedition with the Messenger of Allah. No one accused them regarding their faith; they stayed behind only because they could not demonstrate firm resolve. He led the army along the mountain pass of San Yet al-Wada, on the outskirts of Madinah. Abdullah ibn Ubay separated his followers from the Messenger of Allah’s main army and led them along the road beneath San Yet al-Wada that went toward Mount Jubab. According to many, this force contained a large number of people. When the Messenger of Allah and his army had advanced a considerable distance, Abdullah ibn Ubay returned to Madinah with his fellow hypocrites and doubters. The Messenger of Allah left Ali ibn Abi Talib, may Allah be pleased with him, to look after his family and told him to remain with them. The hypocrites spread various rumors about him, saying that the Messenger of Allah had left Ali behind because he regarded him as lazy and wanted to be rid of him. Hearing these words, Ali, may Allah be pleased with him, armed himself and went to the Messenger of Allah. The Messenger was then at a place called Jurf, three miles from Madinah, where Umar ibn al-Khattab, may Allah be pleased with him, and many other people of Madinah owned land. Ali said, “O Messenger of Allah, the hypocrites think that you considered me lazy and left me behind in order to be rid of me.” The Messenger of Allah said, “They have lied. I left you to look after me and your family. O Ali, would you not be pleased that your position with me is like that of Harun with Musa? No prophet will come after me.” Upon hearing this, Ali returned to Madinah, while the Messenger of Allah set out on the expedition.

Several days after the Muslim army had departed under the leadership of the Messenger of Allah for the Tabuk expedition, Abu Khaythamah, may Allah be pleased with him, returned to his family. He found his two wives staying in their respective tents inside the garden. Each had sprinkled water inside her tent to cool it. He stood at the entrance of the tent, looked at his two wives inside, and saw the arrangements they had made for his comfort. He appropriately said, “The Messenger of Allah is suffering in the sun, wind, and heat, while Abu Khaythamah sits amid his land and property, in the company of beautiful women in cool shade, eating prepared food? This can never be right. By Allah, I will not enter either of your tents. I will go to the Messenger of Allah. Prepare me for jihad.” They gathered his equipment, and his camel was brought forward. Abu Khaythamah set out and hurried in search of the Messenger of Allah. After the Messenger had stopped at a camp, Abu Khaythamah reached him there. On the way, another Companion, Umayr ibn Wahb al-Jumahi, joined Abu Khaythamah. He too was going to take part in the expedition of the Messenger of Allah. When the two came near Tabuk, Abu Khaythamah said to Umayr, “I have committed a sin. So it will not harm you if you fall a little behind me. Let me reach the Messenger of Allah first.”

When he came near the Messenger of Allah at Tabuk, the Companions saw him and said, “A camel rider is approaching.” The Messenger of Allah said, “Perhaps it is Abu Khaythamah.” The Companions said, “O Messenger of Allah, it is Abu Khaythamah indeed.” Abu Khaythamah arrived, dismounted, greeted the Messenger of Allah, and went to him. The Messenger of Allah said, “O Abu Khaythamah, you have done the right thing.” [87. The original expression is awla laka, which is used in several places in the Holy Qur’an. Some Qur’anic exegetes have interpreted it there to mean, “You have drawn near to destruction.” In this context, however, the first meaning is probably intended: “You have done what was right for you.”] Abu Khaythamah then related the whole story to the Messenger of Allah. The Messenger of Allah congratulated him and prayed for him.

On the way to Tabuk, while passing through al-Hijr, the dwelling place of a prosperous people, the Messenger of Allah made a brief stop there. When some Companions went to draw drinking water from its wells, the Messenger of Allah warned them, “Do not drink this water or perform ablution with it. If anyone has kneaded dough with this water, let the horses eat it; do not eat it yourselves. Do not go out alone at night.” Nearly all the Companions followed the Messenger of Allah’s instruction. Only two men from the Banu Sa’idah went out alone at night: one to answer the call of nature and the other to search for his lost camel. The one who went to relieve himself became unconscious at the very place where he went. The one who went in search of the camel was carried away by a powerful wind and thrown onto Mount Tayyi. When the matter was reported to the Messenger of Allah, he said, “Did I not forbid you to go out alone?” He then prayed for the man who had collapsed while defecating, and the man recovered. The man who had been thrown onto Mount Tayyi was later brought to the Messenger of Allah by members of the Tayyi tribe after the Messenger of Allah returned to Madinah.

The next morning it was found that no one in the caravan had even a drop of water. When this was reported to the Messenger of Allah, he prayed to Allah. Allah sent a cloud, which brought rain and fulfilled everyone’s needs. Everyone also collected and stored enough water for the journey ahead.

Once again, on the way to Tabuk, the Messenger of Allah’s camel went missing. The Companions went out to search for it. At that time, a Companion named Umayr ibn Hazm, who had taken part in the Pledge of Aqabah and the Battle of Badr, was with the Messenger of Allah. He was a distinguished elder of Banu Amr. Among his group was a hypocrite from Banu Qaynuqa named Zayd ibn al-Lusayt.

While Umarah was in the presence of the Messenger of Allah, the aforementioned Zayd ibn al-Lusayt sat among his group and said, “Well, Muhammad claims that he is a prophet and that he tells you news of the heavens, yet he does not even know where his camel is?” At that very moment, in Umarah’s presence, the Messenger of Allah said, “A man is saying that Muhammad claims to be a prophet and tells you news of the heavens. Why does he not know where his camel is? By Allah, I know nothing except what Allah has taught me. Allah has shown me where the camel is. It is in such-and-such a place in this valley. Its reins are caught on a tree. Go and bring the camel.” The Companions went and brought the camel. Umarah then returned to his group and said, “The Messenger of Allah has just informed us of astonishing news. Someone among our army has apparently said such a thing, and Allah has informed him of it.” He then related what Zayd ibn al-Lusayt had said. One member of Umarah’s group, who was within the group but had not gone to the Messenger of Allah, said, “By Allah, Zayd said it.” Umarah went to Zayd, struck him on the neck, and said, “Servants of Allah, come to me! A snake has been hiding in my caravan, and I did not even know it. Enemy of Allah, get out of my caravan. Do not remain with me any longer.”

It is reported that Zayd later repented. Others say that he remained accused of hypocrisy until the time of his death.

Along the journey, one or two people would occasionally separate from the Muslim army and turn back. Whenever the Muslims informed the Messenger of Allah that someone had turned back, he would say, “Let him go. If there is truthfulness in him, Allah will bring him back to you. Otherwise, Allah has relieved you of his company, and that is good.” Once it was said, “O Messenger of Allah, Abu Dharr has also fallen behind. His camel has caused him to lag behind.” The Messenger of Allah said, “If he has fallen behind, let him go. If there is goodness in him, Allah will bring him back among you. Otherwise, consider that Allah has spared you from him.” Abu Dharr, may Allah be pleased with him, tried repeatedly to make his camel go faster, but it had no effect. Finally, he carried his equipment and provisions on his back and began walking after the Messenger of Allah. When the Messenger of Allah stopped at a place, Abu Dharr caught up with him. Seeing him walking alone, the Messenger of Allah said, “May Allah have mercy on Abu Dharr. He walks alone, dies alone, and will be raised alone before Allah.” Abdullah ibn Masud says that when Uthman, may Allah be pleased with him, exiled Abu Dharr, may Allah be pleased with him, to Rabadhah during his caliphate, no one was with him there except his wife and servant. He instructed them, saying, “When I die, wash and shroud me and lay me beside the road. Then tell the first caravan that passes you, ‘This man is Abu Dharr, a Companion of the Messenger of Allah. Help us bury him.’” After his death, his wife and servant carried out his instructions and placed his body beside the road. At that time, Abdullah ibn Masud, may Allah be pleased with him, was traveling with a group of pilgrims from Iraq. The group saw the body lying by the road and stopped in amazement. It narrowly escaped being trampled beneath the feet of the caravan’s camels. The servant stood before them and said, “He is Abu Dharr, a Companion of the Messenger of Allah. Help us bury him.” Abdullah ibn Masud began to weep and said, “The Messenger of Allah truly spoke the truth: you walk alone, die alone, and will be resurrected alone.” He and his companions then dismounted and buried him. Afterwards, Abdullah ibn Masud related to them, on the road to Tabuk, the story of Abu Dharr and what the Messenger of Allah had said to him. When the Messenger of Allah reached Tabuk, Yuhanna ibn Ruba, the ruler of Aylah, came to him and made a treaty after paying the jizyah. Likewise, the people of Jarba and Adhruh came and paid the jizyah. The Messenger of Allah wrote the following treaty for them:

“In the name of Allah, the Most Compassionate, the Most Merciful. From Allah and His Messenger Muhammad, security is hereby granted to Yuhanna ibn Ruba, the people of Aylah, and all their vessels and means of transport by land. The Messenger of Allah fully guarantees the security of them, their people, and their allies among the people of Syria, Yemen, and the sea. If anyone acts in violation of this treaty, his wealth will not spare him from punishment. Whoever causes harm may lawfully be retaliated against. They may use the water of any water source and travel by any route on land or sea. No one may prevent them from doing so.”

The Prophet’s dispatch of Khalid ibn al-Walid to Ukaidir, the ruler of Dumat

Thereafter, the Messenger of Allah, peace and blessings be upon him, sent Khalid ibn al-Walid to Ukaidir ibn Abd al-Malik, the ruler of Dumat al-Jandal. Ukaidir was a Christian of the Kinda tribe and was its king. The Messenger of Allah, peace and blessings be upon him, told Khalid, “You will find Ukaidir hunting wild cattle.”

On a summer night bright with moonlight, while Ukaidir was sitting on the roof with his wife, Khalid reached within sight of his fortress. At that time, a wild cow began butting the door of Ukaidir’s palace with its horns. His wife said, “Have you ever seen such a cow?” He replied, “No.” She said, “Then should such game be allowed to escape?” He said, “Never.” Saying this, he came down and mounted his horse. Taking several members of his family, including his brother Hassan, he pursued the animal. As soon as they came outside, they were captured by the force sent by the Messenger of Allah, peace and blessings be upon him. Ukaidir’s brother Hassan was killed by the Muslim force. He was wearing a silk robe embroidered with gold. Khalid, may Allah be pleased with him, removed it and sent it to Medina with someone before going there himself.

Anas ibn Malik, may Allah be pleased with him, said, “When Ukaidir’s robe was brought to the Messenger of Allah, peace and blessings be upon him, I saw it. The Muslims were astonished, touching it with their hands. Seeing this, the Messenger of Allah, peace and blessings be upon him, said, ‘Are you amazed at this? By Allah, the handkerchiefs that Sa‘d ibn Mu‘adh has in Paradise are better than this.’”

Ibn Ishaq says that Khalid brought Ukaidir to the Messenger of Allah, peace and blessings be upon him. He granted him security for his life, made a treaty with him in return for the payment of jizyah, and released him. He returned to his territory.

The Messenger of Allah, peace and blessings be upon him, did not advance beyond Tabuk. Rather, he remained there for ten days, then returned to Medina. On the way, in the valley of Wadi al-Mushaqqaq, there was a small mountain spring. Its water could quench the thirst of no more than two or three travelers. The Messenger of Allah, peace and blessings be upon him, said, “Those who reach that valley first should wait and not drink its water until we arrive.” But a group of hypocrites arrived there first, drank all the water that was available, and left. When the Messenger of Allah, peace and blessings be upon him, arrived, he found not even a little water. He asked, “Who came here before us?” He was told that such-and-such people had arrived first. He said, “I had forbidden anyone to drink water before I arrived.” He then cursed and invoked a malediction upon those hypocrites. Afterwards, he dismounted and placed his hand at the foot of the mountain. Immediately, by Allah’s will, a great quantity of water began to flow. He drank from it, passed his hand over that place on the mountain, and supplicated to Allah. At once, a fountain burst forth with a powerful roar like a flash of lightning. The people drank their fill and fulfilled their other needs. The Messenger of Allah, peace and blessings be upon him, said, “If you live long enough, you will hear of the fame of this valley in the future, and this water will make the areas around the valley fertile.”

Ibn Ishaq relates from the nephew of Abu Ruhm al-Ghifari, who related from Ibn Uqaymah al-Laythi, who related from Ibn Shihab al-Zuhri, that Abu Ruhm Kulthum ibn Husayn, one of the Companions who took part in the Pledge of Ridwan, said: “I joined the expedition to Tabuk with the Messenger of Allah, peace and blessings be upon him, and traveled with him. One night, as we were passing through Akhdar, on the outskirts of Tabuk, Allah caused sleep to overcome us. Since my mount was extremely close to the mount of the Messenger of Allah, peace and blessings be upon him, and I feared that, if the two came close, my mount might strike his feet, I struggled with all my strength to remain awake and keep my mount away from his. In that state, during part of the night on the road, sleep overcame me irresistibly. At once my mount pressed right against the mount of the Messenger of Allah, peace and blessings be upon him. I awoke at the sound of his ‘Uh!’ I said, ‘O Messenger of Allah, ask Allah to forgive me.’ He said, ‘Keep moving.’”

The Messenger of Allah, peace and blessings be upon him, began asking which members of Banu Ghifar had not come on the expedition, and I named those who had not come. He said, “What about the tall, reddish-complexioned men with thin beards and eyebrows?” I told him that they had not come. He asked, “What did the strong-bodied, short, dark men do?” I replied, “I do not see anyone of that description among us.” He said, “Those who possess abundant wealth in the settlements of Ghifar and Aslam in the Hijaz?” I tried to recall them in connection with Banu Ghifar, but I could not remember. At last I recalled that they were a group of Banu Aslam with whom we had an alliance. I said, “O Messenger of Allah! They are a group of Banu Aslam who were our allies.” The Messenger of Allah, peace and blessings be upon him, said, “At the very least, they could have helped a capable warrior come to jihad in the path of Allah with one of their camels. They had no impediment preventing them from doing so. Whatever others among my Companions may do, the absence from me of the Quraysh Muhajirun, the Ansar, and the people of Banu Ghifar and Banu Aslam is most painful to me.”

The Arrival of the Delegation of Banu Thaqif and Their Acceptance of Islam in Ramadan of the Ninth Year after the Hijrah

Ibn Ishaq says:

The Messenger of Allah, peace and blessings be upon him, returned from Tabuk to Medina in Ramadan, and in that same month a delegation from Banu Thaqif came to him. The background to the delegation’s arrival was that, when the Messenger of Allah, peace and blessings be upon him, had previously returned from Ta’if, Urwah ibn Mas‘ud al-Thaqafi followed him. He met the Messenger of Allah, peace and blessings be upon him, before reaching Medina and accepted Islam. Then, when he wished to return to his people to preach Islam, the Messenger of Allah, peace and blessings be upon him, told him, “They will kill you.” He knew the stubbornness and obstinacy of Banu Thaqif. He also knew that they were accustomed to rejecting the call of one of their own people. But Urwah said, “O Messenger of Allah! I am dearer to them than a newborn child.”

He truly was beloved and highly respected among them. He then returned to his people and invited them to accept Islam. He hoped that, because of the honor, influence, and authority he enjoyed among the tribe, no one would oppose him. While standing on the roof of his people’s house, he properly called them to Islam and announced his own acceptance of Islam, when arrows were shot at him from all directions. One arrow struck him, and he attained martyrdom from it.

According to Banu Malik, he was killed by Aws ibn Awf of Banu Salim ibn Malik and his allies; according to their allies, he was killed by Wahb ibn Jabir of Banu Attab ibn Malik. Banu Salim and Banu Attab were families belonging to Banu Malik, a branch of Banu Thaqif. After Urwah was wounded, he was asked, “What is your opinion regarding your killing?” He replied, “It is a great honor and glory from Allah for me. Allah Himself has adorned me with the honor of martyrdom. My rank is in no way higher than that of the mujahidin who attained martyrdom while accompanying the Messenger of Allah, peace and blessings be upon him, before he returned from this place. Therefore, bury me beside them.”

It is reported that, upon hearing of the martyrdom of Urwah ibn Mas‘ud, the Messenger of Allah, peace and blessings be upon him, remarked, “Urwah is comparable to the martyr whose story is related in Surah Ya-Sin.”

After killing Urwah, Banu Thaqif observed the situation for a month, and then held a council. They concluded that, while the entire Arab nation around them had accepted Islam, Banu Thaqif could not survive by fighting them alone. Accordingly, they decided to send another person to the Messenger of Allah, peace and blessings be upon him, just as they had previously sent Urwah. For this purpose, they consulted Abd Yalil ibn Amr, a contemporary of Urwah ibn Mas‘ud, and asked him to represent Banu Thaqif. He feared that, when he returned from the Messenger of Allah, peace and blessings be upon him, Banu Thaqif would treat him as they had treated Urwah. He said, “I agree only if you send several other people with me.” Finally, they decided to send six men with Abd Yalil: two from the allied tribes and three from Banu Malik—though the account names the members who accompanied him. Accordingly, they sent with Abd Yalil al-Hakam ibn Amr and Shurahbil ibn Ghaylan of the Banu Mu‘attab family; Uthman ibn Abi al-As of the Banu Yasar family from Banu Malik; Aws ibn Awf from the Banu Salim family; and Numayr ibn Kharash from the Banu Harith family. Abd Yalil set out with them as their leader. He took these men along in order to avoid the fate of Urwah ibn Mas‘ud, so that each could return to Ta’if and involve his own group in the matter.

When the delegation drew near Medina, they saw Mughirah ibn Shu‘bah, may Allah be pleased with him, while some of the Companions were grazing camels beside a spring. The responsibility of grazing those camels had been divided among the Companions by turns, and it was Mughirah’s turn at that time. After meeting them, Mughirah left the camels with the delegates of Banu Thaqif and hurried off to give the Messenger of Allah, peace and blessings be upon him, the good news of their arrival. Before meeting the Messenger of Allah, peace and blessings be upon him, Mughirah met Abu Bakr al-Siddiq, may Allah be pleased with him. He told him that the delegation of Banu Thaqif had come to accept Islam, but that they wanted the Messenger of Allah, peace and blessings be upon him, to grant them certain concessions and write a document guaranteeing the security of their wealth, lands, and inhabitants. Abu Bakr, may Allah be pleased with him, said to Mughirah, “I appeal to you by Allah: let me go first, before you go to the Messenger of Allah, peace and blessings be upon him, and allow me to discuss this matter with him.” Mughirah agreed. Abu Bakr went to the Messenger of Allah, peace and blessings be upon him, and informed him about the delegation. Mughirah then returned to his fellow tribesmen. It should be noted that Mughirah was descended from Banu Thaqif. He spent the afternoon resting with them and taught them how to offer the Islamic greeting to the Messenger of Allah, peace and blessings be upon him. At the time of the meeting, however, they greeted him according to the custom of the Age of Ignorance.

When the delegation appeared before the Messenger of Allah, peace and blessings be upon him, a room was arranged for them on one side of the Prophet’s Mosque. Until a covenant document was prepared for Banu Thaqif, discussions between the Messenger of Allah, peace and blessings be upon him, and the delegation took place through Khalid ibn Sa‘id ibn al-As, and Khalid himself wrote the covenant. During this period, until the document had been written and the delegation accepted Islam, its members would not eat the food sent by the Messenger of Allah, peace and blessings be upon him, until Khalid had eaten first. Among the concessions they requested was that they be allowed to continue worshipping al-Lat and that it not be destroyed for three years. The Messenger of Allah, peace and blessings be upon him, rejected this request. They then reduced the period to one year. When that too was rejected, they reduced it gradually to one month. The Messenger of Allah, peace and blessings be upon him, rejected that as well. The delegation explained that they made this request because they wanted protection from the anger of the inexperienced members, young men, and women of their tribe, and because they did not wish to create panic among them by destroying the idol before their people had embraced Islam. But the Messenger of Allah, peace and blessings be upon him, would not accept the demand in any way. Rather, he firmly declared that he would immediately send Abu Sufyan ibn Harb and Mughirah ibn Shu‘bah, may Allah be pleased with him, to destroy the idol. They also requested that he not compel them to perform the prayer or to destroy the idols with their own hands. The Messenger of Allah, peace and blessings be upon him, made it clear that there could be no Islam without prayer, but that they would not be compelled to destroy the idols with their own hands. The delegation accepted the prayer, although they described it as humiliating.

Thereafter, they all accepted Islam, and the Messenger of Allah, peace and blessings be upon him, wrote a covenant for them. He then appointed Uthman ibn al-As as their leader. He was the youngest member of the group and was comparatively more eager to learn the Qur’an and Islam. Abu Bakr, may Allah be pleased with him, remarked about him, “O Messenger of Allah, it seems to me that Uthman has understood Islam and learned the Qur’an better than the others.”

When the delegation set out for Ta’if after completing its mission, the Messenger of Allah, peace and blessings be upon him, assigned Abu Sufyan ibn Harb and Mughirah ibn Shu‘bah, may Allah be pleased with them, the task of destroying the idols and sent them along with the delegation. They both set out with the delegation. When they reached the outskirts of Ta’if, Mughirah wished to send Abu Sufyan ahead, but Abu Sufyan refused, saying, “Go first and meet your people.” Abu Sufyan remained near a watering place called Dhu al-Hudum, while Mughirah entered the city and attacked the idols with a pickaxe, beginning to destroy al-Lat and the others. Mughirah’s tribe, Banu Mu‘attab, helped him, fearing that his fate might be like that of Urwah ibn Mas‘ud. Meanwhile, the women of Banu Thaqif came out into the streets mourning for the idol. They began to say:

“Weep for the protector. The ungrateful ones have abandoned her.” The polytheists called al-Lat al-Daffah, meaning “the protector,” because they believed that al-Lat protected them from enemies and calamities. That is, the people of Banu Thaqif had become ungrateful to their protector and left her to be destroyed by Mughirah.

“They did not even fight properly for her.” That is, they should have come to fight in order to protect their protector, but no one came forward to do so.

Then, when Mughirah began striking al-Lat with an axe, Abu Sufyan kept saying, “Alas! Alas!”

After destroying al-Lat, Mughirah collected all the treasures of the temple and sent them to Abu Sufyan. Among these treasures were large quantities of gold and silk goods.

After Urwah ibn Mas‘ud was martyred, his son Abu Mulayh and his nephew Qareb ibn al-Aswad met the Messenger of Allah, peace and blessings be upon him, and expressed their intention to sever all relations with Banu Thaqif and abandon them forever. This occurred even before the arrival of the delegation led by Abd Yalil. When Abu Mulayh and Qareb accepted Islam, the Messenger of Allah, peace and blessings be upon him, told them, “Take as your guardian whoever you wish.” They said, “We take Allah and His Messenger as our guardians.” The Messenger of Allah, peace and blessings be upon him, asked, “And your maternal uncle Abu Sufyan?” They replied, “Yes.” Later, when the people of Ta’if accepted Islam, the Messenger of Allah, peace and blessings be upon him, sent Mughirah and Abu Sufyan to destroy al-Lat. Abu Mulayh said, “O Messenger of Allah, deduct my father’s debt from the treasure recovered from the temple of al-Lat.” When the Messenger of Allah, peace and blessings be upon him, agreed, Qareb said, “O Messenger of Allah, pay my father al-Aswad’s debt as well.” Urwah and al-Aswad were full brothers. The Messenger of Allah, peace and blessings be upon him, said, “Al-Aswad died as a polytheist.” Qareb said, “O Messenger of Allah, help a Muslim relative—namely, me—for the debt rests upon my shoulders, and I am the one asking for help.” The Messenger of Allah, peace and blessings be upon him, then agreed and instructed Abu Sufyan, “Pay the debts of Urwah and al-Aswad from the treasure of al-Lat.” When Mughirah handed the treasure to Abu Sufyan, he reminded him of the instruction of the Messenger of Allah, peace and blessings be upon him. Abu Sufyan paid the debts of Urwah and al-Aswad.

The covenant that the Messenger of Allah, peace and blessings be upon him, wrote for Banu Thaqif was as follows: “In the name of Allah, the Most Compassionate, the Most Merciful. From Muhammad, the Messenger of Allah, to the believers. The thorny trees of Wajj, a place in Ta’if, may not be cut. Whoever violates this order shall be flogged. Whoever acts outrageously shall be seized and sent to the Prophet Muhammad. This is the command of Muhammad, the Messenger of Allah. This proclamation was written by Khalid ibn Sa‘id at the command of Muhammad ibn Abdullah, the Messenger of Allah. Let no one violate this proclamation. Whoever violates it will thereby bring punishment upon himself, for it was written by the command of Muhammad, the Messenger of Allah.”

The Ninth Year after the Hijrah Is Called the Year of the Delegations. Surah al-Nasr Was Revealed in This Year

Ibn Ishaq says: After the conquest of Mecca and Tabuk, and after Banu Thaqif accepted Islam and swore allegiance, delegations of Arabs began coming to the Messenger of Allah, peace and blessings be upon him, from every direction.

The Arabs were, so to speak, waiting only for the Quraysh to accept Islam. They were the leaders and guides of the Arabs. They were the guardians and custodians of the Ka‘bah and the Sacred Mosque, and the undisputed descendants of Isma‘il ibn Ibrahim, peace be upon him. No Arab denied this. Yet these very Quraysh had girded themselves to oppose the Messenger of Allah, peace and blessings be upon him. With the conquest of Mecca, the Quraysh submitted to the Messenger of Allah, peace and blessings be upon him, and accepted Islam’s authority. Then the Arabs realized that they had no power to stop the victorious advance of the Messenger of Allah, peace and blessings be upon him, or maintain hostility against him, and they began accepting Islam in groups. People came to him from every direction and began accepting Islam. This is what Allah Almighty said in Surah al-Nasr:

Arabic text omitted

“When the help of Allah and the victory come, and you see people entering Allah’s religion in groups, then glorify your Lord with praise and seek His forgiveness. Surely, He is Most Forgiving.”

The Arrival of the Delegation of Banu Tamim and the Revelation of Surah al-Hujurat

When delegations began arriving from the Arab tribes, the delegation of Banu Tamim came first, led by Utarid ibn Hajib al-Tamimi. The delegation also included the leading men of Banu Tamim. Among the notable members were Aqra ibn Habis; Zabariqan ibn Badr, Amr ibn al-Ahtam, and Habhab ibn Yazid of Banu Ma‘d; and Nu‘aym ibn Yazid, Qays ibn al-Harith, Qays ibn Asim, and Uyaynah ibn Hisn. Previously, Aqra ibn Habis and Uyayrah ibn Hisn had taken part in the conquest of Mecca and the expeditions to Hunayn and Ta’if. They both joined the delegation of Banu Tamim as well. This delegation came near the Prophet’s Mosque and began calling out loudly to the Messenger of Allah, peace and blessings be upon him, from outside the house: “O Muhammad! Come out and meet us.” Their shouting and clamoring distressed the Messenger of Allah, peace and blessings be upon him. They said, “We have come to present our glorious qualities before you. Therefore, permit our chief speaker and poet to speak.” He gave permission. Utarid ibn Hajib then began: “All praise belongs to Allah, who has bestowed abundant blessings upon us, and He alone has the power to do so. He made us kings and enriched us with vast wealth and prosperity, through which we display generosity. He has made us the greatest in manpower and wealth among all the people of the East. Is there anyone equal to us? Are we not their leaders and the most noble of them? Let whoever claims equality with us in nobility and lineage describe his own excellence. We could say much more if we wished, but we are ashamed to boast excessively about the blessings Allah has granted us. Our superiority is well known. I have said these things only to give you the opportunity to present a speech describing yourselves as we have done, and to offer an even better speech.”

Having said this, Utarid sat down. The Messenger of Allah, peace and blessings be upon him, then said to Thabit ibn Qays, may Allah be pleased with him, “Stand up and respond to his speech.”

Thabit stood and said:

“All praise belongs to the Great Allah, who has made His will effective in the heavens and the earth, and whose knowledge encompasses the entire sphere of His authority. Nothing ever comes into existence or appears except through His grace. The emergence of kings among us is the result of His grace. By His grace, He chose as a Messenger, from among the best of His creation, a man of the noblest lineage, the highest distinction, and incomparable truthfulness. Then He revealed His Book to him, appointed him guardian over all humankind, and made him the one chosen by Allah from among all the worlds. He then called people to believe in him, and the Muhajirun among his own tribe and family accepted his call—those who are nobler, more honorable and dignified, and more righteous than all others. We were the first to accept the Messenger’s call. Therefore, we are Allah’s devoted helpers and the closest supporters of His Messenger. We fight those who do not believe; the lives and property of those who believe in the Messenger of Allah are safe from us, while we struggle against those who disbelieve solely on the basis of Allah’s will and command. That struggle has no end. Killing them is lawful for us. Having said this, I ask Allah’s forgiveness for myself and for all Muslim men and women. Peace be upon you.”

Then Zabariqan ibn Badr stood. He presented his speech by reciting a poem. The meaning of the poem was as follows:

“We are the honored ones. No tribe is our equal. Kings reside among us, and every place of worship has been established through our initiative. There is no end to the number of tribes we have plundered by force. Even so, our honor and standing continue to increase unabated. Even in times of famine, our people feed others roasted meat. When the clouds do not send rain as people desire, travelers come to us at night from every direction, and we arrange food for them. We then slaughter large camels and feed our guests to their fill. This is our inherited custom. Whenever you see us go to a tribe and boast of our nobility, you will see that they become our followers and bow their heads. Therefore, whoever displays his superiority before us today, we will gain new knowledge from his description, and when our delegation returns, that information will be spread. We do not acknowledge anyone’s superiority. Yet no one will deny our superiority. Thus, in glory and pride, we are invincible.”

Hassan was not present at this gathering. The Messenger of Allah, may Allah bless him and grant him peace, summoned him to respond to the poet of Banu Tamim. He came and recited a poem in reply. The meaning of the poem is as follows:

“When the Messenger of Allah, may Allah bless him and grant him peace, appeared among us, we protected him despite there being among us both those who liked him and those who disliked him. Because he had appeared in our settlement, we protected him, armed with swords, from every oppressor and aggressor. He had appeared in an honored household situated among strangers near Jariyat al-Jawlan in Syria. Nothing possesses greater glory than ancient greatness, nobility, royal honor, and the ability to endure severe affliction.”

Hassan says: As soon as I reached the Messenger of Allah, may Allah bless him and grant him peace, I recited a counter-poem, exactly imitating the meter of the poem recited by the delegation’s poet. When Zibarqan finished reciting his poem, the Messenger of Allah, may Allah bless him and grant him peace, said to Hassan, “O Hassan, respond to Zibarqan’s poem.” Hassan stood and recited his reply. The meaning of the poem is as follows:

“The leaders of Quraysh have presented humanity with an exemplary model. All those whose fear of God governs the hidden deeds of their lives and who follow justice and truthfulness are pleased with them. They are the leaders of Quraysh: a people who, when at war, crush the enemy, or at least strive for and achieve the welfare of their own community—the believers. This is not a new trait of theirs; indeed, whatever is a new trait in character is bad. If another conqueror appears among the people after them, every such conqueror will be even more insignificant than the least significant of their conquerors. If they have shown weakness anywhere, ordinary people cannot display excellence there. And where all people display excellence, they show no weakness. If they compete with ordinary people or contend with the noble and distinguished, they are always ahead. They are described as possessing such purity. They engage in no impurity, and no greed or desire causes them to fall into degradation. They are not stingy in showing courtesy to a neighbor, nor are they captivated by anything trivial. When we harbor hostility toward a tribe, we do not conceal it, nor do we secretly revel in violence like a wild bull. When war raises its aggressive fist against us and innocent people are wounded by its blows, we bring it under control and subdue it. They—the leaders of Quraysh—do not become proud when they overcome an enemy, nor do they become despairing or afraid when defeated. When they engage in combat facing death, they are like the lions of the forest of Hilya, whose ankles cannot be shackled. Accept what they give willingly, and do not seek to take what they refuse to give in anger. The consequence of fighting them is dreadful and bitter. Therefore, abandon hostility toward them. When other people scatter into groups and their natures take different forms, the followers of Allah’s Messenger still hold him in deep reverence. My devoted heart has offered its praise to them; every human tongue is eloquent in praising them. For whatever people may say, seriously or in jest, they—the followers of Muhammad, may Allah bless him and grant him peace—are the best of human communities.”

After this exchange of poetry and counter-poetry ended, the visiting delegation accepted Islam. The Messenger of Allah, may Allah bless him and grant him peace, gave them abundant gifts as a gesture of welcome. When the delegation came to the court of the Messenger of Allah, may Allah bless him and grant him peace, they had left a young man named Amr ibn al-Ahtam sitting with the camel caravan. Qays ibn Asim was somewhat displeased with him. He said, “O Messenger of Allah, we left one of our men with the riding caravan. He is only a young boy.” He was trying to minimize the young man’s importance and imply that there was no need to give him anything. But the Messenger of Allah, may Allah bless him and grant him peace, gave him a gift just as he had given the others. When Amr ibn al-Ahtam learned of what Qays had said, he reproached him in verse:

“You slandered me before the Messenger of Allah, may Allah bless him and grant him peace, but you lied and could not harm me.

We have completely dominated you, while your domination is on the verge of disappearing.”

Ibn Ishaq says that the following verse of Surah al-Hujurat was revealed concerning this delegation:

Arabic text omitted.

“O Messenger! Most of those who call out to you from outside the rooms, from behind the curtains, are ignorant.” (Al-Hujurat)

The account of Amir ibn al-Tufayl and Arbad ibn Qays, members of the Banu Amir delegation

A three-member delegation from Banu Amir came to the Messenger of Allah, may Allah bless him and grant him peace. They were Amir ibn al-Tufayl, Arbad ibn Qays, and Jabbar ibn Sulami. They were the tribe’s most malicious chiefs. Amir ibn al-Tufayl had come with a deadly plot against the Messenger of Allah, may Allah bless him and grant him peace. Previously, members of his tribe had advised him to become a Muslim, arguing that most of the people of the country were accepting Islam. But he said, “I have sworn an oath. I will not stop until the entire Arab nation accepts my leadership. And today I am supposed to accept the leadership of this young man from Quraysh?” Amir said to Arbad, “When the two of us go to meet Muhammad, we will sit on opposite sides. As soon as Muhammad turns his face toward me to speak with me, you will strike him with your sword.”

Then the two delegates met with the Messenger of Allah, may Allah bless him and grant him peace. Amir began saying, “O Muhammad, give me an opportunity to speak with you in private.” The Messenger of Allah, may Allah bless him and grant him peace, said, “I will not grant you that opportunity until you believe in the One God.” Amir repeatedly said the same thing, trying to give Arbad an opportunity. But when the Messenger of Allah, may Allah bless him and grant him peace, refused under any circumstances to speak with him in private, he suddenly departed with the delegation. As he left, he threatened, “You will see—I shall attack you with a huge army.” The Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah, protect me from Amir ibn al-Tufayl.”

After leaving the Messenger of Allah, may Allah bless him and grant him peace, Amir said to Arbad, “Woe to you, Arbad! What did you do about the instruction I gave you? By Allah, I considered you the bravest man on earth and feared you more than anyone. From today onward, I will no longer fear you.” Arbad said, “May you perish! Do not be hasty. As soon as I set about doing what you told me, I saw no one in front of me but you. If I had struck in that situation, the blow would have landed on your neck. Was I ultimately supposed to strike you?”

Then they set out for their respective homes. On the way, Allah afflicted Amir ibn al-Tufayl’s neck with plague. He went to the house of a woman from Banu Salul and died there from the plague. At the time of his death, he wailed, “O Banu Amir! Has the swelling of the camel’s throat finally struck me—and in the house of a woman from Banu Salul at that?” [91. Banu Salul was known among the Arabs as an extremely cowardly and mean-spirited tribe. The poet al-Samaw’al said, “We are a people who do not consider killing as disgraceful as Banu Amir and Banu Salul do.”] After burying Amir, his companions arrived at the settlement of Banu Amir with two goats. The people of the delegates’ tribe said to Arbad, “O Arbad, how did you come here?” He said, “Nothing happened. He [Muhammad] invited us to worship a Being whom, if I could reach Him, I would kill by shooting an arrow at Him.” One or two days after he said this, Arbad was traveling somewhere with his camel. Suddenly Allah sent a thunderbolt down upon him from the sky and burned him, together with his camel, to ashes. Arbad was the brother of the poet Labid. He composed the following elegy on Arbad’s death:

“Death spares no one, not even a loving father.

I feared only death for Arbad; I did not fear any calamity from the sky

or an attack by a lion.

So, O eyes, why do you shed tears for Arbad?

When all of us, men and women alike, were passing our days amid severe hardship and suffering,

even if they all cried out, Arbad paid no heed.

And if they maintained their composure,

Arbad too would adopt the middle course.

He was a sweet-spoken, intelligent, and gentle-hearted man.

Yet he also possessed bitterness.

When the trees are stripped bare in winter, and then become fruitful and

fresh again, and the remaining hopeful things appear,

that is, when famine strikes the land and then conditions favorable for crops to grow again

are created in the land—then he [Arbad]

He displayed greater courage than the savage lions of the jungle, along with seasoned discernment.

The women mourning him cry out in grief, as though young gazelles

were lamenting futilely in the barren desert. On the day of calamity,

the death of that heroic horseman by a thunderbolt has pierced my heart.

He would raid others, but if the person who had been robbed came to him, he would

compensate him; if he wished, he would return the stolen goods.

Despite its great want, it continues to produce vegetation.

The inhabitants of the rocky region are indeed unfortunate, no matter

how large their population may be.

Sometimes they become somewhat prosperous, but immediately afterward poverty

falls upon them again. Although they are numerous, they are destined for destruction and

annihilation.

The Arrival of the Delegation of Banu Abd al-Qays under the Leadership of Jarud

A delegation from the tribe of Banu Abd al-Qays came to the Messenger of Allah, may Allah bless him and grant him peace, led by Jarud ibn Amr, who was a Christian. Hassan relates: Jarud appeared before the Messenger of Allah, may Allah bless him and grant him peace, and began speaking with him. He presented Islam to him and invited and advised him to accept Islam. Jarud said, “O Messenger of Allah, I have a religion. I am now willing to abandon my religion in order to accept your religion. But can you assure me that I will suffer no harm by abandoning my religion?” The Messenger of Allah, may Allah bless him and grant him peace, said, “Yes, I assure you that accepting Islam means that Allah has given you the opportunity to accept a religion better than your religion.”

Hearing this, Jarud and his companions accepted Islam. Then they asked the Messenger of Allah, may Allah bless him and grant him peace, for mounts [means of transport] to return to their homeland. The Messenger of Allah, may Allah bless him and grant him peace, expressed his inability to provide mounts. Jarud then said, “O Messenger of Allah, may Allah bless him and grant him peace, many stray, ownerless camels are found along our route home. May we ride them?” The Messenger of Allah, may Allah bless him and grant him peace, said, “No—beware! Do not ride them. They will be mounts carrying you to Hell.”

Then Jarud departed from the Messenger of Allah, may Allah bless him and grant him peace, and set out for his homeland. He remained steadfast in Islam until his death and was a very good Muslim. He was still alive when, after the death of the Messenger of Allah, may Allah bless him and grant him peace, some people abandoned Islam.

When some Muslims of his tribe returned to their former religion, Jarud explained to them that Islam alone was the true religion and invited them to return to Islam. He said, “O people, I testify that there is no deity but Allah and that Muhammad, may Allah bless him and grant him peace, is His servant and Messenger. I also declare that whoever does not make this testimony is a disbeliever.”

The Arrival of the Delegation of Banu Hanifah with Musaylimah the Liar

A delegation of Banu Hanifah, including Musaylimah the Liar, came to the Messenger of Allah, may Allah bless him and grant him peace. They stayed at the house of a woman of the Ansar named Bint al-Harith, who later became the wife of a member of Banu Najjar. A historian from Medina reported that the delegation of Banu Hanifah brought Musaylimah, covered in cloth, while the Messenger of Allah, may Allah bless him and grant him peace, was sitting with his Companions. In his hand was a date-palm branch stripped of its leaves, with a few leaves remaining at its top. The cloth-covered Musaylimah approached the Messenger of Allah, may Allah bless him and grant him peace, spoke with him, and asked for something to be given to him. The Messenger of Allah, may Allah bless him and grant him peace, said, “Even if you were to ask me for this date-palm branch, I would not give it to you.”

Ibn Ishaq says: An old man from Banu Hanifah, a resident of Yamamah, related the incident of Musaylimah to me differently. He said,

When the delegation of Banu Hanifah came to meet the Messenger of Allah, may Allah bless him and grant him peace, they left Musaylimah with the caravan of camels. After the delegation accepted Islam, they informed the Messenger of Allah, may Allah bless him and grant him peace, that Musaylimah had also accompanied them. They said, “O Messenger of Allah, may Allah bless him and grant him peace, we left one of our companions behind to guard the caravan of camels.” The Messenger of Allah, may Allah bless him and grant him peace, gave him a gift just as he gave gifts to the other members of the delegation. He also said, “That companion of yours is no less worthy than you, for you left him here to guard your belongings instead of bringing him with you.” Then the delegation departed from the Messenger of Allah, may Allah bless him and grant him peace, and delivered to Musaylimah what the Messenger of Allah, may Allah bless him and grant him peace, had given him. As soon as they reached Yamamah, Musaylimah abandoned Islam and began claiming false prophethood. He said, “When you mentioned me to Muhammad, may Allah bless him and grant him peace, did he not say, ‘He is no less worthy than you’? He said this only because he knew that I was his fellow prophet.” Then he tried to prove that his various rhymed utterances resembled the Qur’an. One such rhymed statement of his was:

Arabic text omitted.

“Allah has shown favor to pregnant women, for He has brought forth from their bellies human beings capable of movement—from among the intestines and fluids.”

Musaylimah declared wine and adultery lawful for his people and excused them from prayer. Despite this, he continued to acknowledge the prophethood of the Messenger of Allah, may Allah bless him and grant him peace. The tribe of Banu Hanifah accepted this fabricated claim of his.

Allah knows best which of the two accounts mentioned above is correct.

The Story of Adi, the Son of Hatim al-Ta’i

Adi ibn Hatim said: After hearing about the Messenger of Allah, may Allah bless him and grant him peace, no Arab hated him as much as I did. I was myself a distinguished Christian. As the chief of my tribe, I was regarded as a king. When I heard about the Messenger of Allah, may Allah bless him and grant him peace, intense hatred for him arose in my heart. I had an Arab slave who tended my camels. I told him, “Keep several well-trained, sturdy camels ready for me and tie them near me. Then, when you hear that Muhammad’s army is approaching this way, inform me.” He brought the camels and tied them near me.

One morning he came to me and said, “O Adi, do at once what you intended to do when Muhammad’s army attacked you.” Seeing several banners flying, I asked the people, “What are these banners?” They replied, “They are the banners of Muhammad’s army.” On hearing this, I said to my slave, “Then bring my camels close.” I mounted one camel and placed my wife and children on the others. Then I drove the caravan of camels toward the Christians of Syria. The caravan set out along the mountainous route of Juwayshiyah. I left one of Hatim’s daughters behind with the tribe. I went to Syria and settled there. Meanwhile, a group of horsemen from the Messenger of Allah, may Allah bless him and grant him peace, came searching for me and captured Hatim’s daughter. They brought her to the Messenger of Allah, may Allah bless him and grant him peace, as a prisoner of war. The Messenger of Allah, may Allah bless him and grant him peace, had learned that I had fled to Syria. He allowed Hatim’s daughter to stay in one section of the Prophet’s Mosque. Other female prisoners of war and captives were also held there. Hatim’s daughter was eloquent. When the Messenger of Allah, may Allah bless him and grant him peace, passed by them, she said, “O Messenger of Allah, my father has died and my guardian is missing. So show me favor; may Allah show you favor.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Who is your guardian?” She replied, “Adi ibn Hatim.” The Messenger of Allah, may Allah bless him and grant him peace, said, “The Adi who has fled from Allah and His Messenger?” Having said this, the Messenger of Allah, may Allah bless him and grant him peace, left. Hatim’s daughter said that the next day he again passed by her. I repeated what I had said the previous day, and he repeated the answer he had given the previous day. The following day, when the Messenger of Allah, may Allah bless him and grant him peace, again passed by me, I had become hopeless. A man who followed the Messenger of Allah, may Allah bless him and grant him peace, said to me, “Stand up and speak to the Messenger of Allah, may Allah bless him and grant him peace.” I stood and said again, “O Messenger of Allah, I am fatherless and my guardian is also missing. So show me compassion; may Allah show you compassion.” The Messenger of Allah, may Allah bless him and grant him peace, said, “I accept your request. Do not hasten to leave here. If you find any trustworthy person from your tribe who can take you to your homeland, inform me.” I investigated and learned that the person who had told me to speak to the Messenger of Allah, may Allah bless him and grant him peace, was Ali, son of Abu Talib, may Allah be pleased with him. I continued to stay there. At last, a group of camel riders from the tribes of Bali or Quza’ah arrived. I intended to go to my brother in Syria. So, considering that caravan suitable company, I went to the Messenger of Allah, may Allah bless him and grant him peace, and said, “O Messenger of Allah, a group of people from my tribe has arrived. I trust them, and they are suitable for taking me to my destination.” The Messenger of Allah, may Allah bless him and grant him peace, provided me with a mount, provisions, and clothing. I set out with the group and reached Syria.

Adi said: I was sitting with my family when suddenly I saw a woman riding a camel approaching us. I thought to myself that she was probably Hatim’s daughter. I saw that it was indeed she. She came and stood before me and began reproaching me, saying whatever she wished. She said, “You severer of family ties, wrongdoer! You fled with your children and wife, leaving the remaining members of your father’s family unprotected?” I said, “O sister, do not rebuke me. Truly, I have no excuse. What you say is exactly what I did.”

She dismounted from the camel and stayed with me. She was a woman of keen intelligence. I asked, “What is your opinion of Muhammad?” She replied, “I believe you should immediately join his movement. If he is a prophet, he will show greater favor to the one who reaches him first. And if he is a king, your honor among the nobles of Yemen will not diminish at all. You will remain just as you are.” I said, “What you say is correct.” I then set out for Medina to meet the Messenger of Allah, peace and blessings of Allah be upon him. Upon arriving there, I entered the mosque. The Messenger of Allah, peace and blessings of Allah be upon him, stood up and set out with me toward his home. On the way, we met an elderly woman. She asked the Messenger of Allah, peace and blessings of Allah be upon him, to stop for a while. He stood for a long time and listened to her various complaints and needs. Seeing this, I said to myself, “By Allah, this man cannot be a king.”

Then the Messenger of Allah, peace and blessings of Allah be upon him, entered his home with me. He asked me to sit on a cushion made of palm fibers. I said, “You sit.” He replied, “No, you sit.” I sat on it, while the Messenger of Allah, peace and blessings of Allah be upon him, sat on the ground.

I said to myself, “This certainly cannot be the character of a king.” Then he said, “O Adi ibn Hatim, are you not a Rakusi?” [92. The Rakusis were a religious group of that period whose beliefs lay between Christianity and the Sabian religion.] I replied, “Yes.” He said, “Do you not take one-fourth of the spoils captured by your tribe in war?” I said, “Yes.” He said, “But that is unlawful in your religion.” I replied, “Indeed it is.” At that moment I became certain that he truly was the Prophet of Allah, who reminded people of forgotten matters and taught them what they did not know. Then he said, “O Adi, perhaps you are not entering Islam because you see the poverty of the Muslims. By Allah, the day is not far off when the Muslims will possess such wealth and abundance that no one will be found to accept money. Perhaps you are also holding back from Islam because the Muslims are few and their enemies are many. By Allah, the day is near when you will hear that a woman has come from Qadisiyyah, riding alone on a camel, without fear and in safety, to perform pilgrimage to the Sacred House. Perhaps you are not entering Islam because all the kings you see are among the unbelievers. But by Allah, the day is very near when the white palaces of Babylon will come under Muslim control.”

Adi used to say: “I have seen two of the prophecies of the Messenger of Allah, peace and blessings of Allah be upon him, come true. Only one remains, and by Allah, it too will certainly come true. I have seen the white palaces of Babylon come under Muslim control, and I have seen a woman perform pilgrimage alone and safely from Qadisiyyah. As for such abundance of wealth that no one will be found to accept money, that too will one day become a reality.”

The Arrival of Farwah ibn Musayk al-Muradi

Ibn Ishaq says: Farwah ibn Musayk al-Muradi came to the Messenger of Allah, peace and blessings of Allah be upon him, rejecting the authority of the kings of Kindah. Before the rise of Islam, in a battle between Murad and Hamdan, Hamdan inflicted enormous losses on Murad and carried out a widespread massacre. In history, that day is known as the “Day of the Great Grave-Making,” or Yawm al-Radam. On that day, the Murad assault against the Hamdani forces was led by Azdah ibn Malik.

As Farwah left the kings of Kindah and went to the Messenger of Allah, peace and blessings of Allah be upon him, he recited the following poem:

“When I saw the kings of Kindah, like traitors, despising the honor

and dignity of the women of the kingdom, then

I mounted my own mount and set out to Muhammad, hoping for the best favor and the best refuge

and protection.”

When Farwah was brought before the Messenger of Allah, peace and blessings of Allah be upon him, he said, “O Farwah, are you distressed only because of the losses your people suffered on the Day of al-Radam?” He replied, “O Messenger of Allah, who would not be distressed after suffering such losses?” The Messenger of Allah, peace and blessings of Allah be upon him, said, “Listen: if you accept Islam, your people will continue to prosper despite this loss.”

Then he appointed Farwah governor over the tribes of Murad, Zubayd, and Mazhij, and sent Khalid ibn Sa’id with him as the collector of zakat. Khalid continued serving there until the death of the Messenger of Allah, peace and blessings of Allah be upon him.

The Arrival of a Delegation from Dhu Zubayd Led by Amr ibn Ma’di Yakrib

A delegation from Dhu Zubayd, led by Amr ibn Ma’di Yakrib, came to the Messenger of Allah, peace and blessings of Allah be upon him, and accepted Islam. Earlier, after hearing about the Messenger of Allah, peace and blessings of Allah be upon him, Amr had said to Qays ibn Makshuh al-Muradi, “O Qays, you are the chief of your tribe. We have heard that a Qurayshi man named Muhammad has appeared in the Hijaz claiming to be a prophet. Come with us to him, and let us see whether his claim is true. If he truly is a prophet, you will certainly recognize it. If it becomes clear to us that he is truly a prophet, we will follow him. Otherwise, we will learn the extent of his knowledge.” But Qays rejected this proposal and called it a foolish idea. Thereupon Amr ibn Ma’di Yakrib himself went with his people to the Messenger of Allah, peace and blessings of Allah be upon him, and accepted Islam. When Qays ibn Makshuh heard this, he said, “Amr opposed me and rejected my opinion. Very well, I will teach him a lesson.” He threatened and severely reprimanded Amr.

[According to Ibn Hisham, Malik ibn al-Harith al-Hamdani led Hamdan in that expedition.]

In reply, Amr recited the following poem:

“On the day of the Sana’a incident, I gave you sound advice,

I advised you to fear Allah and stand with justice.

You escaped death like a donkey proud of its tethering post.

He found me mounted on a horse

on which I was able to block his advance.

I wore armor that was as calm

as a clear pool of water on rocky ground.

When the spear struck that armor, it rebounded, and its sharp point flew far away.

If you come to face me, you will find

that you have come against a lion with a single mane.

Then you will see our undaunted warrior, with fists of thunder and neck held high

(that is, eagerly prepared for battle).

If an equal-aged rival seeks to overcome him, he

will defeat him, seize him, and hurl him upward,

then throw him to the ground and kill him,

tear out his brain and crush him to pieces,

then swallow him whole.

His teeth and claws have been tainted by the oppression of polytheism.”

Amr ibn Ma’di Yakrib then remained among the Banu Zubayr, under the rule of Farwah ibn Musayk, until the death of the Messenger of Allah, peace and blessings of Allah be upon him. After that, he apostatized from Islam. When he turned away from the truth, he recited the following poem:

“Farwah’s rule has seemed to us the worst of all forms of rule.

We found him like a donkey thrusting its nose into a womb and sniffing.

If you were to see this rule, O Abu Amr, then

you would see his party filled with demons and traitors.”

The Arrival of the Kinda Delegation Led by al-Ash’ath ibn Qays

Ibn Ishaq says: Al-Ash’ath ibn Qays came to the court of the Messenger of Allah, peace and blessings of Allah be upon him, with the delegation of Kinda. Al-Zuhri ibn Shihab informed me that al-Ash’ath met the Messenger of Allah, peace and blessings of Allah be upon him, in the Prophet’s Mosque with eighty camel riders from Kinda. His group came with their hair neatly combed, kohl around their eyes, and wearing Yemeni robes embroidered with silk. When they came to meet him, the Messenger of Allah, peace and blessings of Allah be upon him, said, “Have you not become Muslims?” They replied, “Yes.” He said, “Then why are your clothes covered with so much silk?” As soon as he said this, they tore away the silk portions of their garments. Then al-Ash’ath ibn Qays said to the Messenger of Allah, peace and blessings of Allah be upon him,

“O Messenger of Allah, just as we are descendants of ‘Aqil al-Murab, you too are a descendant of ‘Aqil al-Murar.” [93. This was the title of an ancestor of Banu Kinda. Since Kilab ibn Murrah, one of the ancestors of Quraysh, had a mother from Banu Kinda, al-Ash’ath jokingly described him, through his maternal grandfather, as a descendant of ‘Aqil al-Murab.] The Messenger of Allah, peace and blessings of Allah be upon him, smiled and said, “Apply this lineage claim to Abbas ibn Abd al-Muttalib and Rabi’ah ibn al-Harith.” Those two men were merchants, and whenever they traveled to a distant Arab settlement for business and were asked about their lineage, they would say, “We are descendants of ‘Aqil al-Murar.” They said this to enhance their honor, because Kinda had many kings. The Messenger of Allah, peace and blessings of Allah be upon him, said again, “No, rather, we are descendants of Nadar ibn Kinana. We are not known by our maternal lineage, nor do we ever abandon our paternal lineage.” Then al-Ash’ath ibn Qays urged his companions to return to their people and said, “Have you finished your business? By Allah, I do not spare anyone who says such a thing—publicizing maternal lineage instead of paternal lineage—from eighty lashes.”

The Arrival of Surad ibn Abdullah al-Azdi

Surad ibn Abdullah al-Azdi came to the Messenger of Allah, peace and blessings of Allah be upon him, with a group of people from the Azd tribe, accepted Islam, and became a deeply devoted Muslim. The Messenger of Allah, peace and blessings of Allah be upon him, appointed him commander of the Muslim members of his tribe and instructed him to wage jihad with them against the surrounding polytheist Yemeni tribes.

Following the instruction of the Messenger of Allah, peace and blessings of Allah be upon him, he first set out on the Jurash expedition to wage jihad. At that time, this city, inhabited by Yemeni tribes, was walled and fortified. When the Khash’am tribe heard that the Muslim army was advancing to attack them, it joined the Yemenis. Surad’s army besieged the Yemeni Khash’amites for about a month, while they remained inside Jurash, resisting and holding their ground. Surad then withdrew with his army. When he reached Mount Shakar, the people of Jurash, thinking him defeated, pursued him. As soon as they attacked Surad’s army, he attacked them and killed a large number of them. Earlier, the people of Jurash had sent two men to the Messenger of Allah, peace and blessings of Allah be upon him, in Medina to observe the situation. One day, after Asr, when they came and sat with the Messenger of Allah, peace and blessings of Allah be upon him, he asked them, “Where is Shakar located?” The two men from Jurash replied, “O Messenger of Allah, there is a mountain in our region. We people of Jurash call it Kashar.” The Messenger of Allah, peace and blessings of Allah be upon him, said, “The name of that mountain is not Kashar, but Shakar.” They asked, “What has happened at Shakar, O Messenger of Allah?” He replied, “A great many people are being killed there at this very moment.”

When the two men went and sat with Abu Bakr or Uthman, may Allah be pleased with him, they said, “The Messenger of Allah, peace and blessings of Allah be upon him, has informed us of the deaths of members of your tribe. Ask him to pray for your tribe to be freed from this calamity.” When they made this request to the Messenger of Allah, peace and blessings of Allah be upon him, he prayed, “O Allah, remove this calamity from the people of Jurash.” The two men then set out toward Jurash. Upon arriving, they learned that Surad ibn Abdullah had killed the people of Jurash on that very day and at that very moment—the same day and time when the Messenger of Allah, peace and blessings of Allah be upon him, had mentioned the incident to them.”

A delegation from Jurash came to the Messenger of Allah, peace and blessings of Allah be upon him, and accepted Islam. The Messenger of Allah, peace and blessings of Allah be upon him, designated several protected areas around their city for grazing animals. Separate areas were marked for horses, camels, and plow oxen, and it was announced that no one’s animals grazing in those areas could lawfully be seized or eaten.

The Arrival of Envoys from the Himyarite Kings

The Himyarite rulers sent envoys with letters to the Messenger of Allah, peace and blessings of Allah be upon him, informing him that they had accepted Islam. Among these rulers were Harith ibn Abd Kulal, Nu’aym, Ma’afir, and Nu’man Qayl, the deputy ruler of Hamdan. [94. There is disagreement about the word qayl. Some say it simply means king. Others say it means a high-ranking official below a king. The latter view is the most widely accepted.] These envoys arrived as the Messenger of Allah, peace and blessings of Allah be upon him, was returning from the expedition to Tabuk. The ruler of Yemen, Dhurra, sent Malik ibn Murrah al-Bahawi. They all sent envoys and letters declaring their acceptance of Islam, rejection of polytheism, and severance of relations with the polytheists. In reply, the Messenger of Allah, peace and blessings of Allah be upon him, wrote them the following letter: “In the name of Allah, the Most Compassionate, the Most Merciful. From Muhammad, the Messenger and Prophet of Allah, to Ru’ayn, Ma’afir, Ibn Abd Kulal, the ruler of Hamdan, Nu’aym ibn Abd Kulal, and the deputy ruler Nu’man. I praise Almighty Allah, besides whom there is no deity. After we returned from Roman territory, your envoys met us in Medina and conveyed your message to us. They informed us of your acceptance of Islam and your killing of the polytheists. If you follow the path of truth, obey Allah and His Messenger, establish prayer, pay zakat, give one-fifth of the spoils to Allah, the Prophet’s share, the portion selected before distribution, and the obligatory charity prescribed for the believers, then you will receive Allah’s guidance. The obligatory charity is one-tenth of the produce of farmland irrigated by rainwater and spring water, and one-twentieth of the produce of artificially irrigated farmland.”

For every forty camels, one she-camel over two years old, and for every thirty, one camel over two years old. For every five camels, one goat; for ten camels, two goats; for forty cattle, one cow; for thirty, a calf one or two years old; and for every forty grazing goats or sheep, one goat. These are the obligatory charities prescribed by Allah for the believers. Giving more is better, but whoever gives only this amount, demonstrates obedience to Islam, and helps the believers overcome the polytheists is a believer. He has the same rights and obligations as all believers. Allah and His Messenger guarantee his complete security. If any Jew or Christian accepts Islam, he becomes one of the believers. His rights and obligations are the same as those of the other believers. If anyone wishes to remain in his Jewish or Christian religion, he must not be forcibly converted to Islam. However, every adult man or woman of this kind, whether slave or free, must pay jizyah. The amount of jizyah is one dinar, or cloth of equivalent value, according to the purchase price of a ma’yafir garment, a type of Yemeni cloth. Whoever pays this jizyah to the Messenger of Allah, peace and blessings of Allah be upon him, has the protection of Allah and His Messenger. Whoever refuses to pay it is an enemy of Allah and His Messenger.”

The Prophet and Messenger of Allah, Muhammad, peace and blessings of Allah be upon him, instructs Dhurrah, the ruler of Yemen: When my envoys Mu’adh ibn Jabal, Abdullah ibn Zayd, Malik ibn Ubadah, Uqbah ibn Namir, and their companions, may Allah be pleased with them, come to you, treat them well. If they collect the zakat and jizyah due from your subjects and deliver it to the envoys under the authority of the commander Mu’adh ibn Jabal, Dhurrah should approve of it.

Muhammad again declares that there is no deity but Allah and that he is the servant and Messenger of Allah.

It is also stated that Malik ibn Murrah al-Bahati informed me that you, Dhurrah, were the first of the Himyarite rulers to accept Islam and kill the polytheists. Therefore, receive glad tidings and congratulations, and treat the Himyarites well. Do not betray anyone or oppress anyone. Remember that the Messenger of Allah is the guardian of all of you, rich and poor alike. Zakat charity is not lawful for Muhammad and his family. Zakat is a means of purifying wealth, and it is lawful only for poor Muslims and travelers. Malik has conveyed your message properly and faithfully. Therefore, I instruct you to treat him well. I have sent to you from among my followers people who are exceptionally honest, capable, learned, and pious. I instruct you to treat them well, because their reports will be given the greatest importance. Peace be upon you, and the mercy of Allah and His blessings.”

The Messenger of Allah’s Advice When Sending Mu’adh ibn Jabal to Yemen

Ibn Ishaq says: Abdullah ibn Abi Bakr informed me that it was narrated to him that when the Messenger of Allah, peace and blessings of Allah be upon him, sent Mu’adh as an envoy, he gave him some advice and took his pledge. He said, “Present the invitation to Islam with ease, not harshness. Awaken hope in them; do not make them averse. Then you will meet a people of the Book. They will ask, ‘What is the key to Paradise?’ Tell them: the testimony that Allah is One and has no partner is the key to Paradise.”

The Acceptance of Islam by the Banu al-Harith Tribe at the Hands of Khalid ibn al-Walid during the Expedition

Ibn Ishaq says: In the month of Rabi al-Thani or Jumada al-Awwal of the tenth year after the Hijrah, the Messenger of Allah, peace and blessings of Allah be upon him, sent Khalid ibn al-Walid to the Banu al-Harith ibn Ka’b of Najran with the instruction: “Invite them to Islam for three days before engaging them in battle. If they accept the invitation, accept it from them. Otherwise, attack them.”

Khalid set out. Upon reaching the settlement of Banu al-Harith, Khalid instructed his companions to spread out and invite the people to Islam. They began calling, “O people, accept Islam, and you will be safe.” The people began accepting Islam, and Khalid remained among them. He taught them Islam and informed them about the Qur’an and the Sunnah of the Messenger. The Messenger of Allah, peace and blessings of Allah be upon him, had also instructed him that if the people of Najran accepted Islam instead of fighting, he should stay among them and continue teaching them the detailed teachings of Islam. Khalid ibn al-Walid, may Allah be pleased with him, wrote the following letter to the Messenger of Allah, peace and blessings of Allah be upon him:

“In the name of Allah, the Most Compassionate, the Most Merciful. From Khalid ibn al-Walid to Muhammad, the Prophet sent by Allah. O Messenger of Allah, may peace, Allah’s mercy and blessings descend upon you. I praise Allah before you; there is no deity but Him. O Messenger of Allah, may Allah’s mercy and blessings descend upon you. You sent me to the Banu al-Harith with instructions not to fight them for three days, but to invite them to Islam. If they accepted Islam, I was to accept it from them, remain among them, and teach them the comprehensive laws of Islam, the Book of Allah, and the Sunnah of His Messenger. If they did not accept Islam, I was to fight them. I came to them and have invited them to Islam for three days, in accordance with the instructions of the Messenger of Allah, may Allah’s blessings and peace be upon him. I sent my companions to the people here. They invited them, saying, ‘O Banu al-Harith, accept Islam and you will remain safe.’”

As a result, the Banu al-Harith did not fight and accepted Islam. I am staying among them, commanding them in accordance with what Allah has commanded and restraining them from what Allah has forbidden. I am also teaching them the comprehensive laws of Islam and the ordinances of the Messenger of Allah, may Allah’s blessings and peace be upon him, and this work continues to the time of writing this letter. O Messenger of Allah, peace, Allah’s mercy, and His blessings be upon you.”

In reply, the Messenger of Allah, may Allah’s blessings and peace be upon him, wrote the following letter to Khalid: “In the name of Allah, the Most Compassionate, the Most Merciful. From Muhammad, the Prophet sent by Allah, to Khalid ibn al-Walid. Peace be upon you. I praise before you Allah, besides whom there is no deity. Through your envoy’s letter, I have learned that the Banu al-Harith accepted Islam without fighting and, responding to your invitation, testified that there is no deity but Allah and that Muhammad is His servant and Messenger. You have stated that Allah guided them through the message of His guidance. Therefore, give them glad tidings and also warn them. Now come here and instruct a delegation of the Banu al-Harith to come to me. Peace, Allah’s mercy, and His blessings be upon you.”

Upon receiving the Messenger of Allah’s letter, Khalid returned to the Messenger of Allah in Madinah. A delegation of the Banu al-Harith came with him. Its prominent members were Qays ibn al-Husayn, Yazid ibn Abd al-Madan, Yazid ibn Muhajjal, Abdullah ibn Qurad al-Ziyadi, Shaddad ibn Abdullah al-Kinani, and Amr ibn Abdullah al-Dibabi. When they came to the Messenger of Allah, may Allah’s blessings and peace be upon him, and he saw them, he said, “Who are these people who look like Indians?” The Companions said, “O Messenger of Allah, they are men of the Banu al-Harith.” They came before the Messenger of Allah and greeted him. They said, “We testify that you are the Messenger of Allah and that there is no deity but Allah.” The Messenger of Allah, may Allah’s blessings and peace be upon him, said, “I too testify that there is no deity but Allah and that I am the Messenger of Allah.” He then said, “Are you not the people who advance further when driven back?” He repeated this four times. The Messenger of Allah, may Allah’s blessings and peace be upon him, said, “Had Khalid not informed me that you accepted Islam without fighting, I would have cut off your heads and thrown them beneath your feet.” Yazid ibn Abd al-Madan said, “Know that we have not praised you or Khalid.” The Messenger of Allah, may Allah’s blessings and peace be upon him, said, “Then whom have you praised?” They said, “O Messenger of Allah, we have praised Allah, the Most Exalted and Almighty, who guided us through you.” He said, “You speak the truth.” He further said, “By what means did you prevail over your opponents in warfare during the Age of Ignorance?” They said, “Why, we did not prevail over anyone.” The Messenger of Allah, may Allah’s blessings and peace be upon him, said, “Yes, you prevailed over those who fought you.” The delegates said, “O Messenger of Allah, the reason for our victory over our opponents was that we remained united and did not engage in disputes or quarrels, and we never attacked anyone first or unjustly.” The Messenger of Allah, may Allah’s blessings and peace be upon him, said, “You speak the truth.”

The Messenger of Allah, may Allah’s blessings and peace be upon him, appointed Qays ibn al-Husayn as the amir of the Banu al-Harith.

Thereafter, the delegation of the Banu al-Harith returned to its homeland in the latter part of Shawwal or the early part of Dhu al-Qadah. Four months after their departure, the Messenger of Allah, may Allah’s blessings and peace be upon him, passed away.

After the delegation departed, the Messenger of Allah, may Allah’s blessings and peace be upon him, sent Amr ibn Hazm (may Allah be pleased with him) to teach the Banu al-Harith the comprehensive laws of Islam and his Sunnah and to collect their alms. He also gave him a letter containing his instructions. The letter read as follows:

“In the name of Allah, the Most Compassionate, the Most Merciful. This is a proclamation from Allah and His Messenger. O believers, fulfill your covenants. This is an instruction for Amr ibn Hazm, the envoy of Muhammad, the Prophet sent by Allah, to Yemen. He instructed Amr to fear Allah everywhere and at all times. Remember that Allah is with those who fear Him and do good. He was instructed always to follow the path of justice and truth, as Allah has commanded him. He should encourage and command people to follow the path of goodness, spread the teachings of the Qur’an among them, impart subtle knowledge of the Qur’an to the people, and warn them not to touch the Qur’an while impure. He should explain what is good and what is bad for people, deal gently with those who follow truth and justice, and be firm against those who commit oppression. For Allah hates oppression and has commanded people to refrain from it. He has said: ‘Beware! Allah’s curse is upon the oppressors!’ He should encourage people toward Paradise and the deeds appropriate for it, and warn them against Hell and the deeds appropriate for it. To impart subtle and comprehensive knowledge of Islam, he should strive to become beloved to them and teach them the rules, Sunnah, obligatory acts, and commands of Allah concerning the greater Hajj and the lesser Hajj, that is, Umrah. He should forbid people to pray wearing only one short garment, unless it is large enough for one end to be worn and the other end to be wrapped around the neck. He should forbid anyone wearing a single garment from sitting with his legs raised in such a way that his private parts become exposed. He should forbid men from braiding their hair and hanging it down their backs. During times of agitation, he should forbid people from calling upon tribal or familial ties and command them to call only upon the name of Allah, the One and Only. Those who call toward a particular tribe or group instead of calling toward Allah should be driven out by the sword, and the One and Only Allah’s Messenger…”

Thereafter, the delegation of the Banu al-Harith returned to its homeland in the latter part of Shawwal or the early part of Dhu al-Qadah. Four months after their departure, the Messenger of Allah, may Allah’s blessings and peace be upon him, passed away.

After the delegation departed, the Messenger of Allah, may Allah’s blessings and peace be upon him, sent Amr ibn Hazm (may Allah be pleased with him) to teach the Banu al-Harith the comprehensive laws of Islam and his Sunnah and to collect their alms. He also gave him a letter containing his instructions. The letter read as follows:

“In the name of Allah, the Most Compassionate, the Most Merciful. This is a proclamation from Allah and His Messenger. O believers, fulfill your covenants. This is an instruction for Amr ibn Hazm, the envoy of Muhammad, the Prophet sent by Allah, to Yemen. He instructed Amr to fear Allah everywhere and at all times. Remember that Allah is with those who fear Him and do good. He was instructed always to follow the path of justice and truth, as Allah has commanded him. He should encourage and command people to follow the path of goodness, spread the teachings of the Qur’an among them, impart subtle knowledge of the Qur’an to the people, and warn them not to touch the Qur’an while impure. He should explain what is good and what is bad for people, deal gently with those who follow truth and justice, and be firm against those who commit oppression. For Allah hates oppression and has commanded people to refrain from it. He has said: ‘Beware! Allah’s curse is upon the oppressors.’ He should encourage people toward Paradise and the deeds appropriate for it, and warn them against Hell and the deeds appropriate for it. To impart subtle and comprehensive knowledge of Islam, he should strive to become beloved to them and teach them the rules, Sunnah, obligatory acts, and commands of Allah concerning the greater Hajj and the lesser Hajj, that is, Umrah. He should forbid people to pray wearing only one short garment, unless it is large enough for one end to be worn and the other end to be wrapped around the neck. He should forbid anyone wearing a single garment from sitting with his legs raised in such a way that his private parts become exposed. He should forbid men from braiding their hair and hanging it down their backs. During times of agitation, he should forbid people from calling upon tribal or familial ties and command them to call only upon the name of Allah, the One and Only. Those who call toward a particular tribe or group instead of calling toward Allah should be driven out by the sword, and one trustworthy man reported to me, quoting Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah, may Allah’s blessings and peace be upon him, said, ‘Before the Hour, thirty Dajjals will appear, each claiming prophethood.’”

The Campaigns to Collect Zakat by the Officials and Amirs Appointed by the Messenger of Allah, may Allah’s blessings and peace be upon him

Ibn Ishaq said:

Before his death, the Messenger of Allah, may Allah’s blessings and peace be upon him, sent his appointed amirs and officials to collect zakat from all the lands and regions under Muslim control. He sent Muhajir ibn Abu Umayyah to San’a. While he was there, al-Aswad al-Ansi rebelled against the Messenger of Allah, may Allah’s blessings and peace be upon him. He sent Ziyad ibn Labid (may Allah be pleased with him), of the Ansari Banu Bayadah, to Hadramawt; Adi ibn Hatim (may Allah be pleased with him) to the tribes of Banu Tayyi and Banu Asad; Malik ibn Nuwairah (may Allah be pleased with him) to the Banu Hanzalah; Zibariqan ibn Badr to part of the Banu Sa’d; Qays ibn Asim to the other part of that tribe; and Ali ibn Abu Talib, may Allah be pleased with him, to collect zakat from the Muslims and jizyah from the Christians of Najran.

Musaylimah’s Letter to the Messenger of Allah, may Allah’s blessings and peace be upon him, and the Messenger of Allah’s Reply

“From Musaylimah, the Messenger of Allah, to Muhammad, the Messenger of Allah. Peace be upon you. I have been made your partner in prophethood. Half the earth belongs to us and the other half to the Quraysh. But the Quraysh always transgress.”

Two envoys came to the Messenger of Allah, may Allah’s blessings and peace be upon him, carrying this letter. Ibn Ishaq said: “A certain elder of the Banu Ashja told me, quoting Salmah ibn Nu’aym, that Nu’aym said: After taking the letter from the two envoys and reading it, the Messenger of Allah, may Allah’s blessings and peace be upon him, said to them, ‘What do you two say?’ They replied, ‘We say what Musaylimah says.’ The Messenger of Allah, may Allah’s blessings and peace be upon him, said, ‘By Allah, had it not been contrary to principle to kill envoys, I would have beheaded you.’”

Then he wrote to Musaylimah: “In the name of Allah, the Most Compassionate, the Most Merciful. From Muhammad, the Messenger of Allah, to Musaylimah, the false claimant. Peace be upon whoever follows the guidance that has come from Allah. Know that the earth entirely belongs to Allah. He grants authority over the earth to whomever He wills among His servants, and the ultimate success belongs to those who fear Allah.” This exchange of letters took place in the tenth year after the Hijrah.

The Farewell Hajj

When the month of Dhu al-Qadah began, the Messenger of Allah, may Allah’s blessings and peace be upon him, prepared for Hajj and instructed the Muslims to prepare. With five days remaining in Dhu al-Qadah, he departed for Hajj.

Before Hajj, he taught the people its rules. Then he addressed the assembled crowd. After praising Allah, he said:

“O people, listen to my words. Perhaps after this year I will never meet you again at this place. O people, just as harming another’s life and property is forbidden to you on this day and in this month, so it has been made forbidden until the Day of Resurrection. You will soon appear before Allah and will be held accountable for your deeds. I have fulfilled the duty of conveying the message to you. Whoever has something entrusted to him must return it to its owner. All usury is abolished. You will receive only the principal. You shall neither oppress others nor be oppressed. Allah’s final decree is that no usury shall remain. All the usury of Abbas ibn Abd al-Muttalib is abolished. All punishments or claims for revenge arising from killings and injuries committed in the Age of Ignorance are abolished. I begin by abolishing the punishment or claim for revenge for the killing of Ibn Rabi’ah, grandson of al-Harith ibn Abd al-Muttalib. Ibn Rabi’ah was a suckling among the Banu Layth. The Banu Hudhayl killed him. With that killing, I begin the forgiveness of all killings committed in the Age of Ignorance.”

Then, O people, Satan has no further hope of ever being worshipped in your land. He has despaired of that. However, he will be pleased if you obey him in the minor matters that you regard as insignificant and trivial. Therefore, beware of Satan concerning your religion.

O people, postponing the sacred months to the following year is an even more heinous act of disbelief. Through this practice, the disbelievers are led astray. By it they make bloodshed lawful one year and unlawful the next. Thus they scheme to evade Allah’s sacred days. In effect, they make lawful what Allah has forbidden and forbid what Allah has made lawful. Time has continued to pass according to its own order since the beginning of the creation of the heavens and the earth. With Allah, the months are twelve. Four of them are sacred: three consecutive months and one is the Rajab of the tribe of Mudar. That month lies between Sha’ban and Jumada al-Thaniyah. Rajab is called ‘the Rajab of Mudar’ because the tribe of Mudar gave special importance to it; no other Arab tribe observed this month as a sacred month.”

You have certain duties and rights concerning your women. Women must not allow anyone else to lie on your beds, nor engage in forbidden indecency; this is their duty, for it arouses your hatred. If they do so, Allah has given you the right to sleep apart from them and to strike them lightly. But if they reform, it is your duty to provide them with food and clothing in the customary manner. Wish good for women, for they are like helpless captives in your possession. You have accepted them as a trust from Allah, and you have made them lawful according to Allah’s command.

O all mankind, understand my words. I have completed the task of conveying Allah’s message to the people. I leave among you something which, if you hold firmly to it, you will never go astray: the clear and evident thing, the Book of Allah and the Sunnah of His Messenger. O people, listen to me and understand. Know that every Muslim is the brother of another Muslim. Muslims are brothers. Therefore, it is unlawful to take anything belonging to one’s brother except what he willingly gives. Do not oppress people. O Allah, have I conveyed Your religion to the people?” The people said, “O Allah, certainly the Messenger of Allah, may Allah’s blessings and peace be upon him, has conveyed Your religion to us.” He said, “O Allah, bear witness.”

Usamah ibn Zayd Sent to Palestine

Ibn Hisham said: After delivering the above sermon, the Messenger of Allah, may Allah’s blessings and peace be upon him, set out with his entire company

and returned to Madinah, where he spent the remaining days of Dhu al-Hijjah and the months of Muharram and Safar. Then he sent an army to Syria under the leadership of Usamah, son of his freedman Zayd, instructing him to conquer the regions of Balqa and Darum in Palestine. The people prepared for the journey, and all the Muhajirun who had made the first Hijrah journeyed with him.

The Messenger of Allah, may Allah’s blessings and peace be upon him, Sends Envoys to the Kings

Ibn Hisham said:

Previously, the Messenger of Allah, may Allah’s blessings and peace be upon him, had sent some Companions as envoys to the kings of various countries. He sent them letters inviting them to Islam.

Ibn Hisham said: A trustworthy man informed me, quoting Abu Bakr al-Hudhali, that after the Messenger of Allah, may Allah’s blessings and peace be upon him, was prevented from performing Umrah on the day of Hudaybiyyah, he appeared before his Companions one day and said, “O people, Allah has sent me to all mankind as a mercy. Therefore, do not oppose me as the companions of Jesus opposed him.” The Companions said, “O Messenger of Allah, how did the companions of Jesus oppose him?” He said, “He would tell them to do the same things I tell you to do. But whenever he wished to send someone somewhere nearby, that person would refuse and procrastinate. Jesus complained about this to Allah. Consequently, each of those who procrastinated met the fate that, wherever he was sent, he became a speaker of the language of that people.”

Thereafter, the Messenger of Allah, may Allah’s blessings and peace be upon him, chose some of his Companions as envoys and sent letters inviting the kings of various countries to Islam. He sent Dihyah ibn Khalifah al-Kalbi to the emperor of Rome; Abdullah ibn Hudhafah al-Sahmi to the emperor of Persia; Amr ibn Umayyah al-Damri to the Negus of Abyssinia; Hatib ibn Amr to the two kings of Yamamah, Thumamah ibn Uthal and Hawdhah ibn Ali; al-Ala ibn al-Hadrami to the king of Bahrain, al-Mundhir ibn Sawa; and Shuja ibn Wahb al-Asadi to the king of the Syrian border kingdom, al-Harith ibn Abu Shamir al-Ghassani.

Ibn Hisham said: To my knowledge, Salit was sent to Thumamah, Hawdhah, and al-Mundhir.

Ibn Ishaq said: Yazid ibn Abu Habib al-Misri informed me that he had seen in a book the names of the envoys sent by the Messenger of Allah, may Allah’s blessings and peace be upon him, to the kings of the Arabs and non-Arabs and to various countries. The book also mentioned the advice he gave the Companions when sending them. Yazid sent the book to the renowned scholar Muhammad ibn Shihab al-Zuhri, who accepted it as reliable. The book stated: The Messenger of Allah, may Allah’s blessings and peace be upon him, came to his Companions and said, “Allah has sent me as a mercy to all the worlds. Therefore, convey the invitation on my behalf; Allah will shower His mercy upon you. Do not oppose me like the companions of Jesus.” The Companions said, “O Messenger of Allah, how did they oppose him?” He said, “Just as I have given you responsibilities, he gave them the responsibility of conveying the invitation in various places. When he sent someone to a nearby place, that person was pleased and approved. But when he wished to send someone far away, that person became displeased and refused. Jesus supplicated to Allah concerning this. Consequently, whoever among them was sent to a particular land became a speaker of that land’s language.”

Ibn Ishaq said: “Among the companions whom Jesus sent to various lands of the world, and among his followers who were sent later, the prominent ones included the companion Peter and his follower Paul. Paul was not a disciple or companion of Jesus. They were sent to the Romans. Andrew and Manta were sent to a region whose inhabitants ate human beings. Thomas was sent to Babylon in the East, and Philip was sent to Carthage in Africa, or to Africa. John was sent to Ephesus, the city of the Companions of the Cave. James was sent to the Hijaz of Arabia, Simon to the land of the Berbers, and Judas to the land of the Jordans. Judas was not a companion of Jesus.”

The Final Campaign

Ibn Ishaq said: The Messenger of Allah, may Allah’s blessings and peace be upon him, sent Usamah, the son of Zayd ibn Harithah, to Syria and instructed him to conquer the regions of Balqa and Darum in Palestine. The Muslims made suitable preparations. All the Muslims who had made the first Hijrah took part in this campaign.

The Beginning of the Illness of the Messenger of Allah, may Allah’s blessings and peace be upon him

Ibn Ishaq says: While preparations were underway for the expedition under Usama’s command, signs of illness began to appear in the Messenger of Allah, blessings and peace be upon him, and ultimately he died of that illness. The illness began in the final days of Safar or on the first day of Rabi al-Awwal. It began when, one night, he went deep into the night to the cemetery of Medina, Baqi al-Gharqad, and sought forgiveness for its occupants. From the following day, he began to suffer from illness and pain.

Abu Muwayhiba, the freedman of the Messenger of Allah, blessings and peace be upon him, said: The Messenger of Allah, blessings and peace be upon him, awakened me around midnight and said, “O Abu Muwayhiba, I have been commanded to seek forgiveness for the dead of this cemetery. Come with me.” I went with him. Standing before the cemetery, he said,

“O inhabitants of the graves, peace be upon you. You are in a far better state than that into which people have fallen today. Tribulations are approaching like a pitch-black night, growing progressively darker. Every calamity that comes is more severe than the one before it.

Then he addressed me and said, “O Abu Muwayhiba! I was offered the treasures of this world and the right to enjoy them permanently, and then Paradise; and I was told: Choose whichever you wish—the treasures of this world and the right to enjoy them permanently, or Paradise and meeting Allah.”

I said, “O Messenger of Allah, choose the treasures of this world and the right to enjoy them permanently, and then Paradise.” He said, “No, rather I have chosen meeting Allah and Paradise.”

Then he supplicated and sought forgiveness for the inhabitants of Baqi and returned home. His illness and pain began immediately afterward, and he ultimately died of it.

Aisha, the wife of the Messenger of Allah, blessings and peace be upon him, said: When the Messenger of Allah, blessings and peace be upon him, returned from Baqi and saw me suffering from a headache and saying, “Oh, my head!” he said, “Rather, my head!” Then he said, “Well, what would you say if you died before me, and I shrouded you, buried you, and performed your funeral prayer?” I replied, “I can clearly imagine that if you did that, you would return home and enjoy yourself with one of your wives.”

The Messenger of Allah, blessings and peace be upon him, smiled when he heard this. For a moment, it seemed that his illness and pain had abated. At that time he was still staying with his wives in rotation. But soon his pain intensified. He was then in Maymuna’s house. He called all his wives and asked their permission for him to be cared for in my house. They all gave permission.

The Wives of the Messenger of Allah, or the Mothers of the Believers

Ibn Hisham says: The Messenger of Allah, blessings and peace be upon him, had nine wives: Aisha daughter of Abu Bakr, Hafsa daughter of Umar ibn al-Khattab, Umm Habiba daughter of Abu Sufyan ibn Harb, Umm Salama daughter of Abu Umayya ibn al-Mughira, Sawda daughter of Zam‘a ibn Qays, Zaynab daughter of Jahsh, Maymuna daughter of al-Harith ibn Hazn, Juwayriya daughter of al-Harith ibn Abu Dirar, and Safiyya daughter of Huyayy ibn Akhtab. Their accounts are known from several reliable scholars.

[The total number of wives of the Messenger of Allah, blessings and peace be upon him, was thirteen. However, the nine mentioned above were alive at the time of his death. Two had died earlier. Two others had only been married to him nominally and did not become wives of the Messenger of Allah, blessings and peace be upon him.]

Khadija daughter of Khuwaylid, may Allah be pleased with her

Khadija was his first wife. Her father, Khuwaylid ibn Asad—or, according to another view, her brother Amr ibn Khuwaylid—married her to the Messenger of Allah, blessings and peace be upon him. The Messenger of Allah, blessings and peace be upon him, gave her twenty young she-camels as her dower. All the children of the Messenger of Allah, blessings and peace be upon him, except Ibrahim, were born from her. Her former husband was Abu Hala ibn Malik, a member of Banu Usayd, allies of the Banu Abd al-Dar. During her marriage to Abu Hala, she bore a son named Hind and a daughter named Zaynab. Before Abu Hala, she had been married to Atiq ibn Abid, by whom she also had a son named Abdullah and a daughter named Jariya.

Aisha daughter of Abu Bakr, may Allah be pleased with her

She was married to the Messenger of Allah, blessings and peace be upon him, in Mecca when she was only seven years old. After the Hijra to Medina, she entered into married life with the Messenger of Allah, blessings and peace be upon him, at the age of nine or ten. He married no virgin except Aisha. Her father, Abu Bakr al-Siddiq, may Allah be pleased with him, gave her in marriage. The Messenger of Allah, blessings and peace be upon him, gave her four hundred dirhams as her dower.

Sawda daughter of Zam‘a, may Allah be pleased with her

Salit ibn Amr—or, according to another account, Abu Hatim ibn Amr—gave her in marriage to the Messenger of Allah, blessings and peace be upon him. The Messenger of Allah, blessings and peace be upon him, gave her four hundred dirhams as her dower. Her former husband was Sakran ibn Amr. [97. Ibn Hisham says that Ibn Ishaq does not agree with this account. According to him, Ali and Abu Hatim were both living as emigrants in Abyssinia at that time. They were absent from the Messenger of Allah, blessings and peace be upon him, then.]

Zaynab daughter of Jahsh, may Allah be pleased with her

Her brother, Abu Ahmad ibn Jahsh, gave her in marriage. The Messenger of Allah, blessings and peace be upon him, gave her four hundred dirhams as her dower. Her former husband was Zayd ibn Haritha, the freedman of the Messenger of Allah, blessings and peace be upon him, may Allah be pleased with him.

Concerning Zaynab, this verse of the Quran was revealed: “When Zayd had finished with her, We married her to you.”

Umm Salama daughter of Abu Umayya, may Allah be pleased with her

Her other name was Hind. Her son Salama arranged her marriage. The Messenger of Allah, blessings and peace be upon him, gave her a mattress stuffed with date-palm fiber, a cup, a plate, and a hand mill. Her former husband was Abdullah Abu Salama. She had four children by him: Salama, Umar, Zaynab, and Ruqayya.

Hafsa daughter of Umar ibn al-Khattab, may Allah be pleased with her

Her father, Umar ibn al-Khattab, may Allah be pleased with him, personally married her to the Messenger of Allah, blessings and peace be upon him, for a dower of four hundred dirhams. She had previously been married to Khunays ibn Hudhafa al-Sahmi.

Umm Habiba daughter of Abu Sufyan ibn Harb, may Allah be pleased with her

Khalid ibn Sa‘id ibn al-As undertook and proposed her marriage to the Messenger of Allah, blessings and peace be upon him. At that time, they were both living as emigrants in Abyssinia. The Negus himself paid her a dower of four hundred dinars on behalf of the Messenger of Allah, blessings and peace be upon him. Her former husband was Ubaydullah ibn Jahsh al-Asadi. Her actual name was Ramla.

Juwayriya daughter of al-Harith, may Allah be pleased with her

This woman of the Khuza‘a tribe was taken captive in the Battle of Banu al-Mustaliq and fell to the share of Thabit ibn Qays, may Allah be pleased with him. Juwayriya entered into an agreement with al-Harith to obtain her freedom in exchange for a ransom. She sought the help of the Messenger of Allah, blessings and peace be upon him, in paying it. The Messenger of Allah, blessings and peace be upon him, agreed to pay her ransom and proposed marriage to her. Juwayriya accepted the proposal, and the marriage took place.

Ibn Hisham states that the Messenger of Allah, blessings and peace be upon him, returned from the territory of Banu al-Mustaliq with Juwayriya. On the way, he entrusted her to a certain Ansari Companion and instructed him to look after her, while he proceeded to Medina. After reaching Medina, Juwayriya’s father, al-Harith ibn Abu Dirar, came to the Messenger of Allah, blessings and peace be upon him, with the ransom for his daughter’s release. When he reached a place called Aqeeq, al-Harith noticed the camel herd he was taking to the Messenger of Allah, blessings and peace be upon him, as the ransom. He especially liked two camels and hid them in a cave somewhere in the Aqeeq mountains. Then he came to the Messenger of Allah, blessings and peace be upon him, and said, “O Muhammad, you have taken my daughter captive. Here is her ransom.” The Messenger of Allah, blessings and peace be upon him, said, “What happened to the two camels that you hid in such-and-such a cave in the Aqeeq mountains?” Al-Harith said, “I testify that there is no deity except Allah and that you are the Messenger of Allah. Surely only Allah could have informed you of this.” Al-Harith accepted Islam. He then sent for the two camels hidden in the Aqeeq mountains and brought them. He surrendered all his camels to the Messenger of Allah, blessings and peace be upon him. His daughter Juwayriya was returned to him.

Safiyya daughter of Huyayy ibn Akhtab, may Allah be pleased with her

The Messenger of Allah, blessings and peace be upon him, brought Safiyya, the daughter of the Jewish leader Huyayy ibn Akhtab, from Khaybar as a captive and honored her as a wife. For this marriage, he arranged a simple wedding feast at which the guests were served only dates and roasted flour instead of fat or meat. Her former husband was Kinana ibn al-Rabi ibn Abu al-Huqayq.

Maymuna daughter of al-Harith, may Allah be pleased with her

Abbas ibn Abd al-Muttalib, may Allah be pleased with him, arranged her marriage to the Messenger of Allah, blessings and peace be upon him, and paid a dower of four hundred dirhams on his behalf. Her former husband was Abu Ruhm ibn Abd al-Uzza. According to some historians, she was the woman who, in the words of the Holy Quran, offered herself to the Messenger of Allah, blessings and peace be upon him. When the marriage proposal from the Messenger of Allah, blessings and peace be upon him, reached her, she was riding a camel. She immediately replied, “This camel and its rider are dedicated to Allah and the Messenger of Allah.” In response, the Almighty Allah revealed: “(It is lawful for you) if a believing woman offers herself to the Prophet and the Prophet wishes to marry her.”

Some say that the woman who offered herself to the Messenger of Allah, blessings and peace be upon him, was not she, but Zaynab daughter of Jahsh. Others say that she was Umm Shurayk Ghaziya daughter of Jabir. According to yet others, she was a woman from the Banu Sama tribe. However, the Messenger of Allah, blessings and peace be upon him, delayed the matter concerning her.

Zaynab daughter of Khuzayma, may Allah be pleased with her

She was first married to her paternal cousin, Jaham ibn Amr. Later she married Ubayda ibn al-Harith. Qabisa ibn Amr al-Hilali gave her in marriage to the Messenger of Allah, blessings and peace be upon him, for a dower of four hundred dirhams. Because of her great compassion and kindness toward the poor, the needy, and those in poverty, she was called Umm al-Masakin, Mother of the Poor.

These were the eleven wives of the Messenger of Allah, blessings and peace be upon him, with whom he lived as a husband. Among them, Khadija daughter of Khuwaylid, may Allah be pleased with her, and Zaynab daughter of Khuzayma, may Allah be pleased with her, were alive at the time of the death of the Messenger of Allah, blessings and peace be upon him, and afterward. In addition, it was not possible for him to live as a husband with two others. One was Asma daughter of Nu‘man al-Kindiyya. After marrying her, the Messenger of Allah, blessings and peace be upon him, found that she was afflicted with leukoderma or leprosy. He therefore sent her back to her family with gifts. The other was Amra daughter of Yazid al-Kilabiyya. As soon as she came to the Messenger of Allah, blessings and peace be upon him, she asked to be released from him. The Messenger of Allah, blessings and peace be upon him, said, “She is seeking refuge from me and seeking refuge with Allah.” He then sent her back to her family. Some say that the woman who sought refuge from the Messenger of Allah, blessings and peace be upon him—that is, refused to enter into a marital relationship—was the paternal cousin of Asma daughter of Nu‘man al-Kindiyya. According to some, when the Messenger of Allah, blessings and peace be upon him, called her to him, she said proudly, “We are people of a noble tribe. People come to us; we do not go to anyone.” Hearing this, the Messenger of Allah, blessings and peace be upon him, sent her back to her family.

Six of the wives of the Messenger of Allah, blessings and peace be upon him, were Qurayshi: Khadija daughter of Khuwaylid, Aisha daughter of Abu Bakr, Hafsa daughter of Umar ibn al-Khattab, Umm Habiba daughter of Abu Sufyan, Umm Salama daughter of Abu Umayya, and Sawda daughter of Zam‘a, may Allah be pleased with them. The remaining seven were non-Qurayshi. Six were of Arab descent: Zaynab daughter of Jahsh, of the Banu Asad; Zaynab daughter of al-Harith, of the Banu Amir; Zaynab daughter of Khuzayma, of the Banu Khuza‘a; Asma daughter of Nu‘man al-Kindiyya, of Kinda; and Amra daughter of Yazid, of the Banu Kilab. The other was of non-Arab, Jewish descent: Safiyya daughter of Huyayy ibn Akhtab, of the Banu Nadir.

Further Accounts Concerning the Illness of the Messenger of Allah, blessings and peace be upon him

Ibn Ishaq says:

Yaq‘ub ibn Utba informed me through Muhammad ibn Muslim al-Zuhri, from Ubaydullah ibn Abdullah ibn Utba, from Aisha, the wife of the Messenger of Allah, blessings and peace be upon him, that Aisha, may Allah be pleased with her, said: “After obtaining permission from his other wives to stay in my house for care, the Messenger of Allah, blessings and peace be upon him, entered my room, leaning on the shoulders of two members of his family, Fadl ibn Abbas, may Allah be pleased with him, and another man, with a bandage tied around his head and dragging his feet as he walked. According to Abdullah ibn Abbas, the other man was Ali ibn Abu Talib, may Allah be pleased with him.”

Soon the pain of the Messenger of Allah, blessings and peace be upon him, intensified, and he said in distress, “Bring seven water-skins of water from different wells and pour it over my head, so that I may go out to the people and fulfill my pledge to them.” We seated him beside a large washing vessel belonging to Hafsa daughter of Umar, may Allah be pleased with her, and poured a great deal of water over his head. Finally, he said,

“That is enough. That is enough.”

Al-Zuhri said: Ayyub ibn Bashir informed me that, with a bandage tied around his head, the Messenger of Allah, blessings and peace be upon him, came out and sat on the mosque’s pulpit. The first thing he did after speaking was pray for mercy for the martyrs of the Battle of Uhud and ask forgiveness for them. He made many supplications for mercy for them. Then he said, “Allah gave a servant the choice between the riches of this world and what is with Allah, and that servant chose what is with Allah.” Abu Bakr al-Siddiq, may Allah be pleased with him, understood the meaning of these words. He realized that this servant was none other than the Messenger of Allah, blessings and peace be upon him. So he began to weep and said, “May we sacrifice ourselves and our children for your life.” The Messenger of Allah, blessings and peace be upon him, said, “O Abu Bakr, take it calmly.” Then he said, “Close these open doors of the mosque, but do not close the door adjoining Abu Bakr’s house, for among all those who have accompanied me, I have found Abu Bakr to be the most reliable companion.”

Abd al-Rahman ibn Abdullah informed me that the Messenger of Allah, blessings and peace be upon him, also said at that time, “If I were to take anyone from among the servants of Allah as an intimate friend, I would take Abu Bakr. But until the day when we meet Allah, companionship, brotherhood, and faith alone will remain the bond between us.”

Muhammad ibn al-Zubayr, citing Urwa ibn al-Zubayr and other learned men, informed me that despite being ill, the Messenger of Allah, blessings and peace be upon him, expressed agitation at the delay in sending Usama’s army. Meanwhile, some people were mildly objecting to the appointment of the young Usama as commander while senior Muhajirun and Ansar were present. On learning this, the Messenger of Allah, blessings and peace be upon him, came again to the pulpit with a bandage around his head and sat down. After praising Allah appropriately, he said, “O people, send Usama’s army quickly. If you have spoken about his command, you previously spoke in the same way about his father’s command. Yet the truth is that Usama was qualified for this task, and his father was also qualified for it.” Then the Messenger of Allah, blessings and peace be upon him, descended from the pulpit. The Muslims began preparing to send Usama’s army. At the same time, the illness and pain of the Messenger of Allah, blessings and peace be upon him, grew severe. When Usama had reached a low-lying area one farsakh from Medina, where his army had also arrived and other Muslims had joined him, they waited to see what would happen to the condition of the Messenger of Allah, blessings and peace be upon him. Al-Zuhri said: Abdullah ibn Ka‘b ibn Malik informed me that in his sermon that day, along with praying for those who had participated in Uhud and explaining what the Muslims should do, the Messenger of Allah, blessings and peace be upon him, also said, “O Muhajirun, look after the Ansar carefully. Other people gradually gain financial prosperity, but the Ansar have no such opportunity in view of their present circumstances. They were the guardians of my secrets and my protectors. Therefore, repay their good conduct with good conduct, and forgive any wrongdoing from them.”

Then the Messenger of Allah, blessings and peace be upon him, descended from the pulpit and entered the house. His illness and pain immediately intensified. Before long, he lost consciousness.

At that time, several of his wives, including Umm Salama and Maymuna, may Allah be pleased with them, and several Muslim women, including Asma daughter of Umays, gathered around him. His uncle Abbas, may Allah be pleased with him, was already present.

Everyone decided to give the Messenger of Allah, blessings and peace be upon him, a medicine called ladud. Abbas, may Allah be pleased with him, said, “I will certainly give him the ladud.” Eventually he was given the ladud and regained consciousness. When he regained consciousness, he asked, “Who gave me this?” Everyone said, “O Messenger of Allah, your uncle gave it to you.” He said, “This is a kind of medicine brought by some women who came from Abyssinia. Why did you administer it?” Abbas, may Allah be pleased with him, said, “O Messenger of Allah, we feared that you had contracted pleurisy.” The Messenger of Allah, blessings and peace be upon him, said, “Allah will never afflict me with that illness. No one among my family will escape this ladud except my uncle.” Maymuna, may Allah be pleased with her, had to take the ladud while fasting. In this way, the Messenger of Allah, blessings and peace be upon him, arranged for his family to be punished for that wrongful act.

Usama ibn Zayd (may Allah be pleased with him) said: When the condition of the Messenger of Allah (peace and blessings of Allah be upon him) became extremely grave, I, my accompanying army, and the Muslims returned to Medina, and afterward we went to see the Messenger of Allah (peace and blessings of Allah be upon him). We found that he had lost the power of speech and could not speak. When he saw me, he began raising his hand toward the sky and then lowering it onto my body. From this I understood that he was praying for me.

Aisha (may Allah be pleased with her) said:

When I came to the Messenger of Allah (peace and blessings of Allah be upon him) during his final moments, the last words I heard him utter were: “Rather, I desire the Exalted Companion.” Hearing this, I said to myself: He does not prefer us. At that moment I understood that what he used to say—that no prophet is made to die without being given a choice between life and death—had been fulfilled for him. His chosen, most beloved option was declared in these words: “Rather, I desire the Exalted Companion.”

Abu Bakr’s Leading the Congregational Prayer

Al-Zuhri said: I heard this from Hamza ibn Abdullah ibn Umar. Aisha (may Allah be pleased with her) said: When the illness of the Messenger of Allah (peace and blessings of Allah be upon him) became extremely severe, he said, “Tell Abu Bakr to lead the people in prayer.” I said, “O Messenger of Allah, Abu Bakr is a very tenderhearted man. His voice is very soft, and when he recites the Qur’an he often begins to weep.” He said, “Tell him to lead the prayer.” I repeated what I had said, and he said, “You are like the women who dealt with Joseph. Go and tell Abu Bakr to lead the congregation.” To tell the truth, I said those things because I wanted to keep Abu Bakr (may Allah be pleased with him) from leading the prayer. I knew that if anything went wrong, people would blame Abu Bakr (may Allah be pleased with him) and place the responsibility on him. I knew that people would never be pleased with the person who succeeded the Messenger of Allah (peace and blessings of Allah be upon him). For these reasons, I was eager to keep him away from this responsibility.

Abdullah ibn Zam‘a said:

When the illness of the Messenger of Allah (peace and blessings of Allah be upon him) reached a critical stage, I was with a group of Muslims in his presence. At that time Bilal (may Allah be pleased with him) called him to prayer. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Tell someone who can lead the prayer to lead it.” First I encountered Umar ibn al-Khattab (may Allah be pleased with him), and I said, “O Umar, come and lead the prayer.” Umar (may Allah be pleased with him) stood to lead the prayer. Umar had a loud voice. When he said the takbir, the Messenger of Allah (peace and blessings of Allah be upon him) heard it and said, “Where is Abu Bakr? This is not pleasing to Allah or to the Muslims.” Abu Bakr (may Allah be pleased with him) was summoned. When Umar (may Allah be pleased with him) completed the prayer he had begun, Abu Bakr came. From then on, he continued to lead the prayer.

Abdullah ibn Zam‘a said: Umar (may Allah be pleased with him) said to me, “Woe to you, Ibn Zam‘a! What have you done to me? When you told me to lead the prayer, I thought that the Messenger of Allah (peace and blessings of Allah be upon him) had instructed you to ask me to lead it. Otherwise I would not have led it.” I said, “The Messenger of Allah (peace and blessings of Allah be upon him) did not instruct me to ask you to lead the prayer. But when I could not find Abu Bakr (may Allah be pleased with him), I considered you the most qualified among the Muslims present to lead the prayer.”

Ibn Ishaq said: Al-Zuhri, quoting Anas ibn Malik, further reported that the day on which Allah called the Messenger of Allah (peace and blessings of Allah be upon him) to His eternal presence was Monday. Just as the Muslims were performing the dawn prayer in congregation, the Messenger of Allah (peace and blessings of Allah be upon him) lifted the curtain, opened the door, came out, and stood on the threshold adjoining Aisha’s (may Allah be pleased with her) room. The Muslims performing the prayer were overwhelmed with joy when they caught sight of him. In their happiness they nearly broke off the prayer. Seeing the Messenger of Allah (peace and blessings of Allah be upon him) standing alone without anyone’s help, all their anxiety and apprehension vanished in an instant. He smiled happily at the discipline with which they were praying and gestured, “Do not leave the prayer; complete it.” I never saw the Messenger of Allah (peace and blessings of Allah be upon him) looking more radiant than he did at that moment. Then the Messenger of Allah (peace and blessings of Allah be upon him) returned. Seeing him apparently recovered, the people went about their affairs, and Abu Bakr (may Allah be pleased with him) returned to his family in the area of Sunah. Note 98: Abu Bakr (may Allah be pleased with him) had land and a house in this place, where he lived with his family.

Muhammad ibn Ibrahim informed me, quoting al-Qasim ibn Muhammad, that when the Messenger of Allah (peace and blessings of Allah be upon him) heard Umar’s takbir while he was leading the prayer, he said, “Where is Abu Bakr? In the sight of Allah and the Muslims, no one other than Abu Bakr (may Allah be pleased with him) is acceptable as imam.” Indeed, if Umar (may Allah be pleased with him) had not made one statement shortly before his death, the Muslims would certainly have believed that the Messenger of Allah (peace and blessings of Allah be upon him) had appointed Abu Bakr (may Allah be pleased with him) as caliph. But before his death Umar rejected this notion. He said, “If I appoint a caliph, then the one who was better than me also entrusted the matter to their independent judgment.” When Umar (may Allah be pleased with him) died without appointing a caliph, the Muslims understood that the Messenger of Allah (peace and blessings of Allah be upon him) had not appointed Abu Bakr as caliph.

Abu Bakr ibn Abdullah told me, meaning Ibn Ishaq: On Monday, while Abu Bakr (may Allah be pleased with him) was leading the dawn prayer, the Messenger of Allah (peace and blessings of Allah be upon him) arrived there with his head bandaged. The people happily moved aside from the rows. Abu Bakr (may Allah be pleased with him) understood that they had done this for the Messenger of Allah (peace and blessings of Allah be upon him), so he stepped back from his place. But the Messenger of Allah (peace and blessings of Allah be upon him) placed his hand on Abu Bakr’s back, pushed him forward, and said, “You lead the prayer.” Then he sat to Abu Bakr’s right and prayed. After the prayer, he turned toward the worshippers and delivered a speech so loudly that it could be heard even outside the mosque. He said, “O people, the Fire of Hell has been heated, and tribulations are closing in like a dark night. Remember, you are not required to follow anything of my own invention. I have not forbidden anything that the Qur’an permits.” When the Messenger of Allah (peace and blessings of Allah be upon him) finished his speech, Abu Bakr (may Allah be pleased with him), thinking that the Messenger of Allah (peace and blessings of Allah be upon him) had recovered, and since that day was the turn of his wife, the daughter of Kharija, sought his permission and went to his family in Sunah. The Messenger of Allah (peace and blessings of Allah be upon him) entered his room.

Abdullah ibn Abbas (may Allah be pleased with him) said: That day, when Ali ibn Abu Talib (may Allah be pleased with him) came out from the presence of the Messenger of Allah (peace and blessings of Allah be upon him), the people asked him, “O Abu al-Hasan, how is the Messenger of Allah (peace and blessings of Allah be upon him)?” He said, “Praise be to Allah. He has recovered.” Abbas (may Allah be pleased with him) then took him by the hand and said, “By Allah, within a few days you will have to assume leadership. By Allah, I used to recognize the signs of death on the faces of the sons of Abd al-Muttalib, and I have seen them on the face of the Messenger of Allah (peace and blessings of Allah be upon him). Come, let us go to the Messenger of Allah (peace and blessings of Allah be upon him). If, after his death, responsibility for Islam and the Muslims falls to us, we will know it. If it passes to others, we will ask him to instruct everyone to look after us.” Ali (may Allah be pleased with him) said, “I will not go. If he refuses to entrust this responsibility to us, no one after him will entrust it to us.” Then, that very day, around midday, the Messenger of Allah (peace and blessings of Allah be upon him) died.

Aisha (may Allah be pleased with her) said:

That day the Messenger of Allah (peace and blessings of Allah be upon him) came directly from the mosque to me and lay down with his head in my lap. Immediately afterward, a member of Abu Bakr’s (may Allah be pleased with him) family came to me carrying a green miswak. The Messenger of Allah (peace and blessings of Allah be upon him) looked at it in such a way that it seemed he wanted it. I said, “O Messenger of Allah, shall I give you the miswak?” He said, “Yes.” So I gave it to him. He used it vigorously and then set it down. After that, the body of the Messenger of Allah (peace and blessings of Allah be upon him) gradually grew heavy in my lap. I looked at his face and saw his eyes staring upward. He was saying, “I desire the Exalted Companion.” I said, “You have been given the choice to desire whatever you wish, and you have chosen what is most fitting.”

Then he breathed his last. Ibn Ishaq said: Aisha (may Allah be pleased with her) said, “The Messenger of Allah (peace and blessings of Allah be upon him) died with his head resting on my chest during his allotted stay in my home. In this matter I wronged no one. As for holding him in my lap at the time of his death, then laying him on a pillow and beginning to beat my face and chest with the other women—that was nothing but my foolishness and youthful naivety.”

It is narrated from Abu Hurayra. He said: When the Messenger of Allah (peace and blessings of Allah be upon him) died, Umar ibn al-Khattab (may Allah be pleased with him) stood and began saying, “Some hypocrites are claiming that the Messenger of Allah (peace and blessings of Allah be upon him) has died. By Allah, he has not died. He has merely gone temporarily to Allah, just as Moses, peace be upon him, went to Allah. Moses (may Allah be pleased with him) went to Allah for forty days, and it was then announced that he had died, although afterward he returned. By Allah, the Messenger of Allah (peace and blessings of Allah be upon him) will return just as Moses did. I will cut off the hands and feet of those who say that he has died.”

When Abu Bakr (may Allah be pleased with him) learned of the death of the Messenger of Allah (peace and blessings of Allah be upon him), he hurried there, while Umar (may Allah be pleased with him) was still repeating those words. Without paying attention to him, Abu Bakr went to the Messenger of Allah (peace and blessings of Allah be upon him) in Aisha’s (may Allah be pleased with her) room. He had been covered in one corner of the room with a Yemeni cloth. Abu Bakr went forward, uncovered the Messenger of Allah’s face, and kissed him. Then he said, “May my parents be sacrificed for you. You have tasted the death Allah had decreed for you. After this, death will never come to you again.” He then covered his face. Afterward he went outside and found Umar (may Allah be pleased with him) continuing to say the same thing. He said, “Umar, stop. Be quiet.” Umar (may Allah be pleased with him) was unwilling to stop. Seeing this, Abu Bakr (may Allah be pleased with him) began addressing the people. Hearing him, the people left Umar and moved toward Abu Bakr. After praising Allah, he said,

“O people, whoever worshipped Muhammad should know that Muhammad has died. Whoever worshipped Allah should know that Allah is Ever-Living and Immortal.” Then he recited this verse:

Arabic text omitted.

“Muhammad is only a Messenger of Allah. Many messengers passed away before him. If he dies or is killed, will you turn back from Islam? Whoever turns back can never harm Allah in the least. Allah will reward the grateful.” Al Imran

After this, such a transformation took place among the people that it seemed they had never heard this verse before hearing it from Abu Bakr. They memorized the verse from Abu Bakr and continued reciting it. Abu Hurayra said: Umar (may Allah be pleased with him) said, “After hearing this verse from Abu Bakr, I became stunned and bewildered. I could not remain standing on my feet. At that moment I realized that the Messenger of Allah (peace and blessings of Allah be upon him) had truly died.”

At the Courtyard of the Banu Saida Clan

Ibn Ishaq said:

After the death of the Messenger of Allah (peace and blessings of Allah be upon him), a group of Ansari Companions gathered in the covered courtyard of the Saida clan and united under the leadership of Sa’d ibn Ubadah. In Fatima’s (may Allah be pleased with her) house, Ali (may Allah be pleased with him), al-Zubayr ibn al-Awwam (may Allah be pleased with him), and Talha ibn Ubaydullah (may Allah be pleased with him) pledged allegiance to the leadership. The Banu Abd al-Ashhal clan, under the leadership of Usayd ibn Hudayr (may Allah be pleased with him), also followed them. At that time, a man came to Abu Bakr (may Allah be pleased with him) and Umar (may Allah be pleased with him) and said, “This group of Ansar has gathered in the courtyard of the Banu Saida and formed a separate alliance under Sa’d ibn Ubadah. If you feel it necessary to preserve the unity of the Muslims, go to them quickly; otherwise the situation may become serious. The Messenger of Allah (peace and blessings of Allah be upon him) has not yet been shrouded and buried. His family are still keeping him inside the closed house.” Umar (may Allah be pleased with him) said to Abu Bakr (may Allah be pleased with him), “Come, let us go to these Ansari brothers and see what their matter is.”

The Account of Abdullah ibn Abbas (may Allah be pleased with him) and Umar (may Allah be pleased with him)

Abdullah ibn Abbas (may Allah be pleased with him) said: Toward the end of Umar’s (may Allah be pleased with him) caliphate, I was one day sitting in the house of Abd al-Rahman ibn Awf in Mina, waiting for him. Abd al-Rahman was then with Umar (may Allah be pleased with him), who was performing his final Hajj. When Abd al-Rahman (may Allah be pleased with him) returned home from Umar, he found me waiting for him. At that time I used to teach him the Qur’an. Abd al-Rahman ibn Awf (may Allah be pleased with him) said to me, “You would be astonished if you saw a man come to the Commander of the Faithful, Umar (may Allah be pleased with him), and say, ‘O Commander of the Faithful, what do you say about someone who says: If Umar were to die, I would choose so-and-so as caliph? By Allah, Abu Bakr’s election as caliph was merely an accidental and unexpected event.’” Umar (may Allah be pleased with him) became angry on hearing this, seeing an attempt to campaign for appointing a particular person as caliph and to belittle the election of the first caliph. He said, “God willing, I will address the people this afternoon and warn them about those who seek to distort and destroy the heritage and tradition of the Muslims.” Abd al-Rahman (may Allah be pleased with him) said: I replied, “O Commander of the Faithful, do not do this. During Hajj, many ignorant, foolish, and irresponsible people gather. Whenever you stand before the public, ignorant people will surround you. I fear that they will misunderstand your words and spread a false meaning in every direction. Therefore, wait until you return to Medina. Medina is the central home of the Messenger. There you will have the opportunity to consult respected and learned people. If you say what you intend to say while there, the discerning people of Medina will understand it correctly, and there will be no opportunity for distortion or misunderstanding.” Umar said, “Very well, that is what I will do. When I reach Medina, I will say this at the first opportunity.”

Ibn Abbas said: We reached Medina at the end of Dhu al-Hijjah. Near the pulpit I found Sa’id ibn Zayd and sat close beside him. A short while later I saw Umar (may Allah be pleased with him) arrive. I said to Sa’id ibn Zayd, “Today he will say something that he has never said since becoming caliph.” Sa’id expressed his displeasure on hearing this and said, “What could he say that he has never said before?” In any event, Umar went and sat on the pulpit. As soon as the caller to prayer had finished the adhan, he praised Allah and delivered the following speech:

“Today I will tell you something that I am able to say only because it was destined for me to say it. Perhaps I am saying it because my death is near. Whoever among you can understand its true meaning should not spread anything I did not say. Allah granted Muhammad (peace be upon him) prophethood and revealed the Scripture to him. It contained the punishment for adultery by stoning to death; we read it, learned it, and understood it. The Messenger of Allah (peace and blessings of Allah be upon him) himself carried out this punishment, and after him we also applied it. I fear that, after a long time has passed, someone may say, ‘We do not find the punishment of stoning an adulterer to death anywhere in the Book of Allah.’ Thus people will abandon an obligation revealed by Allah and fall into misguidance. Yet the ruling of stoning is undeniably established in the Book of Allah for every married adulterer and adulteress, provided that the crime is established beyond doubt by witnesses, pregnancy, or confession. We have also read in the Book of Allah the injunction not to deny one’s paternal lineage, for that amounts to unbelief. Beware! The Messenger of Allah (peace and blessings of Allah be upon him) said: Do not praise me excessively as Jesus, peace be upon him, was excessively praised. Call me only ‘the servant and Messenger of Allah.’ I have one more thing to say, so listen. I have heard that so-and-so has said, ‘When Umar ibn al-Khattab dies, I will accept so-and-so as caliph.’ Let none of you mislead people by saying that Abu Bakr’s (may Allah be pleased with him) attainment of the caliphate was an accidental and unexpected event. It was indeed such an event, but Allah protected the Muslims from its possible evil consequences. The truth is that among you there is no one, nor has there ever been anyone, of higher rank and greater respect than Abu Bakr. Therefore, whoever pledges allegiance to someone as caliph without consulting the Muslims has an invalid caliphate, and the pledge of allegiance given to him is also invalid and rejected. There is no other way to ensure protection against the killing of those two men.” Note 99: This means that accepting someone as caliph, commander, or leader through a pledge of allegiance can be valid only through consultation and agreement. If two people separate themselves from the whole community and arbitrarily pledge allegiance to one another, that amounts to rejecting and dividing the community. Such a pledge will be valid for neither of them. Both must be expelled from the community, which agrees on choosing its leader from among its members. If the community accepts one of those two arbitrary men as its leader and pledges allegiance to him, he may be killed at any time because they have disregarded and insulted the opinion of the entire community, and no one can guarantee their safety. See Lisan al-Arab, the relevant chapter, concerning the meaning of the original Arabic term.”

Umar (may Allah be pleased with him) said: After the death of the Messenger of Allah (peace and blessings of Allah be upon him), we learned that the Ansar were opposing us. They gathered their notable elders in the courtyard of the Banu Saida. Ali ibn Abu Talib (may Allah be pleased with him), al-Zubayr ibn al-Awwam, and their companions separated from us, while the Muhajirun gathered around Abu Bakr. I said to Abu Bakr (may Allah be pleased with him), “Take us with you to our Ansari brothers.” On the way, we met two responsible men from their group. They informed us of the Ansar’s position and then said, “O Muhajirun, where are you going?” We replied, “We are going to our Ansari brothers.” They said, “You need not go to them. Do what you must do.” I said, “We must go.” Then we arrived at the courtyard of the Banu Saida. There we saw a man sitting among the gathered Ansar, wrapped in a blanket and covering his face. We asked, “What is wrong with him?” They replied, “He is ill.” When we sat down, one of their speakers began a speech, bearing witness to Allah’s oneness and the messengership of His Messenger and praising Allah appropriately. He said, “We are Allah’s helpers and the warriors of Islam. O Muhajirun, you are one of our groups. A quiet, desert-dwelling group of yours has already come and joined us.”

Umar (may Allah be pleased with him) said: We realized that they wanted to divert us from our fundamental principles and establish their own exclusive control over them by force. I prepared an excellent speech in reply, which seemed very appropriate to me, and I wanted to present it to Abu Bakr. Abu Bakr (may Allah be pleased with him) possessed a kind of forcefulness that made me greatly fear him, so I tried as far as possible to avoid displeasing him. Abu Bakr (may Allah be pleased with him) said, “Umar, you say something.” I did not want to insist and increase his anger. Abu Bakr (may Allah be pleased with him) was far more respected and learned than we were. He answered their words so beautifully that the speech I had prepared after lengthy thought—of which I myself had been proud—was not merely unnecessary; he said something better than it. He said, “What you have said about your noble character and contributions is true. It is also undeniable that, without the contribution of this Quraysh tribe, the Arabs would have learned nothing about Islam. They possess a moderate degree of lineage among the Arabs, and their dwelling place lies at the center of the Arab land. For all of you, I prefer either of these two men. Unite and pledge allegiance to whichever of them you prefer.” Saying this, he took the hand of Abu Ubayda ibn al-Jarrah. Apart from this last statement, none of his words displeased me. By Allah, I felt that even if advancing to the place of execution for beheading were a sinful act, I would probably have preferred it to becoming commander of the Muslims while Abu Bakr (may Allah be pleased with him) was present.

Umar (may Allah be pleased with him) said: After Abu Bakr’s (may Allah be pleased with him) speech, one of the Ansar said, “We are as reliable in intelligence among the Arabs as we are superior in rank and honor. Therefore, let there be one commander from our side and another from your side, the Quraysh.” A great deal of argument followed, and the discussion became very heated. I feared that a division or conflict might ultimately arise between the two Muslim groups, the Muhajirun and the Ansar. I immediately said, with the aim of ending the dispute, “O Abu Bakr, extend your hand.” He extended it, and I took his hand and pledged allegiance to him. Then the Muhajirun pledged allegiance, followed by the Ansar. Afterward we began rebuking Sa’d ibn Ubadah. One of them became angry and said, “You have forced Sa’d ibn Ubadah into a corner.” I replied, “Rather, Allah has forced Sa’d ibn Ubadah into a corner.”

Al-Zuhri said: Urwa ibn al-Zubayr (may Allah be pleased with him) informed me that the two Ansaris whom Abu Bakr (may Allah be pleased with him), Umar (may Allah be pleased with him), and the other Muhajirun met while going to the courtyard of the Banu Saida were Uwaym ibn Saida and Mu’an ibn Adi of the Banu Ajlan. It is reported that Uwaym ibn Saida was one of those fortunate Companions in whose praise Allah revealed this verse:

Arabic text omitted.

“There are people there who love to purify themselves, and Allah loves those who purify themselves.” Al-Tawbah

After this verse was revealed, the Messenger of Allah (peace and blessings of Allah be upon him) said, “Among this group, Uwaym ibn Sa’idah is an excellent man.”

It is narrated concerning Mu’an ibn Adi (may Allah be pleased with him) that on the day the Messenger of Allah (peace and blessings of Allah be upon him) passed away, the Muslims wept profusely and said, “We ought to have died before the Messenger of Allah (peace and blessings of Allah be upon him). After his death, we fear that our faith will face a severe trial.” But Mu’an ibn Adi alone said, “I do not wish to die before the Messenger of Allah (peace and blessings of Allah be upon him). For just as I believed in him during his lifetime, I have also been given the opportunity to renew my faith after his death.” Later, during Abu Bakr’s (may Allah be pleased with him) caliphate, he attained martyrdom while fighting Musaylimah the Liar in the Battle of Yamamah.

Al-Zuhri, quoting Anas ibn Malik (may Allah be pleased with him), reported: The day after the initial pledge of allegiance to the caliphate was taken in the courtyard of the Banu Sa’idah, Abu Bakr (may Allah be pleased with him) sat on the mosque’s pulpit. Before he said anything, Umar (may Allah be pleased with him) praised Allah and delivered the following address: “O people, what I told you yesterday [namely, that the Messenger of Allah (peace and blessings of Allah be upon him) had not died, but had temporarily disappeared like Musa (peace be upon him), and so on] I did not find in the Qur’an, nor did the Messenger of Allah (peace and blessings of Allah be upon him) tell it to me. I had thought that the Messenger of Allah (peace and blessings of Allah be upon him) would arrange every aspect of our collective life completely and pass away only thereafter. But that is not so. Allah has left among you the Book by which He guided His Messenger (peace and blessings of Allah be upon him) toward His chosen objective. If you hold fast to this Book, Allah will guide you in the direction in which He guided His Messenger. Today Allah has entrusted your leadership to the best among you. He is one of the companions of the Messenger of Allah (peace and blessings of Allah be upon him), his devoted companion in the Cave of Mount Thawr. Therefore, pledge allegiance to him and accept him as caliph or amir.” The people then pledged allegiance to him a second time. This was the general pledge of allegiance following the pledge in the courtyard of Banu Sa’idah.

Then Abu Bakr (may Allah be pleased with him) spoke. He first praised Allah appropriately, then said, “O people, I have been made responsible for you. In truth, I am no better than you. If I do good, help me; and if I do wrong, correct me. Truthfulness is trustworthiness, and lying is treachery. The one among you who is regarded as weak is strong in my sight until, by Allah’s will, I give him his due right. And the one among you who is regarded as strong is weak in my sight until I take from him the right due to others. Remember that whenever a nation abandons jihad in the path of Allah, Allah casts it into humiliation, disgrace, and calamity. And when obscenity, shamelessness, and filth become widespread in a society, Allah fills that society with affliction, misfortune, and disaster. As long as I obey Allah and His Messenger, follow me. But when I disobey Allah and His Messenger, you owe me no obedience. Be attentive to prayer; may Allah send His mercy down upon you.”

Ibn Abbas (may Allah be pleased with him) said: During Umar’s (may Allah be pleased with him) caliphate, I once went somewhere with him. He was carrying a staff and going about some personal business. No one else was with him except me. He was muttering something to himself and striking his foot with the staff. Suddenly he turned to me and said, “Ibn Abbas, do you know why I said those words at the time of the Messenger of Allah’s (peace and blessings of Allah be upon him) death?” I replied, “O Commander of the Believers, I do not know. You know best.” He said, “I was reciting a verse and thinking that the Messenger of Allah (peace and blessings of Allah be upon him) would remain among his community until he could witness their final deeds and testify concerning them. It was under the influence of this belief that I said those words. The verse is this:”

[Arabic *******]

“Thus We have made you a middlemost community so that you may be witnesses over humankind and the Messenger may be a witness over you.” (Al-Baqarah)

The Shrouding and Burial of the Messenger of Allah (peace and blessings of Allah be upon him)

Ibn Ishaq said: After Abu Bakr’s (may Allah be pleased with him) pledge of allegiance had been completed, the people began arranging the burial of the Messenger of Allah (peace and blessings of Allah be upon him) on Tuesday.

Abdullah ibn Abu Bakr, Husayn ibn Abdullah, and others told me that Ali ibn Abu Talib, Abbas ibn Abd al-Muttalib, al-Fadl ibn Abbas, Qutham ibn Abbas, Usamah ibn Zayd, and Shaqran, the freed slave of the Messenger of Allah (may Allah be pleased with them), were appointed to wash him. Aws ibn Khawli (may Allah be pleased with him), of the Banu Awf family of the Banu Khazraj, said to Ali ibn Abu Talib (may Allah be pleased with him), “O Ali, for Allah’s sake, arrange for us to be allowed to take part in shrouding and burying the Messenger of Allah (peace and blessings of Allah be upon him).” Aws (may Allah be pleased with him) was a Companion who had participated in the Battle of Badr. Ali (may Allah be pleased with him) said, “Come.” He came and took part in washing the Messenger of Allah (peace and blessings of Allah be upon him). Ali (may Allah be pleased with him) held the Messenger of Allah (peace and blessings of Allah be upon him), leaning against his chest. Abbas, al-Fadl, and Qutham (may Allah be pleased with them) turned him, as necessary, along with Ali (may Allah be pleased with him). Usamah ibn Zayd and Shaqran (may Allah be pleased with them) poured water over him, while Ali (may Allah be pleased with him), supporting him against his chest, washed him. The Messenger of Allah’s (peace and blessings of Allah be upon him) shirt remained on his body. Ali (may Allah be pleased with him) gently rubbed and washed him over that shirt; he did not touch his bare skin directly. While washing him, Ali (may Allah be pleased with him) said, “May my parents be sacrificed for you. How fragrant you are, both alive and dead.” During the washing, none of the impurities that emerge from the bodies of other deceased persons emerged from the body of the Messenger of Allah (peace and blessings of Allah be upon him).

A’ishah (may Allah be pleased with her) narrated: While arranging the washing, those appointed to wash him fell into disagreement. The question was whether the Messenger of Allah (peace and blessings of Allah be upon him) should be washed after removing his clothes, as with other dead people, or whether he should be washed with his clothes left on. During this disagreement, Allah suddenly caused sleep to overcome them. Because of the sleep, everyone’s face fell onto the chest of the Messenger of Allah (peace and blessings of Allah be upon him). In that state, an unknown person from one side of the room said to them, “Wash the Prophet (peace and blessings of Allah be upon him) with his clothes left on.” Thereafter, the Messenger of Allah (peace and blessings of Allah be upon him) was washed with his shirt on, and his body was rubbed through the cloth.

Ibn Ishaq said: When the washing of the Messenger of Allah (peace and blessings of Allah be upon him) was completed, he was shrouded in three pieces of cloth: two Suhari garments and one Yemeni sheet, folded several times.

Ibn Abbas (may Allah be pleased with him) said: When preparations began for digging the grave, it became known that Abu Ubaydah ibn al-Jarrah was skilled at digging a Darih grave, like the people of Makkah, while Abu Talhah was skilled at digging a Lahad grave, like the people of Madinah. Abbas (may Allah be pleased with him) sent for both of them and said, “O Allah, arrange whatever is best for the Messenger of Allah (peace and blessings of Allah be upon him).” In the end, Abu Talhah was found, and he dug a Lahad grave for the Messenger of Allah (peace and blessings of Allah be upon him).

On Tuesday, the Messenger of Allah (peace and blessings of Allah be upon him) was shrouded and washed, then laid on his bed in his house. The Companions again disagreed about his burial. Some said, “We will bury him in the Prophet’s Mosque.” Others said, “We will bury him beside the graves of the other Companions.” Abu Bakr (may Allah be pleased with him) settled the matter by saying, “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say that every prophet was buried where he died.”

The bed on which the Messenger of Allah (peace and blessings of Allah be upon him) had lain when he passed away was then removed, and the grave was dug beneath it. People came in groups and performed the funeral prayer for the Messenger of Allah (peace and blessings of Allah be upon him). After the men had finished, the women prayed, followed by the children. Then, at midnight on Wednesday, the Messenger of Allah (peace and blessings of Allah be upon him) was buried.

A’ishah (may Allah be pleased with her) said: We knew that the Messenger of Allah (peace and blessings of Allah be upon him) was being buried when we heard the sound of digging with a spade at midnight on Wednesday.

Ibn Ishaq said: Ali, al-Fadl, Qutham, and Shaqran (may Allah be pleased with them) descended into the grave to lower the Messenger of Allah (peace and blessings of Allah be upon him) into it.

When Aws ibn Khawli again requested Ali (may Allah be pleased with him) to allow the Ansar to take part in burying the Messenger of Allah (peace and blessings of Allah be upon him), Ali (may Allah be pleased with him) told him to descend into the grave, and he descended with the others and took part in the work.

Shaqran buried with the Messenger of Allah (peace and blessings of Allah be upon him) the blanket that he used, when he lowered him into the grave. At that time he said, “After you, no one else will be allowed to use this blanket.”

Mughirah ibn Shu’bah (may Allah be pleased with him) claimed that he had enjoyed the Messenger of Allah’s (peace and blessings of Allah be upon him) final companionship. He deliberately left his ring in the grave and came back up. Then, using the excuse that his ring had fallen, he descended into the grave last, retrieved it, and touched the Messenger of Allah (peace and blessings of Allah be upon him) last. In this way, he claimed the distinction of having been his final companion.

Muqassim Abu al-Qasim, the freed slave of Abdullah ibn al-Harith, narrated that during the caliphate of either Umar (may Allah be pleased with him) or Uthman (may Allah be pleased with him), he performed Umrah with Ali (may Allah be pleased with him). Ali stayed at the house of his sister Umm Hani. When he had completed his bath after Umrah, a group of Muslims from Iraq came to visit him. They asked whether Mughirah ibn Shu’bah’s claim that he had enjoyed the Messenger of Allah’s (peace and blessings of Allah be upon him) final companionship was true. Ali (may Allah be pleased with him) said, “The one who enjoyed his final companionship was Qutham ibn Abbas (may Allah be pleased with him).”

Ubaydullah ibn Abdullah ibn Utbah reported that A’ishah (may Allah be pleased with her) told him: During the Messenger of Allah’s (peace and blessings of Allah be upon him) final illness, he had a square black blanket over him. He would cover his face with it at one time and uncover it at another, saying, “Allah’s curse is upon the people who turn the graves of the prophets into places of prostration.” By saying this, he was warning his community.

A’ishah (may Allah be pleased with her) said: The final injunction of the Messenger of Allah (peace and blessings of Allah be upon him) was this: “There should be no religion in the Arabian Peninsula other than Islam.”

Ibn Ishaq said:

Immediately after the death of the Messenger of Allah (peace and blessings of Allah be upon him), a terrible calamity surrounded the Muslims. A’ishah (may Allah be pleased with her) reported that at this time the Arabs began apostatizing, the Jews and Christians began raising their heads, and hypocrisy became widespread. Because of losing the Messenger of Allah (peace and blessings of Allah be upon him), the Muslims became like a flock of rain-soaked clouds on a winter night. This continued until they organized themselves under the leadership of Abu Bakr (may Allah be pleased with him). Ibn Hisham said: Abu Ubaydah and other learned men informed me that immediately after the death of the Messenger of Allah (peace and blessings of Allah be upon him), most of the people of Makkah began to incline toward abandoning Islam. Seeing this, Attab ibn Usayd, the governor of Makkah at that time, went into hiding out of fear. Then Suhayl ibn Amr gathered the people of Makkah and addressed them. After praising Allah and informing them of the death of the Messenger of Allah (peace and blessings of Allah be upon him), he said, “By his death, Islam has become even stronger. We will behead anyone who spreads doubt and confusion.”

Then the people changed their minds, and Attab ibn Usayd emerged.

It was this situation that the Messenger of Allah (peace and blessings of Allah be upon him) had referred to when he said to Umar ibn al-Khattab (may Allah be pleased with him), “He will emerge in a condition in which you will not be able to condemn him.”

Hassan ibn Thabit (may Allah be pleased with him) composed and recited the following elegy upon the death of the Messenger of Allah (peace and blessings of Allah be upon him):

“In Madinah are the radiant signs and memories of the Messenger.

Ordinary signs and memories fade away and vanish.

But the signs of that sacred place are imperishable and eternal,

where the pulpit remains, bearing the memory of the ascent of the great guide.

There are the houses in which, from Allah,

brilliant light used to descend.

There are enduring signs of profound wisdom

that are not distorted even as ages pass.

The more ancient they become, the more new wisdom arises from them.

There I recognized

the signs and model of the Messenger, and I also recognized

his grave, in which he has been laid to rest.

There I sit weeping for the Messenger, because of whom

many eyes become blessed by shedding tears.

The eyes shed tears, truly remembering the Messenger’s

contributions—

whose number I am unable to count.

My heart, emptied and weighed down by the pain of losing Ahmad,

has occupied itself with remembering his contributions.

Yet I have not been able to remember even a tenth of any of his contributions.

With a sorrow-laden heart, I can do nothing but remain beside the grave

in which Muhammad lies and weep for a long time.

O grave of the Messenger, you have become a repository of boundless blessing and goodness,

as this entire region has become blessed by the footsteps of the guide to the straight path.

O grave, your interior has been filled with blessings, for it contains

a pure and sacred being, my most beloved.

It has been made spacious and arranged in orderly layers.

Many have cast stones upon that grave, and an evergreen

‘sud’ tree has been planted there.

At night, the people, by burying the Messenger (peace and blessings of Allah be upon him),

buried knowledge, mercy, and forbearance

and heaped soil over him, although

he was not one to be laid in the earth.

After burying him, they returned sorrowfully, having lost the Prophet (peace and blessings of Allah be upon him),

and their backs and hands had grown weak.

They went on weeping for that great man, for whom, on the day of his death,

the sky and the earth also wept.

Therefore people grieve for him even more. Has ever

the grief for any dead person equaled the grief over Muhammad’s death?

Because of this death, people lost at the place where revelation descended

the one who was at the place of revelation, radiant with Allah’s light,

and he distributed that light as far as Yemen and Najd.

He showed those who followed him the path of the Merciful Allah,

protected them from humiliation and disgrace, and showed them the path of justice.

He was a leader who guided them toward the truth

and worked tirelessly for it.

He was a teacher and guide to the truth

whose example alone brings purification.

He viewed the believers’ faults with forgiving indulgence

and accepted their excuses.

When they did good and sound deeds, then, for their welfare,

Allah Himself was generous.

And when they were assigned some task

that was difficult for them,

he alone made it easy for them.

As long as the followers of Muhammad (peace and blessings of Allah be upon him) remain within Allah’s blessings,

he will remain for them a proof by which

they can determine the correct course of action in every matter.

It was unbearable to him that people should go astray, and he earnestly desired their guidance

and their steadfastness upon guidance.

—— The End ——-