Accept my humble plea

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

They will be given to drink from a sealed, pure nectar

Its seal is musk, and in that let the competitors compete

So for this let those who compete compete

They will be given to drink that day the purest beverage from a sealed bottle, whose mouth was sealed with the fragrance of musk when it was filled. This, in fact, is the coveted prize for which every competitor should strive to win. (Surah al-Mutaffifin, verses 25–26)

The one for whom Allah Almighty will spread this table on that day, upon His Mighty Throne, with the valuable sealed nectar—Ar-Raheeq Al-Makhtum—is the apple of the eye of all creation, Hazrat Muhammad, peace and blessings be upon him.

O Prophet, I do not know whether Allah Almighty has included my name among the honored competitors in the competition to obtain that rare prize in this world. Therefore, hoping to find a place beside you at the table laid out that day is surely an impossible hope for me.

O Allah, accept from me this small effort of translating Ar-Raheeq Al-Makhtum into Bengali. In return, I ask not for any Paradise, nor even for that table laid out in the upper chambers of Paradise; ask him only to grant me that day the recognition that I am one of Your Messenger’s people.

—Khadija Akhtar Rezaei

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

All praise is for Allah Almighty, the Lord of all the worlds. He is infinitely Merciful, exceedingly Compassionate. He is the Master of the Day of Judgment. (O Allah,) we worship You alone and seek Your help alone. Show us the straight and correct path—the path of those upon whom You have bestowed Your favor, not the path of those upon whom You have sent down Your wrath, nor of those who have gone astray. (Surah al-Fatihah)

1

A Brief Background

A Few Words About Myself and Others

Allah Almighty says:

Indeed, Allah Almighty and all His angels send blessings upon the Prophet Muhammad. Therefore, O people, you who have believed in Allah, send blessings and peace upon him with sincere devotion. (Surah al-Ahzab 56)

Hazrat Muhammad Mustafa, peace and blessings be upon him

In the Author’s Own Words

About the Book

March 1976. Rabi al-Awwal 1396 AH.

The First World Muslim Seerah Conference was held in Karachi. The Muslim World League of Makkah played an important role in this conference. At the conference’s closing session, an unprecedented appeal was made to all the writers of the world. In this appeal, issued by the League, writers were invited to compose biographies of the Noble Messenger, peace and blessings be upon him, in the living languages of the world. It was also announced that the first five winners of this competition would receive prizes. The prize amounts were 50,000, 40,000, 30,000, 20,000, and 10,000 Saudi riyals, respectively. The announcement of the competition was published in several issues of Akhbar al-Alam al-Islami, the official organ of the Muslim World League. I, however, had not yet learned of this announcement.

It was some time later. I went from Banaras to my village home, Mubarakpur. There, my maternal cousin, Mawlana Abdur Rahman Mubarakpuri, the son of Shaykh al-Hadith Mawlana Ubaidullah Sahib, told me about it. He advised me to take part in the competition. Mentioning the limitations of my knowledge, I expressed my inability. But Mawlana Abdur Rahman was persistent. He repeatedly said humbly, “Not because you will win a prize in the competition; rather, I want some good work to be accomplished through this opportunity.” Even after my cousin’s repeated requests, I remained silent. In my heart, I was thinking that I certainly would not participate in the competition.

A few days later, the news was also published in the fortnightly organ of Jamiat Ahl-e Hadith Hind. As soon as the news was published, a large number of students from all levels of Jamia Salafia began urging me to participate in the competition. I thought to myself that this echo of so many voices was perhaps a reflection of Allah’s will. Nevertheless, I remained almost firmly resolved not to participate. After some time, the pressure of the requests and advice diminished. However, several students continued urging me. Some also began offering various subject-related suggestions. Eventually, the pleading, entreaties, and insistence of several beloved students became unbearable to my ears.

I began the work, but very slowly. At the initial stage of the work, the Ramadan vacation arrived. Meanwhile, the League’s announcement had stated that the first day of the following Muharram would be the deadline for receiving the manuscript. Five and a half months had passed. Only three and a half months remained. The manuscript had to be prepared and sent by post within that period for it to arrive on time. Yet all the work still remained. I had no confidence that the manuscript could be written, reviewed again, and copied in so short a time. But those who were urging me said that I should continue the work without any hesitation, and take leave if necessary. I regarded the vacation as a golden opportunity. The entire vacation passed like a dream. When the people who had urged me returned, they found that two-thirds of the manuscript had been completed. Since there was no time for revision, I sent it for copying. They helped supply the materials for the remaining portion. After the Jamia reopened, I became busy with work. For that reason, it was not possible to continue writing as quickly as during the vacation. I wrote day and night during Eid al-Adha, and sent the manuscript by registered post twelve or thirteen days before the beginning of Muharram.

Some months later, I received a registered letter from the League acknowledging receipt of the manuscript and informing me that, since my manuscript met their conditions, it had been included in the competition. I breathed a sigh of relief.

The days passed. In the meantime, a year and a half went by. There was no response from the League. I sent two letters asking what was happening, but received no reply. After that, I immersed myself in my own work. I had almost forgotten that I had participated in a competition on the Seerah of the Prophet. On July 6, 7, and 8, 1978—that is, in Sha‘ban 1398 AH—the First Asian Islamic Conference was held in Karachi. I was reading the various reports about it attentively. One day I was waiting for a train at Vaduhhi Station. The train was slightly late. I bought that day’s newspaper and began reading it. A small item caught my eye. At a session of the Islamic conference being held in Karachi, the names of the five winners among the participants in the Seerah competition had been announced. One of them was an Indian contestant. After reading this news, I became restless inside. Even after reaching Banaras and trying to learn the details, I failed.

It was the morning of July 10, 1978. I was asleep. I had remained busy until late at night with various tasks, including determining the subjects for a debate competition at the Jamia. After performing the Fajr prayer, I had returned to bed. Suddenly, a group of students entered noisily. Happiness shone on their faces. They were congratulating me. “What is the matter? Has the opposing side refused to debate?” “No, it is not that.” “Then what is it?” “You have won first place in the Seerah competition.”

O Allah Almighty, we thank You. Where did you hear the news? I now sat up from my reclining position.

Mawlana Wazair Shams has brought the news. A short while later, Mawlana Shams himself, who had come from the conference, told me the details.

On July 29, 1978, corresponding to 22 Sha‘ban 1398 AH, I received a registered letter from the League. Along with informing me that I had won, I was invited to accept the prize formally at the League’s ceremony held in Makkah in Muharram 1399 AH. Later, however, the ceremony was held in Rabi al-Thani instead of Muharram.

Through the opportunity to attend the ceremony, I was blessed for the first time with visiting the Haramain Sharifain, the land of the Beloved Prophet. I reached Makkah on the tenth of Rabi al-Thani. I then attended the ceremony. After the necessary formalities, the event began at about ten in the morning with the recitation of the Qur’an. Shaykh Abdullah ibn Humayd, the Chief Justice of Saudi Arabia, presided over the ceremony. Amir Saud ibn Abd al-Muhsin, the Assistant Governor of Makkah and grandson of King Abd al-Aziz ibn Saud, arrived as the chief guest to distribute the prizes. He later delivered some remarks. After that, Shaykh Ali al-Mukhtar, Deputy Secretary-General of the Muslim World League, delivered an address. He explained in some detail the purpose of the competition and described how the winners had been selected. He stated that, after the League’s announcement, 1,182 manuscripts had been submitted. In the preliminary review, the selection committee nominated 183 manuscripts for the competition. A specially selected committee was entrusted with the final selection. Its chairman was the Minister of Education, Shaykh Hasan ibn Abdullah Al al-Shaykh. Its members were teachers in the Department of Shariah at Jeddah University and specialists in the Seerah of the Prophet and Islamic history. Their names were as follows: Dr. Ibrahim Ali Sawt, Dr. Abdur Rahman Fahmi Muhammad, Dr. Muhammad Saeed Siddiqi, Dr. Fikri Ahmad Ukaz, Dr. Ahmad Sayyid Daraj, Dr. Faiq Bakr Sawwaf, Dr. Shakir Mahmud Abd al-Mun‘im, and Dr. Abd al-Fattah Mansur.

After successive rounds of selection, the experts on this committee declared five people eligible to receive prizes for these five manuscripts: 1. Ar-Raheeq Al-Makhtum (Arabic), Safiur Rahman Mubarakpuri, Jamia Salafia, Banaras, India—first; 2. Khatam an-Nabiyyin (English), Dr. Majed Ali Khan, Jamia Millia Islamia, Delhi, India—second; 3. Paygambar-e Azam wa Akhir (Urdu), Dr. Nasir Ahmad Nasir, Vice-Chancellor, Jamia Islamia, Bahawalpur, Pakistan—third; 4. Muntakhabun Nuqul fi Sirat Azam ar-Rasul (Arabic), Shaykh Hamid Mahmud ibn Muhammad Mansur Lemud, Giza, Egypt—fourth; 5. Siratun Nabiyyil Hadi’ir Rahmat (Arabic), Ustad Abdus Salam Hashim Hafiz, Madinah al-Munawwarah, Saudi Arabia—fifth.

After this account, Deputy Secretary-General Shaykh Ali al-Mukhtar concluded his speech by thanking the participants in the competition.

I was then requested to express my response. In my speech, I advised the League to adopt certain strategies and courses of action for spreading Islam in India. I also explained what the results of these might be later. The League assured me that it would consider the advice. After that, Amir Saud ibn Abd al-Muhsin presented the prize money and certificates to the five winners one by one. After the distribution of the prizes, the ceremony was declared closed with a recitation of the Qur’an.

On the seventeenth of Rabi al-Thani, I went to Madinah. On the way, I saw the plain of Badr. I visited the blessed Rawdah of the Messenger of Allah, peace and blessings be upon him. A few days later, one morning, I went to Khaybar. I saw the historic fortresses from inside and outside. After touring here and there, I returned to Madinah in the afternoon. After spending two weeks in Madinah, I returned to Makkah. I performed tawaf and sa‘i. I spent a week in Makkah. In Makkah and Madinah, I exchanged thoughts intimately with learned and gifted people from every level, both acquaintances and strangers. After spending a month in the dreamlike land of Saudi Arabia, I returned to my homeland, India.

After returning from Saudi Arabia, many Urdu speakers in India and Pakistan requested that I translate the book into Urdu. Several days had already passed. I had become busy with various tasks and could not make time for it. Because of the continued requests of many of those who urged me, I eventually began the translation amid my busy work. In time, by Allah’s mercy, the translation was completed.

In conclusion, I consider it necessary to express my gratitude to the elders of the faith and friends who encouraged and assisted me in writing this book. In particular, I remember the sincere assistance of Ustad Muhtaram Mawlana Abdur Rahman Rahmani, Shaykh Wazair Sahib, and Hafiz Muhammad Ilyas. Their advice and encouragement helped me write the manuscript in due time. May Allah, Lord of the Worlds, grant them all the best reward. May Allah accept this book and grant everyone associated with it salvation in this world and the Hereafter.

Safiur Rahman Mubarakpuri

18 Ramadan al-Mubarak

1404 AH

For the New Edition

of the Muslim World League

Foreword by the Secretary-General

The Sunnah of the Prophet is a living model. Its relevance will remain until the Day of Resurrection. Descriptions of this model and the writing of books about it began from the time of the Messenger of Allah’s advent and will continue until the Day of Resurrection. The model of the Beloved Prophet is a practical example and an event-filled program for Muslims. It is natural that Muslims’ words and actions should be regulated and guided in its light. People’s relationship with Allah, Lord of the Worlds, and their relationships with relatives, kinsmen, brothers, and friends should conform to the model of the Messenger of Allah.

The Almighty Allah says: Surely, in the Messenger of Allah there is an excellent model for everyone who hopes for Allah’s mercy and the Last Day and remembers Allah abundantly.

Hazrat Aishah (may Allah be pleased with her) was asked, “What was the character of the Messenger of Allah, peace and blessings be upon him?” She replied, “The Noble Qur’an was his character.”

Therefore, for anyone who wishes to follow Allah Almighty’s path in all the affairs of this world and the Hereafter and attain salvation from worldly bondage, there is no path other than following the Messenger of Allah. Such a person must follow the Seerah of the Messenger of Allah with careful thought, understanding, and steadfast faith. He must understand that this is the straight path of the Lord. Our leader and guide, the Messenger of Allah, left an example to be followed in every aspect and department of life. Within his model is the light of guidance for leaders, workers, rulers and subjects, guides, and mujahids. The model of the Beloved Prophet is the finest example in every field of human politics, governance, economics, social affairs, mutual relations, and national and international relations.

Muslims today have moved away from the path of the Messenger of Allah and sunk into the bottomless depths of ignorance and decline. The time has come for them to become conscious. The Seerah of the Prophet must be placed at the top of everything in the curricula of educational institutions and in various gatherings, discussions, and programs. It must be understood that this is not merely food for thought; rather, it is the path of returning to Allah Almighty. Within this model lies the source of human reform and welfare, for the character and deeds of the Messenger of Allah are the practical embodiment of Allah’s Book, the Noble Qur’an. By following this model, a believing servant can become a follower of the Shariah of Allah, Lord of the Worlds.

This book, entitled Ar-Raheeq Al-Makhtum, is the magnificent fruit of the labor of Allamah Shaykh Safiur Rahman. In 1396 AH, he participated in the Muslim World League’s competition for writing the Seerah of the Prophet, and this book achieved the distinction of winning first place. Detailed information about this is found in the written foreword by the League’s former Secretary-General, Shaykh Muhammad Ali al-Harakaan.

This book attained extraordinary popularity and was highly praised. The first edition of 10,000 copies sold out within a short time. The publisher, Hasan Hamubi, may Allah preserve him, also published 10,000 copies in the second edition.

When the third edition was being published, the publisher requested that I write a few words. Therefore, I am writing a little. May Allah Almighty make this writing a means of attaining His mercy. May He rescue Muslims from all their troubles through this book. May the Ummah of Muhammad once again attain the exalted rank of global leadership. May this declaration of Allah Almighty become a reality: You are the best community brought forth for mankind; you enjoin what is right, forbid what is wrong, and believe in Allah.

Blessings and peace upon Allah’s beloved Messenger.

Dr. Abdullah Umar Nasif

Secretary-General

Muslim World League

Makkah al-Mukarramah

Former Secretary-General

Has expressed his views—

Allah, Lord of the Worlds, has granted His beloved Messenger the Station of Intercession and a lofty rank. He has commanded us to love him. He has informed us that love for Allah Almighty will be demonstrated through obedience to him.

Allah, Lord of the Worlds, says: O Prophet, tell them, “If you love Allah, then follow me; Allah will love you and forgive your sins.”

The proof of love for Allah Almighty is love for His Messenger. For this reason, an attraction to the Messenger of Allah, peace and blessings be upon him, is felt in the heart, and the need arises to develop a close relationship with him. Since the advent of Islam, Muslims have continued to praise the Messenger of Allah and have advanced with a truly competitive spirit in spreading and promoting his pure Seerah. The writings, deeds, and character of Allah’s beloved Messenger constitute his Seerah. Hazrat Aishah (may Allah be pleased with her) said, “The Noble Qur’an was his character.” The Noble Qur’an is Allah Almighty’s Book and the totality of Allah’s words. Therefore, the great personality who is the reflection of the Qur’an is certainly superior and complete above all people. He is the one most deserving of the love of all creation.

Muslims have always demonstrated their love for the Messenger of Allah. As part of that demonstration, the First Seerah Conference was held in Pakistan in 1396 AH. At this conference, the Muslim World League announced that five prizes would be awarded for writing books on the Seerah of the Prophet, subject to certain conditions. A total of one and a half million Saudi riyals in cash would be distributed among the winners as prizes.

The conditions were as follows:

One: The Seerah of the Prophet must be complete. The historical events must be arranged chronologically according to the time in which they occurred.

Two: The writing must be of a high standard and must not have been published previously.

Three: The relevant details of the works used as sources must be properly cited.

Four: The author’s biography must be recorded, with an account of his educational life, and any literary work he may have produced must be mentioned.

Five: The writing must be clear and legible. It would be preferable for it to be typed.

Six: The work may be written in Arabic and other living, modern languages.

Seven: Manuscripts would be accepted from 1 Rabi al-Thani 1396 AH, and the deadline for receiving them would be 1 Muharram 1397 AH.

Eight: The manuscript must be sent in a sealed envelope to the Muslim World League Secretariat in Makkah. The League would assign and record a serial number on the manuscript.

Nine: A highly qualified committee of distinguished scholars would examine and review the manuscripts.

As a result of this announcement by the Muslim World League, great enthusiasm was observed among knowledge-seeking writers who loved the Messenger. A large number of writers participated in the competition. The Muslim World League, for its part, awaited manuscripts in Arabic, English, Urdu, and other languages.

Our respected brothers began sending manuscripts in various languages. Manuscripts were submitted in Arabic, Urdu, English, French, and Hebrew.

The Muslim World League formed a committee composed of distinguished scholars to examine the collected manuscripts. The details of the prize winners are as follows.

(1) First prize: Shaykh Safiur Rahman Mubarakpuri, Jamia Salafia, India—50,000 Saudi riyals.

(2) Second Prize: Dr. Majed Ali Khan, Jamia Millia Islamia, New Delhi, India—40,000 Saudi riyals.

(3) Third Prize: Dr. Nasir Ahmad Naser, Pakistan—30,000 Saudi riyals.

(4) Fourth Prize: Ustad Hamed Mahmud Muhammad Mansur Lemud, Egypt—20,000 Saudi riyals.

(5) Fifth Prize: Ustad Abdus Salam Hashim Hafiz, Madinah al-Munawwarah, Saudi Arabia—10,000 Saudi riyals.

The Muslim World League announced the names of the winners of the First Asian Islamic Conference held in Karachi in 1398 AH. The news was sent to all newspapers and news agencies.

For the distribution of the prizes, the League arranged this ceremony in Makkah on the morning of 12 Rabi al-Thani, 1399 AH. Amir Saud, secretary to the Governor of Makkah, Amir Fawaz ibn Abd al-Aziz, distributed the prizes as his representative.

It was announced at the prize-giving ceremony that the prize-winning manuscripts would be printed and distributed successively in various languages. In accordance with that announcement, the Arabic manuscript of Shaykh Safiur Rahman Mubarakpuri was published first and presented to readers. He had received the first prize. The other manuscripts will also be published in due course. I pray to Allah, Lord of the Worlds, to grant us the ability to dedicate our deeds solely to His pleasure and to accept our righteous deeds. Indeed, He is our best Guardian and the best Helper.

Shaykh Muhammad Ali al-Harakan

Secretary-General

The Muslim World League

Makkah al-Mukarramah

The identity of the book’s author

Personal introduction

Among the conditions of the competition organized by the League was a request for information about the contestants. For this reason, I present below a brief introduction to myself.

Safiur Rahman ibn Abdullah ibn Muhammad Akbar ibn Muhammad Ali ibn Abd al-Mu’min ibn Zakirullah Mubarakpuri Azmi. His date of birth is recorded on his certificate as 6 July 1943. However, investigation showed that his actual date of birth was around the middle of 1942. He was born in Mubarakpur, Husainganj, in Azamgarh District.

I began studying the Qur’an in 1948. I studied in Mubarakpur for six years, learning Arabic, grammar, literature, and other subjects. I then studied for two years in Maunath Bhanjan, 35 kilometers from Mubarakpur. In 1956, I enrolled at Fayz-e-Aam Madrasa, where I spent five years. At this institution, I acquired knowledge of Arabic, grammar, literature, fiqh, usul al-fiqh, tafsir, hadith, and other subjects.

In January 1961, I was awarded my certificate of completion. Through the awarding of certificates in Fazilat fi al-Shariah and Fazilat fi al-Ulum, I was granted authorization to teach and issue fatwas.

I was able to achieve good results in all my examinations. I also took the examinations of the Allahabad Board. I sat for the Maulvi examination in February 1959 and the Alim examination in 1960. I passed both examinations in the first division. After a long interval, I took the Fazil Adab examination related to teaching in February 1976 and the Fazil Diniyat examination in February 1978. I achieved first-division results in both examinations.

After graduating from Fayz-e-Aam Madrasa in 1961, I first taught in Allahabad and later in Nagpur. In 1963, the principal of Fayz-e-Aam Madrasa summoned me. I taught there for two years, but circumstances required me to leave. The following year I taught at Jamiat al-Rashad in Azamgarh, and in 1966 I took up teaching at the women’s madrasa Darul Hadith. I spent three years there and also carried out important duties as vice principal. After that, I resigned and began teaching at Madrasa Fayzul Ulum. This madrasa is located in Madhya Pradesh, 7 kilometers from Maunath Bhanjan. From January 1969, in addition to teaching, I was involved in the madrasa’s administrative work. I was also engaged in tabligh of the faith in distant places. Toward the end of 1969, I accepted a teaching post at Darut Ta‘lim Madrasa in my birthplace, Mubarakpur. In 1974, I began teaching at Jamia Salafiyya in Benares, where I remain engaged in providing religious education.

Below I mention a list of some of my important works:

1) Tadhkirat al-Shaykh al-Islam Muhammad ibn Abd al-Wahhab (Arabic), 1972. Four editions of this work have been published. 2) Tarikh-e Al-e Saud (Urdu), 1972. Two editions of this work have been published. 3) Ithaf al-Kiram, ta‘liq Bulugh al-Maram by Ibn Hajar al-Asqalani (Arabic), 1974. 4) Qadiyaniyat Apne Aine Mein (Urdu), 1976. 5) Fitna-e Qadiyaniyat aur Maulana Sanaullah Amritsari (Urdu), 1977. 6) Al-Raheeq al-Makhtum (Arabic). 7) Inkar-e Hadith Haq ya Batil (Urdu), 1977. 8) Rajm-e Haq-o-Batil (Urdu), 1978. 9) Abraaj al-Haqq wa al-Sawab fi Mas’alat Kashf al-Hijab (Arabic), 1978. 10) Tatawwur al-Shu‘ub al-Diniyyah fi al-Hind wa Majal al-Da‘wah al-Islamiyyah Fiha (Arabic), 1979. 11) Al-Firqat al-Najiyah min al-Firaq al-Islamiyyah al-Ukhra (Arabic), 1988. 12) Islam aur Adam-e Tashahhud (Urdu), 1984; it has also been published in English and Hindi. 13) Ahl-e Tasawwuf fi Qarastaniya (Urdu), 1986. 14) Al-Ahzab al-Siyasiyyah fi al-Islam (Arabic), 1986. I also serve as editor of Benares’s monthly journal, Muhaddith.

On the publication of a new edition

The author’s preface

At the Seerah Conference held in Pakistan in 1396 AH, the Muslim World League announced a worldwide competition for writings on the Seerah. Its purpose was to foster unity of thought and vision among writers and to organize their efforts systematically. In my view, this was a commendable step. For deep reflection makes it clear that the Seerah of the Prophet and the example of Muhammad are the sole means through which the life of the Muslim world and the happiness of human society can attain fulfillment. Thousands upon thousands of blessings and peace be upon Allah’s beloved Messenger, peace and blessings be upon him.

Participating in this blessed competition was a tremendous honor for me. But did I possess the ability to illuminate the sublime life of the leader of the first and the last? In reality, I wished to attain a share of the blessings of Allah’s beloved Habib. But why? Because, rather than wander through darkness seeking a path, I wanted to live as a member of the Prophet’s ummah, walking upon his bright and beautiful highway. Then one day I would embrace death while remaining a traveler on that path. In the life hereafter, through the blessing of the Messenger of Allah’s intercession, may Allah forgive my sins.

I feel it necessary to say a few words about the style of this work. Before writing it, I decided not to make it excessively long, lest the reader lose patience, nor too brief; rather, I would keep it to a moderate size. But after reading various works on the Seerah, I found that I should review all aspects and mention whatever seemed accurate. I would refrain from citing detailed arguments, proofs, facts, and sources. If I mentioned everything, the book would become much longer. In such cases, doubts might arise that my analytical remarks were insufficient, or readers might be bewildered; where the views of those who differ seemed incorrect to me, I would merely indicate the supporting arguments and proofs. That is what I am doing in practice. O Allah, ordain for me the good of this world and the Hereafter. Surely You are Forgiving and Merciful. You are the Lord of the Mighty Throne; You are Sublime, You are All-Powerful.

Safiur Rahman Mubarakpuri

24 Rajab, 1396 AH

23 July 1976

The book in the Bengali language

Regarding its translation and publication

All praise is due to Allah,

After a long and sustained effort, we have succeeded in placing in the hands of Bengali-speaking Muslims the Prophet’s widely discussed and highly acclaimed biography, Al-Raheeq al-Makhtum.

Al-Raheeq al-Makhtum is a phrase used by Allah Almighty in the Noble Qur’an, meaning a choice drink sealed with a stopper. In Surah al-Mutaffifin, Allah Almighty has promised to provide this drink in Paradise as a reward for His righteous servants. For His beloved ones, He has not merely filled this drink into sealed bottles; when preparing it for serving, He has also infused it with the fragrance of musk.

The Al-Raheeq al-Makhtum mentioned in the Qur’an is truly the finest gift for believers, for whom this magnificent provision has been arranged. Al-Raheeq al-Makhtum, the biography of their leader, is an entirely distinctive Seerah work of a different character. By writing such a book, the great Seerah scholar Allama Safiur Rahman Mubarakpuri undoubtedly accomplished an extraordinary task; essentially, he established through it an intimate link between the earthly raheeq and the heavenly raheeq.

I do not wish to say anything more of my own about the worldwide appeal and extraordinary popularity of Al-Raheeq al-Makhtum. After the valuable introduction to the book by its author at the beginning of the original work, and the reports of two Secretaries-General of an international organization of the world’s Muslims such as the Muslim World League, there is truly nothing more to say on this subject. If you read these background remarks once before delving into the original book, you will easily understand why this book was honored with this rare distinction among nearly 1,200 works in the worldwide competition, and what qualities earned it the status of the finest Seerah work of the age. It seems that lovers of the Prophet throughout the world had long been awaiting a Seerah work that would be compiled from the reliable elements of all previous works on the subject—in other words, an essence distilled from the vast library of Seerah literature. Judged from this perspective, the blessed initiative of Allama Safiur Rahman Mubarakpuri unquestionably deserves praise. Needless to say, the Muslim World League’s awarding of the first prize to the book, on behalf of hundreds of millions of Muslims worldwide, was recognition of precisely this merit.

The learned researcher wrote the original book in Arabic; it is well known that the vast foundational material of the thousands upon thousands of books written on the Seerah is also in Arabic. When translations of the original Arabic work appeared in various languages, I could truly appreciate the tireless efforts made by capable translators to preserve the standard of the original work’s language and spirit. In particular, I can also somewhat appreciate the difficulties they faced in rendering into their own languages the names of the Companions used in this book, the names of their tribes and clans, and the names of countless people and places connected with Arab society, governance, wars, conflicts, and economic activities before and after the Prophet’s advent. I found the accurate pronunciation of these thousands of names truly difficult. Moreover, there are various disagreements even among our scholars, religious authorities, linguists, and researchers concerning Bengali pronunciations represented in the Arabic alphabet: one person considers a spelling correct while another dismisses it as completely wrong. As a simple method in this matter, I used whichever pronunciation of a name seemed closest to the original book. As far as possible, I tried to follow a consistent method for names and places throughout the book. Even so, I will not claim that I managed to write everything correctly. May Allah Almighty forgive my errors and shortcomings.

Al-Raheeq al-Makhtum contains the names of numerous books and their page numbers, and I think a word about this is necessary as well. The page numbers given here refer to the Arabic and Urdu editions. He has cited many books that have not yet been translated into Bengali; even where translations exist, these page numbers will not lead to the original information. For example, throughout his book the original author has quoted Sayyid Qutb Shaheed’s famous Fi Zilal al-Qur’an, but the volume and page numbers he gives apply only to the Arabic edition. Naturally, neither the volume nor the page numbers of the Bengali translation of Tafsir Fi Zilal al-Qur’an will correspond to them. Despite knowing of this problem, we have not changed any of the sources cited by the original author, out of complete fidelity.

You know that the Muslim World League itself first published the Arabic editions of this priceless Seerah work on the world market. Under the League’s supervision, another institution published the book, and later various institutions published translations of it in various languages and countries around the world. Following their example, we too undertook an initiative to publish this important book in Bengali. Our purpose here was to introduce this great work to Bengali-speaking people. It should be remembered that the great man whose biography we are publishing today was the leader of a caravan whose members told their own peoples: “I ask no reward from you for this; my reward rests only with the Lord of the Worlds.”

Finally, I offer my deepest thanks to everyone associated with the Bangladesh office of the Al-Qur’an Academy London. Had they not undertaken responsibility for distributing the book, I would have remained in London merely dreaming, and the book might not have seen the light of day for many years. In particular, the assistance of Brother Shamim must not be forgotten. Without his sincere efforts, it would not have been possible to write this vast manuscript so quickly. May Allah Almighty reward, each in his or her own place, all those who encouraged me in various ways. Amin.

Countless blessings and peace upon my beloved Prophet.

Khadija Akhtar Rezaei

Rabi al-Awwal, 1419 AH, July 1998

London

On the occasion of the publication of the fourth edition

The distributor’s note

In 1999, the month of the Seerah of the Prophet fell in June and July according to the Gregorian calendar. Accordingly, we had planned to present the Bengali translation of this finest biography of the beloved Prophet in the very month associated with his memory. In light of the wishes and intentions of the translator and publisher of this great work, we had completed all our preparations for this task. However, because we did not have complete control over all the stages a large book must pass through from manuscript to reader, we could not distribute the book during the month of the Seerah, namely Rabi al-Awwal. Eventually, when the book emerged into the light after passing through every stage of the printing industry, the month of the Prophet’s arrival in this world had ended. But Allah Almighty perhaps looked upon the intentions of these sinful servants and did not disappoint them. Thus, although this unique work missed the specific target of its first distribution—the time of the beloved Prophet’s birth—within only a few days He granted us the memorable opportunity of marking his arrival in Madinah.

On 24 September of the same year came the day of the beloved Prophet’s arrival in Yathrib, that is, Madinah. Having crossed the steps of 1,420 years, on this blessed day we presented the second edition of this translated work, steeped in the love of one of his devoted admirers. When we published the third edition of this blessed work, the moment of Yawm al-Arafah lay before us. Standing on the outskirts of Arafat on that very day, he delivered before nearly 150,000 devoted Companions his historic Farewell Hajj sermon, the great charter of human rights, on which, one might say, the civilization and culture of the entire human race now rests.

Now, as we have once again begun printing its revised eighth edition, the blessed month of Ramadan, the month in which the Qur’an was revealed, stands before us. May Allah Almighty accept this priceless biography of the bearer of the Qur’an in this holy month!

Just as Al-Raheeq al-Makhtum broke all records of its time in the world arena and attained the status of the greatest Seerah work, so its Bengali translation has broken all records in our country’s literary world and been glorified in its own splendor. We published the book’s second edition only fifty-five days later; praise be to Allah, its eighth edition is now about to be published before three years have passed. This is undoubtedly a rare distinction not only in recent Islamic literature but in the entire history of the Bengali language. This rare distinction belongs entirely to the Prophet, peace be upon him; no individual or institution deserves credit for it. We do not believe that the author, translator, publisher, or distributor of this book has the slightest share in this achievement. All praise for the book’s unprecedented popularity belongs solely to Him who Himself, together with His angels, sends blessings upon the Prophet.

After the Bengali translation of the book was published three years ago, several distinguished intellectuals and thinkers wrote highly enthusiastic reviews in the literary pages of some of the country’s leading dailies, and through these we sensed people’s love for this great work. At one point, our well-wishers also suggested holding a publication ceremony, so we eagerly awaited the arrival in Dhaka of its translator and publisher, the respected Khadija Akhtar Rezaei. Praise be to Allah, when she came to Dhaka for a few days on her way to perform the sacred Umrah Hajj on 14 September that year, we organized a splendid publication celebration for the book in the National Press Club auditorium on the 18th of that month.

At this ceremony held in honor of the beloved Prophet, National Professor and luminary of Bengali literature Syed Ali Ahsan said in his written article that Khadija’s translation possesses both the radiant pride and commitment of the mother tongue; with extraordinary skill and incomparable sentence construction, Khadija translated the work into Bengali, and her translation seems not to be a translation but a new creation. Referring to this rare achievement, he wished for the wide circulation and dissemination of this great work. Maulana Obaidul Haq, a universally respected scholar and khatib of the National Mosque, described the Bengali translation of Al-Raheeq al-Makhtum as a major achievement by its translator in Seerah literature and prayed for Allah’s mercy so that this translation might serve as sustenance for our lives. A. Z. M. Shamsul Alam, chairman of Al-Arafah Islami Bank, evaluated this expatriate writer’s difficult work by saying that in just one month, no other book in the country had received as many reviews in newspapers and periodicals as this massive translated work.

Former ambassador, distinguished journalist, and editor of the daily Dinkal, Akhtar-ul-Alam, while lavishly praising the translation of this finest Seerah work of the age, compared the art of translation to the reverse side of a Kashmiri shawl. He expressed the view that in the published Al-Raheeq al-Makhtum it is impossible to distinguish the right side of the Kashmiri shawl from the wrong side. Maulana Ruhul Amin Khan, executive editor of the daily Inqilab, expressed his delight that the translation of this timeless work had been completed by the right person. In his view, the respected Khadija Akhtar Rezaei had made readers forget that the book was actually a translation. Distinguished dramatist Ariful Haq called the book a complete, sequential, and historical account of the life of Allah’s Messenger. He noted that the translator possessed skill not only in translation but also in creative adaptation. Distinguished actor Obaidul Haq Sarkar described Al-Raheeq al-Makhtum, alongside hundreds of other Seerah works including Maulana Akram Khan’s Mustafa Charit, poet Golam Mustafa’s Bishwanabi, and translated works on the Seerah of the Prophet, as the greatest Seerah work of the age.

Poet Al Mujahidi, literary editor of the daily Ittefaq, thanked the translator and distributor for placing the Bengali translation of such a rare work in the hands of the hundreds of millions of Bengali-speaking people of the subcontinent and wished for its wide dissemination. In addition, in an article written about the book, the bold Bengali writer and poet Al Mahmud described the recent translated work by the talented contemporary Bengali author and wordsmith, the respected Khadija Akhtar Rezaei, as a new creation. Finally, the distinguished writer and former member of parliament, Hafeza Asma Khatun, while reviewing this work, demanded that it be included as a textbook in schools, colleges, and universities.

The chair of the অনুষ্ঠান, former head of the National Board of Revenue and chairman-secretary of Islami Bank Ltd., Shah Abdul Hannan, expressed his gratitude to the translator and publisher for presenting a translation of this valuable work, renowned throughout the world in the Bengali language. He also thanked the Bangladesh office of Al-Qur’an Academy London, the institution serving as its distributor. The translator and publisher of the book, Mohtaramah Khadijah Akhtar Reza’i, was herself present at the অনুষ্ঠানে. In a written article addressed to the assembled distinguished guests, she expressed gratitude solely to Allah Ta’ala for the book’s overall success. She also expressed her gratitude to all the learned dignitaries who had written valuable reviews of the book in newspapers and periodicals, those who had delivered speeches at this blessed অনুষ্ঠান, and those who had made the অনুষ্ঠানে successful by attending it. The written statement and the article of the অনুষ্ঠানের chief guest, National Professor Syed Ali Ahsan, were read by the poet Matiur Rahman Mallik.

The internationally renowned mufassir of the Qur’an, Hazrat Maulana Delwar Hossain Sayeedi Sahib, was also expected to attend our publication অনুষ্ঠানে as a special guest. While staying in London, he himself had expressed to Mohtaramah Khadijah Akhtar Reza’i his sincere desire to attend the অনুষ্ঠানে. Although he was unable to join the অনুষ্ঠানে for a special reason, he personally wished the publication অনুষ্ঠানে success. Moreover, for the way he introduced our previously published Tafsir Fi Zilalil Qur’an and Tafsir-e Usmani to millions of Bengali-speaking people scattered throughout the world, we also pray to Allah Ta’ala for him. On the difficult plain of the Resurrection, when the children of Adam will be crying out for a single drop of water, may Almighty Allah quench his thirst with Ar-Raheeq Al-Makhtum and Khatamuhu Misk—beverage fragrant with musk from a sealed bottle!

We are truly delighted that when we were distributing the book’s second edition, the translator and publisher herself was staying in Dhaka. Thus, under her careful supervision, we were able, so to speak, to rearrange the entire book anew. This time too, keeping her valuable advice in view, we are presenting the book’s eighth edition. We have also been able, as far as possible, to correct whatever errors and shortcomings existed here and there. It should be mentioned that, in accordance with the Mohtaramah’s wish, we have reduced the price of the book by nearly half so that as many people as possible may become acquainted with this valuable biography of the Beloved Prophet.

Countless salutations upon the name of that beloved one whose praise resounds throughout the heavens and the earth.

Al-Qur’an Academy London

Bangladesh Centre

O our Lord, send forth from among them a Messenger from their own midst who will recite Your verses to them, teach them Your Book and its wisdom, and purify them. Accept this supplication, for You are Mighty and All-Knowing, All-Wise. —Surah Al-Baqarah 2:129

2

This World Enveloped in Darkness: Awaiting the True Dawn

Arabia’s Geography and the Locations of Various Nations

The Seerah of the Prophet is, in reality, a true reflection of Allah’s final Messenger. The Messenger of Allah, sallallahu alayhi wa sallam, the guide to the salvation of all humanity, presented it before humankind. Through it, Allah Most High brought people out of darkness into light and out of servitude to created beings into servitude to Allah. Without a comparative discussion of conditions before and after the revelation of Allah’s message, that is, the divine message, it is impossible to present a complete picture of the Prophet’s Seerah. Therefore, before beginning the discussion of the main subject, it is essential to describe the various communities of pre-Islamic Arabia and their way of life. This will provide a comprehensive idea of the conditions prevailing at the time of the Messenger of Allah’s emergence.

Lexically, the word “Arab” means desert, barren wilderness, or infertile land. Since ancient times, this word has been used for the Arabian Peninsula and its inhabitants.

To the west of Arabia lie the Red Sea and the Sinai Peninsula; to the east, the Arabian Gulf; to the south, a vast part of Iraq, and farther south, the Arabian Sea. The latter is in fact an extensive part of the Indian Ocean. To the north lie Syria and part of northern Iraq. Some of its boundaries are disputed. Its total area is between one and 1.3 million square miles.

This island-like country of Arabia was especially important geographically and naturally. It was surrounded on its inner and outer sides by many wildernesses and deserts. For this reason, the region was so protected that others could not easily extend their influence over it. Thus, it has been observed that the inhabitants of the mainland of the Arabian Peninsula had, since ancient times, been completely independent and self-sufficient in all their affairs. Yet these inhabitants of Arabia were neighbors of two great powers of the contemporary world. Had these natural barriers not existed, the Arabs would never have been able to repel attacks by those two powers.

From the outside, the Arabian Peninsula lay amid all the continents of the ancient world. Arabia’s communications with the outside world were easy by both land and water. The northwestern part of the Arabian Peninsula was the gateway to the African continent. To the northeast lay the peoples of Europe. To the east was the route to Iran, Central Asia, and the Far East. This route led as far as China and India. In this way, every continent was connected with Arabia. Ships bound for all these continents anchored directly in Arabian ports.

Because of this geographical position, the northern and western parts of the Arabian Peninsula were known as meeting places for various peoples and as centers of commerce and trade, the arts, literature and culture, and religious life.

The Arab Nations

Historians have divided the Arab nations into three categories.

One. Extinct Arabs

The Extinct Arabs refers to those ancient tribes and communities of Arabia that disappeared completely. Necessary detailed information about these tribes and communities is no longer known, such as the peoples of ‘Ad, Thamud, Tasm, Jadis, and Amalek, among others.

Two. Arabized Arabs

This refers to those tribes who were descendants of Ya’rub ibn Yashjub ibn Qahtan. They are also called Qahtani Arabs.

Three. Naturalized Arabs

These were the tribes descended from Hazrat Isma’il, alayhis-salam. They are also called Adnani Arabs.

The original homeland of the Arabized Arabs, that is, the Qahtani Arabs, was Yemen. It was here that the various branches of their families and tribes expanded. Two tribes among them became especially famous, namely:

(a) Himyar: Their famous branches were Zayd al-Jamhur, Quda’ah, and Ya’qusi.

(b) Qahtan: Their famous branches were Hamdan, Anmar, Tayy, Madhhij, Kinda, Lakhm, Judham, Azd, Aws, Khazraj, and the descendants of Jafna. Leaving their original area, they established a kingdom around Syria. Thereafter they became known as Ghassan.

The ordinary Qahtani tribes later left Yemen and settled in various parts of the Arabian Peninsula. They emigrated at a time when, after conquering Egypt and Syria, the Romans established their dominance over the Yemenis’ maritime trade and also took control of the overland trade. As a result, the Qahtanis’ commercial opportunities and advantages were completely destroyed.

It is also possible that the Qahtanis were forced to leave their country because disputes and conflicts arose between the Qahtani and Himyari tribes. The reason for thinking this is that the Qahtani tribes emigrated, whereas the Himyari tribes remained firmly in their places.

The Qahtani tribes that left their country may be divided into four groups, namely:

One) Azd: They left their country on the advice of their chief, Imran ibn Amr Muzayqiya. At first they moved from one place to another in Yemen and sent out various groups to investigate the conditions. Then they proceeded northward and settled separately in different places. Their detailed account is as follows:

Tha’laba ibn Amr: He first set out toward the Hijaz and settled between Tha’laba and Dhi Qar. When his children grew up and the family became strong, he set out toward Medina and began living there. Aws and Khazraj originated from this Tha’laba’s lineage. Aws and Khazraj were the children of Haritha, the son of Tha’laba.

Harith ibn Amr: He was a descendant of Khuza’ah. After wandering through various parts of the Hijaz, the people of this lineage settled at Marr az-Zahran and later attacked Medina. They expelled the people of the Banu Jurhum tribe from Mecca and settled there themselves.

Imran ibn Amr: This man and his children continued living in Amman. For this reason they were called Azd of Amman.

Nasr ibn Azd: The tribes associated with this man settled in Tihamah. They were called Azd Shanua. Jafna ibn Amr: This man went to Syria and lived there with his family. He was the great-grandfather of the Ghassanid kings. Before going to Syria, they stayed for some time in the Hijaz near a watering place called Ghassan.

Two) The Lakhm-Judham tribe: Nasr ibn Rabi’ah was one of the prominent descendants of Lakhm. He was the ancestor of the rulers who reigned in Hirah, known as the House of Mundhir.

Three) The Banu Tayy tribe: After the Banu Azd left their country, this tribe proceeded northward and began living between two mountains called Aja and Salma. These two mountains became famous because of the Tayy tribe.

Four) The Kinda tribe: The people of this tribe first settled in a place in present-day Bahrain called al-Ahsa. After some time they moved to Hadramawt, but they could not remain there either. Finally, they went to Najd, settled there, and established a government. That government did not endure either; within a short time, their name and trace disappeared.

Besides Qahtan, Himyar had another tribe called Quda’ah. There is disagreement over whether this tribe was Himyari. They left Yemen and settled in Iraq’s Badiyat al-Samawah. (For detailed information about these tribes and their emigration, see Tarikh al-Imam al-Islamiyyah, vol. 1, pp. 11–13, and Al-Jazirat al-Arab, pp. 231–235. There is disagreement regarding the dating of these migrations. We have mentioned the information considered acceptable after examining various aspects.)

The Naturalized Arabs: Their forefather was Sayyiduna Ibrahim, alayhis-salam. He was originally an inhabitant of the city of Ur in Iraq. This city was located near Kufa on the western bank of the Euphrates. Many facts about this city have become known from artifacts discovered during the excavation of the Euphrates. Much information has also been uncovered about the family of Hazrat Ibrahim, the inhabitants of Ur, and their religious beliefs.

Hazrat Ibrahim, alayhis-salam, travelled throughout the country and beyond it to convey the religion. Once he went to Egypt. After hearing about Hazrat Ibrahim’s wife Sarah, Pharaoh conceived an evil desire. With wicked intent, he summoned Hazrat Sarah to his court and then sought to fulfill his evil purpose. Hazrat Sarah prayed to Allah. By virtue of her supplication, Allah Most High seized Pharaoh in such a manner that he began writhing in unbearable pain. He thereby understood that Sarah was greatly beloved by Allah and a virtuous woman. Impressed by this quality of Hazrat Sarah, Pharaoh placed his daughter Hajar in Hazrat Sarah’s care. (Some books state that Hazrat Hajar was a slave woman; in fact, she was Pharaoh’s daughter. See Rahmatul lil-Alamin, vol. 2, pp. 36–37.) Hazrat Sarah married Hazrat Hajar to her husband, Hazrat Ibrahim, alayhis-salam. (Ibid., vol. 2, p. 34; for a detailed account, see Sahih Bukhari, vol. 1, p. 484.)

Hazrat Ibrahim, alayhis-salam, returned to Palestine with Hazrat Sarah and Hazrat Hajar. Thereafter, Allah, Lord of the Worlds, granted Hazrat Ibrahim a child from Hazrat Hajar’s womb. It should be noted that Hazrat Sarah was childless. The newborn child was named Isma’il. Gradually, Hazrat Sarah became jealous of Hazrat Hajar and compelled Hazrat Ibrahim, alayhis-salam, to exile Hazrat Hajar with her newborn child. The circumstances became such that Hazrat Ibrahim, alayhis-salam, had to comply, and he went to Mecca with Hazrat Hajar and Isma’il. He left his wife and son near the place where the Ka’bah now stands. At that time, the Ka’bah did not exist. The site of the house was raised like a mound. When floods came, the water flowed along both sides of that mound. Near Zamzam, beside the upper side of al-Masjid al-Haram, there was a large tree. Hazrat Ibrahim, alayhis-salam, left his wife Hajar and son Isma’il beside that tree. At that time there was neither water nor human settlement in Mecca. Therefore, Hazrat Ibrahim, alayhis-salam, left some dates in a container and some water in a water-skin. Then he returned to Palestine. Within a few days, however, the dates and water ran out. A severe hardship arose. In that grievous time, the fountain of Allah’s mercy appeared in the form of Zamzam and continued for a long time to serve as a means of sustenance for many people. Its detailed account is more or less known to everyone (Sahih Bukhari, Kitab al-Anbiya, vol. 1, pp. 474–475). Some time later, a tribe came to Mecca from Yemen. History knows this tribe as Jurhum al-Thani, or the Second Jurhum. With the permission of Isma’il’s mother, this tribe began living in Mecca. It is said that the tribe had previously settled in the surrounding areas of Mecca. It is also mentioned that the people of this tribe came to Mecca in search of Zamzam after Hazrat Isma’il, alayhis-salam, arrived and before he reached adulthood. They had already been travelling along this route. (This work, vol. 1, p. 475.)

Hazrat Ibrahim, alayhis-salam, would occasionally go to Mecca to look after his wife and son. It is not known how many times he made such journeys. Historical information provides evidence of four visits.

One) Allah Most High says in the Holy Qur’an that Allah showed Hazrat Ibrahim, alayhis-salam, in a dream that he was sacrificing his son, Hazrat Isma’il. This dream was a form of divine command. Both father and son prepared to carry out the command. After both submitted to Allah’s will, the father laid his son down on the ground and prepared to sacrifice him. At that moment Allah Most High said, “O Ibrahim, you have indeed fulfilled your dream. This is how I reward the righteous. Surely this was a clear trial.” As a reward for passing this test, Allah Most High granted Hazrat Ibrahim, alayhis-salam, the great honor of sacrifice. (Surah al-Saffat, pp. 103–107.)

The Bible states that Hazrat Isma’il, alayhis-salam, was thirteen years older than Hazrat Ishaq, alayhis-salam. From the Qur’anic style of narration, it appears that this event occurred before the birth of Hazrat Ishaq, because after relating the entire event, the glad tidings of Ishaq’s birth are mentioned here.

This event proves that Hazrat Ibrahim, alayhis-salam, travelled to Mecca at least once before Hazrat Isma’il, alayhis-salam, reached adulthood. The account of the remaining three journeys is mentioned in a lengthy narration in Sharif Bukhari (Sahih Bukhari, vol. 1, pp. 475–476).

Two) Hazrat Isma’il, alayhis-salam, reached adulthood. He learned the Arabic language from the people of the Jurhum tribe. The tribesmen married one of their daughters to Hazrat Isma’il. At this time Hazrat Hajar, alayhis-salam, passed away. Meanwhile, Hazrat Ibrahim, alayhis-salam, came to Mecca to see his wife and son, but he did not meet Hazrat Isma’il. When he met his daughter-in-law, she complained of poverty and hardship. Hazrat Ibrahim told her that when Isma’il came, she should tell him to replace the threshold of the house. Hazrat Isma’il understood the significance of his father’s advice. He divorced his wife and married another woman. His second wife was the daughter of Majaz ibn Amr, chief of the Jurhum tribe (Qalb-e Jaziratul Arab, p. 233).

Three) After Hazrat Isma’il, alayhis-salam, married for the second time, Hazrat Ibrahim, alayhis-salam, came to Mecca again. Once again, however, he did not meet his son. After asking his daughter-in-law about the condition of the household, he praised Allah Most High. Hearing her praise of Allah, Hazrat Ibrahim, alayhis-salam, told his daughter-in-law that when Isma’il came, she should tell him to keep the threshold of his house as it was. Hazrat Ibrahim, alayhis-salam, then returned to Palestine.

Four) On the fourth occasion, Hazrat Ibrahim, alayhis-salam, came to Mecca and found his son Isma’il, alayhis-salam, sitting beside Zamzam making arrows. As soon as they saw each other, they embraced emotionally. After a long time, the tender-hearted father and obedient son had met. At this time, father and son together built the Ka’bah. They dug the ground and raised its walls, and Hazrat Ibrahim, alayhis-salam, called upon the people of the entire world to perform Hajj.

Allah, Lord of the Worlds, granted Hazrat Isma’il, alayhis-salam, twelve sons through the daughter of Majaz ibn Amr (Qalb-e Jaziratul Arab, p. 230). Their names were: 1) Nabit or Niyabut, 2) Qaydar, 3) Adbail, 4) Mibsham, 5) Mishma, 6) Duma, 7) Maysha, 8) Hadad, 9) Tayma, 10) Yatur, 11) Nafis, and 12) Qaydamān.

Twelve tribes were formed through these twelve sons. They all lived in Mecca. They earned their livelihood by trading in Yemen, Egypt, and Syria. Later, these tribes spread throughout various parts of the Arabian Peninsula and beyond Arabia. The account of their condition has been lost in the deep darkness of the ages. Only some information is known about the descendants of Nabit and Qaydar.

The culture of the Nabataeans flourished in the northern part of the Hijaz. They established a powerful government and extended their dominance over the surrounding peoples. Batra was their capital. No one possessed the strength to confront them. Then came the era of the Romans, who defeated the Nabataeans. After extensive research and discussion, Maulana Syed Sulaiman Nadwi, rahmatullahi alayhi, proved that the people of the Ghassanid lineage and the Ansari—namely, Aws and Khazraj—were not Qahtani Arabs. Rather, the remaining descendants of Nabit, son of Isma’il, lived in this region (Tarikh-e Abdul Qur’an, vol. 2, pp. 77–86).

The descendants of Qaydar, son of Hazrat Isma’il, continued settling in Mecca, and in time their numbers increased. Later came the era of Adnan and his son Ma’ad. The Adnani lineage has been accurately preserved up to this point.

Adnan was the nineteenth ancestor of the Noble Prophet, sallallahu alayhi wa sallam. Some narrations state that when the Noble Prophet, sallallahu alayhi wa sallam, recited his lineage, he would stop upon reaching Adnan. He would say that genealogists transmit incorrect information. (Tabari, Umam al-Muluk, vol. 2, pp. 191–194; Al-Alam, pp. 5–6.) However, it is not possible to recount the entire lineages of all these ancestors. Some have declared the above narration weak. According to these scholars, there are forty generations between Adnan and Hazrat Ibrahim, alayhis-salam.

In short, several families emerged from Nizar, the son of Ma’ad. It is said that the aforementioned Ma’ad had only one son, named Nizar. Nizar had four sons, and a tribe arose from the descendants of each son. The names of those four sons were Iyad, Anmar, Rabi’ah, and Mudar. The last two, Rabi’ah and Mudar, produced many branches. From Rabi’ah arose numerous tribes, including Asad ibn Rabi’ah, Anazah, Abd al-Qays, Wa’il, Bakr, Taghlib, and Banu Hanifah.

The descendants of Mudar were divided into two great tribes: (1) Qays Aylan ibn Mudar, and (2) Ilyas ibn Mudar.

From Qays Aylan arose Banu Sulaym, Banu Hawazin, and Banu Ghatafan; and from Ghatafan arose the tribes of A’rās, Jusham, Ashja’, and Ghani ibn A’sur.

From Ilyas ibn Mudar arose the tribes of Tamim ibn Murrah, Budayn ibn Murrikah, Banu Asad ibn Khuzaymah, and Kinana ibn Khuzaymah. The Quraysh tribe emerged from Kinana. The people of this tribe were descendants of Fihr ibn Malik, ibn Nadr, ibn Kinana.

Later, the Quraysh became divided into various branches. The famous branches of Quraysh were Jamh, Sahm, Adi, Makhzum, Taym, and Zuhrah; and the family of Qusayy ibn Kilab, namely Abd al-Dar, Asad ibn Abd al-Uzza, and Abd Manaf. These three were sons of Qusayy. Abd Manaf had four sons. From those four sons originated the following four tribes: Abd Shams, Nawfal, al-Muttalib, and Hashim. From the descendants of Hashim, Allah Most High chose our beloved Prophet, Hazrat Muhammad, sallallahu alayhis-salam (Muhadarat-e Khazrami, vol. 1, pp. 14–15).

The Messenger of Allah, sallallahu alayhi wa sallam, said: Allah Most High chose Isma’il, alayhis-salam, from among the descendants of Ibrahim, alayhis-salam. Then He chose Kinana from among the descendants of Isma’il, alayhis-salam. From the descendants of Kinana, He chose Quraysh. Then from among the descendants of Quraysh, He chose Banu Hashim. From Banu Hashim, He chose me (Sahih Muslim, vol. 2, p. 245; Jami’ al-Tirmidhi).

Hazrat Abdullah ibn Abbas, radiyallahu anhu, narrated that the Messenger of Allah, sallallahu alayhis-salam, said: After creating the creatures, Allah Most High created me from the best group. Then He selected families and made me from the finest family. Thus, I am from the noblest tribe in terms of lineage and from the best family or clan (Tirmidhi, vol. 2, p. 231).

In short, when the descendants of Adnan multiplied, they spread across various regions of Arabia in search of food and drink. The Abd al-Qays tribe, several branches of Bakr ibn Wa’il, and the families of Banu Tamim set out toward Bahrain and began residing there. Banu Hanifa ibn Sa’d ibn Ali ibn Bakr went to Yamamah and began residing in a place called Hajr, the center of Yamamah.

The remaining branches of Bakr ibn Wa’il settled in the area extending from Yamamah to Bahrain, the coast of Kazimah, the vicinity of the Iraqi peninsula, Ibla, and Ziyat.

Banu Taghlib settled in the Euphrates region. However, some of their branches continued to live alongside Banu Bakr.

Banu Sulaym established settlements near Madinah. Their area of settlement extended from Wadi al-Qura through Khaybar and the eastern region of Madinah to two mountains associated with the Harrah of Banu Sulaym.

The people of the Banu Thaqif tribe settled in Ta’if. Banu Hawazin established settlements around the Awās plain east of Makkah. Their dwellings lay on both sides of the Makkah–Basra highway.

Banu Asad lived east of Tayma and west of Kufa. A family of the Banu Tayy tribe lived between them and Tayma. The people of this family were called Buhtur. The distance between the settlement of Banu Asad and Kufa was a journey of five days.

Banu Jubyān lived at Hawā, near Tayma.

The Banu Kinana families continued to live in Tihamah. Among them, the Qurayshi families lived in Makkah and its surroundings. They lived scattered and separately. Later, Qusayy ibn Kilab appeared and united the Quraysh, placing them in a position of honor, prestige, and superiority (Muhadarāt Khazrami, vol. 1, pp. 15–16).

The Administrative Condition of Arabia

In discussing the condition of Arabia before Islam, a brief picture is being presented of Arabia’s administrative condition, tribal leadership, and religious ideals. This will make the condition of Arabia at the advent of Islam easy to understand.

At the time when the light of Islam spread across the Arabian Peninsula, two types of government were in force in Arabia. First, there were crowned kings, who were not completely independent. Second, there were tribal chiefs. They exercised power much like crowned kings, but they were independent in making various decisions. The true kings were the king of Yemen, the kings of the Ghassanid dynasty in Syria, and the kings of Hirah in Iraq. Apart from them, there were no other crowned kings in Arabia.

The Kingdom of Yemen

Among the ancient peoples of Arabia, the name of the ancient Yemeni tribe was the people of Saba. Ancient inscriptions discovered in Iraq indicate that the people of Saba had settled there two and a half thousand years before Christ. However, the beginning of this people’s development and progress dates to the eleventh century before Christ. The notable historical periods are as follows:

1) The period before 650 BC. At that time, the title of the kings of Saba was Makrib of Saba. Their capital was in a place called Sirwah. The ruins of this capital are found a day’s journey west of Ma’rib. The present name of that place is Kharibah. In that era, the foundation of the famous Ma’rib Dam was laid. This was a significant event in the history of Yemen. During the rule of the kings of Saba at that time, many people established new settlements in various places within and outside Arabia.

2) From 650 BC to 115 BC. During this period, the kings of Saba abandoned the title Makrib, assumed the title king, and chose Ma’rib as their capital instead of Sirwah. The ruins of this city can still be found sixty miles east of Sana’a.

3) From 115 BC to AD 300. During this period, the Himyar tribe established dominance over the kings of Saba and chose Raydan as their capital instead of Ma’rib. Later, Raydan was renamed Zafar. Its ruins can still be found on a mountain near Yemen.

At one point, the decline of the people of Saba began. First, the Nabataeans established dominance over northern Hijaz and began driving out Saba’s new settlements. Then the Romans established dominance over Egypt, Syria, and northern Hijaz, causing their overland trade routes and commerce to cease. Meanwhile, the Qahtani tribes themselves were in financial distress. In these circumstances, the Qahtani tribes left their homeland and scattered in various places.

4) From AD 300 until the beginning of Islam. During this period, discord and disorder continued in Yemen. Revolutions, civil wars, and interference by foreign powers continued. Eventually, Yemen’s independence was taken away. At this time, the Romans intervened militarily in Aden and, taking advantage of the mutual conflict between the Himyar and Hamdan tribes of Abyssinia, conquered Yemen for the first time in 340. This occupation remained in place until 378. Yemen later regained its independence, but the famous Ma’rib Dam began to crack. In 450 or 451, the dam burst. In the Holy Qur’an, this bursting is described as a flood caused by the bursting of the dam, and it is mentioned in Surah Saba. It was a major catastrophe. As a result of this flood, many settlements became desolate and uninhabited, and many tribes scattered to different places.

Another major catastrophe occurred in 523 CE. King Dhu Nuwas attacked the Christians of Yemen and tried to force them to abandon Christianity. When they refused, trenches were dug and they were thrown into blazing pits of fire. This dreadful event is mentioned in Surah al-Buruj of the Holy Qur’an in the words, “Destroyed were the companions of the trench.” He became bent on avenging this event. With Roman support, the Abyssinians launched another attack in 515 under the leadership of Aryat with seventy thousand soldiers and seized Yemen. After the conquest, Aryat ruled Yemen as the governor of the Abyssinian emperor. After some time, a commander in Aryat’s army killed him and assumed power. This commander was named Abraha. After taking power, Abraha grew stronger and persuaded the Abyssinian emperor to acknowledge his authority. This was the same Abraha who later attempted to destroy the Ka’bah. Leading a formidable force of soldiers and several elephants, Abraha marched on Makkah. This expedition is mentioned in the Qur’an as the event of the “Companions of the Elephant” in Surah al-Fil.

In view of the losses suffered by the Abyssinians in the incident of the Companions of the Elephant, the inhabitants of Yemen sought help from the Persian government. They rebelled against the Abyssinians and, under the leadership of Ma’di Karib, son of Sayf Dhu Yazan al-Himyarī, expelled them from the country. They then proclaimed Ma’di Karib king of Yemen as an independent and self-sufficient nation. This occurred in 505.

After independence, Ma’di Karib retained a number of Abyssinians for his service and for the splendor of the royal army. This decision proved dangerous. One day, the Abyssinians in his service treacherously killed King Ma’di Karib. As a result, the rule of the Dhu Yazan family came to an end forever. The Persian emperor Kisra came forward to take advantage of this situation. He appointed a governor of Persian descent in Sana’a, and Persian governors continued to be appointed. The last governor, Badhan, accepted Islam in 628. Consequently, Persian dominance over Yemen ended and Yemen became an Islamic state (Maulana Sayyid Sulayman Nadwi has given a detailed account of the entire nation, preserving historical information, from page 136 to the end of the first volume of his work Tarikh Ard al-Qur’an. Maulana Abul A’la Maududi has also incorporated some information on this period on pages 158–198 of the fourth volume of Tafhim al-Qur’an).

The Kingdom of Hirah

Persian rule had prevailed in Iraq and its surrounding areas since the time of Cyrus the Great, or Cyrus II (from 575 to 529 BC). No one had the strength to confront the Persians. In 326 BC, Alexander of Macedon first defeated the Persians and destroyed their power. As a result, the Persian Empire broke into fragments. This state of disorder continued until 230. During this period, the Qahtani tribes left the country. The Adnanis who had departed from the extensive frontier of Iraq returned to Karila at this time, fought their opponents, and established settlements in part of the banks of the Euphrates.

Meanwhile, after Ardashir established Sasanian rule in 226, Persian power gradually began to consolidate. Ardashir supported the Persians and repelled the Arabs living on the borders of his country. As a result, the Quda’a tribe set out toward Syria. On the other hand, the Arab inhabitants of Hirah and Anbar agreed to submit.

During Ardashir’s reign, the Rabī’ah tribe ruled Hirah, the Iraqi desert, and the peninsula. The Jazirat al-Waddah ruled over the Mudar tribes. It appears that the Ardashirids understood that direct rule over the Arab inhabitants and preventing them from raiding the frontier was impossible; rather, it would be wise to appoint as ruler an Arab leader with broad popular support. One benefit would be that these Arabs could be called upon against the Romans when necessary, and these rulers of Iraq could be set against the pro-Roman Arab rulers of Syria. A unit of Persian troops was stationed in Abyssinia under the kings of Hirah. They were used to suppress Arab rebels in various places.

In 268, Jazimah died, and Amr ibn Adi ibn Nasr al-Lakhmi al-Hadrami succeeded him. He was the first ruler of the Lakhm tribe. The Lakhmids continued to rule Hirah uninterrupted until the time of Shapur, Kavad ibn Firuz. Mazdak appeared during Kavad’s reign. He was an advocate of reformism. Kavad and many of his followers sent word to King al-Mundhir ibn al-Nu’man to accept this religion as well. Mundhir was a far-sighted man and refused. Consequently, Kavad dismissed him and entrusted the rule of Hirah to Harith ibn Amr ibn Hajar al-Findi, one of the leading proponents of Mazdakism.

After Kavad, the authority to rule Persia passed to Kisra Anushirvan. He intensely hated this religion. He killed Mazdak and many of his supporters, reinstated Mundhir as ruler of Hirah, and summoned Harith ibn Amr to him. Harith, however, fled to the territory of Banu Kinana, where he spent the rest of his life.

After Mundhir ibn al-Nu’man, authority over Hirah continued to alternate among his descendants until the time of al-Nu’man ibn al-Mundhir. Then Zayd ibn Adi al-Ibadi made a false accusation against al-Nu’man ibn al-Mundhir before Kisra. Kisra Anushirvan became angry and summoned al-Nu’man to him. Instead of appearing immediately, al-Nu’man secretly went to Hani ibn Mas’ud, chief of Banu Shayban, leaving his family and wealth in his care, and then appeared at Kisra’s court. Kisra imprisoned him, and he died in captivity.

After Kisra imprisoned al-Nu’man, he appointed Iyas ibn Qubaysah al-Ta’i as ruler of Hirah in his place and instructed Iyas to demand al-Nu’man’s deposit from Hani ibn Mas’ud. The self-respecting Hani declared war. Iyas set out with Kisra’s troops and a contingent of marzabans. A fierce battle took place between the two sides at Dhi Qar. Banu Shayban won this battle, and the Persians were humiliatingly defeated. This was the first time the Arabs had defeated non-Arabs. The event occurred some time after the birth of the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, was born in the eighth month of Iyas’s rule in Hirah.

After Iyas, Kisra appointed a Persian governor over Hirah. However, in 632 the authority of the Lakhmids was restored, and a man named Mundhir ibn Ma’rur assumed power. Only eight months after he began ruling, Hadhrat Khalid, may Allah be pleased with him, entered Hirah bearing the banner of Islam’s power.

The Kingdom of Syria

While the migration of the Arab tribes was underway, several branches of the Quda’a tribe came to the Syrian border and began settling there. They were related to Banu Sulaym ibn Hulwan. One of their branches was Banu Jadh’am ibn Sulaym, which became known as the Jadhayimah. The Romans drew this branch of Quda’a close to protect themselves from the raids of the Arab Bedouins and to use it against the Persians. One member of this tribe was appointed to rule. Their rule then continued for a long time. Their famous king was Ziyad ibn Hayulah. It is thought that the rule of the Jadhayimah extended throughout the second century CE. Then the Ghassanid dynasty appeared, bringing the rule of the Jadhayimah to an end. The Ghassanids defeated Banu Jadhayimah and established their dominance. Seeing this, the Romans recognized the Ghassanid rulers as governors of the Arab inhabitants of Syria. The capital of the Ghassanid dynasty was Dumat al-Jandal. As pawns of Roman power, they maintained their authority in Syria for a long time. During the caliphate of al-Faruq, in the thirteenth year after the Hijrah, the Battle of Yarmuk took place. At that time, the last Ghassanid ruler, Jabalah ibn al-Ayham, accepted Islam. Because of his pride, however, he could not remain Muslim for long; later he apostatized.

Leadership of the Hijaz

Human settlement in Makkah began with Hadhrat Ismail, peace be upon him. He lived for 137 years (Bible, Book of Genesis, chapter 17, pp. 17–25). As long as he lived, he was the leader of Makkah and the custodian of the Ka’bah (Qalb-e Jazirat al-Arab, pp. 230–237). After his death, his sons Nabate and Qaidar governed Makkah.

There is disagreement as to which of the two held power first and which held it later. Some say that Nabate ruled first and Qaidar afterward. Others say that Qaidar ruled first and Nabate afterward. After them, their maternal uncle Majaj ibn Jurhami assumed power. In this way, the rule of Makkah passed into the hands of the Jurhamites. They retained this authority for a long time. Since Hadhrat Ismail, peace be upon him, had built the Ka’bah with his father, his descendants held an honorable position; however, power and leadership did not belong to them thereafter (Ibn Hisham, vol. 1, pp. 111–113; Ibn Hisham mentions that only Nabate among the descendants of Ismail held power).

Years passed, but the descendants of Hadhrat Ismail, peace be upon him, could not emerge from obscurity. Some time before the appearance of Nebuchadnezzar, the power of Banu Jurham weakened, and the political star of the Adnanis began to shine in Makkah’s political sky. Proof of this is that when Nebuchadnezzar fought the Arabs at a place called Irq, none of the commanders of the Arab army belonged to the Jurham tribe (Qalb-e Jazirat al-Arab, p. 230).

During Nebuchadnezzar’s second campaign in 587 BC, Banu Adnan fled to Yemen. At that time, the prophet of the Children of Israel was Hadhrat Ibrahim, peace be upon him. He went to Syria with Adnan’s son Ma’ad. After Nebuchadnezzar’s power declined, Ma’ad returned to Makkah. At that time, he found that only one man of the Jurham tribe remained in Makkah, named Jursham. Jursham was the son of Julhama. Ma’ad then married Jursham’s daughter Mayanah. Nizar was born from her womb (Rahmatun lil-‘Alamin, vol. 2, p. 48).

By the time the condition of the Jurhamites in Makkah had become very bad, they were crushed by poverty. As a result, they mistreated those who came to circumambulate the Ka’bah and did not even hesitate to appropriate the Ka’bah’s wealth and property (Qalb-e Jazirat al-Arab, p. 231). Banu Adnan were deeply dissatisfied with these actions of Banu Jurham. Consequently, during Banu Khuza’ah’s campaign against Marr al-Zahran, they exploited the greed of the descendants of Adnan. Banu Khuza’ah, together with Banu Bakr ibn Abd Manaf ibn Kinana of the Adnan tribe, declared war against Banu Jurham. Banu Jurham were defeated and expelled from Makkah. This occurred around the middle of the Christian era.

When Banu Jurham left Makkah, they filled the Zamzam Well. At that time, they threw several historical relics into Zamzam and nearly filled it. Muhammad ibn Ishaq wrote that Amr ibn al-Harith al-Madad al-Jurhami (the person mentioned in the account of Hadhrat Ismail, peace be upon him, as Madad al-Jurhami, was not the same person) took the two golden gazelles of the Ka’bah (Mas’ud wrote that the Persians used to send valuable goods and gifts for the Ka’bah. Zayd ibn Bakr sent two golden gazelles, pearls and jewels, swords, and much gold. Amr threw all these things into the Zamzam Well. Muruj al-Dhahab, vol. 1, p. 205) and removed the Black Stone set in the corner of the Ka’bah and buried it in the Zamzam Well. Then they went to Yemen with all the members of the Jurham tribe. Banu Jurham could not forget the pain of being expelled from Makkah and losing power. A man named Amr of the Jurham tribe said in a poem composed about this:

From Ajun to Safa there is no ally, in the nighttime gathering there is no one to tell a tale. Why is there no one? We are the inhabitants of this place; through the turns of time, with broken fortune—alas, alas—today it has made us destitute. (Ibn Hisham, vol. 1, pp. 114–115).

The time of Hadhrat Ismail, peace be upon him, was approximately two thousand years before Christ. Accordingly, the Jurham tribe of Makkah existed for two thousand one hundred years. They ruled for nearly two thousand years.

After Banu Khuza’ah established their dominance over Makkah, they continued to govern, excluding Banu Bakr. However, members of the Mudar tribe were appointed to three prestigious offices. These three offices were as follows:

1) Taking the pilgrims from Arafat to Muzdalifah and issuing the order for the pilgrims to depart from Mina on Yawm al-Nahr. The thirteenth of Dhu al-Hijjah is Yawm al-Nafr, the final day of Hajj. This honor belonged to Banu Sawm ibn Marrah, a family of Ilyas ibn Mudar. They were called the Sufah. On the thirteenth of Dhu al-Hijjah, the pilgrims could not stone the pillars until one of the Sufah had done so. When the pilgrims were stoning and departing for Mina, the Sufah would stand on both sides of Aqabah, the only route to Mina. Until they had finished passing, no pilgrim could use that route. After they had passed, the others were permitted to proceed. After the Sufah, this rare honor was acquired by Banu Sa’d ibn Zayd Manat, a family of Banu Tamim.

2) The honor of going from Muzdalifah to Mina on the morning of the tenth of Dhu al-Hijjah belonged to Banu Adnan.

3) Bringing forward or postponing the sacred months. Banu Tamim ibn Adi, a branch of the Banu Kinana tribe, held this honor (Ibn Hisham, vol. 1, pp. 119–122).

Banu Khuza’ah’s dominance over Makkah lasted for three hundred years (Yaqut, Sa’dah, Makkah).

During this period, the Adnani tribes left Makkah and the Hijaz and spread into Najd, various regions of Iraq, Bahrain, and other places. Several branches of the Quraysh remained around Makkah. They were Bedouins. They consisted of separate groups, and several scattered families of theirs lived among Banu Kinana. They had no role in governing Makkah or maintaining the Ka’bah. Then Qusayy ibn Kilab appeared (Muhadarāt Khazrami, vol. 1, p. 35; Ibn Hisham, vol. 1, p. 117).

It is said of Qusayy that his father died while he was still in his mother’s arms. His mother then married a man from the Banu Udhrah tribe. Since her husband’s tribe lived in Syria, Qusayy’s mother moved to Syria and took Qusayy with her. When Qusayy reached adulthood, he returned to Makkah. At that time, the governor of Makkah was Hulail ibn Habshiyah al-Khuza’i. Qusayy sent a marriage proposal for Hulail’s daughter Hubba.

Hulail accepted the proposal and married Hubba to him (Ibn Hisham, vol. 1, pp. 117–118). After Hulail’s death, a war broke out between the Khuza’ah and the Quraysh over control of Makkah and the Ka’bah. Qusayy won this war and obtained political authority and the right to maintain the Ka’bah.

What was the cause of this war? Three accounts are found concerning it.

First, after Qusayy’s descendants increased in number and wealth became abundant, Qusayy’s social standing and influence grew. Then, when Hulail died, Qusayy thought that he himself was more qualified than Banu Khuza’ah and Banu Bakr to maintain the Ka’bah and govern Makkah. He also thought that the Quraysh were Arabs of pure Ismaili descent and leaders of the other Ismailis. Therefore, the right to leadership and authority belonged exclusively to them. Considering these matters, Qusayy consulted several men from the Quraysh and Banu Khuza’ah. He asked whether there was any agreement preventing Banu Bakr of Banu Khuza’ah from being expelled from Makkah. Everyone agreed with him and expressed their support (Ibn Hisham, vol. 1, pp. 117–118).

Second, at the time of his death, Qusayy’s father-in-law Hulail had bequeathed that Qusayy should maintain the Ka’bah and govern Makkah (Ibn Hisham, vol. 1, p. 118).

Third, Hulail had entrusted his daughter Hubba with responsibility for maintaining the Ka’bah. Abu Ghibshan al-Khuza’i was appointed as her agent. As Hubba’s representative, Abu Ghibshan carried out the responsibility of maintaining the Ka’bah. After Hulail’s death, Qusayy purchased control of the Ka’bah’s maintenance from Abu Ghibshan in exchange for a skinful of wine. However, the Khuza’ah tribe did not approve this transaction. They prevented Qusayy from going to the Ka’bah. Consequently, Qusayy gathered the Quraysh and Banu Kinana to expel Banu Khuza’ah from Makkah. Everyone responded to Qusayy’s call, and Banu Khuza’ah were expelled from Makkah (Rahmatul lil-‘Alamin, vol. 2, p. 55).

In short, whatever the reason, the course of events was as follows: after the death of Hulail, the people of the Sofa tribe wanted to continue doing what they had previously done. At this time, Qusay gathered the people of the Quraysh and Kinanah tribes. Addressing those assembled beside the road to Aqabah, Qusay said, “We are more entitled to this honor than you” (Ibn Hisham, vol. 1, p. 117). After this, a fierce conflict began between the two sides, and Qusay wrested the position of honor from the Sofah. At this time, the people of the Banu Khuza‘ah and Banu Bakr tribes opposed Qusay instead of showing solidarity with him. Qusay then threatened them. Eventually, war broke out between the two sides, and many people were killed (Qalb-e Jaziratul Arab, p. 232). After the war, in accordance with the terms of the truce, Qusay reorganized Makkah’s administrative system. He summoned the Quraysh from various parts of Makkah and incorporated them into the administration. In addition, he allotted a designated place to each Quraysh family for Ramadan. He retained the Banu Adwan and Banu Marrah ibn Awf of the al-Safwan in their offices as those responsible for calculating the months. Qusay believed that this too was part of the religion and that no one had the right to alter it (Ibn Hisham, vol. 1, pp. 124–125).

One of Qusay’s notable achievements was establishing Dar al-Nadwah on one side of the Kaaba. Its door opened toward the mosque. Dar al-Nadwah was, in reality, the parliament building of the Quraysh. Its importance and influence in the social life of the Quraysh were extraordinary. This institution was a symbol of Quraysh unity. Many complex problems of society were resolved there. (Ibid., vol. 1, p. 125; Muhadarat-e Khazrami, vol. 1, p. 36)

Qusay possessed the following ranks and powers.

1) Chairman of Dar al-Nadwah. Many important matters were discussed there. The marriages of young men and women were also solemnized there.

2) Liwa, meaning the war banner, was tied to Qusay’s hand.

3) Hijabah, the custodianship of the Kaaba. This meant that Qusay opened the door of the Kaaba, and all its services and maintenance were carried out under his supervision.

4) Siqayah, providing drinking water. Water was stored for the pilgrims in several tanks. Dates and raisins were then mixed into this water to sweeten it. The pilgrims drank this water as soon as they arrived in Makkah. (Muhadarat-e Khazrami, vol. 1, p. 36)

5) Rifadah, hospitality for the pilgrims. This meant preparing food for the pilgrims. For this purpose, Qusay imposed a fixed contribution on the Quraysh. That money had to be deposited with the Qusay family during the Hajj season. Qusay used the collected funds to have food prepared for the pilgrims. Food was served to poor and destitute pilgrims, and those who lacked the means to return home were assisted (Ibn Hisham, vol. 1, p. 11).

Qusay held all the offices mentioned above. Qusay’s eldest son was named Abd al-Dar, and his second son was named Abd Manaf. The second son attained a high position of leadership and authority during Qusay’s lifetime. Therefore, Qusay told his eldest son, Abd al-Dar, “Although they have surpassed you, I shall raise you to their rank.” Qusay then bequeathed succession to Abd al-Dar in all the offices. That is, he entrusted Abd al-Dar with the chairmanship of Dar al-Nadwah, custodianship of the Kaaba, carrying the war banner, providing water to the pilgrims, and providing them hospitality. During Qusay’s lifetime, no one objected to anything he said or did; rather, everyone accepted everything without protest. For this reason, after his death, everyone accepted all his decisions without criticism. Qusay’s children fully honored their father’s bequest. After the death of Abd Manaf, his sons began negotiating with their paternal cousins over the matters mentioned above. They expressed dissatisfaction, criticizing their cousins’ exclusive possession of the offices. As a result, the Quraysh split into two factions. War was about to break out between them. At one point, however, both sides proposed a settlement and divided the various offices among themselves. Thereafter, the responsibility of providing water and hospitality to the pilgrims was assigned to the Banu Abd Manaf. Leadership of Dar al-Nadwah and custodianship of the Kaaba remained with the descendants of Abd al-Dar. Regarding the offices they had acquired, the descendants of Abd Manaf arranged a qura, or lottery. The name of Hashim, son of Abd Manaf, was drawn. As a result, Hashim spent his entire life providing water and hospitality to the pilgrims. After Hashim’s death, his brother al-Muttalib assumed this responsibility. After al-Muttalib, the responsibility passed to his nephew, Abd al-Muttalib. He was the grandfather of the Messenger of Allah, may Allah bless him and grant him peace. Abd al-Muttalib’s son Abbas then obtained this responsibility. (Ibid., vol. 1, pp. 129, 132, 178, 179)

There were also some other offices, which the Quraysh divided among themselves. Through these offices, the Quraysh had established a small government. Its administration was somewhat like the parliamentary system of the present day. The structure of the offices was as follows:

a) Iysar, meaning divination. This office, involving the maintenance of the arrows kept beside the idols for divining the future, belonged to the Banu Jumah.

b) Financial administration: managing the gifts, offerings, and sacrifices presented to gain proximity to the idols. The responsibility of settling disputes was also given to the Banu Sahm.

c) Shura, this honor belonged to the Banu Asad.

d) Ashnaq: collecting and distributing compensation and fines. The Banu Taym tribe held this office.

e) Uqab, carrying the national flag. This office was entrusted to the Banu Umayyah tribe.

f) Qubbah, managing the military camps and commanding the soldiers. This honor belonged to the Banu Makhzum.

g) Safayat, supervising travel-related matters. The Banu Adi tribe carried out this responsibility. (Tarikh-e Abd al-Quran, vol. 2, pp. 104–106)

The Administrative Condition of Other Parts of Arabia

Earlier, the departure of the Qahtani and Adnani Arabs from their lands was discussed, and it was mentioned that the entire country had been divided among these Arab tribes. Their leadership and authority were then such that the tribes living around the Kaaba were considered subordinate to Hirah. But this was merely nominal; in reality, it was not so. Apart from these two places, the Arabs of the other regions were completely independent.

A system of ranks existed among all these tribes. The tribesmen themselves appointed their leaders. For these chiefs, the tribe served as a small government. Through it, they secured their political existence, resolved tribal disputes and disorder, and maintained and defended their own territories.

The status of the chiefs was like that of kings in their societies. Their decisions concerning war and peace were final. Under no circumstances could this situation be changed. The power of these tribal chiefs was in no way less than that which a dictator ought to possess. Some chiefs were so independent that they enjoyed complete autonomy in every respect. A poet described this as follows: “Among us, you have a quarter of the spoils. You also have the choicest wealth. Whatever property you adjudicate, you own a share of it. You are also the owner of whatever is found along the road and whatever remains undistributed.”

The Political Situation

Since the governmental system and rulers of the Arabian Peninsula have been discussed, it is appropriate to discuss the political situation to some extent.

The people of the three frontier regions of the Arabian Peninsula were neighbors of different countries. In those three countries, unrest, disorder, and political instability prevailed. The people were divided into two classes: slaves and masters. All kinds of opportunities, privileges, and special advantages were in the hands of the foreign rulers. Every burden rested on the slaves. In plain language, the administration may be said to have treated them like farmland. They were regarded as sources of government revenue. The rulers spent that wealth on their own comfort, ease, luxury, splendor, and extravagance. The people floundered helplessly in darkness. The rulers continued to inflict every kind of oppression and tyranny upon them, while the people silently endured it all without protest. They had no means of making any complaint. They had to endure dishonor, humiliation, and oppression. Those in power behaved like dictators. The people had no rights whatsoever.

The neighboring tribes living beside these regions suffered from indecision. The people of these tribes changed their decisions according to circumstances and needs. Sometimes they supported the Iraqis, and at other times they joined the Syrians’ side.

The tribes living within Arabia were also split into countless factions. Disputes, quarrels, conflicts, hereditary and religious divisions, and disorder prevailed everywhere.

Even amid all this unrest, the divided and scattered people supported their own tribes whenever necessary. They paid no heed to right or wrong in this matter. A poet, speaking for one tribe, said:

I am a member of the Ghazirah tribe. If they go astray, I shall go astray; and if they follow the right path, I too shall follow the right path.

There was no king in Arabia who identified himself with the people. No one had any refuge. In times of sorrow, hardship, problems, crises, and calamities, there was no one in whom they could place their trust or upon whom they could rely.

The ruler of the Hijaz was viewed with respect and honored as a central authority. In reality, the ruler of the Hijaz was both a worldly and religious leader. As a religious leader, he had authority over the Arabs. His rule over the Kaaba and its surrounding area was accepted without objection. The care of those who came to visit the Kaaba, fulfilling their needs, implementing the Shariah, and fostering and developing the parliamentary system were among the duties entrusted to that ruler. However, those rulers were so weak that they lacked the strength to shoulder Arabia’s internal problems—that is, to resolve all its difficulties. This weakness became evident during the Abyssinians’ attack.

The Religious Beliefs and Doctrines of the Arabs

Because of the preaching and propagation of Prophet Ismail, peace be upon him, the common people of Arabia followed the religion of Ibrahim. They worshipped Allah alone and believed in tawhid, or monotheism. But as the days passed, they gradually forgot the teachings of the religion. Nevertheless, some light of tawhid and some of the teachings of Ibrahim remained among them. In the meantime, Amr ibn Luhayy, the chief of the Banu Khuza‘ah tribe, appeared on the scene. From childhood, this man had been raised in a pious religious environment. He had extraordinary interest in various religious matters. The common people regarded him with affection. Considering him a leading religious authority, they followed him. At one point, this man traveled to Syria. Seeing the idol worship practiced there, he thought that it must actually be a good practice. Many prophets had appeared in Syria and heavenly scriptures had been revealed there. Therefore, what the people of Syria were doing must surely be good and meritorious. With this thought, he brought an idol named Hubal on his return from Syria and installed it inside the Kaaba. He then called upon the people of Makkah to associate partners with Allah through worship of that idol. The people of Makkah responded to his call in large numbers. Seeing the people of Makkah worshipping idols, people from various regions of Arabia followed them. The people of greater Arabia regarded the custodians of the Kaaba as religious leaders. (Mukhtasar al-Sirah, Shaykh Muhammad ibn Abd al-Wahhab al-Najdi, p. 12.) For this reason, they followed the people of Makkah in idol worship. Thus, idol worship began to spread throughout Arabia.

Besides Hubal, an ancient idol of Arabia was Manat. This idol had been installed at a place called Mushallal in the Qudayd area on the coast of the Red Sea. (Sahih Bukhari, vol. 1, p. 222.) Then an idol called al-Lat was installed at Taif. At a place called Nakhla, an idol named al-Uzza was kept and worshipped. These three were the greatest idols of Arabia.

Following these idols, within a short time shirk became widespread in the Hijaz, and idols began to be installed everywhere. It is said that a jinn was a follower of Amr ibn Luhayy. He informed Amr that the idols of the people of Nuh—Wadd, Suwa, Yaghuth, Yauq, and Nasr—were buried in Jeddah.

After learning this, Amr ibn Luhayy went to Jeddah and dug out all these idols. He then brought them to Makkah. During the Hajj season, those idols were handed over to various tribes. The tribes took them to their respective regions. In this way, idols were installed in every tribe and, gradually, in every household.

In time, the idolaters filled the Kaaba with idols. At the conquest of Makkah, there were 360 idols in the Kaaba. The Messenger of Allah, may Allah bless him and grant him peace, broke those idols with his own hands. He would poke them with a stick, and each idol would immediately fall down. Then, on his instruction, all the idols were taken outside the Kaaba and burned. (Mukhtasar al-Sirah, Shaykh Muhammad ibn Abd al-Wahhab al-Najdi, pp. 13, 50, 51, 52, 54.) In short, shirk and idol worship were the greatest religious practices during the Days of Ignorance. By worshipping idols, they believed that they were following the religion of Ibrahim.

Certain special rules and customs of idol worship were practiced among the idolaters. Most of them had been invented by Amr ibn Luhayy. The people of Makkah viewed all these practices of Amr approvingly. Rather than considering them changes to the religion of Ibrahim, they regarded them as good innovations. Some of the idolaters’ customs of idol worship are presented below:

1) During the Days of Ignorance, the idolaters would sit devotedly before the idols and seek refuge with them. They would call upon them loudly and ask them for help in fulfilling their needs, removing difficulties, and solving problems. They believed that the idols would intercede with Allah and have their wishes fulfilled.

2) Hajj and tawaf were performed for the idols. They would plead humbly before them and prostrate to them.

3) Gifts and offerings were presented to the idols. Sacrificial animals were often taken to the idols’ shrines and slaughtered there. However, this was done in the name of the idols. Allah Most High mentioned both forms of slaughter in the Quran. The animal sacrificed upon an altar of idol worship was also declared unlawful.

Allah Most High also says: Do not eat the flesh of animals over which Allah’s name has not been pronounced; that is, do not eat anything slaughtered in the name of other than Allah.

4) Another way of seeking the idols’ pleasure was that the idolaters set aside a portion of their food and drink, produce, and livestock for the idols. Interestingly, they also set aside a portion for Allah. Then, under various circumstances, they would present the portion set aside for Allah to the idols, but they would never present the portion set aside for the idols to Allah.

For example, Allah Most High says: They assign to Allah a share of the crops and livestock He has created, and according to their claim they say, “This is for Allah and this is for our idols.” What is for their idols does not reach Allah, while what is for Allah reaches their idols. Evil is the judgment they make.

5) They devised another way of seeking the idols’ pleasure: the idolaters made various vows concerning their crops and livestock. Allah Most High says: According to their notions, they say, “These cattle and crops are forbidden; no one may eat them except whom we wish,” and they did not pronounce Allah’s name when declaring certain cattle forbidden to ride.

6) Among these animals were bahirah, sa’ibah, wasilah, and hami. Ibn Ishaq said that bahirah referred to the female offspring of a sa’ibah. A sa’ibah was a she-camel that gave birth to female offspring ten times in succession, without producing a male. Such a she-camel was set free. No one rode on its back, its hair was not cut, and no one except guests drank its milk. The offspring she produced on the eleventh occasion was also set free with its mother. No one rode on its back. When it produced offspring, it became a sa’ibah.

Wasilah referred to a she-goat that gave birth to female offspring twice each time, five times in succession—that is, ten female offspring over five births, without producing a male. Thereafter, the offspring born to such a goat on the sixth occasion was reserved for men; women could eat from the others.

Hami referred to a male camel from whose semen ten female offspring were born in succession, without any male offspring among them. Such a camel was protected and set aside. No one was allowed to ride it, nor was its hair cut. It was released to roam freely among the herd of camels. No other work was taken from it. Objecting to these forms of idol worship and customs practiced during the Days of Ignorance, Allah Most High says in the Quran: “Allah has not ordained bahirah, sa’ibah, wasilah, or hami; but the disbelievers fabricate lies against Allah, and most of them do not understand.”

Allah Most High also says in the Quran: They further say, “What is in the bellies of these cattle is exclusively for our males and forbidden to our females; but if it is born dead, then all of them may share in it.” He will repay them for what they say. He is All-Wise, All-Knowing.

Other meanings have also been given for the classification of the aforementioned livestock—that is, bahirah, sa’ibah, and the like. (Sirat Ibn Hisham, vol. 1, pp. 89–90.) Ibn Ishaq’s explanation differs somewhat from the explanation mentioned here.

Hazrat Sa‘id ibn al-Musayyab, may Allah have mercy on him, said, “These animals are for their taghuts.” (Sahih Bukhari, vol. 1, p. 499.) It is narrated in Sahih Bukhari that Amr ibn Luhayy was the first to set animals free in the name of idols. (Ibid.)

The people of Arabia observed these rituals believing that the idols would bring them closer to Allah and intercede for them before Allah. In the Holy Quran, Allah says that the idolaters used to say, “We only worship them so that they may bring us nearer to Allah.”

Allah Most High also says in the Quran: Those they worship besides Allah can neither harm nor benefit them. They say, “These are our intercessors with Allah.” (18:10)

The idolaters of Makkah used azlam, meaning divination arrows. Azlam is the plural of zalamun. A zalam was an arrow without feathers. The arrows used for divination were of three types. On one type, “yes” and “no” were written. Such arrows were used in matters such as travel and marriage. If the divination yielded “yes,” the planned action was undertaken; if “no” was written, it was postponed for a year. The arrows were then used again the following year to decide whether to undertake it. On the second type of divination arrow, words such as water, blood money, or compensation were engraved.

The third type of arrow bore the words, “From among you” or “From outside you.” These arrows were used when there was doubt about someone’s lineage: the person, together with one hundred camels, was brought before the idol Hubal.

Those camels were given to the idol’s custodian. He mixed and shuffled the arrows together, then drew one. If it read “from among you,” the person was regarded as an honored member of the tribe. If it read “from outside you,” the person was not considered a member of the enemy side; rather, he was granted the right to live among the tribe as an ordinary person, just like the others. (Muhadarat-e Khazrami, vol. 1, p. 56; Ibn Hisham, vol. 1, pp. 102–103)

Another similar custom was also practiced among the idolaters. It was gambling and gambling arrows. According to the markings on the arrows, a camel was slaughtered and its meat distributed. (The rule was that the person who gambled would slaughter a camel and divide it into ten or twenty-eight portions. Lots were then drawn with arrows. None of the arrows bore a mark of victory. The person whose name was drawn with the winning arrow was declared the winner and received the camel’s meat free of charge. The person whose name was drawn with an unmarked arrow had to pay for the meat.)

The Arab idolaters believed what magicians and astrologers told them. These people spoke about good and evil in the future. Some claimed to have a jinn devoted to them who brought them information. Others claimed to possess God-given intelligence and discernment, through which they could accurately predict the future. Among them was a class called arraf. They spoke about thefts, recovered stolen property, and identified the places where thefts had occurred. Astrologers were those who studied the movements of the stars and, through calculations, foretold future events in the world. (Mir’at al-Mafatih, Sharh Mishkat al-Masabih, vol. 2, pp. 2–3, Lucknow edition.)

Believing what an astrologer says is in reality tantamount to believing in the stars. The idolaters of Makkah believed in the stars and said, “Rain descends upon us from such-and-such stars.” (Sahih Muslim, Sharh al-Nawawi, Kitab al-Iman, vol. 1, p. 95)

They performed another similar practice to determine good and evil. They would hang up a bone from a rabbit’s knee. For some days or months, they regarded certain men and women as ill-omened. They avoided contact with sick people and considered seeing them harmful. They believed that after leaving the body, the soul turned into an owl. They believed that the soul of a murdered person could not rest unless revenge was taken from the murderer. They believed that the soul of the murdered person wandered through the mountains and plains, crying out, “Give me water to drink; I am thirsty.” They believed that the soul found peace when compensation for the murder was taken. (Sahih Bukhari, vol. 2, pp. 851, 857.)

The Quraysh’s Dispute with the Abrahamic Religion

A general account has been given of the thoughts, beliefs, and practices of the people during the Days of Ignorance. Alongside all this, they also followed the Abrahamic religion in part. In other words, they had not completely abandoned the Abrahamic faith. They circumambulated the Kaaba, honored the Kaaba, performed Hajj and Umrah, stayed at Arafat and Muzdalifah, and sacrificed sacrificial animals. However, they had introduced several innovations into the Abrahamic religion. Some examples are given below.

One of the Quraysh’s innovations was that they said, “We are the descendants of Abraham, peace be upon him. We are the guardians and custodians of the Kaaba, the caretakers of the Sacred House, and the inhabitants of Mecca; no one is equal to us in rank. No one has rights equal to ours.” For this reason, they called themselves Hums, meaning brave and ardent. They said, “We possess such extraordinary status that it is not fitting for us to go beyond the boundaries of the Sacred House.” During Hajj, they did not go to Arafat, nor did they return from there as prescribed. Rather, they stayed at Muzdalifah and returned from there. Allah Most High corrected this innovation by saying, “Then return from the place from which the other people return.” (Ibn Hisham, vol. 1, p. 199; Sahih Bukhari, vol. 1, p. 226.)

One innovation of the idolaters was that they said it was not permissible for the Hums—that is, the Quraysh—to make cheese or clarified butter while in ihram. It was not permissible to enter a woolen dwelling, meaning a blanket tent, nor was it permissible to seek shade anywhere except beneath a leather tent. (Ibn Hisham, vol. 1, p. 202.)

Another of their innovations was that it was not permissible to eat the food or drink brought by those who came from outside Mecca to perform Hajj or Umrah. (Ibid.)

One innovation was that they instructed the people living outside Mecca that, after coming to the Sacred Precinct, the first circumambulation they performed had to be done in clothing obtained from the Hums, that is, from the Quraysh. If they could not obtain such clothing, men would perform the circumambulation naked, while women would remove all their clothes, wear a small open garment, and circumambulate. During the circumambulation they recited this poem:

“Today some or all of the private parts will be uncovered. Whatever becomes visible, we shall not consider an unlawful act.”

To stop this obscene practice, Allah Most High revealed this verse: “O children of Adam, wear your beautiful attire at every prayer.” (7:31)

If a man or woman coming from outside Mecca performed the circumambulation in clothing brought from outside Mecca, that clothing was thrown away after the circumambulation. Neither the person himself or herself nor anyone else would use it. (Ibid., vol. 1, pp. 202–203; Sahih Bukhari, vol. 1, p. 226.)

One of the Quraysh’s innovations was that, while in ihram, they did not enter a house through its door. Instead, they made an opening at the back of the house, entered through that opening, and left through it.

They considered such absurd practices acts of piety. In the Holy Quran, Allah Most High prohibited them from doing this. Allah Most High says: “It is not piety to enter your houses from the rear. Rather, piety belongs to whoever adopts taqwa. So enter your houses through their doors, and fear Allah so that you may succeed.”

This was the outline of the religious life of the idolaters.

In addition, Judaism, Christianity, Magianism or fire worship, and the Sabian creed were widespread in various parts of the Arabian Peninsula. A brief account of these creeds is given below. The Jews in the Arabian Peninsula had two periods. The first was the time when the Babylonian and Assyrian governments conquered Palestine. At that time, the Jews were forced to leave their homeland. As a result of the harsh persecution and oppression of those governments and the destruction of Jewish settlements, many Jews left the Hijaz and settled in the northern part of Palestine. (Qalb-e Jazirat al-Arab, p. 251.)

The second period was when, in 70 CE, the Romans under Titus conquered Palestine. At that time, because of Roman persecution, the Jews settled in Tayma and built forts. Through contact with these exiled Jews, Jewish religious ideas spread among the Arab inhabitants. As a result, at various times before and after the advent of Islam, the Jews became a significant power. The famous Jewish tribes at the time of Islam’s advent included Khaybar, Nadir, Mustaliq, Qurayza, Qaynuqa, and Samhudi. Awfa wa Awfa states on page 116 that there were more than twenty Jewish tribes at that time. (Ibid.)

The Jews were also quite powerful in Yemen. Jewish ideas spread in Yemen through a man named Tubban Asad Abu Karib. Fighting his way onward, this man reached Yathrib.

After reaching Yathrib, he adopted Judaism and arrived in Yemen accompanied by two Jewish religious scholars from Banu Qurayza. Through them, Judaism spread throughout Yemen. After Abu Karib, his son Yusuf Dhu Nuwas seized power in Yemen. Driven by zeal for Judaism, he attacked the Christians of Najran and tried to force them to convert to Judaism. But they refused. The enraged Dhu Nuwas ordered a huge trench to be dug and set it on fire. Then he threw people of every class—women, men, children, and the elderly—into the blazing fire. Between twenty and twenty-four thousand people were killed in this incident. It occurred in October 523 CE. This event is mentioned in Surah al-Buruj of the Holy Quran. (Ibn Hisham, vol. 1, pp. 20, 21, 22, 27, 31, 35, 36.)

Christianity was spread in the Arab lands through Abyssinian and Roman conquerors. It has already been mentioned that the Abyssinians first began establishing their domination over Yemen in 340. This situation continued until 378. During this period, Christian missionaries continued their work in Yemen. At that time, a prominent ascetic named Faymiyun reached Najran and preached Christianity among the local people. After the inhabitants of Najran found proof of the truth of Christianity, they accepted it. (Ibn Hisham, vol. 1, pp. 31, 32, 33, 34.)

The scars of Dhu Nuwas’s massacre had not disappeared. In response to this tragic event, the Abyssinians again conquered Yemen, and Abraha seized power. This man built a temple in Yemen. He wanted religious people to go to the temple he had built instead of going to the Kaaba in Mecca. With this evil intention, he undertook to destroy the Kaaba in Mecca. Because of this detestable audacity, Allah Most High punished him in such a way that the event remained a lesson for all who came before and after it.

On the other hand, because they were neighbors of territories conquered by the Romans, Christianity spread among Arab tribes such as the Ghassanids, Banu Taghlib, and Banu Tayy. Several Arab rulers of Hirah also converted to Christianity.

Most of the Magians or fire worshippers lived in the Arab lands neighboring Persia, namely Iraq, Bahrain, and the coastal areas of the Arabian Gulf. In addition, after Persian domination was established in Yemen, many people there adopted Magianism individually.

The Sabian or Sabaean religion. Inscriptions discovered during excavations of ancient remains in Iraq and elsewhere show that Sabianism was the religion of the Chaldean people. They were descendants of Abraham, peace be upon him. In ancient times, many inhabitants of Syria and Yemen followed this religion. However, when Judaism and Christianity began to triumph, this religion disappeared. Nevertheless, some followers of it remained in Iraq and the Arabian Gulf region, either mixed with the Magians or among their neighbors. (Tarikh-e Ard al-Quran, vol. 2, pp. 193–208.)

General Religious Conditions

At the time of Islam’s advent, the religions mentioned above existed in Arabia. However, all these religious creeds were on the verge of collapse. Although the idolaters considered themselves followers of the Abrahamic religion, in reality they were far removed from its commands and prohibitions.

The idolaters had no connection whatsoever with the teachings that the Abrahamic religion had given for the formation of noble character. They were immersed in a mire of sin. For a long time, corruption, wrongdoing, and depravity produced by idol worship had existed among them. Because of these things, their collective political and religious life was severely affected.

The followers of Judaism possessed sky-high arrogance. The Jewish priests had set themselves up as lords, abandoning Allah Most High. They imposed their own wishes by force upon the people. They had subjected people’s thoughts, ideas, beliefs, and words to their own whims. They were wholly engaged in acquiring power and wealth. They were constantly eager to obtain these things by any means. Even at the cost of ruining religion, they wanted power and riches. The idolaters were immersed in unbelief and rebellion against God. These evil practices served to fulfill their desires. They did not hesitate in the least to disregard Allah Most High’s commands.

Christianity had become an absurd idolatrous religion. They had astonishingly conflated Allah Most High with human beings. This religion had no real influence over the Arabs who followed it, because their personal lives had no connection with the teachings of the faith. Under no circumstances were they willing to abandon their wholly pleasure-seeking way of life. Their personal, family, and social lives were immersed in the mire of sin.

The lives of the followers of the other religions in Arabia were like those of the idolaters. Although their religions differed, they were alike in their outlook. They were alike not only in their outlook but also in their ways of life and customs.

Some Snapshots of Jahili Society

After describing the political and religious conditions of the Arabian Peninsula, a brief outline of its overall economic and moral conditions is now presented.

General Conditions

The people of Arabia lived divided into various classes. The condition of each class differed from that of the others. Relations between men and women in the aristocratic class were fairly advanced. The women of this class enjoyed considerable freedom. Their words were valued. They were shown so much respect and given such protection that, when they went out on the road, swords would be drawn to guard them and blood would be shed. When someone praised himself regarding his generosity and bravery, he generally addressed women. If they wished, women could kindle the flames of war and bloodshed among the men. Despite all this, men were regarded as the heads of the family, and their words were obeyed with importance. In this class, relations between men and women were established through marriage, and the marriages were arranged by the women’s guardians. Women had no right to marry on their own without a guardian.

Although the condition of the aristocratic class was like this, the condition of the other classes was different. The relations between men and women in those classes could be called nothing but sinfulness, shamelessness, immodesty, obscenity, and adultery. Aisha, may Allah be pleased with her, said that during the Days of Ignorance there were four types of marriage.

The first was similar to marriage in the present age. For example, one man would send a proposal to another man seeking marriage to the latter’s dependent girl. After the proposal was accepted, the marriage was completed through payment of the bridal gift.

The second was that, after a married woman became pure following menstruation, her husband would tell her, “Send a proposal to such-and-such a man and obtain his sexual intercourse.” In other words, he would tell her to commit adultery with him. At that time, the husband would keep away from his wife and would not approach her. He would not approach her until it became evident that she had conceived a child through the man with whom she had committed adultery. After signs of pregnancy appeared, the husband could approach her if he wished. The reason for this practice was that the child might be noble and perfect. This type of marriage was called istibda marriage. This marriage was also practiced in India.

Third, fewer than ten men would commit adultery with one woman in a particular place. After the woman became pregnant, she would summon all those men to her. None of them could remain absent. When they were all present, she would say, “You know what you have done; now this child has been born from my womb. O so-and-so, this child is yours.” The woman could name anyone she wished, and the newborn child would be accepted by everyone as the child of the man she named.

Fourth, many men would gather and visit one woman. She would not refuse or turn away any man who desired her. These women were prostitutes. They would place a flag in front of their houses, so anyone who wished could visit them without hindrance. When such a woman became pregnant and gave birth, all those who had intercourse with her would attend, and an expert would be summoned. That expert would, according to his judgment, attribute the child to one of them. Thereafter, the child would grow up as the son of the man named, and that man could never deny the child. After the advent of the Messenger of Allah, peace and blessings be upon him, Allah Most High abolished all forms of marriage practiced in Jahili society and instituted the Islamic form of marriage practiced today. (Sahih Bukhari, Kitab al-Nikah, vol. 2, p. 769; Abu Dawud, chapter on the forms of marriage. For details, see Tafsir Fi Zilal al-Quran, vol. 14.)

In Arabia, relations between men and women were often determined by the edge of the sword. In tribal wars, the victors would capture the women of the defeated tribe and confine them in their harems. The children born to such captive women could not stand proudly in society. They always felt ashamed to identify themselves.

In the Age of Ignorance, having multiple wives was not considered blameworthy. Many people kept two biological sisters as wives at the same time. After a father divorced a wife, or after his death, the son would marry his stepmother. The right of divorce belonged exclusively to men. There was no fixed limit to the number of divorces. (Abu Dawud, works of Quranic exegesis, “Divorce is twice”; see also the reference.)

Adultery was prevalent at every level of society. No class of men or women was free from the filth and depravity of adultery. However, some men and women refrained from this indecency because of their pride in their superiority. In addition, the condition of free women was comparatively better than that of slave women. The condition of slave women was the worst. Most men in the Age of Ignorance did not consider intercourse with slave women a matter of disgrace or shame. It is mentioned in Sunan Abu Dawud that once a man stood and said, “O Messenger of Allah, so-and-so is my son. During the Age of Ignorance, I had intercourse with his mother.” The Messenger of Allah, peace and blessings be upon him, said, “There is no room in Islam for such a claim. The child belongs to the person to whom the woman is known as a wife or husband, while the adulterer is subject to the punishment of death by stoning.” The dispute between Sa‘d ibn Abi Waqqas, may Allah be pleased with him, and Abd ibn Zam‘ah concerning Abd al-Rahman ibn Zam‘ah, the son of Zam‘ah’s slave woman, is well known. (Sahih Bukhari, vol. 2, pp. 999, 1065.) Relations between fathers and sons in the Age of Ignorance also took various forms. Some people would say, “Our children are our children, like our hearts, walking upon the earth.”

On the other hand, some people, fearing disgrace and poverty, buried their children alive in the earth. They would bury infant children. They would kill their children during infancy.

The Holy Quran mentions this matter (Surah al-An‘am, verse 101; Surah al-Nahl, verses 58–59; Surah Bani Isra’il, verses 31 and 81; Surah al-Anfal). It is difficult to say whether this practice was widespread. The Arabs needed a larger manpower than other nations to confront enemies and defend themselves. It may be said that they were quite conscious of this matter.

Relations between biological brothers, between cousins, and with the other members of the tribe were quite strong. The Arabs lived and died through tribal superiority and tribal pride. Mutual cooperation and sympathy existed among the members of a tribe to the fullest extent. The foundation of the social system was established through the system of tribal relationships.

They maintained the view: “Help your brother, whether he is an oppressor or oppressed.” Later, Islam established justice by preventing the oppressor from committing oppression. In an effort to gain dominance and chieftainship, all the other members of a tribe would go out to fight in support of one man from their tribe. Examples include the incidents involving the Aws and Khazraj, Abs and Dhubyan, and Bakr and Taghlib tribes.

Relations among the various tribes had deteriorated so much that all their strength was spent fighting one another. Because of some influence from religious teachings and social customs, the horror and severity of war were sometimes reduced. At times, various tribes also formed alliances under certain rules prevalent in society. In addition, the sacred months proved especially helpful in establishing peace in the lives of the idolaters and in enabling them to earn their livelihoods.

In short, the overall condition was in extreme decline. Ignorance was widespread. Filth and sinfulness were at their peak. People lived like animals. The buying and selling of women was an established practice. Women were often treated as though they were earth or stone. Mutual relations were weak and fragile. Whatever existed under the name of government or administration was engaged in collecting money and wealth from its subjects to fill the treasury and in mobilizing troops against opponents.

Economic Conditions

Economic conditions were subordinate to the overall social condition. Considering the sources of livelihood of the Arabs, it becomes clear that trade and commerce were the principal means by which they obtained the necessities of life. Commercial exchange was not easy. Conditions in the Arabian Peninsula were such that an atmosphere of peace and security did not exist at any time except during the sacred months. This is why it is known that the famous Arab markets and fairs—Ukaz, Dhu al-Majaz, Majannah, and others—were held during the sacred months.

In industry, the Arabs lagged behind all the other countries of the world. Most of the known industries, such as weaving cloth and tanning leather, were carried out in neighboring countries—Yemen, Syria, Hirah, or Iraq. Farming and crop production did take place in Arabia. Throughout Arabia, women spun thread. The difficulty, however, was that the tools for spinning were scarce because of the horrors of war. Poverty was a common problem. People were often deprived of essential foodstuffs and clothing.

Moral Conditions

It is an acknowledged fact that the people of Arabia possessed detestable and blameworthy habits and performed acts that reason and conscience did not approve at all. Yet they also possessed certain moral qualities that were truly astonishing. Some details of these virtues are given below.

1. Compassion and generosity. This was a special virtue of the Arabs. A distinctly competitive spirit could be observed among them in this regard. They were so proud of this quality that half the people of Arabia had become poets. Some praised themselves in this matter, while others praised someone else. Sometimes, even during severe winter and times of scarcity, a guest would arrive at someone’s house. At that time, if the host possessed only one camel, he would slaughter that very animal to provide hospitality. Because of compassion and generosity, they would pay large amounts of compensation and duly collect such compensation. In this way, they protected people from destruction and bloodshed, and proudly demonstrated their superiority over other wealthy and eminent people.

Because of this kind of generosity, it was seen that they took pride in drinking wine. Drinking wine was not actually a good deed, but it enabled them to be generous and made charitable giving easy for them. When intoxicated, spending money and wealth does not seem difficult to a person. For this reason, the Arabs called the grapevine, the source of wine, karam, and wine bint al-karam. If one examines the poetry of the poets of the Age of Ignorance, one finds that they paid considerable attention to expressing pride.

Antarah ibn Shaddad al-Absi wrote in his Mu‘allaqah: “After the fierce heat of noon had lessened, I drank wine from an ornamented yellow vessel. When I drink wine, I give away my wealth, yet even then I remain conscious of my honor and dignity; I do not allow any stain to fall upon them. Even after regaining consciousness, I do not withhold anything in generosity. What more can I say to you about my noble character and compassion? They are not unknown to you.”

Because of their compassion, the Arabs engaged widely in gambling. They thought it was a means of generosity. After gambling, they would distribute among the poor and needy whatever the gamblers had won, or whatever remained after expenses from their winnings. For this reason, the Holy Quran did not deny that wine and gambling have benefits; rather, it said that their harm is greater than their benefit. Allah Most High says: “They ask you about wine and gambling. Say: In them is great sin, and benefits for people, but their sin is greater than their benefit.” (2:219.)

2) Keeping covenants. The people of Arabia regarded keeping covenants as part of religion. In keeping a covenant or their word, they considered even the loss of life and property insignificant. The incidents of Hani ibn Masud al-Shaybani, Samaw’al ibn Adiya, and Hajir ibn Jarara are sufficient to understand this.

3) Awareness of personal honor. Maintaining one’s dignity despite enduring oppression and persecution was a recognized character trait of the Age of Ignorance. As a result, they displayed bravery and valor. Their anger was extraordinary; they would become enraged suddenly. Even the slightest sign of insult would cause them to take up arms and shed blood. In this regard, they considered their own lives insignificant.

4) One characteristic of the people of the Age of Ignorance was that once they resolved to do something, they would never refrain from doing it. They accepted no obstacle. Even if their lives were endangered, they would complete the task.

5) Forbearance and far-sighted wisdom. This too was a noble quality of the Arabs. However, because they were always prepared for bravery and warfare, this quality was rare among them.

6) Bedouin simplicity. They remained distant from the amenities of civilization and were disinclined toward them. Because of this simple, straightforward way of life, truthfulness and trustworthiness were found among them. They hated deception and breaking covenants.

We believe that, apart from the geographical position of the Arabian Peninsula in relation to the rest of the world, it was these mentioned character traits that led to their being chosen for the leadership of humanity and prophethood. Although these qualities sometimes suddenly made them formidable and led them to cause disturbances, it cannot be denied that they were highly commendable, genuinely human qualities. With slight correction, these qualities could prove immensely beneficial to humanity. Islam accomplished that task.

Perhaps, among the mentioned character traits, after keeping covenants, self-respect and keeping promises were the most valuable and praiseworthy. Without these qualities and strength of character, it is impossible to remove disorder, unrest, and evil and establish a system based on justice and fairness.

There were also some other notable character traits among the Arabs in the Age of Ignorance, but there is no need to discuss them all here.

He is the One who sent to them a Messenger from among themselves. He recites His verses to them, purifies their lives from the Age of Ignorance, and teaches them the wisdom of the Religion, although before his coming these people had been in clear misguidance. (Surah al-Jumu’ah 2)

3

In Which Lineage Was That Golden Man Born: From al-Amin to the Messenger

The Lineage of the Prophetic Family

The lineage of the Noble Prophet, peace and blessings be upon him, can be divided into three parts. The scholars of Sirah and experts in genealogy agree regarding the accuracy of the first part. There is some disagreement among the writers of Sirah concerning the second part: some support it, some oppose it, and others express a different view. It extends upward from Adnan to Ibrahim, peace be upon him. The third part contains certain errors; it extends from Ibrahim, peace be upon him, to Adam, peace be upon him. This has been indicated earlier. A reasonably detailed discussion of the three parts follows.

The First Part

Muhammad ibn Abdullah, ibn Abd al-Muttalib (Shaybah), ibn Hashim (Amr), ibn Abd Manaf (al-Mughirah), ibn Qusayy (Zayd), ibn Kilab, ibn Murrah, ibn Ka’b, ibn Lu’ayy, ibn Ghalib, ibn Fihr (whose title was Quraysh, by which the tribe became known), ibn Malik, ibn al-Nadr, Qays, ibn Kinanah, ibn Khuzaymah, ibn Mudrikah (Amir), ibn Ilyas, ibn Mudar, ibn Nizar, ibn Ma’add, ibn Adnan. (Ibn Hisham, vol. 1, p. 20; Taqlih Fahm Ahl al-Athar, pp. 5–6; Rahmatul lil-Alamin, vol. 2, pp. 11, 14, 52)

The Second Part

Upward from Adnan: Adnan ibn Hamisa, ibn Salaman, ibn Aws, ibn Boz, ibn Qamwal, ibn Ubayy, ibn Awwam, ibn Nashid, ibn Haza, ibn Baldas, ibn Yadlaf, ibn Tareh, ibn Jahem, ibn Nahesh, ibn Makhi, ibn Aiz, ibn Akbar, ibn Ubayd, ibn al-Daya, ibn Hamdan, ibn Sunbar, ibn Yasrubi, ibn Yahzan, ibn Yalhan, ibn Arwi, ibn Ay, ibn Jayshan, ibn Aishar, ibn Afnad, ibn Ayham, ibn Maqsar, ibn Nahis, ibn Jarah, ibn Sumay, ibn Mazi, ibn Awza, ibn Aram, ibn Qaydar, ibn Ismail, ibn Ibrahim, peace be upon him. (After research, Allamah Mansurpuri added this section from the accounts of the historians Kalbi and Ibn Sa’d. Rahmatul lil-Alamin, vol. 2, pp. 14–17. Historical reports differ considerably concerning this section.)

The Third Part

Upward from Ibrahim, peace be upon him: Ibrahim ibn Tarah (Azar), ibn Nahur, ibn Shaddah (Sarugh), ibn Rau, ibn Falij, ibn Abir, ibn Shaleh, ibn Arfakhshad, ibn Sam, ibn Nuh, peace be upon him, ibn Lamak, ibn Matushalakh, ibn Akhnukh (according to another view, Idris, peace be upon him), ibn Mahlayil, ibn Qaynan, ibn Anush, ibn Shith, ibn Adam, peace be upon him. (Ibn Hisham, vol. 1, pp. 2, 4; Talahih al-Fuhum, p. 6; Khulasat al-Siyar, p. 6)

The Noble Prophet, peace and blessings be upon him, is known as a descendant of Hashim, through his great-grandfather Hashim ibn Abd Manaf. Therefore, it is necessary to give a brief account of Hashim and several of his descendants.

1) Hashim. We mentioned earlier that an agreement had been reached concerning the division of offices between the Banu Abd Manaf and the Banu Abd al-Dar. Under this agreement, the descendants of Abd Manaf received the duty of providing pilgrims with water and hosting guests. Hashim was a distinguished, honored, and wealthy man. He introduced the practice of feeding the pilgrims of Makkah bread soaked in tharid. His real name was Amr, but because he broke bread into pieces and soaked it in tharid, he was called Hashim. Hashim means one who breaks. Hashim was the first person to arrange two commercial journeys for the Quraysh, in summer and winter. In his praise, a poet wrote: He was that Amr who broke bread in Makkah, soaked it in tharid, and fed it to his famine-stricken, weak tribesmen, and arranged journeys in winter and summer.

An important event in the life of Hashim, or Amr, was that he traveled to Syria for trade. On the way, he reached Madinah, married Salma bint Amr of the Banu Najjar, and stayed there for some time. After she became pregnant, he left his wife with her family and departed for Syria. He died in Gaza, Palestine. Meanwhile, a child was born to Salma. This occurred in 497 CE. The child’s hair showed signs of whiteness, so Salma named him Shaybah (Ibn Hisham, vol. 1, p. 137; Rahmatul lil-Alamin, vol. 1, p. 26; vol. 2, p. 24). Salma raised the child in her family home in Yathrib, or Madinah. Later, this child became known as Abd al-Muttalib. For a long time, the Hashimites had no information about this child. Hashim had four sons and five daughters. Their names were: Asad, Abu Sayfi, Nadhlah, and Abd al-Muttalib. The daughters were Shafa, Khalidah, Da’ifah, Ruqayyah, and Jinnat. (Ibid., vol. 1, p. 107)

2) Abd al-Muttalib. It was mentioned earlier that after Hashim, his brother al-Muttalib inherited the responsibility of providing pilgrims with water and hosting guests. He too held great honor among his family and people. No one ignored anything he said. Because of his generosity, the Quraysh gave him the title Fayyad. When Shaybah, that is, Abd al-Muttalib, was ten or twelve years old, al-Muttalib learned of him. He went to Madinah to bring Shaybah back. When he reached the vicinity of Madinah, or Yathrib, and looked at Shaybah, his eyes filled with tears. He embraced him, seated him behind himself on his camel, and set out for Makkah. But Shaybah refused to go to Makkah without his mother’s permission. When al-Muttalib asked Shaybah’s mother for permission, Salma refused. Al-Muttalib said that he was taking him to his father’s authority and to the House of Allah. After hearing this, Salma gave permission. Al-Muttalib brought him to Makkah seated behind him on his camel. When people first saw him in Makkah, they said among themselves, ‘A nephew, the son of Hashim.’ From then on, Shaybah grew up under al-Muttalib and eventually became a young man. Later, al-Muttalib died in Yemen. Shaybah inherited his office. Abd al-Muttalib attained such honor and esteem among his people that no one before him had achieved so much. His tribesmen loved him dearly and gave him extraordinary respect. (Ibn Hisham, vol. 1, pp. 137–138)

After al-Muttalib’s death, Nawfal forcibly seized some of Abd al-Muttalib’s land. Abd al-Muttalib sought help from several men of the Quraysh, but they excused themselves, saying, ‘We cannot stand beside you against your own uncle.’ Finally, Abd al-Muttalib wrote several poems and sent them to his maternal uncle among the Banu Najjar. The poems requested help. In response, his uncle Abu Sa’d ibn Adi set out with eighty horsemen and stopped at a place called Abtah near Makkah. Abd al-Muttalib invited him to go to his house, but Abu Sa’d said, ‘No, I want to meet Nawfal first.’ Abu Sa’d then stood before Nawfal, who was sitting and conversing with several prominent Quraysh men in Makkah. Drawing his sword, Abu Sa’d said, ‘By the Lord of this House, if you do not return my nephew’s land, I will plunge this sword into your body.’ Nawfal said, ‘Very well, take it; I am returning it.’ With the Quraysh leaders as witnesses, Abu Sa’d returned the land to Abd al-Muttalib. He then went to Abd al-Muttalib’s house, stayed there for three days, performed Umrah, and returned to Madinah.

Afterward, Nawfal pledged support to the Banu Abd Shams against the Banu Hashim.

The Banu Khuza’ah observed that the Banu Najjar had helped Abd al-Muttalib in this way and said, ‘Abd al-Muttalib is as much our son as he is yours. Therefore, we have a greater right to help him.’ This was because the mother of Abd Manaf was related to the Banu Khuza’ah. For this reason, the Banu Khuza’ah went to Dar al-Nadwah and pledged to help the Banu Hashim against the Banu Abd Shams and Nawfal. This pledge later became the cause of the conquest of Makkah in the Islamic era. A detailed account will be given later. (Mukhtasar Sirat al-Rasul, Shaykh al-Islam Muhammad ibn Abd al-Wahhab al-Najdi, pp. 41–42)

Because of his connection with the Ka’bah, two important events occurred in the life of Abd al-Muttalib: the excavation of the Zamzam well and the incident of the Elephant.

The Excavation of the Zamzam Well

The essence of this incident is that Abd al-Muttalib saw in a dream that he was being ordered to excavate the Zamzam well. The location was also shown to him in the dream. Upon waking, he began excavating the Zamzam well. In time, two things were discovered. They had been thrown into Zamzam by the Jurhum tribe when it left Makkah: swords, ornaments, and two golden gazelles. Abd al-Muttalib used the recovered swords to make a door, fitted the two golden gazelles to it, and arranged for pilgrims to be given water from the Zamzam well.

After the Zamzam well was discovered, the Quraysh began arguing with Abd al-Muttalib. They demanded that they too be included in the excavation. Abd al-Muttalib said, ‘I cannot do that. I alone have been designated for this work.’ But the Quraysh would not accept this. Finally, everyone went to a female soothsayer of the Banu Sa’d for a decision. On the way, however, they saw some astonishing signs and understood that Abd al-Muttalib had been entrusted with excavating Zamzam by divine decree. Therefore, the disputing Quraysh turned back before reaching her. At that time, Abd al-Muttalib vowed that if Allah granted him ten sons and they grew old enough to defend him, he would sacrifice one of them in Allah’s name beside the Ka’bah. (Ibn Hisham, vol. 1, pp. 142–147)

The Incident of the Elephant

The essence of the second incident is that Abraha ibn Sabah al-Habashi was the governor-general of Yemen on behalf of the Negus, the king of Abyssinia. Abraha noticed that the Arabs were going to the Ka’bah to perform Hajj. He therefore built a church in Sana’a, hoping that the Arabs would go to Sana’a for Hajj instead of Makkah. After hearing of this, a man from the Banu Kinanah entered the church built by Abraha and defecated in its sanctuary. Abraha became furious and advanced with sixty thousand fierce soldiers to destroy the Ka’bah. He arranged a huge elephant for himself. His army had either nine or thirteen elephants in all. Abraha reached a place called al-Mughammas from Yemen and stationed his army there. After entering Makkah, when they reached the valley of Muhassir between Muzdalifah and Mina, all the elephants sat down. Despite many attempts, the elephant could not be made to go toward the Ka’bah; whenever they tried, it sat down. At that time, Allah sent a flock of birds. The birds carried small stones in their beaks and dropped them upon the soldiers. Through this, Abraha’s army was destroyed like chaff. The birds resembled ababil; each carried three stones, one in its beak and two beneath its wings. The stones were like peas. Whoever was struck by one began to lose pieces of his limbs and died. Not everyone was struck, but such terror and horror spread through the army that they began fleeing in every direction. Then they began falling and dying here and there. Meanwhile, a punishment descended upon Abraha: the fingers of his hands began to fall away. By the time he reached Sana’a, his death was near. His liver burst out, and he died a painful death.

During Abraha’s attack, the inhabitants of Makkah scattered across the mountains and plains in fear for their lives and hid in mountain caves. When Allah’s punishment descended upon the army, they returned safely to their homes. (Ibn Hisham, vol. 1, pp. 43, 56)

According to most writers of Sirah, the aforementioned event occurred fifty or fifty-five days before the birth of the Messenger of Allah, peace and blessings be upon him. It was the month of Muharram. The event took place toward the end of February or the beginning of March in 571 CE. In reality, Allah caused this event to occur as a prelude centered on His Prophet and the Sacred House, the Ka’bah. For example, in 587 BCE Nebuchadnezzar conquered and occupied Jerusalem. Before that, in 70 CE, the Romans had occupied Bayt al-Maqdis. In contrast, the Christians were never able to establish supremacy over the Ka’bah, even though at that time the Christians were believers in Allah and Muslims, while the custodians of the Ka’bah were polytheists.

Soon after the event of the Year of the Elephant, news of it reached Rome and Persia, which were known at that time as advanced countries. Makkah had close relations with the Romans, while the Persians constantly watched the Romans. Persia observed all the affairs of Rome and its enemies. This is why, immediately after Abraha’s downfall, the Persians seized Yemen. Since Persia and Rome were regarded as advanced and civilized countries in the world of that time, the attention of humanity turned toward the Ka’bah. They witnessed clear evidence of the honor and superiority of the Ka’bah and understood that Allah had chosen this House as a sacred house. Therefore, it was fitting that someone claiming prophethood should arise from the settlement of Makkah. Why Allah helped the polytheists, who stood opposite the Muslims, against these people becomes easy to understand when one considers the coming of the Messenger of Allah.

Abd al-Muttalib had ten sons. Their names were Harith, Zubayr, Abu Talib, Abdullah, Hamzah, Abu Lahab, Ghaydaq, Maqhum, Safar, and Abbas. Some said there were eleven, the additional name being Qutham. Others said there were thirteen, adding Abd al-Ka’bah and Hujal. Those who counted ten sons said that Mukawwam was another name for Abd al-Ka’bah and that Ghaydaq was another name for Hujal. Abd al-Muttalib had no son named Qutham. He had six daughters: Umm al-Hakim, also known as Bayda, Bayra, Atikah, Safiyyah, Arwa, and Umaymah. (Talaqih al-Fuhum, pp. 8–9; Rahmatul lil-Alamin, vol. 2, pp. 56, 66)

3) Abdullah was the father of the Messenger of Allah, peace and blessings be upon him. Abdullah’s mother’s name was Fatimah. She was the daughter of Amr ibn Abid ibn Imran ibn Makhzum ibn Yaqzah ibn Murrah. Among Abd al-Muttalib’s children, Abdullah was handsome, virtuous, and beloved. He was called al-Dhabih, or the sacrificed one. The reason was that after Abd al-Muttalib had ten sons and they had reached an age at which they could defend themselves, he told them of his vow. He then wrote all their names on divining arrows and handed them to the custodian of the idol Hubal. After the custodian drew the lot, Abdullah’s name came out. Abd al-Muttalib took Abdullah by the hand, took a knife, and led him beside the Ka’bah to sacrifice him. But the Quraysh, especially Abdullah’s brother Abu Talib, prevented him. Abd al-Muttalib said, ‘If you prevent me, how will I fulfill my vow?’ They advised him to consult a female soothsayer. He went to one, and she advised him to write the names of Abdullah and ten camels and draw lots. She said that if Abdullah’s name came out, he should increase the number of camels by ten each time until Allah was pleased. Then he should sacrifice the number of camels whose name was drawn. Abd al-Muttalib returned and began drawing lots. Abdullah’s name did not come out among the first ten. The number was increased by ten each time. When it reached one hundred camels, Abdullah’s name came out. Abd al-Muttalib sacrificed one hundred camels and left them there. Neither people nor animals were prevented from taking them. Before this event, the blood-money among the Quraysh and Arabs was ten camels. Afterward, it was increased to one hundred camels, and Islam retained this amount. The Noble Prophet, peace and blessings be upon him, said, ‘I am the son of two sacrificed men: one was Ismail, peace be upon him, and the other was my father, Abdullah.’ (Ibn Hisham, vol. 1, pp. 151–155; Rahmatul lil-Alamin, vol. 2, pp. 89–90; Mukhtasar Sirat al-Rasul, Shaykh Abd al-Wahhab al-Najdi, pp. 22–23)

Abd al-Muttalib chose Aminah to marry his son Abdullah. Aminah was the daughter of Wahb ibn Abd Manaf ibn Zuhrah ibn Kilab. They were regarded as the noblest of the Quraysh in lineage. Aminah’s father was the chief of the Banu Zuhrah in lineage and nobility. After her marriage, Lady Aminah left her parental home and came to her husband’s house. Some time later, Abd al-Muttalib sent Abdullah to Madinah to bring dates. Abdullah died there.

Some writers of Sirah have written that Abdullah went to Syria for trade. While returning to Makkah with a Quraysh trade caravan, he fell ill, stopped in Madinah, and died there. He was buried at the house of Nabighah al-Ja’di. He was twenty-five years old at the time. According to most historians, the Messenger of Allah had not yet been born. Some say that the Messenger of Allah, peace and blessings be upon him, was born two months before his father’s death. (Ibn Hisham, vol. 1, pp. 156, 158; Fiqh al-Sirah, Muhammad al-Ghazali, p. 45; Rahmatul lil-Alamin, vol. 2, p. 91)

After receiving news of her husband’s death, Aminah recited in a grief-stricken voice: ‘The land of Batha has become empty of a descendant of Hashim. Death called him, and he said, “Here I am.” He lies between Rang and Khurush. Death has left no one like Ibn Hashim. I remember that evening when people carried him away on a bier. Though death has erased his existence, it cannot erase his achievements. He was a great giver and compassionate.’ (Tabaqat Ibn Sa’d, vol. 1, p. 62)

The things he left at his death were five camels, a flock of goats, and an Abyssinian slave girl. Her name was Barakah, and her kunya was Umm Ayman. She nursed the Messenger of Allah, peace and blessings be upon him. (Mukhtasar al-Sirah, Shaykh Abdullah, p. 12; Talaqih al-Fuhum, p. 14; Sahih Muslim, vol. 2, p. 16)

The Advent of the Messenger of Allah and the First Forty Years of His Pure Life

His Blessed Birth

The Messenger of Allah, peace and blessings be upon him, was born in Makkah among the Banu Hashim on Monday, the 9th of Rabi al-Awwal. The incident of the Elephant occurred in that same year. At that time, forty years had passed since Emperor Nushirwan ascended the throne. His birth date was April 20 or 22, 571 CE. Sayyid Sulayman Nadwi, Salman Mansurpuri, and Muhammad Pasha Falaki established this through research. (Tarikh Khazram, vol. 1, p. 62; Rahmatul lil-Alamin, vol. 1, pp. 3, 39)

According to Ibn Sa’d’s account, the mother of the Messenger of Allah, peace and blessings be upon him, said that when he was born, a light emerged from his body, illuminating the palaces of Syria. Imam Ahmad has related a similar report from Arbad ibn Sariyah. (Mukhtasar al-Sirah, Shaykh Abdullah, p. 12)

Some reports mention that, as a prelude to prophethood, certain events occurred at the birth of the Messenger of Allah. Fourteen pillars of Kisra’s royal palace collapsed, the fire of the fire worshippers was extinguished, and Bahira’s church was destroyed. This was reported by al-Bayhaqi. However, Muhammad al-Ghazali did not accept this report. (Mukhtasar al-Sirah, p. 12)

After his birth, his mother gave his grandfather Abd al-Muttalib the good news of the birth of his grandson. He was very happy and joyfully took him to the Ka’bah, prayed to Allah, and expressed his gratitude to Him. At that time, he named him Muhammad. In accordance with Arab custom, he circumcised him on the seventh day. After his mother, he was nursed by Thuwaibah, the slave girl of Abu Lahab. At that time, the child in Thuwaibah’s care was named Masruh. Before him, Thuwaibah had nursed Hamzah ibn Abd al-Muttalib, and after him, Abu Salamah Sama ibn Abd al-Asad al-Makhzumi. (Talaqih al-Fuhum, p. 4; Mukhtasar al-Sirah, Shaykh Abdullah, p. 13)

The Location of the Banu Sa’d Tribe

It was the custom of the urban Arabs to send their children to Bedouin women who were engaged in nursing infants, so that they would remain safe from the illnesses of the cities. This caused the children’s bodies to become strong and robust. Another purpose was that, while nursing, they would learn pure Arabic. In accordance with this custom, Abd al-Muttalib sought a wet nurse and entrusted his grandson to Halimah bint Abi Dhu’ayb. This woman belonged to Banu Sa‘d ibn Bakr. Her husband’s name was Harith ibn Abd al-‘Uzza, and his kunya was Abu Kabshah. He too belonged to the Banu Sa‘d tribe.

The children of Harith were the Prophet’s milk-brothers and milk-sisters through their relationship with the Messenger of Allah. Their names were Abdullah, Anisah, and Hudhafah or Juzamah. Halimah’s title was al-Shayma’, and she was better known by this name. She breastfed the Messenger of Allah. In addition, Abu Sufyan ibn al-Harith ibn Abd al-Muttalib, who was the Prophet’s paternal cousin, was also his milk-brother through Halimah. His uncle Hamzah ibn Abd al-Muttalib had likewise been entrusted for nursing to a woman of the Banu Sa‘d tribe. While staying with Lady Halimah, this woman also nursed the Messenger of Allah one day. Thus, he and Hamzah were milk-brothers through two lines: through Thuwaybah on the one hand and through this woman of Banu Sa‘d on the other. (Zad al-Ma‘ad, vol. 1, p. 19)

During the time she nursed the Noble Prophet, the Messenger of Allah, Lady Halimah witnessed such incidents of blessing that she was left astonished. Let us hear the detailed account from her own lips. According to Ibn Ishaq, Lady Halimah said: I left our town with my husband, our foster child, and several women of the Banu Sa‘d tribe. It was a year of famine, and hardship and deprivation prevailed everywhere. I was riding a female donkey. We also had a she-camel, but it did not give a single drop of milk. The nursing infant writhed from hunger, and we could not sleep at night. I had no milk in my breasts, and the she-camel gave none either. We spent our days hoping for rain and relief. As we left home riding the female donkey, it began to walk so slowly that everyone in the caravan became annoyed. We went to Makkah in search of a child to nurse. Every woman in our caravan was offered the Messenger of Allah, but because he was fatherless, meaning an orphan, they all refused to take him. Everyone hoped for good payment from the child’s family. What could a widowed mother give? For this reason, none of us agreed to take him.

Meanwhile, every woman in our caravan found a child, but I found none. On the way back, I said to my husband, “I do not feel comfortable returning empty-handed. Rather, I will take that child.” My husband agreed and said, “Perhaps Allah will bless us through him.” Then I went and accepted him.

Lady Halimah said: When I returned to the encampment with the child, both my breasts were full of milk. The child drank his fill, and his milk-brother also drank his fill. Then both slept peacefully, whereas before that my own child could not sleep because of hunger. Meanwhile, my husband went to milk the she-camel and found its udder full of milk. He milked so much that we drank to our satisfaction. We spent the night in great comfort. In the morning, my husband said, “By God, Halimah, you have taken a blessed child.” I said, “I think so too.”

Halimah said: Then our caravan set out. I mounted the weak donkey, with the child in my lap. The donkey traveled so quickly that it overtook all the other donkeys. The women accompanying me were astonished and said, “Daughter of Abu Dhu’ayb, what is this astonishing matter? Look at us for a moment. Is this the same donkey you rode when you came?” I said, “Yes, it is the same one.” They said, “There must certainly be something special about it.”

Then we returned to our homes among the Banu Sa‘d tribe. I did not know of any area more afflicted by poverty and famine than ours. After our return, whenever our goats went out to pasture, they came back with full bellies and full udders. We milked them and drank, while no one else could obtain any milk at that time; there was no milk in the udders of their animals. The people of our community would say to their shepherds, “Miserable lot, graze your goats in the area where the daughter of Dhu’ayb grazes hers.” Yet their goats still returned empty-bellied, with not a drop of milk in their udders, while mine returned with full bellies and full udders. In this way we continued to witness Allah’s mercy and blessing. When the child was two years old, we weaned him. He was better nourished and plumper than the other children. Then we took him to his mother. Since we had witnessed blessing through him, we wanted the child to remain with us. I told his mother of this wish. After repeated requests and appeals, Lady Aminah returned the child to me. (Ibn Hisham, vol. 1, pp. 162–164)

The Incident of the Opening of the Chest

Even after weaning, the child Muhammad remained with the Banu Sa‘d tribe. When he was four or five years old, the incident of the opening of the chest occurred. Most writers of sīrah have expressed this view. However, Ibn Ishaq’s account indicates that the incident occurred when he was three. (Ibn Hisham, vol. 1, pp. 164–165)

A detailed account of this incident is narrated from Anas in Sahih Muslim. It is reported that Gabriel came to the Messenger of Allah while he was playing with children. Gabriel laid him down, opened his chest, and removed his heart. Then he took out a part of it and said, “This is the share of Satan within you.” He placed the heart in a dish, washed it with water from the Zamzam vessel, and then returned it to its proper place. The other children ran to Lady Halimah and said, “Muhammad has been killed.” The members of the household rushed over and found him sitting with a pale face. (Sahih Muslim, Book of Faith, vol. 1, p. 92)

In His Mother’s Affection and His Grandfather’s Care

After this incident, Lady Halimah became frightened. She returned the child to his mother. He spent his days beneath his mother’s affectionate care until the age of six. (Talqih al-Fuhum, p. 7; Ibn Hisham, vol. 1, p. 168)

Meanwhile, Lady Aminah wished to visit the grave of her deceased husband. Accompanied by her son Muhammad, her maid Umm Ayman, and her father-in-law Abd al-Muttalib, she traveled nearly five hundred kilometers and reached Madinah. After staying there for a month, she set out for Makkah. When Lady Aminah reached a place called Abwa’, midway between Makkah and Madinah, she became seriously ill. Her illness gradually worsened, and she eventually died at Abwa’. (Ibn Hisham, vol. 1, p. 168; Talkhis al-Fuhum, p. 7; Fiqh al-Sirah, al-Ghazali, p. 50)

The elderly Abd al-Muttalib reached Makkah with his grandson. His heart was warmed with love for the orphaned grandson, while memories of the past weighed heavily upon him. He loved his orphaned grandson more than he loved any of his own sons or daughters. By the irony of fate, the boy Muhammad was utterly alone, but Abd al-Muttalib did not allow him to remain lonely. He loved and honored his grandson more than anyone else. Ibn Hisham wrote that a bedding place was spread for Abd al-Muttalib in the shade of the Ka‘bah, and all his sons would sit around it. Whenever Muhammad came, however, he would sit on the bedding. He was only a young child, and when his uncle tried to remove him from the bedding, Abd al-Muttalib would say, “Do not remove him. He possesses an extraordinary rank.” He would then seat him beside himself. He did not merely seat his beloved grandson there; he always kept him with him. The activities of the boy Muhammad brought him joy. (Ibn Hisham, vol. 1, p. 168)

After he had reached the age of eight years, two months, and ten days, the shelter of his grandfather’s affection was also removed. His grandfather died. Before his death, he instructed his son Abu Talib to take special care of his nephew. Abu Talib and Abdullah were sons of the same mother. (Talqih al-Fuhum, p. 7; Ibn Hisham, vol. 1, p. 149)

In His Uncle’s Loving Care

Abu Talib raised his nephew with deep affection and tenderness, taking him as one of his own children. Indeed, he loved him more than his own children and supported his nephew for more than forty years. Abu Talib formed bonds of enmity or friendship with people only with regard to the interests of his beloved nephew.

Seeking Allah’s Mercy

Ibn ‘Asakir mentioned in the account of Jalahamah ibn ‘Arafatah that I came to Makkah. Famine prevailed everywhere, caused by the lack of rain. The people of Quraysh asked Abu Talib to pray for rain. Abu Talib went out with a boy. The boy appeared like a sun covered by a cloud. Other boys were nearby. Abu Talib took the boy to the front of the Ka‘bah and placed his back against its wall. The boy placed his finger upon it. There was not a single cloud in the sky, but within a short time the entire sky became overcast and torrential rain began to fall. The city and its surrounding land became verdant and fertile. Later, referring to this event, Abu Talib said, “He is handsome; rain is sought through the grace of his countenance. He is a refuge for orphans and a protector of widows.” (Mukhtasar al-Sirah, Shaykh Abdullah, pp. 15–16)

The Monk Bahira

When the Prophet Muhammad was twelve years old—or, according to another view, twelve years, two months, and ten days old (Talqih al-Fuhum, Ibn al-Jawzi, p. 7)—Abu Talib took him to Syria for trade. When they reached Busra, they pitched their tents at a certain place. At that time, Busra was the capital of the Roman-ruled kingdom of the Arabian Peninsula. A monk named Jirjis lived in that city and was known as Bahira. After the caravan pitched its tents, Bahira came out of the church, approached the caravan, and hosted its members, although he never used to leave his church. He recognized the Messenger of Allah, took him by the hand, and said, “He is the leader of the worlds. Allah will send him as a mercy to the worlds.” Abu Talib asked Bahira, “How did you know this?” He replied, “After you came to this area, all the trees and stones here prostrated themselves in honor of this boy. They prostrate to no one except a prophet. Moreover, I recognized him by the Seal of Prophethood. It is located beside the soft bone beneath his shoulder, resembling an apple. We have seen mention of him in our religious scriptures.”

Then the monk Bahira said to Abu Talib, “Send him back to Makkah. Do not take him into Syria. The Jews may harm him.” Acting on this advice, Abu Talib sent his beloved nephew back to Makkah with several servants. (Mukhtasar al-Sirah, Shaykh Abdullah, p. 16; Ibn Hisham, p. 16. Tirmidhi and other works mention that he returned to Makkah with Bilal, but this is incorrect. Bilal had not yet been born; and even if he had been born, he was not known to Abu Bakr. Zad al-Ma‘ad, vol. 1, p. 17)

The Battle of Fijar

When the Prophet, the Messenger of Allah, was fifteen years old, the Battle of Fijar began. In that battle, Quraysh and Banu Kinana stood on one side, while Qays ‘Aylan stood on the other. The leader of Quraysh and Kinana was Harb ibn Umayyah. Because of his age and noble lineage, he was held in high regard by Quraysh, and Banu Kinana also respected him. During the first part of the battle, Qays had the advantage over Kinana. But before noon, Kinana gained the advantage over Qays. It was called the Battle of Fijar because the prohibitions of the sanctuary and the sacred months were both violated in it. The Messenger of Allah also took part in this battle. He handed arrows to his uncles. (Ibn Hisham, vol. 1, pp. 184–186; Qalb Jazirat al-‘Arab, p. 360; Tarikh Khazrami, vol. 1, p. 63)

Hilf al-Fudul

After the Battle of Fijar, Hilf al-Fudul took place in the sacred month of Dhu al-Qi‘dah. Several clans arranged it, including Quraysh—that is, Banu Hashim, Banu al-Muttalib, Banu Asad ibn Abd al-‘Uzza, Banu Zuhrah ibn Kilab, and Banu Taym ibn Murrah. They all gathered in the house of Abdullah ibn Jud‘an al-Taymi. They were universally respected for their age and nobility. They pledged among themselves that they would resist every form of oppression and injustice committed in Makkah.

Whether the victim was a resident of Makkah or an outsider, if he suffered oppression, the wrong would be redressed and his rights restored. The Messenger of Allah was present at this gathering. After receiving prophethood, referring to this event, he would say, “I participated in a pact in the house of Abdullah ibn Jud‘an such that I would not exchange it even for red camels. If I were called to that pact in Islam, I would certainly answer the call.” (Ibn Hisham, vol. 1, pp. 133–135; Mukhtasar al-Sirah, Shaykh Abdullah, pp. 30–31)

The purpose of this pact was to eliminate all the injustices of the Age of Ignorance. It is said that the reason for the pact was that a man from Zabid came to Makkah with some goods. ‘As ibn Wa’il bought the goods from him but did not pay their price. The seller appealed for help to Abd al-Dar, Makhzum, Jamh, Sahm, and ‘Adi, but no one took the matter seriously. Then the man climbed Mount Abu Qubays and recited several poems in a loud voice, describing the injustice committed against him.

At this, Zubayr ibn Abd al-Muttalib began to make efforts and said, “Why is there no one to help this man?” Through his efforts, the clans mentioned above assembled. First they made the pact, then they recovered from ‘As ibn Wa’il the price of the goods he had purchased and paid it to the seller. (Mukhtasar al-Sirah, pp. 30–31)

A Life of Struggle

In his youth, the Messenger of Allah did not have any specific occupation. However, various accounts indicate that he tended goats. He tended the goats of the Banu Sa‘d tribe. (Ibn Hisham, vol. 1, pp. 62, 166)

He also tended the goats of various people in Makkah in exchange for a few qirats as payment. (Sahih al-Bukhari, vol. 1, p. 301) At the age of twenty-five, he traveled to Syria with the commercial goods of Lady Khadijah. Ibn Ishaq narrated that Khadijah bint Khuwaylid was a noble and wealthy woman. She purchased goods for various people and sold those goods, taking a share of the profit. The entire Quraysh tribe engaged in trade. Having heard of the Noble Prophet’s honesty, excellent character, and gentleness, Lady Khadijah sent him an offer to employ him in trade. She proposed that he take her slave Maysarah with him. Lady Khadijah also said that she would pay the Noble Prophet more than she paid other people. The Messenger of Allah accepted the offer and went to Syria with Lady Khadijah’s merchandise, accompanied by her slave Maysarah. (Ibn Hisham, vol. 1, pp. 187–188)

Marriage to Lady Khadijah

After the Messenger of Allah returned to Makkah from his commercial journey, Lady Khadijah noticed that his profit this time was much greater than before. She also heard from her servant Maysarah abundant praise of the Messenger of Allah’s excellent character, honesty, and justice. Hearing this, she came to love the Messenger of Allah in her heart. Previously, prominent chiefs and leaders had proposed marriage to Lady Khadijah, but she had accepted none of them. She confided her hidden wish to her friend Nafisah bint Munabbih. Nafisah went and spoke with the Messenger of Allah. He agreed and consulted his uncles. His uncles discussed the matter with Khadijah’s uncles and sent a marriage proposal. The marriage then took place. Leading figures of Banu Hashim and the Mudar tribe attended it.

The marriage took place two months after he returned from the commercial journey to Syria. The Messenger of Allah gave twenty camels as the bridal dower. Lady Khadijah was forty years old at the time. In intellect, beauty, wealth, and noble lineage, she was the foremost of women. This was the first marriage of the Messenger of Allah to Lady Khadijah. During her lifetime, the Messenger of Allah did not marry anyone else. (Ibn Hisham, vol. 1, pp. 189–190; Fiqh al-Sirah, p. 59; Talqih al-Fuhum, p. 7)

All of the Messenger of Allah’s children, except Ibrahim, were born from Lady Khadijah. First, Qasim was born, and for this reason the Messenger of Allah was called Abu al-Qasim, meaning the father of Qasim. After Qasim came Zaynab, Ruqayyah, Umm Kulthum, Fatimah, and Abdullah. Abdullah’s titles were al-Tayyib and al-Tahir. All the sons died in childhood. The daughters lived into the Islamic period. They all accepted Islam and attained the honor of migration. Except for Fatimah, all of them died during the lifetime of the Messenger of Allah. Lady Fatimah died six months after the death of her father, the Messenger of Allah. (Ibn Hisham, vol. 1, pp. 190–191; Fiqh al-Sirah, p. 60; Fath al-Bari, vol. 7, p. 105. There is some disagreement in the historical reports; I have mentioned the account that seemed most accurate.)

The Construction of the Ka‘bah and the Settlement of the Dispute over the Black Stone

When the Prophet, the Messenger of Allah, was thirty-five years old, Quraysh began rebuilding the Ka‘bah. The reason for this initiative was that the Ka‘bah was enclosed by four walls only slightly higher than a person’s height. In the time of Prophet Isma‘il, these walls had been nine cubits high, and there was no roof above them. Taking advantage of this condition, some criminals stole the treasures inside. Moreover, a long period had passed since its construction. The structure had grown old and cracks had appeared in its walls. That year there had also been a severe flood, whose current flowed toward the Ka‘bah. For these reasons, there was a danger that the Ka‘bah might collapse at any time. Thus Quraysh felt the need to rebuild it.

At this stage, Quraysh decided that only lawfully acquired wealth would be used in constructing the Ka‘bah. No earnings from prostitution, usurious money, or wealth acquired unjustly could be used.

To rebuild the Ka‘bah, the old structure had to be demolished, but no one had the courage to begin. At last, al-Walid ibn al-Mughirah al-Makhzumi began demolishing it. When everyone saw that no calamity had befallen al-Walid, they all joined in the demolition. After demolishing the section built by Prophet Ibrahim, they began the new construction. Each tribe was assigned a share of the work, and every tribe began its task. A Roman builder named Baqum supervised the construction. When the structure had been raised to the level of the Black Stone, a dispute arose over who would place the sacred stone. This was a work of great religious distinction. The dispute continued for four or five days and became so serious that bloodshed seemed imminent. Abu Umayyah al-Makhzumi proposed a solution: everyone would accept the judgment of the first person to enter through the door of the Sacred Mosque the following morning. All accepted this proposal. The next morning, the Messenger of Allah was the first to enter the Ka‘bah. He was then appointed judge. The Messenger of Allah spread a cloak on the ground with his own hands and placed the stone upon it. He then instructed the disputing tribes to take hold of the edges of the cloak and carry the stone to its proper place. They did so. Once they had brought the cloak to the appointed location, the Messenger of Allah placed the stone in its proper position with his own hands. This judgment was highly sensible and wise, and all the disputing parties were satisfied. No one had any complaint.

Meanwhile, Quraysh ran short of lawful funds. For this reason, they reduced the length of the Ka‘bah on the northern side by approximately six cubits. This section is called the Hijr and al-Hatim. At this stage, Quraysh made the door of the Ka‘bah quite high so that only those permitted by them could enter. After the walls were raised to fifteen cubits, six pillars were erected inside and a roof was constructed above them. Upon completion, the Ka‘bah became quadrangular. Today, the Ka‘bah is fifteen meters high. The wall containing the Black Stone and the walls opposite it—that is, the northern and southern walls—are each ten meters high. The Black Stone is located one and a half meters above the ground. The wall on the side of the door and the front section are twelve meters higher than the eastern and western walls. Beneath the enclosure of the walls, which raises the door two meters above the ground, there is a chair-shaped enclosure extending around all four sides. It is twenty-five centimeters high and thirty centimeters long. It is called the Shadharwan. It is in fact part of the Ka‘bah, but Quraysh suspended construction of this section. (For details, see Ibn Hisham, vol. 1, pp. 192, 197; Fiqh al-Sirah, p. 62; Sahih al-Bukhari, vol. 1, pp. 1, 2, 15)

Life before Prophethood

The qualities found separately among different classes of people were present in the Messenger of Allah in their entirety. He was a lofty tower of foresight, love of truth, and contemplation. Clarity and maturity of thought, and purity of purpose and aim, existed in him to the fullest degree. Through long periods of silence, he received Allah’s help in upholding truth and justice. With a clear, refined, sound intellect, noble character, and elevated outlook, he reflected deeply on human life, especially its various problems. Through this reflection, he saw the impurities into which people had become immersed, and his heart filled with disgust. He was profoundly grieved. He kept himself away from people submerged in those impurities. After gaining a correct understanding of human life, he participated as much as possible in promoting human welfare, and spent the remaining time returning to his beloved world of solitude. He never touched wine, never ate the flesh of animals slaughtered at pagan altars, and never took part in festivals, fairs, or other celebrations held for idols.

From the very beginning, he intensely hated the false deities called idols. He had no hatred for anything else to the same degree. He could not even tolerate oaths sworn in the name of Lat and ‘Uzza. (Evidence of this is found in the incident of Bahira. (Ibn Hisham, vol. 1, p. 128))

There is no doubt that destiny had cast over him the shadow of divine protection. Whenever his heart yearned for some worldly gain, or a desire arose in his mind to follow absurd and objectionable customs and practices, Allah Most High kept him away from them.

It is related by Ibn Athir that the Messenger of Allah, peace and blessings be upon him, said: “I never wished more than twice to do the things that the people of the Age of Ignorance used to do. On both occasions, Allah created an obstacle.”

After that, I never again felt such a desire. In the meantime, Allah Most High had honored me with prophethood. One day I said to the boy who used to graze goats with me on the outskirts of Makkah, “If you would watch my goats, I would go to Makkah and join the evening gatherings of young men, as they do.” The shepherd agreed. I set out toward Makkah. When I reached the first house, I heard the sound of music. When I asked, someone told me that the wedding of so-and-so to so-and-so was taking place. I sat down to listen. Allah Most High sealed my ears, and I fell asleep. When the heat of the sun touched my body, I awoke. I then returned to that shepherd on the outskirts of Makkah. When he asked, I told him everything. Another day I made the same request and reached Makkah from the shepherd, but the same thing happened as on the first night. After that, such a wrongful desire never arose in my mind again. (Hamem Jababi declared this hadith sound; Ibn Kathir mentioned it as weak in the second volume, page 287, of his Al-Bidayah wan-Nihayah.)

It is narrated in Sahih Bukhari from Jabir ibn Abdullah, may Allah be pleased with him, that when the Ka’bah was being built, the Noble Messenger of Allah, peace and blessings be upon him, and Abbas were breaking stones. Abbas said to the Messenger of Allah, “Remove your waistcloth and place it on your shoulder; it will protect you from the dust of the stones.” As soon as he removed his waistcloth, he fell to the ground. He then looked toward the sky and fainted. When he regained consciousness a short while later, he said, “My waistcloth, my waistcloth.” His waistcloth was then put back on him. One narration states that after this incident, his private parts were never seen again. (Sahih Bukhari, The Chapter on the Building of the Ka’bah, vol. 1, p. 540.)

The Noble Prophet, peace and blessings be upon him, was distinguished and exceptional because of his praiseworthy deeds, elevated and beautiful character, and gentle temperament. He possessed greater dignity than all others, the finest character, was the most honored of neighbors, the most far-sighted, the most truthful, tenderhearted, pure, and clean in spirit. In good deeds and good words, he was foremost and most praiseworthy. He was unrivaled in keeping promises and incomparable in trustworthiness. His people called him Al-Amin, the Trustworthy. He embodied every praiseworthy quality. Khadijah, may Allah be pleased with her, testified that he bore the burdens of those afflicted by hardship, extended a helping hand to the poor and distressed, offered hospitality, and assisted in establishing truth and justice. (Sahih Bukhari, vol. 1, p. 3.)

(Allah Most High sent revelation to His Messenger and said:) O you wrapped in a cloak (Muhammad), rise, leave your bed, warn the people of the world about the consequences of refusing to believe, and proclaim the greatness of your Lord. (Surah Al-Muddaththir, 1–3.)

4

A Stranger in His Own Homeland: Thirteen Years of Oppression and Persecution

The Various Stages of the Call

Under the Shadow of Prophethood: Inside the Cave of Hira

The age of Muhammad, peace and blessings be upon him, approached forty. Because of his pure and steadfast character, the mental and intellectual distance between him and his people had greatly widened. In this state, the Messenger came to love solitude. Carrying parched barley and water, he began spending time in the cave of Mount Hira, two miles from Makkah. It was a small cave, four cubits long and slightly less than two cubits wide. It was not deep, and lay beside a small path at the meeting point with the upper plateau. After the beloved Messenger began going there, Khadijah would also accompany him and stay nearby. He spent the entire month of Ramadan in this cave, reflecting on the visible world and the workings of divine power behind it. He found no peace in witnessing his people’s idol worship and filthy way of life. Yet before him there was no clear path, defined method, or program opposed to the prevailing conditions by which he could live and attain mental comfort and peace. (Rahmatul lil-Alamin, vol. 1, p. 47; Ibn Hisham, vol. 1, pp. 235–236; Tafsir Fi Zilal al-Quran by Sayyid Qutb, pp. 29, 66.) The Messenger’s love of solitude was in fact part of Allah Most High’s wisdom. In this way, Allah was preparing him for the great responsibility that lay ahead. Indeed, anyone who seeks to bring a revolutionary change to the course of life by solving the practical problems of human existence would naturally spend some time in seclusion, away from the surrounding uproar and commotion, in a quiet and noise-free environment.

Accordingly, Allah Most High was gradually preparing His beloved Messenger to bear the immense burden of the trust and to fulfill the historic responsibility of transforming the way of life of humanity. He had ordained solitude and meditation for him three years before entrusting him with that trust. In this seclusion, he would sometimes remain absorbed in meditation for as long as a month. During this spiritual journey, he reflected deeply and conducted research into the mysteries of creation, so that he would be able to fulfill his responsibility properly when the necessary guidance came. (Tafsir Fi Zilal al-Quran, juz 29, pp. 166–167. It should be remembered that these are pages from the Arabic edition of the tafsir. The page numbers may not correspond to the Bengali translation published by the Bangladesh Quran Academy, London.)

The Coming of Gabriel with Revelation

Forty is the age of human maturity and perfection. Prophets receive revelation at this age. After the beloved Messenger reached forty, signs of prophethood began to shine on the horizon of his life. These signs appeared through dreams. Whatever dream the beloved Messenger saw at that time would become clear like the bright morning. Six months passed in this condition. This period constituted one forty-sixth of the prophetic period, whose total duration was twenty-three years. In the third year of his seclusion in the cave of Mount Hira, Allah Most High wished to drench the inhabitants of the world in His mercy. Allah then granted prophethood to His beloved Messenger. Gabriel, peace be upon him, appeared with several verses of the Holy Quran. (Hafiz Ibn Hajar al-Asqalani wrote that Bayhaqi mentioned the period of dreams as six months—that is, he saw dreams at various times over six months. Thus, the beginning of prophethood through dreams occurred in the month of Rabi al-Awwal after he completed forty years. This was the month of the beloved Messenger’s birth. The first revelation received while awake came in Ramadan. (Fath al-Bari, vol. 1, p. 27.)

According to information obtained by studying historical evidence and various books, including the Quran, the first revelation came on the night of Monday, the 21st of Ramadan. According to the lunar calendar, the age of the Noble Messenger, Muhammad Mustafa Ahmad Mujtaba, peace and blessings be upon him, at that time was forty years, six months, and twelve days.

His Age at the Time of the Revelation

There is disagreement among historians about the month in which the beloved Prophet received prophethood. Most authors of sirah hold that the beloved Messenger received prophethood in Rabi al-Awwal. Some say Ramadan, while others say Rajab. See Mukhtasar al-Sirah, by Shaykh Abdullah, vol. 1, p. 75. In my judgment, it was Ramadan. Receiving revelation is precisely the same as receiving prophethood. Allah Most High says in the Quran that the Quran was revealed in the month of Ramadan. He also says that the Quran was revealed on the Night of Decree, which occurs in Ramadan. Allah further says, “We revealed the Quran on a blessed night, and We warn people of the coming punishment.” Another argument that the Quran was revealed in Ramadan is that the Messenger used to meditate in the cave of Hira during Ramadan. Gabriel, peace be upon him, came to him in the cave of Hira.

Among those who state that the Quran was revealed in Ramadan, there is further disagreement about the date. Some say the seventh, and some the eighteenth. (See Mukhtasar al-Sirah, vol. 1, p. 75, and Rahmatul lil-Alamin, vol. 1, p. 49. Allamah Hazrami wrote that the seventeenth is certainly correct.)

(See Tarikh al-Hazrami, vol. 1, p. 69, and Tarikh al-Tashri al-Islami, pp. 5–7.) I have given preference to the 21st of Ramadan in this matter, although no one has mentioned the 21st of Ramadan as the beginning of the Quran’s revelation. My reasoning is that most authors of sirah state that the Messenger appeared on a Monday. This is also supported by a hadith narrated by Qatadah, may Allah be pleased with him. He said that when the beloved Messenger was asked about Monday, he replied, “On this day I was born. On this day I was granted prophethood.” (Sahih Muslim, vol. 1, p. 368; Musnad Ahmad, vol. 5, pp. 297, 299; Bayhaqi, vol. 4, pp. 286, 300; Hakim, vol. 2, pp. 2, 6.) In that year, Mondays in Ramadan fell on the 7th, 14th, 21st, and 28th. It is established through sound narrations that the Night of Decree occurs on an odd night of Ramadan and revolves among the odd nights. Allah Most High says that the Quran was revealed on the Night of Decree. By examining the Mondays of the year in which he received prophethood, one may conclude that he was born on Monday, the 21st of Ramadan, and received prophethood on that same date.

Let us hear the detailed account of this event in the words of Aishah, may Allah be pleased with her. The revelation of the Quran was the emergence of a miraculous flame of light; through that flame of light, the darkness of misguidance and deviation was dispelled. The course of history was changed by this event.

Aishah, may Allah be pleased with her, said: The beginning of revelation to the beloved Messenger came through dreams. Whatever dream he saw would become clear like the bright morning. Thereafter, he came to love solitude. He remained engaged in worship in the cave of Hira and would not return home for several consecutive days. When his provisions ran out, he would return home to obtain more. At one point, Gabriel, peace be upon him, came to him and said, “Read.” He replied, “I cannot read.” The angel embraced him and pressed him tightly, saying, “Read.” He said, “It felt as though all my strength had been drained.” The angel released him and said, “Read.” He replied, “I cannot read.” The angel embraced me and pressed me again.

Then he released him and said, “Read.” The third time, he embraced him and pressed him firmly, saying, “Read: Iqra bismi rabbika alladhi khalaq.” (The revelation continued through “Allama al-insana ma lam ya’lam.”) That is: “Read in the name of your Lord who created.”

After these verses were revealed, the beloved Prophet returned home. His chest was heaving. He said to his wife, Khadijah bint Khuwaylid, “Cover me with a blanket; cover me with a blanket.” Khadijah wrapped the beloved Prophet in a blanket and laid him down. His fear subsided.

After telling Khadijah everything, the beloved Messenger said, “What has happened to me? I fear for my life.” Khadijah reassured him, saying, “Allah Most High will never disgrace you. You maintain the rights of relatives, help people in distress, offer hospitality, and assist in establishing truth.”

Khadijah then took the beloved Prophet to her cousin Waraqah ibn Nawfal. Waraqah ibn Nawfal ibn Abd al-Uzza had followed the Christian faith during the Age of Ignorance. He knew how to write in Hebrew. To the extent Allah Most High enabled him, he wrote the Gospel in Hebrew. At that time, he was advanced in age and blind. Khadijah said, “Dear cousin, listen to your nephew.” Waraqah said, “Nephew, what have you seen?”

The Messenger, peace be upon him, told him everything he had seen. After hearing it all, Waraqah said, “This is the same messenger who came to Moses, peace be upon him. If only I were alive when your people drive you out.” The Messenger, astonished, said, “Will my people really drive me out?” Waraqah replied, “Yes. Whenever someone has received a message like the one you have received, hostility has been shown toward him. If I remain alive, I will certainly help you.” A short time later, Waraqah died. Then the coming of revelation suddenly ceased. [This account is mentioned with slight variations in Sahih Bukhari, in the chapter ‘How Revelation Was Sent Down,’ vol. 1, pp. 2–3.]

It is known from the accounts of Tabari and Ibn Hisham that even when revelation ceased, he remained in the cave of Hira for some time, completing the appointed period, and then returned to Makkah. Tabari’s account also sheds light on the Messenger’s leaving his home. The account is as follows.

While discussing his mental state after the coming of revelation, the Noble Messenger, peace and blessings be upon him, said: “Among Allah’s creatures, poets and madmen were the most detestable to me. Because of my intense aversion, I did not even wish to raise my eyes toward them. After revelation came, I thought to myself, ‘Will the Quraysh call me a poet or a madman?’ After this thought, I considered climbing to the top of a mountain and throwing myself down to end my life. I even climbed one mountain. When I had reached halfway up, a voice suddenly came from the sky: ‘Muhammad, you are Allah’s Messenger. I am Gabriel.’ After hearing this voice, I looked toward the sky and saw Gabriel standing on the horizon in human form. He said, ‘O Muhammad, you are Allah’s Messenger; I am Gabriel.’ The Messenger said, ‘I stood there stunned, unable to go forward or backward. Whichever direction of the sky I looked toward, I saw Gabriel. I remained standing there. Meanwhile, Khadijah sent people to search for me. Having searched for me, they returned to Makkah.’

After Gabriel left, I returned to my home and sat leaning beside Khadijah’s thigh. She said, “Abu al-Qasim, where were you? I sent someone to search for you; he went to Makkah and returned without finding you.” I told Khadijah everything I had seen. She said, “My cousin, rejoice and remain steadfast. I hope you will be the Prophet of this ummah.” Then she went to Waraqah ibn Nawfal and told him everything. After hearing it, he said, “By the One in whose hand is Waraqah’s life, the angel who came to Moses, peace be upon him, has come to him. Muhammad is the Prophet of this ummah. Tell him to remain steadfast.”

Then Khadijah returned and told the Messenger what Waraqah had said. The beloved Prophet completed his appointed period in the cave of Hira and came to Makkah. At that time, Waraqah ibn Nawfal said, “He has life; you are the Prophet of this ummah. The great angel who came to Moses, peace be upon him, has come to you.” (Hijab, p. 207; Ibn Hisham, vol. 1, pp. 237–238. I am, however, uncertain about the authenticity of this account. The conversation with Waraqah took place immediately after the coming of revelation. After examining the hadith in Bukhari, one must conclude that the conversation with Waraqah took place in Makkah immediately after the revelation was received.)

The Temporary Suspension of Revelation

How long was the coming of revelation suspended at that time? Ibn Sad quoted a narration from Ibn Abbas concerning this. It states that revelation was suspended for a few days. Considering all aspects, this account seems correct. It is popularly said that revelation was suspended for two and a half or three years, but this account is not true. There is no need to discuss here the evidence and arguments related to this matter. (Some light is shed on it in Note 11.)

During the suspension of revelation, the beloved Messenger remained sorrowful and thoughtful. He was in a state of mental restlessness and anxiety. A narration in Sahih Bukhari, in the Book of Interpretation, states that after revelation ceased, the beloved Messenger became so restless and worried that he climbed to the tops of high mountains several times, intending to throw himself down. But whenever he climbed the mountain, Gabriel would come and say, “O Muhammad, you are Allah’s beloved Messenger.” On hearing this, he would stop, and his anxiety and restlessness would disappear. He would return home with a tranquil heart. When revelation did not come again, he would become unsettled; then Gabriel would appear and say, “O Muhammad, you are Allah’s Messenger.” (Sahih Bukhari, The Book of Interpretation, ‘Good Dreams,’ vol. 2, p. 1034.)

The Renewed Coming of Gabriel with Revelation

Hafiz Ibn Hajar wrote that revelation was suspended for some time so that the fear he had experienced would pass and eagerness and anticipation for receiving revelation again would arise in his heart. (Fath al-Bari, vol. 1, p. 27.)

After the spell of astonishment passed, the reality became clear to him. He understood distinctly that he had become Allah’s Prophet. He also understood that the one who had come to him was the bearer of revelation, the messenger of heavenly news. Once this belief became firm in his heart, he began eagerly awaiting revelation. He resolved that he must remain steadfast and bear this responsibility. At this stage of his mental state, Gabriel, peace be upon him, came again. It is narrated in Sahih Bukhari from Jabir ibn Abdullah, may Allah be pleased with him, that he heard the beloved Prophet describe the suspension of revelation. The Messenger said: “I was walking when suddenly I heard a voice from the sky. I looked up and saw the same angel who had come to me in the cave of Hira. He was sitting on a chair between heaven and earth. I became frightened and turned my eyes away. Then I came home and said to my wife, ‘Wrap me in a blanket; wrap me in a blanket.’ My wife wrapped me in a blanket and laid me down. Then Allah Most High revealed Surah Al-Muddaththir up to ‘And keep away from impurity.’ After this event, revelation began to descend frequently. (Sahih Bukhari, The Book of Tafsir, chapter ‘And keep away from impurity,’ vol. 2, p. 733. This account also states that the Messenger said: ‘I performed i’tikaf in the cave of Hira. After completing my i’tikaf, I came down. Then, as I proceeded across the open land, I was called. I looked right, left, ahead, and behind, but saw nothing. When I looked upward, I saw that angel.’ — All the accounts of the authors of sirah indicate that the Messenger performed i’tikaf in the cave of Hira during Ramadan for three years. In the third Ramadan, Gabriel came to him with revelation. He would perform i’tikaf for the entire month of Ramadan and return to Makkah early on the morning of the first of Shawwal. When this account is combined with the narration mentioned above, it may be concluded that the first portion of Surah Al-Muddaththir was revealed ten days after the first revelation. In other words, the suspension of revelation lasted ten days.)

Various Forms of Revelation

Before discussing the life that began after revelation descended upon the beloved Prophet—that is, after he received prophethood—it is necessary to shed light on the various forms of revelation. This will provide a clear understanding of messengership and prophethood. Allamah Ibn al-Qayyim mentioned the following forms of revelation:

1. True dreams—revelation came to the Messenger through dreams.

2. The angel would place words in his heart without appearing to him. For example, the beloved Prophet said that the Holy Spirit placed this in his heart: no person dies before receiving the provision allotted to him. Therefore, fear Allah and seek good things. Do not seek provision through disobedience to Allah, for whatever is with Allah can be obtained only through obedience to Him.

3. The angel would assume human form and address him. The beloved Messenger would memorize everything he said. At times, the Companions would also see the angel.

4. Revelation would come to the Messenger with a ringing sound like the peal of a bell. This was the most severe form of revelation. At such times, the angel would meet him, and even in the bitterest cold the beloved Prophet would perspire. Sweat would drip from his forehead. If he were riding a camel, it would sit down on the ground. Once, while revelation came with his thigh resting on the thigh of Zayd ibn Thabit, Zayd felt such great weight that it seemed his thigh would be crushed.

5. He would see the angel in his true form. Revelation would descend upon him in that state by Allah’s command. This occurred twice. Allah Most High mentioned it in Surah Al-Najm.

6. The revelation concerning the obligation of prayer on the night of the Mi’raj and other matters was sent down in heaven. The beloved Prophet was then in heaven.

7. Allah Most High speaking directly, without an angel as intermediary, as Allah spoke to Moses, peace be upon him. The Quran contains evidence that Allah spoke to Moses. The hadith of the Mi’raj contains evidence that Allah spoke to the beloved Prophet.

8. Some have mentioned another form: Allah Most High speaking face to face, without a veil. However, there is room for disagreement concerning this matter. (Zad al-Ma’ad, vol. 1, p. 18.)

The Command to Convey the Message

The commands given to the beloved Prophet in the first few verses of Surah Al-Muddaththir appear brief and simple, but in reality they are extremely far-reaching and profound. Their effectiveness and impact on practical life are extraordinary.

1. The ultimate purpose of the command to warn is to inform everyone about the terrible consequences of all actions committed in the world against Allah’s will. The warning must be given in such a way that fear of Allah’s punishment creates a terrifying state in people’s hearts and minds.

2. The ultimate purpose of describing the Lord is that only His supremacy should remain established in Allah’s earth. The supremacy of anyone else must not be allowed to remain; rather, the authority and domination of everything else must be nullified. Thus, only Allah’s supremacy and glory will be manifested and acknowledged in His earth.

3. The ultimate purpose of purifying and cleansing one’s clothing is to keep every outward and inward aspect pure and clean, reaching a state in which one may find refuge beneath Allah’s mercy. This is possible only through His guidance and light. After attaining this purity and cleanliness, the heart will be drawn toward Allah, and His supremacy and glory alone will awaken within it. As a result, all people of the world, whether in opposition or obedience, will remain close to Him. He will be the center of everything.

Fourth. The ultimate stage of not expecting greater recompense after showing mercy or kindness to anyone is that one must not regard one’s own deeds as great or attach excessive importance to them. Rather, one must continue striving, undertaking one deed after another. Even after making a great sacrifice, one must consider it insignificant. In other words, in light of the feeling of remembering Allah and fearing accountability before Him, one must regard one’s own efforts as small and insignificant.

Fifth. The final verse indicates that after the work of da‘wah from Allah begins, the enemies will cause distress through opposition, joking, mockery, and derision, and will make every possible effort to kill the beloved Prophet and his Companions. He will have to confront all of this. In such circumstances, he must patiently endure with steadfastness. This patience is not for peace of mind, but for the pleasure of Allah and the propagation and advancement of His religion. For Allah has said, “Wa li-rabbika fasbir,” meaning, “Be patient for the sake of your Lord.”

How wonderful! These instructions are so simple, straightforward, and concise in their explicit wording. How light and poetic the choice of words is, yet how comprehensive and meaningful they are in practice. Through the proper application of these few words, a commotion will arise everywhere, and a firm bond of unity and harmony will be established among people in every direction of the world.

The elements of da‘wah and tabligh are also present in the aforementioned verses. Some of the deeds of the children of Adam have evil consequences. Everyone knows that a person does not, and cannot, receive recompense in this world for everything he does. Therefore, naturally, there must be a day when full recompense for all deeds will be given. That day is called the Day of Resurrection. An essential requirement for recompense on that day is that there must be another life, different from the life we are living in this world.

In other verses, Allah Most High has demanded that His servants follow pure tawhid. He has said that a servant should entrust all his hopes and desires to Allah alone, and should give Allah’s will precedence over the desires of the self and all other human wishes. In this way, the responsibility of da‘wah and tabligh can be fulfilled. These points are as follows.

A. Tawhid.

B. Belief in the Hereafter.

C. Emphasis on tazkiyah al-nafs—that is, refraining from every kind of obscenity and sin, doing more righteous deeds, and striving to remain steadfast in righteous deeds.

D. Entrusting all one’s affairs to Allah Most High.

E. All of this must be accomplished by believing in the prophethood and messengership of the beloved Prophet and by following his extraordinary leadership.

These verses contain heavenly commands. Allah, Lord of the worlds, called His beloved Prophet to advance toward a great task. He commanded him to abandon the comfort of sleep and enter the arduous field of jihad. As Allah Most High said in the first few verses of Surah al-Muddaththir: only one who lives for himself can spend his life in comfort; but how can one upon whom rests the burden of guiding a vast human community sleep peacefully? What connection can he have with a warm bed and a comfortable life? Set out for that great task which awaits you. Come forward to lift the enormous burden of responsibility prepared for you. Come forward to struggle. Endure hardship. The time for sleep and comfort has passed. Now is the time to remain wakeful and labor long and hard. Prepare yourself for this task.

This command is immensely significant. It brought the beloved Prophet out of a life of comfort and cast him into a shoreless, wave-tossed sea. It placed him before the conscience of humanity and the realities of life.

Then Allah’s beloved Messenger rose and remained standing for more than twenty long years. Throughout this period he remained firm and unshaken in the struggle of life. He abandoned comfort and luxury, sacrificing the happiness, peace, and comfort of himself and his family. After rising, he remained in that state. His task was to call people to Allah’s path. Without any coercion, he took this responsibility upon his shoulders. This responsibility was the amānah kubrā on earth—that is, the burden of the great trust: the burden of all humanity, the burden of the entire creed and faith, and the burden of jihad in various fields. For more than twenty years he lived this life filled with struggle. From receiving the heavenly command onward, he was never inattentive or indifferent to any stage of the mission. May Allah Most High grant him the finest reward on our behalf and on behalf of all humanity. (Tafsir fi Zilal al-Qur’an, Sayyid Qutb Shaheed, Surahs al-Muzzammil and al-Muddaththir, Juz 29, pp. 168, 167, 172) (original Arabic volume).

First Stage: Personal Initiative

Three Years of Secret Da‘wah

Makkah was the center of the Arabian Peninsula. It was home to the custodians and guardians of the Ka‘bah. The Arabs were also guardians of the idols, whom the people throughout Arabia regarded with honor. For this reason, efforts at reform were more difficult to succeed in Makkah than anywhere else. Here, such firmness of heart was necessary that no hardship, suffering, danger, or obstacle could move one even slightly; rather, one could remain steadfast and unshaken in the face of adversity. Therefore, the strategy was that the work of da‘wah and tabligh should first be carried out secretly, so that no sudden uproar would arise among the people of Makkah.

Some of the First Soldiers of Islam

It was natural that the Messenger would first call to the religion those who were his close relatives and with whom he had deep bonds. He would call his family, relatives, and friends before others. Thus, the beloved Prophet first invited these people. He had found in them a receptive disposition. He also invited those whom he knew regarded and respected him as truthful, upright, principled, and honest.

A number of people accepted Islam through the call of Allah’s Messenger. They never entertained any doubt about the beloved Messenger’s honesty, truthfulness, and generosity. In Islamic history they are known as the Sabiqūn al-Awwalūn. At the top of the list were the Messenger’s wife, Umm al-Mu’minin Khadijah bint Khuwaylid; his freed slave, Zayd ibn Thabit ibn Sharahbil al-Kalbi (he had come as a captive slave in war. Later, Lady Khadijah became his owner and gave him to her husband. His father and uncle then came to take him away, but he preferred to remain with the beloved Messenger rather than leave with them. The Messenger subsequently adopted his servant Zayd as a foster son according to Arab custom. After this event he became known as Zayd Muhammad. With the advent of Islam, the Arab custom of adoption was abolished); his cousin, Hazrat Ali ibn Abu Talib, who was then being raised in his household; and his close friend, Hazrat Abu Bakr al-Siddiq, may Allah be pleased with them all. All of them accepted Islam on the very first day. (Rahmatul lil-‘Alamin, vol. 1, p. 50)

After accepting Islam, Hazrat Abu Bakr al-Siddiq devoted himself to propagating Islam. He was universally loved, mild-tempered, characterized by excellent morals, and generous-hearted. Because of his wonderful conduct, people were always coming and going to his home. At that time, Hazrat Abu Bakr began inviting trustworthy and reliable people to the religion. ‘Awf, Hazrat Sa‘d ibn Abu Waqqas, and Hazrat Talhah ibn ‘Ubaydullah accepted Islam. They were among the foremost soldiers of Islam.

Hazrat Bilal, may Allah be pleased with him, was also among the early converts to Islam. After him, the trustee of the Ummah, Hazrat Abu ‘Ubaydah; ‘Amir ibn Salamah ibn ‘Abd al-Asad; al-Arqam ibn Abu al-Arqam; ‘Uthman ibn Maz‘un and his two brothers, Qudamah and ‘Abdullah; ‘Ubaydah ibn al-Harith; al-Muttalib ibn ‘Abd Manaf; Sa‘id ibn Zayd and his wife, Fatimah bint al-Khattab, Umar’s sister; Khabbab ibn al-Aratt; ‘Abdullah ibn Mas‘ud; and several others accepted Islam. Collectively, they were connected with various branches of the Quraysh. Ibn Hisham wrote that their number exceeded forty. (See vol. 1, pp. 245–262.) Several of them are included among the Sabiqūn al-Awwalūn.

Ibn Ishaq narrated that after these fortunate people accepted Islam, groups of people took refuge in the cool shade of Islam. Islam became a subject of discussion throughout Makkah and gained widespread acceptance. (The Sirah of Ibn Hisham, vol. 1, p. 262)

They accepted Islam secretly. The beloved Prophet would meet them secretly in order to teach them Islam and guide them. At that time, the work of tabligh was proceeding intermittently and quietly. After the revelation of the first few verses of Surah al-Muddaththir, revelation began to come frequently. At that time the short verses possessed captivating rhythm and poetic beauty. They fitted their surroundings perfectly. These verses shed light on tazkiyah al-nafs, or the purification and refinement of the soul, and on the harmful consequences of becoming entangled in the web of the world. In addition, Paradise and Hell were described as though they could be seen before one’s eyes. These verses transported people through places entirely new to their surroundings.

The Command to Pray

Among the things revealed at the beginning was the command to pray. Muqatil ibn Sulayman said that at the beginning of Islam, Allah Most High prescribed two rak‘ahs of prayer in the morning and two rak‘ahs in the evening, because Allah Most High says: “Glorify your Lord with His praise in the morning and evening.”

Ibn Hajar said that the beloved Messenger and his noble Companions used to pray even before the event of the Mi‘raj. However, there is disagreement as to whether any prayer was obligatory before the five daily prayers. Some say that one prayer was obligatory before sunrise and another before sunset.

Al-Harith ibn Usamah narrated this hadith from Zayd ibn Harithah: when revelation first came to the beloved Prophet, Jibril came and first taught him how to perform wudu. After completing the wudu, he threw a handful of water over his private parts. Ibn Majah also narrated a hadith of this kind. Similar hadiths have been narrated from al-Bara ibn ‘Azib and Ibn Abbas. The hadith narrated by Ibn Abbas states that this prayer was among the obligations prescribed in the early period. (Mukhtasar al-Sirah, Shaykh ‘Abdullah, p. 88.)

Ibn Hisham narrated that the beloved Messenger and his noble Companions would go to the mountains at prayer time and pray secretly. Once, Abu Talib saw the Messenger and Hazrat Ali praying. He asked about it. After being informed, he said, “Continue this practice.” (Ibn Hisham, vol. 1, p. 147)

Informing the Quraysh

Various events prove that although the work of tabligh was being carried out secretly at this time, the Quraysh were beginning to understand something of it. However, they did not attach any importance to the matter.

Imam al-Ghazali wrote that the Quraysh were receiving reports of the Muslims’ activities, but they did not attach any importance to them. Perhaps they regarded Muhammad, peace and blessings be upon him, as one of those religious figures who spoke about asceticism and renunciation of the world. There had been such people in Arab society, including Umayyah ibn Abi al-Salt, Quss ibn Sa‘idah, and ‘Amr al-Tufayl. However, the Quraysh noticed that his activity seemed somewhat greater and different. As time passed, the Quraysh increasingly focused on the beloved Prophet’s religious activities and tabligh. (Fiqh al-Sirah, p. 76)

For three years the work of the religion continued secretly. During this time, a group of believers was formed. They were established upon brotherhood and mutual support. They conveyed Allah’s message and strove to raise that message to a higher stage. Then Allah Most High sent down revelation and gave instructions to His people. Along with calling to the religion, they were instructed to confront the false forces of the Quraysh and expose the harmful nature of their idols.

Second Stage: Open Tabligh

The First Command Regarding Da‘wah

The first command Allah Most High revealed in this regard was: “O Prophet, warn your close relatives of Allah’s punishment.” This is a verse from Surah al-Shu‘ara. This surah first relates the story of Hazrat Musa, peace be upon him. That is, it describes how Hazrat Musa received prophethood and how Pharaoh, Pharaoh’s people, and his companions were drowned in the Nile while the Children of Israel migrated. In other words, the surah presents the various stages of the call that Hazrat Musa gave to Pharaoh and the Children of Israel.

I believe that the story of Hazrat Musa, peace be upon him, was mentioned after the command was given to the Messenger of Allah, peace and blessings be upon him, to proclaim tabligh openly among his people so that he would have an example before him. The way Hazrat Musa had to face adverse circumstances after openly calling to the religion, and the kinds of excesses committed against him, would thereby remain an example before the Messenger of Allah and his noble Companions. On the other hand, this surah also discusses the fate of the communities that called the prophets liars, such as Pharaoh and his people, the people of Nuh, ‘Ad, Thamud, the people of Ibrahim, the people of Lut, and the inhabitants of al-Aykah. Perhaps the purpose was that those who would call Allah’s Messenger a liar might understand what their fate would be if they persisted in such conduct, and what kind of seizure by Allah they would face. The believers would also understand that the good outcome belongs to them, whereas those who call the Prophet a liar will have no good outcome.

Tabligh Among Close Relatives

After this verse was revealed, the Noble Prophet, peace and blessings be upon him, first gathered the Banu Hashim. A group from Banu al-Muttalib ibn ‘Abd Manaf was also with them. They numbered forty-five in all. Abu Lahab seized the opportunity to speak and said, “Look, these are your uncles and cousins. Speak, but do not display foolishness, and remember that your clan cannot confront all of Arabia. I have the greatest right to seize you. Your paternal relatives are sufficient for you. If you persist in what you say, all the tribes of Quraysh will come forward to help them. What will happen then? Among your paternal relatives, you will be the most destructive person of all.” After hearing this, the Noble Prophet, peace and blessings be upon him, gathered them again and said, “All praise belongs to Allah. I praise Him and seek help from Him. I believe in Him and rely upon Him. I testify that none is worthy of worship except Allah. He is One and Unique; He has no partner. The guide cannot lie to his own family. By Allah, besides Whom there is no deity, I am Allah’s Messenger to you in particular and to all other people in general. By Allah, you will one day die just as you sleep, and you will one day be raised just as you awaken from sleep. Then you will be called to account for your deeds. After that there will be either Paradise or Hell forever.”

Hearing this, Abu Talib said, “There is no need to say how much I wish to support you. Your counsel is worthy of acceptance. I believe your words to be true. All your paternal relatives are present here, and I am one of them. Therefore, you will not find me inclined to abandon the religion of Abd al-Muttalib.” Abu Lahab said, “By Allah, this is an evil matter. You have taken hold of him before the others?” Abu Talib said, “By Allah, I will continue to protect him as long as I live.” (Fiqh al-Sirah, pp. 77, 88, by Ibn al-Athir)

Tabligh on Mount Safa

When the Prophet, peace and blessings be upon him, became certain that Abu Talib would support him in conveying Allah’s religion, he climbed Mount Safa one day and called out, “Ya Sabahah!”—that is, “O morning!” In those days, when people needed to announce some terrible news, they would climb to the summit of a mountain and cry, “Ya Sabahah, Ya Sabahah—O morning!” Hearing this call, the tribes of Quraysh gathered before him. He invited them to believe in Allah’s tawhid, His messengership, and the Day of Resurrection. Part of this event is narrated in Sahih al-Bukhari from Hazrat ‘Abdullah ibn Abbas as follows.

“O Prophet, warn your close relatives of Allah’s punishment.” After this Qur’anic verse was revealed, the Noble Prophet, peace and blessings be upon him, climbed Mount Safa and called out, “O Banu Fihr! O Banu ‘Adi!” Hearing this call, all the leading men of Quraysh assembled. Whoever could not come sent a representative to find out what had happened. The Quraysh arrived, and Abu Lahab was with them. He then said, “Tell me: if I were to tell you that a group of mounted horsemen was hiding in the valley beyond this mountain and wanted to attack you, would you believe me?” Everyone said, “Yes, we would, because we have never heard you tell a lie.” The beloved Prophet, peace and blessings be upon him, said, “Listen, I have been sent to warn you of a terrible punishment.” Abu Lahab said, “May you perish! Is this why you summoned us here?” After Abu Lahab said this, Allah Most High revealed Surah al-Lahab, in which it is said: “May the two hands of Abu Lahab perish, and may he himself perish.” (Sahih al-Bukhari, vol. 2, pp. 706, 743; Sahih Muslim, vol. 1, p. 114)

Imam Muslim mentioned another part of this event in his Sahih. Hazrat Abu Hurayrah, may Allah be pleased with him, narrated this hadith. He said that after the verse “Warn your close relatives of Allah’s punishment” was revealed, the Messenger of Allah, peace and blessings be upon him, called out publicly and privately. He said, “O assembly of Quraysh, save yourselves from the Fire. O Banu Ka‘b, save yourselves from the Fire. O Fatimah, daughter of Muhammad, save yourself from the Fire. I have been commanded to protect you from Allah’s seizure. Since I have kinship with you, I will therefore make you as alert as possible regarding this matter.” (Sahih Muslim, vol. 1, p. 385)

The Public Proclamation of the Da‘wah

While the reverberation of this call could still be heard around Makkah, Allah Most High revealed this verse: “Proclaim openly what you have been commanded and turn away from the polytheists” (15:94).

Thereafter, the Noble Messenger, peace and blessings be upon him, publicly exposed the filth and evils of idolatry and unveiled the curtain of falsehood. He demonstrated the hollowness and worthlessness of the idols and revealed their true nature. By giving example after example, he explained that the idols were useless and powerless. He also stated that those who worshipped these idols and appointed them as intermediaries between themselves and Allah were in manifest error.

When the people of Makkah heard that the polytheists and idol worshippers had been called misguided, they were overcome with rage and confusion. It was as though thunder had struck them, and as though a storm had erupted in their carefree, peaceful lives. Therefore, the Quraysh rose to uproot the roots of this sudden revolution, for through it their idolatrous customs and practices were on the verge of being eradicated.

The Quraysh rose with determination. They knew that rejecting anyone besides Allah as a deity and believing in messengership and the Hereafter meant entrusting oneself completely to the Messenger and surrendering to him unconditionally. In that case, they would have no independent authority even over their own lives and property, let alone over others. It meant that the religious superiority and authority the people of Makkah exercised over the people of Arabia would be wiped out. As a result, the will and command of Allah and His Messenger would be final, and they would be unable to do anything according to their own desires. They would have to refrain from the oppression and persecution they had inflicted upon the lower classes and from the detestable activities in which they engaged morning and evening. The Quraysh understood this meaning very well, and therefore could not accept such a humiliating condition. Yet their aim was not to seek welfare or goodness; rather, it was to involve themselves in even more evil. Allah Most High says: “Rather, man desires to continue committing evil in the future” (5:75).

The Quraysh understood all this, but the difficulty was that before them stood a man who was truthful and trustworthy. He was an outstanding example of virtue. For a long time, the people of Makkah had neither seen nor heard of such an example among their forefathers, and they could not decide how to confront such a personality. They were astonished and bewildered, and there were in fact several reasons for their astonishment.

After much thought, the Quraysh decided to go to the beloved Prophet’s uncle, Abu Talib, and ask him to restrain his nephew from his work. To make their claim reasonable and credible, they argued that calling them to abandon their idols and saying that those idols had no power to do good or evil was in fact an insult to, and a grave abuse of, their gods.

Moreover, they said, this amounted to calling our fathers and forefathers—our ancestors—foolish and misguided, since they had lived according to the same religious beliefs that we now follow. After explaining these things to the Quraysh, they were able to make them understand readily, and they responded quickly.

The Quraysh Delegation Before Abu Talib

Ibn Ishaq writes that several leading men among the Quraysh went to Abu Talib and said, “Abu Talib, your nephew insults our deities, calls our religion misguided, describes our judgment as foolish, and declares our fathers and forefathers misguided. Either restrain him from this preaching, or step aside from between him and us, for you follow the same religion as we do. We consider ourselves sufficient to deal with him.”

In response to this request, Abu Talib spoke gently and acted as a mediator. Consequently, they returned. The Messenger of Allah continued calling people to the religion and devoted himself to spreading and promoting it in the same manner (Ibn Hisham, vol. 1, p. 265).

An Emergency Meeting to Obstruct the Pilgrims

At that time, another problem arose before the Quraysh. Several months had passed since Islam began to be preached openly, and the season of Hajj arrived. The Quraysh knew that delegations from various regions of Arabia would come to Makkah at that time. Therefore, they deemed it necessary to say such things about the Noble Prophet, peace and blessings be upon him, that the Messenger of Allah’s preaching would have no effect on the people of Arabia. They gathered at the house of al-Walid ibn al-Mughirah to discuss the matter. Al-Walid said, “First, all of you must agree, so that it does not happen that one of you declares another’s statement false. There must be no disagreement among you.” The visitors said, “Tell us what we should say.” Al-Walid said, “You suggest something, and I will listen.” Some then said, “We will say that he is a soothsayer.” Al-Walid said, “No, he is not a soothsayer. I have seen soothsayers, and he does not possess their characteristics. Soothsayers speak empty words, but he does not speak in that manner.” Hearing this, the visitors said, “Then we will say that he is mad.” Al-Walid said, “No, he is not mad either. I have seen madmen and observed their nature. He neither behaves like a madman nor speaks incoherently like one.” They said, “Then we will say that he is a poet.” Al-Walid said, “He is not a poet either. I know the various forms of poetry, and what he says is not poetry.” They said, “Then we will say that he is a magician.” Al-Walid said, “No, he is not a magician either. I have seen magicians and their magic. He does not perform incantations or sorcery.” The visitors asked, “Then what shall we say?” Al-Walid said, “By Allah, his words are exceedingly sweet and their meaning is profoundly deep. Whatever you say, the listeners will regard it as false. However, you may say of him that he is a magician, and that what he presents is nothing but magic. After hearing his words, discord arises between fathers and sons, brothers, husbands and wives, and among different tribes.” In the end, the Quraysh delegation agreed on this and returned from al-Walid (Ibn Hisham, vol. 1, p. 271).

Some accounts also mention in detail that when al-Walid rejected all the visitors’ suggestions, they said, “Then present a well-considered opinion.” Al-Walid replied, “Give me a little time to think.” After reflecting for a while, al-Walid made the aforementioned remarks (Tafsir Fi Zilal al-Qur’an, Sayyid Qutb al-Shahid, part 29, p. 188).

In connection with the aforementioned incident, Allah Most High revealed sixteen verses of Surah al-Muddaththir concerning al-Walid. These verses portray the nature of al-Walid’s thinking. Allah Most High says: “Indeed, he thought and determined. May he be damned—how did he determine? Again, may he be damned—how did he arrive at that conclusion? Then he looked, then he frowned and scowled. Then he turned away and showed arrogance, and declared, ‘This is nothing but magic inherited from the ancients; this is merely the word of a human being’” (verses 18–25).

After this decision had been reached, steps were taken to implement it. Several polytheists stationed themselves along the various routes by which pilgrims arrived and warned them about the Prophet Muhammad, peace and blessings be upon him (Ibn Hisham, vol. 1, p. 271).

The first of all to undertake this task was Abu Lahab. During Hajj, he followed the Messenger of Allah, peace and blessings be upon him, around the pilgrims’ encampments and at the markets of Ukaz, Majannah, and Dhu al-Majaz. While the Prophet, peace be upon him, was preaching Allah’s religion, Abu Lahab would remain behind him saying, “Do not listen to him. He is a liar and has no religion” (Tirmidhi; Musnad Ahmad, vol. 3, p. 492).

The result of this pursuit was that when the pilgrims returned home, they learned that the Noble Prophet, peace and blessings be upon him, had claimed prophethood. In short, through the pilgrims, discussion of the Messenger of Allah spread throughout the whole of Arabia.

United Resistance

When the Quraysh realized that their strategy of preventing Muhammad, peace and blessings be upon him, from preaching the religion was not working, they reconsidered the matter. To stop the call to the religion permanently, they adopted various methods and approaches. Their methods and approaches may be summarized as follows:

The First Form of Resistance

1. Ridiculing, mocking, deriding, and calling him a liar. Their purpose was to destroy the Muslims’ morale. To achieve this objective, the polytheists began making baseless accusations against the Noble Prophet, peace and blessings be upon him, and insulting him. At times they called the beloved Prophet mad. As Allah Most High says: “Those disbelievers said, ‘The one upon whom the Qur’an has been revealed is surely mad’” (6:15).

At times, he was accused of being a magician and a liar. As Allah Most High says: “They wonder that a warner from among themselves has come to them, and the disbelievers say, ‘This is a magician, a liar’” (4:38).

The disbelievers would pass angrily in front of and behind the Messenger of Allah and stare at him with furious eyes. Regarding this, Allah Most High says: “When the disbelievers hear the Qur’an, they almost strike you down with their piercing looks and say, ‘He is certainly mad’” (51:68).

When the Noble Prophet, peace and blessings be upon him, went somewhere with the weak and oppressed Companions before and behind him, the polytheists would mockingly say, “Has Allah really favored you over us?” (53:6).

In reply to their statement, Allah says, “Is Allah not fully aware of those who are grateful?” (53:6).

The Qur’an has portrayed the general condition of the disbelievers as follows: “Indeed, the criminals used to laugh at the believers. When they passed by them, they would wink at one another, and when they saw them, they would say, ‘These are certainly astray.’ Yet they were not sent as their guardians” (29:33, 83).

The Second Form of Resistance

Distorting the Messenger of Allah’s teachings, creating doubt and disbelief, spreading false propaganda, and viciously criticizing the teachings of the religion and those who preached it were their regular practices. They did these things so extensively that ordinary people would have no opportunity to reflect on the teachings of the Messenger of Allah, peace and blessings be upon him. The polytheists said about the Noble Qur’an: “These are merely tales of the ancients which he had written down; they are dictated to him morning and evening” (5:25).

The disbelievers said, “This is nothing but a lie he has invented, and people from another community have helped him with it” (4:25).

The polytheists also said, “A human being teaches him” (10:16).

Their accusation against the Messenger of Allah, peace and blessings be upon him, was: “What kind of messenger is this who eats food and walks through the markets?” (7:25).

The accusations of the polytheists have been refuted in many places in the Noble Qur’an. In some places their accusations are mentioned, and in others they are not.

The Third Form of Resistance

The Qur’an confronted its deniers by mentioning the events and stories of earlier peoples. The incident involving al-Nadr ibn al-Harith is as follows. Once he said to the Quraysh, “O Quraysh, by Allah, a calamity has befallen you, and you have still found no way to escape it. Muhammad grew up among you and was your most beloved person, the most truthful of you, and the most trustworthy. Now, when gray hair has appeared near his ears, he has brought you certain words, yet you say that he is a magician. By Allah, he is not a magician. I have seen magicians and their sorcery, and I have heard their incoherent speech. You say that he is a poet. By Allah, he is not a poet either. I have seen poets and heard their poetry. You say that he is mad. No, by Allah, he is not mad either. I have seen madmen and their madness, and there is no sign of madness in him. O people of Quraysh, think deeply: a tremendous calamity has befallen you.”

Al-Nadr ibn al-Harith then went to Hirah, where he learned various stories of kings, particularly the tales of Rustam and Alexander. He then returned to Makkah. Whenever the Messenger of Allah, peace and blessings be upon him, sat in a gathering speaking about Allah and warning people about His punishment, al-Nadr would go there and say, “By Allah, Muhammad’s words are no better than my stories.” He would then say, “For what reason should Muhammad’s words be better than mine?” (Ibn Hisham, vol. 1, pp. 299, 300, 358; Mukhtasar al-Siyar, Shaykh Abdullah, pp. 117–118).

It is also known from a narration of Abdullah ibn Abbas that al-Nadr ibn al-Harith had purchased several slave girls. Whenever he heard that someone was becoming attracted to the Noble Prophet, peace and blessings be upon him, he would send one of the slave girls after him. She would feed him, give him drink, and sing to him. Eventually, no attraction to Islam would remain in that person. Concerning this, Allah Most High revealed the verse: “There are some people who purchase idle talk in order to mislead others from Allah’s path” (Fath al-Qadir, vol. 4, p. 236).

The Fourth Form of Resistance

At one stage, the Quraysh attempted to build a bridge between Islam and the Age of Ignorance—in other words, to make mutual concessions. The Messenger of Allah would accept some things from the polytheists, and the polytheists would accept some of the Messenger of Allah’s principles. Allah Most High says in the Qur’an: “They wish that you would compromise, so they would compromise” (9:68). A narration by Ibn Jarir and al-Tabarani states that the polytheists proposed to the Messenger of Allah: “Worship our gods for one year, and we will worship your Lord for one year.” According to a narration by Abd ibn Humayd, the polytheists said, “If you accept our gods, we too will worship your God” (Fath al-Qadir, by al-Shawkani, vol. 5, p. 508).

Ibn Ishaq says that while the Messenger of Allah, peace and blessings be upon him, was circumambulating the Kaaba, Aswad ibn al-Muttalib ibn Asad ibn Abd al-Uzza, al-Walid ibn al-Mughirah, Umayyah ibn Khalaf, and As ibn Wa’il al-Sahmi came to him. They were prominent men of their respective tribes. They said, “Come, Muhammad: we will worship what you worship, and you worship what we worship. Thus, both of us will be elevated to the same rank. If your deity is better than our deity, we will gain benefit from it; and if our deity is better than your deity, you will gain benefit from it.” In response to this absurd statement, Allah Most High revealed Surah al-Kafirun, in which it was declared: “I do not worship what you worship” (Ibn Hisham, vol. 1, p. 362).

This decisive reply uprooted the absurd argument of polytheism. The likely reason for the differing reports is that attempts of this kind were probably made repeatedly.

Oppression and Persecution

The actions undertaken by the polytheists in the fourth year of prophethood to stop the public call to Islam have already been described. The polytheists pursued these hostile activities gradually and step by step. For weeks, and even months, they did nothing beyond this. But when they realized that their efforts were failing to obstruct the call to Islam, they gathered again and formed a committee of twenty-five disbelievers. They were leading men of the Quraysh. The head of this committee was the uncle of the Messenger of Allah, peace and blessings be upon him. After mutual consultation and deliberation, the committee approved a decisive proposal against the Messenger of Allah and the Companions. They resolved that, in opposing Islam, they would show no leniency in harming the Prophet, peace and blessings be upon him, or persecuting those who accepted Islam (Rahmatul-lil-Alamin, vol. 1, pp. 59–60).

After accepting this proposal, the polytheists firmly resolved to implement it by every possible means. It was easy to implement their decision against Muslims, especially weak Muslims. But it was difficult in the case of the Messenger of Allah, peace and blessings be upon him, for he was an extraordinary man of unique character. Everyone regarded him with respect. It was easy to approach him only in a respectful manner. Disgraceful and vile activities against him were suitable for barbarians and fools. In addition to his character, distinction, and strength, he had the support of Abu Talib. Abu Talib’s influence in Makkah was unsurpassed. No one had the courage to overcome that influence, individually or collectively, or to break the pledge made to him. In these circumstances, the Quraysh lived in profound distress. But the spread of the religion was cutting at the roots of their religious supremacy and worldly leadership and authority. How long could they continue to tolerate this religion? At last, under Abu Lahab’s leadership, the polytheists began persecuting the Prophet, peace and blessings be upon him. In fact, Abu Lahab had already been hostile toward the beloved Prophet. Even before the Quraysh considered persecuting the Messenger of Allah, Abu Lahab had been contemplating it. The words spoken by this scoundrel at the Banu Hashim gathering and at the foot of Mount Safa have already been mentioned. Some accounts state that after the Prophet Muhammad, peace be upon him, called people to the religion at the foot of Mount Safa, Abu Lahab picked up a stone intending to strike him (Tirmidhi).

Before the Messenger received prophethood, Abu Lahab had married his two sons, Utbah and Utaybah, to the Messenger of Allah’s two daughters, Ruqayyah and Umm Kulthum, peace and blessings be upon him. But after the Messenger of Allah received prophethood and began preaching the religion, Abu Lahab forced his two sons to divorce the Prophet’s two daughters (Tafsir Fi Zilal al-Qur’an, Sayyid Qutb al-Shahid, vol. 3, p. 282; Tafsir Tafhim al-Qur’an, Mawlana Sayyid Abul A‘la Mawdudi, vol. 6, p. 552, Urdu edition).

After the death of the Prophet’s second son, Abdullah, peace and blessings be upon him, Abu Lahab was so delighted that he ran to his friends and exclaimed gleefully, “Muhammad has become childless” (Tafsir Tafhim al-Qur’an, vol. 6, p. 490, Urdu edition).

It has also been mentioned earlier that during the Hajj season Abu Lahab would follow the Prophet, peace and blessings be upon him, through the markets and various gatherings in order to declare him a liar. From Tariq ibn Abdullah al-Muhabiri’s narration it is known that Abu Lahab was not merely intent on proving the Prophet’s words false; he also threw stones at him, causing his heels to bleed (Jami‘ al-Tirmidhi).

The real name of Abu Lahab’s wife, Umm Jamil, was Arwa. She was the daughter of Harb ibn Umayyah and the sister of Abu Sufyan. In her hostility toward the Prophet, peace and blessings be upon him, she was in no way less than her husband. She would scatter thorns along the paths where the Prophet walked and at his door. This filthy woman was extremely foul-mouthed and quarrelsome. Insulting the Prophet, peace and blessings be upon him, engaging in malicious gossip, quarrelling on various pretexts, creating discord and mischief, and provoking conflict were her practices. For this reason, Allah Most High says in the Qur’an: “And his wife as well, the carrier of firewood.”

When Abu Lahab’s wife learned that verses condemning her and her husband had been revealed, she searched for the Messenger of Allah, peace and blessings be upon him, and came near the Kaaba. At that time the beloved Prophet was beside the Kaaba, accompanied by Abu Bakr al-Siddiq, may Allah be pleased with him. Abu Lahab’s wife was holding a handful of stones. When she came close to the Messenger of Allah, Allah Most High took away her sight, so she could not see him, although she could see Abu Bakr. She went before Abu Bakr and asked, “Where is your companion? I have heard that he has condemned me. By Allah, if I find him, I will throw these stones at his face. Look, by Allah, I am also a poet.” She then recited this poem: “Muẓammam, we have disobeyed his command; we have rejected his religion,” meaning, “We have disobeyed Muẓammam, have not supported his work, and have rejected his religion with hatred and contempt.” She then left.

Abu Bakr al-Siddiq, may Allah be pleased with him, said to the Prophet, peace and blessings be upon him, “O Messenger of Allah, did she not see you?” He replied, “No, she did not. Allah Most High had taken away her sight concerning me” (Ibn Hisham, vol. 1, pp. 335–336).

Abu Bakr al-Razi also narrated this incident, adding that Abu Lahab’s wife went before Abu Bakr and said, “Abu Bakr, your companion has condemned me.” Abu Bakr said, “That is not true. By the Lord of this House, he neither composes poetry nor recites poetry.” Abu Lahab’s wife replied, “You are right.”

Abu Lahab was the neighbor and uncle of the Messenger of Allah, peace and blessings be upon him. His house was close to the Messenger’s house, and other neighbors also caused suffering to the Messenger of Allah, peace and blessings be upon him.

Ibn Ishaq says that those who used to trouble the Messenger of Allah, peace and blessings be upon him, inside his house included Abu Lahab, al-Hakam ibn Abi al-As ibn Umayyah, Uqbah ibn Abi Mu‘ayt, Adi ibn Hamra, Thaqafi ibn al-Asda al-Hudhali, and others. All of them were his neighbors.

None of them became Muslim except al-Hakam ibn Abi al-As, who was the father of the Umayyad caliph Marwan ibn al-Hakam. Their method of torment was as follows: whenever the Messenger of Allah, peace and blessings be upon him, prayed, one of them would throw sheep entrails in such a way that they landed on his body. When a pot was placed on the oven, they would throw the sheep entrails so that they fell into the pot. The Messenger of Allah, peace and blessings be upon him, later set aside a place inside the house where he could pray safely.

After these entrails had been thrown onto the Messenger of Allah, peace and blessings be upon him, he would place them on the end of a stick, stand at the door, and say, “O Banu Abd Manaf, what kind of neighborly conduct is this?” He would then throw the entrails away (Ibn Hisham, vol. 1, p. 416).

Uqbah ibn Abi Mu‘ayt was a vile scoundrel and an expert in wickedness. It is narrated in Sahih al-Bukhari from Abdullah ibn Mas‘ud, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, was praying beside the Kaaba while Abu Jahl and several of his companions were sitting there. One of them said to the others, “Who will bring the entrails of such-and-such a camel and place them on Muhammad’s back when he prostrates?” Uqbah ibn Abi Mu‘ayt then brought the camel’s entrails and waited. When the Prophet, peace and blessings be upon him, prostrated, he hung them over both sides of his shoulders. I was watching everything but could not say anything. How wonderful it would have been if I had possessed the strength to protect him.

Abdullah ibn Mas‘ud, may Allah be pleased with him, said: The scoundrels then leaned against one another, laughing, while the Messenger of Allah, peace and blessings be upon him, remained in prostration and did not raise his head. Fatimah, may Allah be pleased with her, learned of it, hurried there, and removed the entrails. The Messenger of Allah, peace and blessings be upon him, then raised his head from prostration and said three times, “Allahumma alayka bi-Quraysh”—that is, “O Allah, take charge of the Quraysh.” Hearing this supplication against them, they became displeased, for they firmly believed that his supplication was accepted in this city. The Messenger of Allah, peace and blessings be upon him, then supplicated against them by name: “O Allah, seize Abu Jahl; Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, al-Walid ibn Utbah, Umayyah ibn Khalaf, and Uqbah ibn Abi Mu‘ayt as well.”

The Messenger of Allah, peace and blessings be upon him, may have named several others as well, but the narrator forgot their names. Abdullah ibn Mas‘ud, may Allah be pleased with him, said, “I saw the bodies of all the disbelievers against whom the Messenger of Allah, peace and blessings be upon him, had supplicated by name lying in the well of Badr” (Sahih al-Bukhari, Kitab al-Wudu, vol. 1, p. 37).

It was Umayyah ibn Khalaf’s habit to hurl various insults and curses at the Messenger of Allah, peace and blessings be upon him, whenever he saw him. Allah Most High revealed this verse concerning him: “Woe to every slanderer and mocker.” Ibn Hisham says that a humazah is one who openly insults and gestures with a crooked eye, while a lumazah is one who slanders people behind their backs and causes them harm (Ibn Hisham, vol. 1, pp. 356–357).

Umayyah’s brother, Ubayy ibn Khalaf, was a close friend of Uqbah ibn Abi Mu‘ayt. One day Uqbah sat with the Prophet, peace and blessings be upon him, and listened to some teachings of Islam. When Ubayy heard about this, he criticized Uqbah and ordered him, “Go and spit on Muhammad.” Uqbah did so. On one occasion Ubayy ibn Khalaf crushed an old bone, then blew the powder into the air toward the Prophet, peace and blessings be upon him (Ibn Hisham, vol. 1, pp. 361–362).

Akhlas ibn Shurayq al-Thaqafi was also eager to cause the Prophet, peace and blessings be upon him, distress. The Noble Qur’an mentions nine of his evil traits, which gives an idea of his activities. Allah, the Lord of the Worlds, says: “And do not follow anyone who swears excessively, is a backbiter, goes about spreading tales from one person to another, prevents good, transgresses, is sinful, harsh, and, in addition, notorious” (68:10–13).

Abu Jahl would sometimes come to the Messenger of Allah, peace and blessings be upon him, and listen to the Qur’an—but only listen. He neither believed nor accepted the teachings of Islam, nor did he show obedience to Allah and His Messenger. Rather, he would distress the Messenger of Allah, peace and blessings be upon him, with his words and obstruct people from the path of Allah. Then he would proudly puff out his chest over what he had done, as though he had achieved something remarkable. Allah Most High revealed the following verses of the Noble Qur’an concerning him (Tafsir Fi Zilal al-Qur’an, vol. 29): “He neither believed nor prayed; rather, he denied the truth and turned away. Then he returned to his family, swaggering. Woe to you, and again, woe to you” (75:31–35).

From the very first day, Abu Jahl tried to prevent the Prophet, peace and blessings be upon him, when he saw him praying. Once, the Prophet, peace be upon him, was praying near the Station of Ibrahim, and Abu Jahl happened to pass that way. He said, “Muhammad, did I not forbid you from doing this?” He immediately threatened him, and the Prophet, peace and blessings be upon him, replied with a threat as well. Abu Jahl then said, “Muhammad, why are you threatening me? Look, my assembly is the largest in all of Mecca.” Because of these arrogant words of Abu Jahl, Allah Most High revealed this verse: “Let him call his assembly” (Tafsir Fi Zilal al-Qur’an, Sayyid Qutb, juz 30, p. 208). “I too am calling the angels of punishment.”

It is mentioned in one report that the Messenger of Allah, peace and blessings be upon him, seized Abu Jahl by the collar near his neck and said, “Woe to you, and again woe to you; woe to you, and again woe to you” (ibid.).

Hearing this, the enemy of Allah, Abu Jahl, said, “Muhammad, are you threatening me? By God, neither you nor your Lord can do anything to me. Among all who walk between the two mountains of Mecca, I am the most honored man.”

Despite the threat announced in the Noble Qur’an, Abu Jahl did not desist from his foolish behavior; rather, his wickedness increased. It is narrated in Sahih Muslim from Abu Hurayrah that one day Abu Jahl said to the leaders of Quraysh, “Does Muhammad place his face in the dust before you?” The leaders of Quraysh said, “Yes.” Abu Jahl said, “By al-Lat and al-‘Uzza, if I see him in that state, I will break his neck and drag his face across the ground.” Then, when he saw the Messenger of Allah, peace and blessings be upon him, praying, he advanced to twist his neck. But everyone saw Abu Jahl suddenly rolling on the ground and crying out, “Save me! Save me!” People who knew him asked, “Abu al-Hakam, what has happened to you?” Abu Jahl replied, “I saw a trench of fire between me and Muhammad, with flames blazing terribly in it.” Hearing this, the Messenger of Allah, peace and blessings be upon him, said, “Had he come near me, the angel would have torn his limbs apart” (Sahih Muslim).

While the Messenger of Allah, peace and blessings be upon him, was being subjected to such oppressive treatment, the ordinary people of Mecca held him in deep respect and affection and regarded him with extraordinary esteem because of his noble character. Moreover, his uncle Abu Talib supported and assisted him. Yet he was subjected to all this persecution. The polytheists’ oppression and torture of the Muslims who had taken refuge beneath Islam’s cool shade—especially the weaker Muslims—was even more terrible. Each tribe punished those among its people who accepted Islam. As for those who did not belong to the tribes of Mecca, the unruly and influential people inflicted various forms of oppression and torture upon them. Hearing accounts of these atrocities would agitate even a hard-hearted person.

Whenever Abu Jahl heard that a noble and respected person had accepted Islam, he would insult and humiliate him. He also threatened to cause him social and economic harm. If a weak person accepted Islam, he would seize and beat him and encourage others to beat him as well (Ibn Hisham, vol. 1, p. 320).

After Hazrat Uthman ibn Affan, may Allah be pleased with him, accepted Islam, his uncle would wrap him in a palm-leaf mat and smoke him (Rahmatul lil-Alamin, vol. 1, p. 57).

When Hazrat Mus‘ab ibn ‘Umayr’s, may Allah be pleased with him, mother heard that he had accepted Islam, she stopped providing him with food and drink and expelled him from the house. From childhood, Hazrat Mus‘ab had lived comfortably and luxuriously. Because of the circumstances, he reached such a state that the skin of his body became like that of a snake that had shed its outer skin (ibid., p. 58).

Hazrat Bilal, may Allah be pleased with him, was the slave of Umayyah ibn Khalaf. After Bilal accepted Islam, Umayyah would tie a rope around his neck and hand him over to unruly boys. The boys would lead him through various parts of Mecca, causing rope marks to appear around his neck. Umayyah himself would also tie him up and subject him to merciless beating, then force him to lie on hot sand. During this time he was kept hungry and given nothing to eat or drink. Sometimes, at midday, he would make him lie on the desert sand and place a heavy stone on his chest. He would say, “You will be left here like this until you die; if you want to live, abandon Muhammad’s path.” Yet even in such painful conditions he would say, “Ahad, Ahad” — “One, One.” Seeing him being tortured, Hazrat Abu Bakr, may Allah be pleased with him, was deeply distressed one day. He purchased and freed Hazrat Bilal, either in exchange for a black slave or, according to another view, for two hundred dirhams (Rahmatul lil-Alamin, vol. 1, p. 57; Talqih al-Fuhum, Ibn Hisham, vol. 1, p. 318).

Hazrat ‘Ammar ibn Yasir, may Allah be pleased with him, was a slave of Banu Makhzum. After he and his parents accepted Islam, terrible persecution was begun against them. The polytheists, led by Abu Jahl, would make them suffer by laying them in the hot sun on sandy ground. Once, while they were being punished in this way, the Prophet, peace and blessings be upon him, passed by and said, “O family of Yasir, be patient; your destination is Paradise.”

Unable to endure the persecution, Hazrat Yasir, may Allah be pleased with him, died. The wicked Abu Jahl threw a spear at the private parts of his wife, Hazrat Sumayyah, the mother of Hazrat ‘Ammar, may Allah be pleased with her. She thereby attained martyrdom and was the first martyr in Islam. Hazrat ‘Ammar continued to be tortured: sometimes he was made to lie on hot sand, sometimes a heavy stone was placed on his chest, and sometimes he was held under water. The polytheists would tell him, “We will not release you until you insult Muhammad and say praiseworthy things about al-Lat and al-‘Uzza.” Hazrat ‘Ammar, may Allah be pleased with him, was compelled to comply. He then came weeping to the Messenger of Allah, peace and blessings be upon him. Allah, the Lord of the Worlds, revealed this verse of the Noble Qur’an: “Whoever disbelieves in Allah after having believed—except one who is compelled while his heart remains firm in faith—upon them is Allah’s wrath, and for them is a tremendous punishment” (Ibn Hisham, vol. 1, p. 320; Fiqh al-Sirah, Muhammad al-Ghazali, p. 82; ‘Awfi narrated part of this from Ibn Abbas; see Tafsir Ibn Kathir).

Hazrat Khabbab ibn al-Aratt, may Allah be pleased with him, was the slave of a woman named Umm Anmar of the Khuza‘ah tribe. The polytheists tortured him in various ways and dragged him across the ground (Rahmatul lil-Alamin, vol. 1, p. 57; I‘jaz al-Tanzil, p. 53). They pulled him by the hair and twisted his neck. Several times they made him lie on burning coals and placed a stone on his chest so that he could not rise (ibid., vol. 1, p. 57; Talqih al-Fuhum, p. 60).

Zinnirah (the pronunciation of this name is like “Zinnirah al-Miskinah”), Nahdiyyah and her daughter, and Umm ‘Ubay s were slave women. After accepting Islam, they suffered severe punishment at the hands of the polytheists. Some examples of their suffering have been given above. A slave woman of a family of Banu ‘Adi, belonging to Banu Mu’ammal, accepted Islam. At that time Hazrat ‘Umar ibn al-Khattab, may Allah be pleased with him, had not yet accepted Islam. He would beat that slave woman extraordinarily severely, then pause and say, “I am not stopping out of compassion for you; I am stopping only because I have become tired” (Rahmatul lil-Alamin, vol. 1, p. 57; Ibn Hisham, vol. 1, p. 319).

In the end, Hazrat Abu Bakr al-Siddiq, may Allah be pleased with him, purchased and freed these slave women as he had Bilal and ‘Amir ibn Fuhayrah (Ibn Hisham, vol. 1, pp. 318–319).

The polytheists also punished those who accepted Islam in horrific ways. They would wrap some Companions in the raw hides of camels and cows, tie them up, and leave them in the sun. They would put iron armor on others and make them lie on scorching stones. Whenever they learned that someone had accepted Islam, the wicked polytheists would subject him to various forms of oppression and torture. In short, the list of the cruel oppression and torture inflicted upon those who accepted the religion chosen by Allah is extremely long and deeply painful (Rahmatul lil-Alamin, vol. 1, p. 58).

Dar al-Arqam

In this terrifying situation of oppression and torture, the Messenger of Allah, peace and blessings be upon him, instructed the Muslims as a strategy not to publicize their acceptance of Islam. He also told them to maintain secrecy in their meetings and social interactions, because if the non-Muslims heard that the Muslims were meeting the Messenger of Allah, they would obstruct the spread of Islamic teachings, and the danger of conflict between the two sides would become acute. In the fourth year of prophethood, an incident of this kind occurred. The noble Companions would gather in a ravine and pray. Once, a group of polytheists saw them in that condition and began insulting the Muslims and fighting with them. At this point Hazrat Sa‘d ibn Abi Waqqas, may Allah be pleased with him, struck a man so severely that blood flowed. This was the first incident of bloodshed in Islam (Ibn Hisham, vol. 1, p. 263; Mukhtasar al-Sirah, Shaykh Muhammad ibn Abd al-Wahhab).

Had such clashes occurred repeatedly and continued for long, the Muslims might have ceased to exist. Therefore, adopting secrecy was essential. In accordance with this strategy, the ordinary Companions kept secret their acceptance of Islam, worship, propagation, and mutual meetings and social interactions. However, the Messenger of Allah, peace and blessings be upon him, openly propagated the religion and performed all acts of worship; no obstacle could prevent him from doing so. Nevertheless, he maintained secrecy when meeting and conversing with the Muslims. The house of Arqam ibn Abi al-Arqam al-Makhzumi was situated at the foot of Mount Safa. Since pagan rebels did not come there, from the fifth year of prophethood the Prophet, peace and blessings be upon him, designated Dar al-Arqam as a center for calling people to the religion and meeting with the Muslims (Mukhtasar al-Sirah, Shaykh Muhammad ibn Abd al-Wahhab al-Najdi, p. 61).

The First Migration to Abyssinia

This period of oppression and torture began around the middle or end of the fourth year of prophethood. At first it was minor, but its intensity increased day by day. By the middle of the fifth year of prophethood, it reached its peak, making it impossible for the Muslims to remain in Mecca. In that critical and dark period, Surah al-Kahf was revealed. It answered various questions raised by the polytheists, and the three stories narrated in it gave the believing servants of Allah clear indications about their future. The story of the Companions of the Cave teaches that when faith and religion face danger, one must physically migrate from the center of disbelief and oppression. Allah Most High says: “When you withdraw from them and from what they worship besides Allah, take refuge in the cave. Your Lord will spread His mercy over you and will provide ease for you in your affairs” (18:16).

The story of Hazrat Musa, peace be upon him, and Hazrat Khidr, peace be upon him, teaches that the outcome is not always determined by the apparent circumstances; sometimes it is completely contrary to them. Thus, this story contains a subtle indication that the oppression currently being inflicted upon the Muslims will have the opposite outcome. If these polytheists and arrogant rebels do not embrace faith, one day they will be defeated and compelled to bow before the Muslims and surrender to them for the determination of their fate.

The story of Dhul-Qarnayn points to the following lessons:

1. The ownership of the earth belongs to Allah; He grants a share of it to whichever of His servants He wills.

2. Success comes only after faith; it is not found on the path of disbelief.

3. Allah Most High sometimes raises among His servants people who rescue the oppressed from the grasp of the unbelieving Gog and Magog.

4. Allah’s righteous servants are the most deserving of becoming heirs to the earth.

After Surah al-Kahf, Allah Most High revealed Surah al-Zumar, in which migration was indicated and it was stated that Allah’s earth is not constricted. Allah Most High says: “Say, ‘O My believing servants, fear your Lord. For those who do good in this world is good. Allah’s earth is spacious, and the patient will be given their reward without measure.’”

The Messenger of Allah, peace and blessings be upon him, knew that the king of Abyssinia, Ashamah al-Najashi, was a just ruler and that no one was oppressed in his kingdom. Therefore, the Messenger of Allah ordered the Muslims to migrate to Abyssinia to protect their religion. Then, according to the planned arrangement, the first group of the noble Companions set out for Abyssinia in the month of Rajab. This group consisted of twelve men and four women. Hazrat Uthman, may Allah be pleased with him, was their leader, and the Messenger of Allah’s daughter, Hazrat Ruqayyah, may Allah be pleased with her, was with him. The Messenger of Allah, peace and blessings be upon him, said of them, “After Hazrat Ibrahim and Hazrat Lut, peace be upon them, these are the first group to migrate in the path of Allah” (Mukhtasar al-Sirah, Shaykh Amanullah).

Under cover of night, they proceeded quietly toward their destination. This precaution was taken so that the Quraysh would not learn of their departure. First they headed toward the port of Shu‘aybah on the Red Sea. Fortunately, they found two merchant vessels there. Boarding those ships, they safely reached Abyssinia. After they had departed, the Quraysh learned of it and immediately rushed to the seacoast, but the noble Companions had already left. Thus, the Quraysh returned unsuccessful, while the Muslims reached Abyssinia and breathed a sigh of relief (Rahmatul lil-Alamin, vol. 1, p. 61; Zad al-Ma‘ad, vol. 1, p. 24).

That same year, in the month of Ramadan, the Prophet, peace and blessings be upon him, went to the Sacred Mosque, where the leading men of Quraysh had gathered. The Messenger of Allah, peace and blessings be upon him, arrived unexpectedly and began reciting Surah al-Najm. So many polytheists had never before listened to the Qur’an together, because they had decided never to listen to it. In the words of the Qur’an: “The disbelievers say, ‘Do not listen to this Qur’an, and make noise during its recitation so that you may prevail’” (41:26).

When the Prophet, peace and blessings be upon him, suddenly began reciting the Qur’an in a melodious voice, the polytheists became captivated. They were enchanted and enthralled by the Qur’an’s eloquence and sweetness; no other thought entered anyone’s mind at that moment. Everyone was so overwhelmed that he recited this verse near the end of the surah: “So prostrate to Allah and worship Him.” Immediately after reciting this verse, the Prophet, peace and blessings be upon him, prostrated, and the polytheists prostrated as well. The power and sweetness of the truth had shattered the pride of the non-Muslims. None of them was in control of himself, and so they bowed in prostration without realizing it (a brief account of this incident is reported in Sahih al-Bukhari from Abdullah ibn Mas‘ud and Abdullah ibn Abbas).

When they regained consciousness, they were astonished. The polytheists who had been absent and who were striving with all their might to eradicate that religion reproached them when they saw them engaged in that very act. To escape the reproach, they then said that Muhammad, peace and blessings be upon him, had mentioned their idols respectfully. To prove themselves innocent, they claimed that Muhammad, peace and blessings be upon him, had said, “They are exalted goddesses, and their intercession may be hoped for.”

Yet this was an obvious lie. They had invented the story to offer a plausible excuse for the mistake they had made by prostrating with the Prophet, peace and blessings be upon him. Needless to say, there is nothing surprising about people who always spread the claim that the Messenger of Allah, peace and blessings be upon him, was a liar and circulated slander against him resorting to such fabricated statements for self-defense (after a detailed analysis of the cited report, specialists reached this conclusion).

The Muslims who had migrated to Abyssinia also heard the news that the Quraysh had prostrated, but they received false information. They heard that the leaders of Quraysh had become Muslims. After receiving this news, they left Abyssinia in Shawwal to return to Mecca. When they were one day’s journey from Mecca, they learned the true news. Some then returned to Abyssinia, while others entered Mecca secretly or under the protection of a member of Quraysh (Zad al-Ma‘ad, vol. 1, p. 24; vol. 2, p. 44; Hisham, vol. 1, p. 364).

The Second Migration to Abyssinia

After this, the polytheists’ persecution increased further, particularly against those migrants and generally against the Muslims. The non-Muslim members of their families began causing the Muslims various kinds of suffering, because the Quraysh had learned that the Najashi had treated the Muslims very well and that they had lived comfortably in Abyssinia. This news intensified their resentment. As the Quraysh increased their oppression and torture, the Messenger of Allah, peace and blessings be upon him, again advised the Companions to migrate to Abyssinia. This migration, however, was more difficult than the first. The Quraysh polytheists were now alert; they could not imagine that the Muslims would evade them, go elsewhere, and live safely. But because the Muslims showed greater intelligence than the non-Muslims, Allah Most High made the way to Abyssinia easy for them. Consequently, the migrating Muslims reached the king of Abyssinia before falling under Quraysh control. This time a group of eighty-two or eighty-three people migrated. Unlike the migration of Hazrat ‘Ammar, this migration included eighteen or nineteen women (Zad al-Ma‘ad, vol. 1, p. 140; Rahmatul lil-Alamin, vol. 1, p. 60). Allamah Mansurpuri mentions the number of women as eighteen (Rahmatul lil-Alamin).

The Quraysh Conspiracy in Abyssinia

The fact that the Muslims had gone elsewhere with their lives and faith was a source of severe anguish for the Quraysh. After extensive discussion, they decided to send Amr ibn al-As and Abdullah ibn Rabi‘ah to Abyssinia on an important mission.

These two had not yet accepted Islam, and they were highly intelligent. The Quraysh sent valuable gifts with the two envoys to present to the king of Abyssinia. First they gave the king the gifts, then they explained the arguments and reasons on the basis of which they wanted to take the Muslims back to Mecca. They said, “O king, some foolish young men from our people have fled to your country. They have abandoned the religion of their people, but they have not accepted the religion you follow either. Rather, they have adopted a newly invented religion about which neither we nor you know anything. Their parents and relatives have sent us to bring them back. They do not want you to return their foolish people to us; they understand their own people’s welfare and harm better.” The members of the royal court also wanted the king to send the Muslims back.

The Negus thought that he must investigate the depths of this matter and examine every aspect carefully. He summoned the Muslims to his court. After consulting among themselves, the Muslims decided that they would speak the truth without fear, whatever the consequence might be. When they came to the court, the Negus asked, “What is this religion because of which you have severed relations with your own people? You have not entered the religion I follow.” Ja‘far ibn Abi Talib (may Allah be pleased with him), the spokesman of the Muslims, said, “O King, we were an ignorant people immersed in idol worship. We ate the flesh of dead animals, engaged in sinful acts, severed relations with our near relatives, mistreated our neighbors, and our strong oppressed our weak. While we were in such a state, Allah Almighty sent a Messenger among us. We already knew of his noble lineage, truthfulness, upright character, trustworthiness, and reliability. He called us to the path of Allah and explained to us that we should believe in and worship the One God and abandon the idols and stones worshipped by our forefathers. He instructed us to speak the truth, fulfill trusts, maintain ties with our near relatives, refrain from sin, and abstain from bloodshed. He forbade us from engaging in obscene acts, telling lies, consuming the wealth of orphans, and making false accusations against chaste and virtuous women. He told us to worship Allah alone and associate no partner with Him. He instructed us to perform prayer, fast, and pay zakat.” After presenting these teachings of Islam in this manner, Ja‘far (may Allah be pleased with him) continued, “We accepted that Prophet as truthful, believed in him, believed in the religion he brought, and obeyed him. We worshipped Allah alone and associated no one with Him. Whatever that Prophet declared forbidden, we considered forbidden, and whatever he declared lawful, we considered lawful. Because of this, our people became displeased with us. They intensified their persecution and abuse of us and tried by various means to return us to our former religion. They want us to abandon the worship of Allah and return to idol worship, and to regard as lawful the filthy things that we had previously considered unlawful. When they greatly intensified their persecution of us, making the earth constricted for us and standing in our way, we set out for your country. We preferred your protection to that of others, hoping that we would not be subjected to any oppression or persecution here.”

The Negus said, “Recite a little to me from the Scripture brought by your Prophet.”

Ja‘far (may Allah be pleased with him) recited several verses from the beginning of Surah Maryam. Hearing them, the Negus’s heart changed, and he began to weep continuously until his beard was wet with tears. His religious advisers also wept so profusely that their tears ran onto the religious books spread before them. The Negus then said, “This speech and the speech brought by Moses (peace be upon him) issue from the same source.” He then said to Amr ibn al-As and Abdullah ibn Rabiah, “Leave. I will not hand these people over to you, and I will not tolerate any scheming against them here.”

After the king’s order, both representatives of Quraysh left the court. Amr ibn al-As then said to Abdullah ibn Rabiah, “Tomorrow I will say something to the king against them that will expose all their tricks.” Abdullah ibn Rabiah said, “There is no need for that. Although they have abandoned my religion, they are still my people.” Nevertheless, Amr ibn al-As remained firm in his decision.

The next day, Amr ibn al-As went to the king’s court and said, “O King, they say something strange about Jesus, son of Mary (peace be upon him).” Hearing this, the Negus summoned the Muslims again and asked their opinion concerning Jesus (peace be upon him). The Muslims became frightened this time, but they thought, “We rely upon Allah; whatever happens will happen,” and they spoke the truth.

In answer to the Negus’s question, Ja‘far (may Allah be pleased with him) said, “We say about Jesus (peace be upon him) what our Prophet (peace and blessings be upon him) taught us. He said that Jesus (peace be upon him) is Allah’s servant, His Messenger, His spirit, and His word, which Allah Almighty entrusted to the chaste and pure virgin Mary (peace be upon her).”

Hearing this, the Negus picked up a piece of wood from the ground and said, “By God, Jesus (peace be upon him) was no more than what you have described, not even the size of this piece of wood.” Hearing this, the religious advisers expressed their displeasure with murmurs of protest. The king said, “Even if you murmur in protest, what I am saying is true.”

Then the Negus said to the Muslims, “Go; you are completely safe in my country. Fines will be imposed on anyone who insults you. I do not want anyone to cause you harm, even if I were to receive a mountain of gold in return.”

Then the Negus told his servants, “Return to the representatives from Makkah the gifts they brought. There is no need for them. By Allah, when He returned me to my country, He took no bribe from me; why should I take a bribe for His sake? Moreover, He—that is, Allah Almighty—did not accept what other people said about me; why should I accept what other people say about Allah?”

Umm Salamah (may Allah be pleased with her), who witnessed this event, said, “The two representatives of Quraysh then returned home dishonorably with the gifts they had brought. We continued living under the protection of a good neighbor in the land of the Negus” (Ibn Hisham, vol. 1, pp. 334–338).

Ibn Ishaq has mentioned the account of this event, while other authors of prophetic biographies have written that Amr ibn al-As went to the Negus’s court after the Battle of Badr. Some, seeking to reconcile the two accounts, have written that Amr ibn al-As went to the Negus’s court twice to bring back the Muslims. However, Ibn Ishaq’s account of the conversation between the Negus and Ja‘far after the Battle of Badr resembles the conversation that took place shortly after the Muslims’ migration to Abyssinia. Moreover, the nature of the Negus’s questions indicates that he spoke with the Muslims only once, and that this occurred immediately after their migration to Abyssinia.

In short, the polytheists’ scheme failed. They realized that whatever hostile action they wished to take would have to remain within their own bounds. At this point, however, they began considering a grave matter. They understood clearly that they had two options for escaping this danger: either stop the Messenger of Allah from preaching the religion by force, or eliminate him entirely. But implementing the second plan was not easy, because Abu Talib himself was the protector of the Messenger of Allah (peace and blessings be upon him). He stood like an iron barrier before the polytheists’ resolve. In these circumstances, they felt the need to speak with Abu Talib again.

A Threat to Abu Talib

After this proposal, the leaders of Quraysh went to Abu Talib and said, “O Abu Talib, you possess honor and respect among us. We told you to restrain your nephew, but you did not do so. Remember that we cannot tolerate insults against our forefathers, nor can we tolerate our reason, judgment, and discernment being called foolishness or our gods being criticized. Restrain him and stop him. If you fail, we will provoke such a conflict between you and your nephew that many lives will be lost.”

This threat affected Abu Talib. He summoned the Messenger of Allah (peace and blessings be upon him) and said, “Nephew, your people came to me and said these things. So now take pity on me and on yourself. Do not burden me in this matter with something I cannot bear.”

Hearing this, the Messenger of Allah (peace and blessings be upon him) understood that even his uncle might now abandon him and had grown weak in helping him. He therefore said, “My dear uncle, by Allah, even if someone were to place the sun in my right hand and the moon in my left and tell me to abandon this mission, I could not abandon it. I will either fulfill it and make it victorious, or perish in pursuing it.”

Saying this, the Prophet (peace and blessings be upon him) wept from the intensity of his emotion and began to leave. Abu Talib’s heart was deeply moved. He called his nephew and said, “Go, nephew, and do whatever you wish. By Allah, I will never abandon you under any circumstances” (Ibn Hisham, vol. 1, pp. 265–266).

By God, they will never be able to reach you in their multitudes

Until I am buried beneath the earth

Continue proclaiming your message openly, and fear nothing

May your eyes be cooled and your heart rejoice (Mukhtasar al-Sirah, Shaykh Muhammad Abd al-Wahhab al-Najdi, p. 68).

The Quraysh Delegation Returns to Abu Talib

When Quraysh saw that, despite their grave threats, the Messenger of Allah (peace and blessings be upon him) continued his mission, they realized that Abu Talib could not abandon his nephew; rather, if necessary, he was prepared to sever relations with Quraysh and become their enemy. With this in mind, the Quraysh leaders came to Abu Talib accompanied by Ammarah, the son of al-Walid ibn al-Mughirah, and said, “O Abu Talib, we have brought you Ammarah. Ammarah is a handsome young man of Quraysh. Accept him; he will provide you with every assistance. Take him as your own son: he will be yours. In return, hand over your nephew Muhammad to us—the one who opposes the religion of your forefathers, tears your people apart, and calls their intelligence foolishness. We will kill him; it will simply be one man in exchange for one man.”

Abu Talib said, “What an excellent bargain you have brought me! You bring me your son so that I may feed him, care for him, and raise him, while I hand over my own son to you so that you may take him away and kill him? By Allah, this can never be.”

Hearing this, Adi, the son of Nawfal ibn Mu‘attam, said, “By God, O Abu Talib, your people have spoken to you fairly, while you have sought to remain apart from what would be beneficial. Yet I see that you are unwilling to accept anything they say.”

Abu Talib replied, “By God, you have not spoken fairly with me. Rather, you too are preparing to abandon me and help others against me. Very well, do whatever you wish” (Ibn Hisham, vol. 1, pp. 266–267).

Even after consulting various works of prophetic biography, the time of the two conversations mentioned above cannot be determined. However, the evidence, testimony, and indications suggest that there was not much difference between them; both conversations took place sometime around the middle of the sixth year of prophethood.

The Vile Proposal to Kill the Messenger of Allah

After both of the aforementioned discussions by the Quraysh leaders failed, their fury increased and their persecution intensified further. At that time, another dimension was added to the Quraysh leaders’ despicable conspiracy: they proposed killing the Messenger of Allah (peace and blessings be upon him). However, at that very time, the acceptance of Islam by two prominent Quraysh leaders, Hamzah (may Allah be pleased with him) and Umar (may Allah be pleased with him), greatly strengthened Islam. Instead of removing the Messenger of Allah (peace and blessings be upon him) from the world, these two brave lions surrendered to Allah’s Messenger and thereby strengthened Islam itself.

I will present two examples of the polytheists’ persecution and abuse of the Messenger of Allah.

One day, Utaybah, the son of Abu Lahab, came to the Messenger of Allah (peace and blessings be upon him) and said, “By the star when it sets, and then it draws near and comes close—I disbelieve in this.” The meaning of these two verses from Surah al-Najm is: “By the star when it sets; then he drew near and came close.” Utaybah then began mistreating Allah’s Messenger, tore his garment, and spat toward his noble face, but the spittle did not land on his face. At that time, the Messenger of Allah (peace and blessings be upon him) supplicated against him, saying, “O Allah, unleash upon him one of Your dogs.” This supplication of the Messenger of Allah (peace and blessings be upon him) came to pass. Once, Utbah was traveling to Syria with several men of Quraysh. At a place called Zarqa, they set up tents to spend the night. At that time, a lion was seen roaming about. Seeing it, Utaybah said, “Alas, my destruction is inevitable! By God, this lion will eat me. Muhammad (peace and blessings be upon him) has supplicated against me. Look, I am in Syria—perhaps he has killed me while sitting in Makkah.” As a precaution, his companions lay down with Utaybah in their midst. During the night, the lion came, passed over everyone, went to Utaybah, and crushed his neck (Mukhtasar al-Siyar, Shaykh Abdullah, p. 135, vol. 1; Ithbat Dalail al-Nubuwwah; al-Fawz al-Anf).

Uqbah ibn Abi Mu‘ayt was a notorious polytheist. Once, while the Messenger of Allah (peace and blessings be upon him) was prostrating in prayer, this villain twisted his neck so violently that it seemed his eyes would protrude (ibid., Mukhtasar al-Siyar, p. 113).

An account by Ibn Ishaq reveals the Quraysh’s conspiracy. They continually plotted to remove the Prophet (peace and blessings be upon him) from the world. According to this account, Abu Jahl once said, “O men of Quraysh, you see that Muhammad does not stop criticizing our religion and condemning our gods, and continues insulting our forefathers. Therefore, I pledge to Allah that I will sit here with a heavy stone. When Muhammad prostrates, I will crush his head with it. After that, I am prepared for whatever may happen. If you wish, you may leave me without protection, or you may arrange my security. Then Banu Abd Manaf may deal with me however they wish; I have no concern about that.” After hearing this proposal, Quraysh said, “Under no circumstances will we abandon you without protection. Do what you intend to do.”

In the morning, Abu Jahl sat waiting for the Messenger of Allah (peace and blessings be upon him), holding a heavy stone. The Quraysh gathered one after another, anxiously waiting to see what Abu Jahl would do. The Messenger of Allah (peace and blessings be upon him) arrived as usual and began to pray. When he prostrated, Abu Jahl advanced with the stone, but moments later he returned terrified, and his hand seemed stuck to the stone. Several Quraysh men came to him and said, “Abu al-Hakam, what has happened to you?” He replied, “I was going to do what I said last night, but as I came near, I saw a camel standing between Muhammad and me. By God, I have never seen such a huge camel, with such a long neck and teeth. It wanted to attack me.”

Ibn Ishaq said, “I have been informed that the Messenger of Allah (peace and blessings be upon him) said that he was Jibril (peace be upon him) in the form of a camel. If Abu Jahl had come closer, he would have been seized” (Ibn Hisham, vol. 1, pp. 298–299).

After this, Abu Jahl behaved so abusively toward the Messenger of Allah (peace and blessings be upon him) that Hamzah (may Allah be pleased with him) accepted Islam after witnessing it. This will be discussed shortly.

Other villains of Quraysh also wanted to remove the Messenger of Allah (peace and blessings be upon him) from the world. Ibn Ishaq narrated from Abdullah ibn Amr ibn al-As (may Allah be pleased with him) that once the polytheists were sitting before the Ka‘bah, and I was there too. They raised the subject of Allah’s Messenger and said, “No example can be found of the patience we have shown toward this man. Indeed, we have displayed incomparable patience concerning him.” During this discussion, the Messenger of Allah (peace and blessings be upon him) arrived. He first kissed the Black Stone and then passed by the polytheists while circumambulating the Ka‘bah. They insulted him with offensive remarks, and the effect of those insults appeared on the face of Allah’s Messenger. When he passed them again during his circumambulation, they again made similarly insulting remarks, and I noticed their effect on his face. The same thing happened a third time. Now the Messenger of Allah’s patience reached its limit. He stopped and said, “O people of Quraysh, listen! By the One in Whose hand is my soul, I have come to you with slaughter.”

The words of the Messenger of Allah (peace and blessings be upon him) deeply affected Quraysh. They all fell silent, and even the hard-hearted men began speaking to him gently and softly. They said, “Abu al-Qasim, go back. By Allah, you have never been foolish.”

The next day, Quraysh again gathered and were discussing the Messenger of Allah (peace and blessings be upon him). Just then he arrived. As soon as he came near, they all rushed upon him. One of them wrapped his cloak around his neck and tried to strangle him. Abu Bakr al-Siddiq (may Allah be pleased with him) tried to protect him from the villains, crying, “Would you kill a man merely because he says, ‘My Lord is Allah’?” The villains then released him and left. Abdullah ibn Amr ibn al-As (may Allah be pleased with him) said, “Among all the incidents of Quraysh’s persecution, this was the most severe one I witnessed” (Ibn Hisham, vol. 1, pp. 289–290).

It is narrated in Sahih al-Bukhari from Urwah ibn al-Zubayr (may Allah be pleased with him) that he said, “I asked Abdullah ibn Amr ibn al-As (may Allah be pleased with him) to tell me about the most barbaric treatment the polytheists had inflicted upon the Messenger of Allah (peace and blessings be upon him). He said: The Prophet (peace and blessings be upon him) was praying in the Hateem of the Ka‘bah when Uqbah ibn Abi Mu‘ayt came and wrapped his cloak around the neck of Allah’s Messenger, attempting to strangle him. Abu Bakr (may Allah be pleased with him) then came, seized Uqbah by both shoulders, pushed him away, and said, ‘Would you kill a man merely because he says, “My Lord is Allah”?’” (Sahih al-Bukhari, vol. 1, p. 544).

Asma (may Allah be pleased with her) said, “Abu Bakr al-Siddiq (may Allah be pleased with him) heard the cry, ‘Save your companion!’ As soon as he heard it, he ran from us. His hair was arranged in four braids, and he ran saying, ‘Would you kill a man merely because he says, “My Lord is Allah”?’ The polytheists then left the Messenger of Allah (peace and blessings be upon him) and attacked Abu Bakr. When he returned home, wherever we touched the hair on his head, it came away in our hands.”

Hamzah’s Acceptance of Islam

While Makkah was enveloped in this atmosphere of oppression and persecution, a sudden flash of light appeared: Hamzah (may Allah be pleased with him) accepted Islam. This occurred in Dhu al-Hijjah of the sixth year after the Messenger of Allah received prophethood.

The reason Hamzah (may Allah be pleased with him) accepted Islam was that one day Abu Jahl insulted and harassed the Messenger of Allah (peace and blessings be upon him) near Mount Safa. The Messenger of Allah remained silent and said nothing. The villain Abu Jahl then threw a piece of stone at Allah’s Messenger, splitting his head and causing it to bleed. Abu Jahl then went and sat in the Quraysh assembly before the Ka‘bah. A maidservant of Abdullah ibn Jud‘an witnessed the scene. Hamzah was returning from hunting, and the maidservant told him everything. Hamzah became intensely angry. He was the strongest young man among Quraysh. Without delay, he strode forward and said, “Wherever I find Abu Jahl, I will strike him there.” He then entered the Ka‘bah directly, went before Abu Jahl, and said, “You who pass wind through your private opening, are you insulting my nephew, while I too follow the religion he preaches?” Saying this, he struck Abu Jahl’s head so forcefully with his bow that it caused a severe wound. Immediately, the men of Abu Jahl’s clan, Banu Makhzum, and those of Hamzah’s clan, Banu Hashim, rose against one another with drawn swords. Abu Jahl stopped them, saying, “Leave Abu Umarah alone; I truly did insult his nephew very badly” (Mukhtasar al-Sirah, Shaykh Muhammad ibn Abd al-Wahhab, p. 66; Rahmat lil-Alamin, vol. 1, p. 68; Ibn Hisham, vol. 1, p. 292).

At first, Hamzah (may Allah be pleased with him) was drawn toward the Messenger (peace and blessings be upon him) out of anger at the insults directed at his relative. Later, Allah Almighty opened his heart, and he became a vigorous champion of Islam. Because of him, the Muslims felt considerable strength and relief (Mukhtasar al-Sirah, Shaykh Abdullah, p. 101).

Umar’s Acceptance of Islam

In that grave atmosphere, darkened by oppression, persecution, and abuse, another flash of light was the acceptance of Islam by Umar (may Allah be pleased with him). This occurred three days after Hamzah’s acceptance of Islam, in Dhu al-Hijjah of the sixth year of prophethood. The Messenger of Allah (peace and blessings be upon him) had prayed for Umar’s acceptance of Islam (Tarikh Umar ibn al-Khattab, Ibn al-Jawzi, p. 11).

Imam al-Tirmidhi narrated this incident from Abdullah ibn Umar (may Allah be pleased with him) and declared it authentic. Imam al-Tabarani also narrated it from Ibn Masud and Anas (may Allah be pleased with them).

The Prophet (peace and blessings be upon him) supplicated, “O Allah, grant Islam to the one of Umar ibn al-Khattab and Abu Jahl who is more beloved to You, and strengthen Islam through him.”

Allah Almighty accepted this supplication, and Umar (may Allah be pleased with him) accepted Islam. Of the two men mentioned, Umar (may Allah be pleased with him) was more beloved to Allah (Tirmidhi, Manaqib Abi Hafs Umar ibn al-Khattab, vol. 2, p. 209).

A review of all the reports concerning Umar’s acceptance of Islam proves that Islam gradually took root in his heart. Before discussing this, I consider it necessary to give a brief indication of Umar’s temperament and outlook.

Umar was known for his harsh temper and stern nature. For a long time, the Muslims suffered various forms of persecution at his hands. It seems that opposing qualities had been combined in him: on the one hand, he respected the customs and traditions invented by his forefathers and had considerable interest in sports; on the other, he viewed with interest the Muslims’ firmness in faith and creed and their patience and endurance despite persecution. Through reason and reflection, he would sometimes think that what Islam was calling people toward was perhaps true, purer, and more elevated. For this reason, even when he suddenly became enraged, he would calm down. Imam Ghazali made these analytical remarks about Umar; see Fiqh al-Sirah, pp. 92–93.

The substance of all the reports concerning Umar’s acceptance of Islam is as follows:

Once Umar had to spend the day outside. He went to the Sacred Mosque and entered the Kaaba behind its curtain. The Prophet was praying at the time and reciting Surah al-Haqqah. Umar began listening to the Qur’an and was captivated and overwhelmed by its style. He thought to himself, “This man appears to be a poet. The Quraysh are right.” At that moment the Prophet recited: “Indeed, this Qur’an is a message brought by a noble Messenger; it is not the word of a poet—little do you believe.” Umar said, “I thought to myself, ‘This man appears to be a soothsayer.’” At that moment the Messenger of Allah recited: “It is not the word of a soothsayer—little do you take heed. It is a revelation from the Lord of the worlds.” The Messenger of Allah continued reciting until the end of the surah.

Umar said, “At that time Islam left an impression on my heart” (Tarikh Umar ibn al-Khattab, Ibn al-Jawzi, p. 6; Sirat Ibn Hisham, vol. 1, pp. 326–348). Yet his belief in and love for the religion of his forefathers remained intact. Thus, although a seed of love for Islam had been planted in the hidden depths of his heart, he remained vocal in openly opposing Islam.

His nature was so stern and his hostility toward the Messenger of Allah was so intense that one day he set out with a sword to kill him. On the way he met a man from the Banu Zuhrah or Banu Makhzum—reports differ—who, seeing his grim face, asked, “Umar, where are you going?” He replied, “I am going to kill Muhammad.” The man said, “How will you save yourself from Banu Hashim and Banu Zuhrah after killing Muhammad?” Umar said, “It seems that you too have abandoned the religion of your forefathers and become an unbeliever.” The man said, “Umar, let me tell you something astonishing: your sister and brother-in-law have also abandoned your religion and become unbelievers.” Hearing this, Umar, beside himself with rage, went straight to his brother-in-law’s house. There he found them reading a sheet containing Surah Ta-Ha with Khabbab ibn al-Aratt. Khabbab used to visit the house to teach them the Qur’an. Hearing Umar’s footsteps, everyone fell silent, and Umar’s sister hid the sheet. But outside the house Umar had heard Khabbab reciting the Qur’an, so he asked, “What was that sound I heard?” They replied, “Why, it was nothing; we were merely talking among ourselves.” Umar said, “Perhaps you have both abandoned the faith and become unbelievers.” His brother-in-law said, “Well, Umar, what if the truth lies in a religion other than yours?” At once Umar leapt upon him and beat him severely. His sister rushed to free her husband from her brother’s hands and eventually pulled him away. Umar suddenly slapped his sister so forcefully that her face became bloody. Ibn Ishaq’s report says that she was struck on the head. His sister angrily said, “Umar, what if the truth lies in a religion other than yours? I testify that there is no deity but Allah and that Muhammad is His Messenger.” Hearing this, Umar became disheartened. Seeing the blood on his sister’s face, he also felt ashamed. He said, “All right, let me read some of what you were reciting.” His sister replied, “You are impure. Only a pure and purified person may touch this Scripture. Go and bathe, then return.” Umar went and bathed. He then took the particular portion of the Scripture, sat down, and read: “In the name of Allah, the Most Compassionate, the Most Merciful.” Then he said, “What a supremely holy name.”

Hearing Umar say this, Khabbab came out from inside and said, “Umar, rejoice! This is the result of the supplication the Messenger of Allah made on Thursday night.” At that time, the Messenger was staying in a house near Mount Safa.

Hearing this, Umar came to the house with his sword and struck the door. A Companion peeped through the door and saw Umar standing there with a sword. Everyone gathered around. Hamzah asked, “What is the matter?” He was told that Umar had come. He said, “Umar has come? Open the door. If he has come for good, that is good; but if he has come with evil intent, we will finish him with his own sword.” Meanwhile, the Messenger of Allah was inside, receiving revelation. After the revelation ended, he came into the room to Umar, seized his garment and part of his sword, shook him, and said, “Umar, will you not desist until Allah sends down upon you a humiliating punishment like that inflicted on al-Walid ibn al-Mughirah? O Allah, strengthen and honor the religion through Umar ibn al-Khattab.” As soon as he said this, Umar accepted Islam. He said, “I testify that there is surely no deity but Allah and that you are the Messenger of Allah.” Hearing this, those inside the house cried “Allah akbar” so loudly that those in the Kaaba could hear them too (Tarikh Umar ibn al-Khattab, pp. 7, 10, 11; Sirat Ibn Hisham, vol. 1, pp. 343–344). No one in Arabia dared confront him. Therefore, when news of his acceptance of Islam spread, the idolaters were thrown into an uproar and faced a severe crisis and humiliation. Meanwhile, the Muslims’ pride, strength, honor, success, and joy increased. Ibn Ishaq, through his chain of transmission, quoted Umar as saying: “When I became Muslim, I thought, ‘Who is the greatest enemy of the Messenger of Allah in Makkah?’ Then I said to myself, ‘It is Abu Jahl.’ I went to Abu Jahl’s house and knocked at the door. Abu Jahl came out and said, ‘Welcome, welcome! What brings you here, Umar?’ I said, ‘I have come to inform you that I believe in Allah Most High and His Messenger Muhammad, and I believe in and affirm as true everything he has brought.’ Hearing this, Abu Jahl slammed the door shut, saying, ‘May Allah bring evil upon you and upon what you have brought’” (Ibn Hisham, vol. 1, pp. 249–250).

Imam Ibn al-Jawzi reported from Umar al-Faruq that whenever someone accepted Islam, the unbelievers of Quraysh would pursue and mercilessly beat him, while the beaten person would also strike back. After I accepted Islam, I went to my maternal uncle, Adi ibn Hashim, and informed him. Without saying anything, he entered the house. Then he went to a prominent Qurayshi—possibly referring to Abu Jahl. After my uncle Adi informed that Qurayshi, he too entered the house (Tarikh Umar ibn al-Khattab, p. 8).

Ibn Hisham and Ibn al-Jawzi reported that after accepting Islam, Umar went to Jamil ibn Muammar al-Jumahi, who was renowned among Quraysh for spreading news. Umar informed him, “I have accepted Islam.” As soon as he heard this, he shouted loudly, “The son of al-Khattab has become an unbeliever!” Umar said, “You are lying; I have become a Muslim.” In short, the people leapt upon Umar and began beating him. Umar was beaten while also beating them in return. When the sun reached its zenith, he became exhausted and sat down. Then he said, “Do whatever you wish. By Allah, if we were three hundred in number, either you would remain in Makkah or we would” (the same source, p. 8; Ibn Hisham, vol. 1, pp. 348–349).

The idolaters then attacked Umar’s house intending to kill him. It is reported in Sahih al-Bukhari that Umar was inside, frightened and bewildered, when Abu Amr As ibn Wa’il al-Sahmi arrived. He was wearing an embroidered Yemeni cloak and silk garments. He belonged to the Sahm tribe, which at that time was our allied tribe. He asked, “What is the matter? What is all this uproar?” Umar replied, “I have become a Muslim, and for that reason they want to kill me.” As said, “That is impossible.” Hearing this, I felt reassured. Many people were crowding around my house. As pushed through the crowd and asked them, “Where are you all going?” They replied, “Umar has become an unbeliever; we are going to him.” As said, “There is no way to go there.” Hearing this, they all turned back (Sahih al-Bukhari, chapter on Umar ibn al-Khattab, vol. 1, p. 545). Ibn Ishaq’s report states that they had gathered so closely that it seemed as though they had all entered into a single garment (Ibn Hisham, vol. 1, p. 349).

The condition of the idolaters after Umar’s acceptance of Islam was as described above; the Muslims’ condition can be inferred from this event. Mujahid reported from Abdullah ibn Abbas that I asked Umar ibn al-Khattab, “Why were you given the title al-Faruq?” He replied, “Hamzah accepted Islam three days before I did.” Umar then narrated Hamzah’s acceptance of Islam and said: “After I accepted Islam, I said to the beloved Prophet, ‘O Messenger of Allah, whether we live or die, are we not upon the truth?’ The Messenger of Allah said, ‘Of course. By Him in whose hand is my soul, whether you live or die, you are surely upon the truth.’ I said, ‘Then why should we continue fleeing?’ By Him who sent you with the truth, we will surely go out. We then divided into two rows and marched out with the Messenger of Allah. Hamzah was in one row and I was in the other. As we proceeded, dust rose like flour ground in a millstone. We entered the Sacred Mosque. Umar said, ‘The Quraysh felt such distress on seeing us that they had never felt before.’ On that day the Messenger of Allah gave me the title al-Faruq” (Tarikh Umar ibn al-Khattab, Ibn al-Jawzi, pp. 6–7).

Ibn Masud said, “Before this, we were unable to pray near the Kaaba” (Mukhtasar al-Sirah, Shaykh Abdullah, p. 103).

Zuhayr ibn Sinan al-Rumi said, “After Umar al-Faruq became Muslim, Islam emerged from concealment and the call to Islam began to be made openly. We began sitting in a circle before the Kaaba and circumambulating it. We took revenge on those who had wronged us and answered their persecution” (Tarikh Umar ibn al-Khattab, Ibn al-Jawzi, p. 13).

Abdullah ibn Masud said, “After Umar accepted Islam, we remained strong and honored thereafter” (Sahih al-Bukhari, chapter on the Islam of Umar ibn al-Khattab, vol. 1, p. 545).

After Hamzah ibn Abd al-Muttalib and Umar ibn al-Khattab accepted Islam, the widespread persecution of the Muslims decreased. The idolaters began trying to deal with the situation through reason and deliberation. They thought that if they fulfilled what Muhammad was seeking through his call to Islam, they might persuade him to abandon his work. But they did not know that, compared with the call to the religion of the Messenger of God, the entire universe was utterly worthless. Thus their efforts naturally failed.

Ibn Ishaq quoted this report from Muhammad ibn Kab al-Qurazi through Yazid ibn Ziyad: “I was informed that one day Utbah ibn Rabi‘ah, a leader of the people, put forward a new proposal before his tribesmen. At that time the Messenger of Allah was alone in one part of the Sacred Mosque. Utbah said, ‘Discuss the matter with Muhammad and present several proposals to him. Perhaps he will accept one of them. Whatever he demands, we will fulfill.’” Seeing the Muslims’ strength increase after Hamzah accepted Islam, they consulted one another in this way.

The Quraysh said, “Abu al-Walid, go and speak with him.” Utbah then rose and sat with the Messenger of Allah. Utbah said, “Nephew, everyone knows the position you hold among our people. You are a man of noble lineage, yet you are proclaiming something that has caused division, disorder, and disunity among the people. You call the judgment of the leading men of our tribe foolishness, criticize their gods in various ways, reject their beliefs, and call their forefathers unbelievers. Listen to me: I am offering you several proposals. Consider them; perhaps one of them will be acceptable to you.” The Messenger of Allah said, “Speak, Abu al-Walid; I am listening.”

Utbah, also known as al-Walid, said, “Nephew, if you seek wealth in return for what you are preaching, we will give you so much wealth that you will become the richest among us. If you seek honor, say so, and we will accept you as our leader; no decision will be made without you. If you want to be king, say so, and we will accept you as king. If what has come to you is a jinn or demon that you cannot drive away, tell us; we will arrange treatment for you. However much it costs, we will have you treated. Sometimes jinn and demons take control of people, in which case treatment becomes necessary.”

After listening attentively to Utbah, the Messenger of Allah said, “Abu al-Walid, have you finished speaking? Now listen to me.” Then the Messenger of God began reciting the opening of Surah Ha-Mim Sajdah: “In the name of Allah, the Most Compassionate, the Most Merciful. Ha-Mim. A revelation from the Most Compassionate, the Most Merciful. A Book whose verses are clearly explained, an Arabic Qur’an for people who know, bearing good news and warning. Yet most of them turn away, so they do not listen. They say, ‘Our hearts are covered against that to which you call us, there is deafness in our ears, and there is a barrier between us and you. So act according to your way, and we will act according to ours.’”

The Messenger of Allah continued reciting while Utbah sat comfortably, leaning back on both hands. After reciting the verse of prostration, the Messenger rose and prostrated. Then he said, “Abu al-Walid, you wanted to hear something, and I have made you hear it. Now you know what to do, and your affair is your responsibility.”

Utbah rose and went to his companions. Seeing him, they began saying to one another, “By God, Abu al-Walid is not returning with the same face he had when he left.” After Utbah sat down, his companions asked, “What news have you brought?” He said, “The news is that I have heard words the like of which I have never heard before. By God, they are neither poetry nor magic. Listen to me and leave him to his course. The words I heard will lead to a momentous event in the future. If the Arabs kill him, someone else will deal with him on your behalf. But if he prevails over the Arabs, his honor will be your honor, his kingdom your kingdom, and his existence will be a cause of good fortune for you.”

The Quraysh said, “Abu al-Walid, the magic of those words has affected you too.” Utbah replied, “I have told you what I understand about him. Now do whatever you think best” (Ibn Hisham, vol. 1, pp. 293–294).

Another report states that when the Messenger of Allah recited the verse, “But if they turn away, then say, ‘I warn you of a thunderbolt like the thunderbolt that struck Aad and Thamud,’” Utbah immediately rose and placed his hand over the Messenger of Allah’s mouth, saying, “I implore you by Allah and by our ties of kinship not to do this.” Utbah feared that such a punishment might befall him. He then rose, went to his companions, and repeated the words mentioned above (Tafsir Ibn Kathir, vol. 6, pp. 15, 160–161).

Abu Talib’s Meeting with Banu Hashim and Banu al-Muttalib

Meanwhile, the situation had changed significantly. Abu Talib was still anxious, fearing for his nephew because of the idolaters. He reviewed the events that had taken place so far: the idolaters had threatened to confront him; they had proposed taking and killing his nephew in exchange for Amarah ibn al-Walid; Abu Jahl had tried to crush his nephew’s head with a heavy stone; Uqbah ibn Abi Muayt had wanted to strangle his nephew with a cloak; and Khattab’s son had gone out with a drawn sword to kill him. Considering these successive events, Abu Talib feared such grave danger that his heart trembled.

He understood clearly that the idolaters were determined to kill his nephew. In such circumstances, if an unbeliever suddenly attacked his nephew, could Hamzah, Umar, or anyone else protect him while acting alone?

Abu Talib’s fear was not unfounded, for the idolaters were determined to kill the Messenger of Allah. Alluding to this determination, Allah Most High says: “Have they decided upon some matter? I am the One who decides” (79:43).

The question was: what should Abu Talib do in such circumstances? When he saw that the idolaters were striving to harass his nephew from every direction, he gathered the descendants of the two distinguished forefathers, Hashim and al-Muttalib. At that gathering he called on everyone to unite in protecting his nephew. In an emotional voice he said, “Until now I alone have fulfilled this responsibility. Come now, let us all fulfill it together.” The descendants of his two forefathers responded to Abu Talib’s call. Only his brother Abu Lahab disagreed; he refused and joined the idolaters (Ibn Hisham, vol. 1, p. 269; Mukhtasar al-Sirah, Shaykh Abdullah, p. 106).

Comprehensive Boycott

Within four weeks or less, the idolaters suffered four major setbacks: Hamzah and Umar accepted Islam, and, above all, Banu Hashim and Banu al-Muttalib united and agreed to protect the Messenger of Allah. The idolaters became agitated—and why would they not? They understood that if they now took any step to kill Muhammad, the bloodshed required to protect him would turn the plains of Makkah red, and they themselves might be destroyed. Therefore, abandoning their plan to kill the Messenger of Allah, the idolaters devised a new method of persecution. It was more severe than all the measures they had previously adopted.

Ibn al-Qayyim wrote that it is said this document was written by Mansur ibn Ikrimah ibn Amir ibn Hashim; some say it was written by al-Nadr ibn al-Harith. But the correct view is that the document was written by Bagid ibn Amir, whose hand became paralyzed because he invoked a curse upon the Messenger of Allah (Zad al-Maad, vol. 2, p. 49).

After it was written, the document was hung inside the Kaaba. As a result, all the Muslim and non-Muslim men, women, and children of Banu Hashim and Banu al-Muttalib, except Abu Lahab, were confined in a place called Shi‘b Abi Talib. This occurred in the seventh year after the Prophet appeared as a prophet.

Three Years in Shi‘b Abi Talib

During this boycott, the situation became grave. The supply of food was cut off. Whatever provisions came to Makkah, the idolaters quickly bought up, so nothing could reach any of the besieged—Muslim or non-Muslim—through normal means. They survived by eating leaves and leather. The hunger was so severe that the anguished cries of hungry women and children could be heard from outside Shi‘b Abi Talib, or the valley of Abu Talib. There was little prospect of food reaching them, and whatever did arrive came secretly. Except during the sacred months, they did not leave the valley to buy necessities. Even when they tried to purchase goods brought from outside to Makkah, they were often unable to do so because the idolaters would raise their prices severalfold.

Hakim ibn Hizam was the nephew of Khadijah. From time to time he would send wheat to his aunt. Once, when he was about to send wheat, Abu Jahl obstructed him, but Abu al-Bakhtari sided with Hakim ibn Hizam and arranged for the wheat to be sent.

Meanwhile, Abu Talib was constantly worried about the Messenger of Allah. After everyone had gone to bed at night, he would tell his nephew, “Go and lie down in your own bed now.” He said this so that, if a hidden assassin was present, the assassin would know where he had lain down. After everyone fell asleep, Abu Talib would change the place where his beloved nephew slept, placing his own son, brother, or someone else in his nephew’s bed. At night, the beloved uncle spent the hours in anxiety and concern over his beloved nephew, Muhammad, the Messenger of Allah.

Despite this severe blockade, the Messenger of Allah (peace and blessings be upon him) and the other Muslims would go out during the Hajj season and invite those who came for Hajj to Islam. The way Abu Lahab treated the Messenger of Allah (peace and blessings be upon him) and the Muslims at that time has already been mentioned. (Abu Talib died six months after the document was torn apart. The correct information is that he died in Rajab. Those who say that he died in Ramadan also state that his death occurred eight months and a few days after the document was torn apart. In either case, it is established that he died in Muharram.)

The incident of tearing apart the document

Three full years passed in this condition. Then, in Muharram of the tenth year of Prophethood, the document was torn apart, bringing the persecution and oppression to an end. Since some of the Quraysh opposed this arrangement, they also took the initiative to cancel the blockade.

The principal initiator of destroying the document drawn up for this inhuman blockade was a man named Hisham ibn ‘Amr of the Banu ‘Amir ibn Lu’ayy. Hisham would secretly send food at night to help the helpless people in the ravine of Abu Talib. First, Hisham went to Zuhayr ibn Abu Umayyah al-Makhzumi. Zuhayr’s mother, ‘Atikah, was the daughter of ‘Abdul-Muttalib—that is, Abu Talib’s sister. Hisham said to him, “Zuhayr, do you want to eat and drink comfortably while your maternal uncle and the others slowly perish? Do you not know their condition?” Zuhayr replied, “Alas, what can I do alone? If someone else joins me, I can take the initiative to destroy the document.” Hisham said, “There is another person.” Zuhayr asked, “Who is he?” Hisham replied, “I am.” Zuhayr said, “All right, then find a third person.” Hearing this, Hisham went to Mut‘im ibn ‘Adi, mentioned the condition of Banu Hashim and Banu al-Muttalib, and sought his help, saying that they were his close relatives. Mut‘im said, “What can I do alone?” Hisham replied, “There is another person.” Mut‘im asked, “Who is he?” Hisham said, “I am.” Mut‘im said, “All right, find a third person.” Hisham said, “I have done that as well.” Mut‘im asked, “Who is he?” Hisham replied, “Zuhayr ibn Abu Umayyah.” Mut‘im said, “All right, look for a fourth person.” Hisham then went to Abu al-Bakhtari and spoke to him as he had spoken to Mut‘im. Abu al-Bakhtari asked whether anyone supported this cause. Hisham said that there was, and named Zuhayr ibn Abu Umayyah, Mut‘im ibn ‘Adi, and himself. Abu al-Bakhtari said, “All right, then find a trustworthy person.” Hisham next went to Jum‘ah ibn al-Aswad ibn al-Muttalib ibn Asad, discussed with him the plight of Banu Hashim and Banu al-Muttalib, and sought his help. He asked whether there were any other supporters. Hisham replied that there were and then named them all. Later, all those mentioned gathered at a place called Hajun and pledged themselves to destroy the document. Zuhayr said, “I will be the first to raise the matter.”

In the morning, everyone gathered in the assembly as usual. Zuhayr arrived dressed in fine clothes and well adorned. He first circumambulated the Ka‘bah seven times, then addressed everyone, saying, “O people of Makkah, listen! We will eat and drink and wear clothes, while Banu Hashim is being destroyed. Nothing is being sold to them, nor is anything being bought from them. By God, I cannot remain silent while such an inhuman document exists. I want this document to be destroyed.”

Hearing this, Abu Jahl said, “You are wrong. By God, this document cannot be torn apart.”

Jum‘ah ibn al-Aswad said, “By God, you are wrong. I was not agreeable when this document was written, nor am I prepared to accept it.” Then Mut‘im ibn ‘Adi said, “You two are right. We seek refuge with Allah from everything written in this document.”

Hisham ibn ‘Amr also said similar words.

Seeing this, Abu Jahl said, “Aha, I understand. Such an agreement was reached during the night, and this plan was made somewhere else, not here.”

Abu Talib was also present nearby at that time. The Messenger of Allah (peace and blessings be upon him) had told him that Allah Almighty had sent a kind of insect to destroy the document; it had devoured all the statements of wrongdoing and oppression, leaving only the places where Allah’s name appeared.

Abu Talib said to the Quraysh, “My nephew has sent me to tell you that Allah Almighty has informed him that He sent a kind of insect which destroyed your covenant, leaving only Allah’s name. If this statement proves false, I will withdraw from between him and you, and you may do whatever you wish. But if it proves true, you must refrain from the injustice you have inflicted upon us through the boycott.” The Quraysh agreed to this.

When the debate between Abu Jahl and the others ended, Mut‘im ibn ‘Adi went to tear up the covenant and found that, apart from the part bearing Allah’s name, the rest had truly been eaten by insects. After the covenant was torn up, the boycott ended, and the Messenger of Allah (peace and blessings be upon him) and everyone else emerged from the ravine of Abu Talib. The disbelievers were amazed by this extraordinary sign, but their attitude did not change. Allah Almighty says: “Whenever they see a miracle, they turn away and say, ‘This is magic.’”

The idolaters of Arabia also turned away from this remarkable sign of Prophethood and advanced several more steps along the path of their disbelief. (The account of the boycott has been compiled from the following works: Sahih al-Bukhari, vol. 1, pp. 216, 548; Zad al-Ma‘ad, vol. 2, p. 46; Ibn Hisham, vol. 1, pp. 350–351, 347, 377; Rahmatul lil-‘Alamin, vol. 1, p. 70; Mukhtasar al-Sirah, Shaykh ‘Abdullah, pp. 6, 10, 110; Mukhtasar al-Sirah, Muhammad ibn ‘Abd al-Wahhab, pp. 68, 73.)

The final delegation of the Quraysh to Abu Talib

After leaving the ravine of Abu Talib, the Noble Messenger (peace and blessings be upon him) resumed his work of calling people to Islam and conveying the message. Although the boycott had ended, the wicked idolaters continued in various ways to obstruct the propagation of Islam. Meanwhile, Abu Talib continued his long-standing efforts to protect his nephew, but he was bowed down by age; he was over eighty years old. Years of grief, hardship, danger, and affliction had severely damaged his health, and the blockade in the ravine had especially exhausted his strength. Only a few months after leaving it, he became seriously ill. At that time, the idolaters thought that Abu Talib was rapidly growing ill and might die at any moment. If, after his death, they acted excessively against his nephew, they would gain a bad reputation, and people would say that they had taken advantage of the absence of his protector. Therefore, while Abu Talib was still alive, they wanted to reach a decision concerning the Prophet (peace and blessings be upon him), but they were unwilling to make any concession. After consulting among themselves, a delegation appeared before Abu Talib. This was the Quraysh’s final delegation to him.

Ibn Ishaq and others have narrated that after Abu Talib fell ill, the Quraysh feared that he might suddenly breathe his last. They said among themselves, “Look, Hamzah and ‘Umar have become Muslims, and Muhammad’s religion has spread among all the clans of the Quraysh. Come, let us go to Abu Talib and ask him to restrain his nephew. Then we can reach an agreement concerning him. We fear that if ordinary people later mistreat Muhammad (peace and blessings be upon him), the public will criticize us, saying, ‘They did not dare do anything while Abu Talib was alive, but now they have found their opportunity.’”

In short, the Quraysh delegation went to Abu Talib and held discussions with him. Prominent men of the Quraysh were included in the delegation: Abu Jahl ibn Hisham, Umayyah ibn Khalaf, Abu Sufyan ibn Harb, and others. They numbered twenty-five. They said, “O Abu Talib, you are not unaware of the esteem you hold among us, nor are you unaware of the condition in which you are spending your days. We fear that the days of your life are rapidly coming to an end. You know of our dispute with your nephew. We want you to summon him and arrange an understanding between us. We want to enter into certain commitments with him and have him enter into certain commitments with us. We will leave him to follow his religion, and he should leave us to follow ours.”

After hearing all this, Abu Talib had his beloved nephew, Muhammad (peace and blessings be upon him), summoned. When he arrived, he said, “My nephew, these are the honored men of your people. They have gathered for your sake and want to obtain certain commitments from you.” Abu Talib then presented their proposal: they wanted Muhammad not to interfere with their religion, and they would not interfere with his religion.

Hearing this, the Messenger of Allah (peace and blessings be upon him) said to the Quraysh delegation, “Tell me: if I put forward a statement which, if you accept it, will make you kings of Arabia and cause the non-Arabs to come under your control, what will you do?” Another narration states that he addressed Abu Talib, saying, “I want them to acknowledge one statement. If they acknowledge it, all Arabia will come under their authority and others will pay them jizyah.” It is also narrated that he said, “Uncle, invite them to one matter; it will be good for them.” Abu Talib asked, “To what matter do you want to invite them?” The Messenger of Allah (peace and blessings be upon him) replied, “I want to invite them to a matter which, if they accept it, will make all Arabia obedient to them and establish their authority over the non-Arabs.” In one narration from Ibn Ishaq, the Messenger of Allah (peace and blessings be upon him) said, “Accept only one statement, and you will become kings of Arabia, while the non-Arabs will come under your control.”

In short, after hearing this proposal, the Quraysh delegation fell silent. They wondered in amazement: if accepting just one statement would bring such a great benefit, how could it be ignored? Abu Jahl said, “Tell us that statement. By your father’s oath, we are prepared to accept not just one such statement, but ten.” The Messenger of Allah (peace and blessings be upon him) said, “Say: ‘There is no deity but Allah,’ and abandon obedience to and worship of all others.” Hearing this, the Quraysh clapped their hands and said, “Muhammad, are we to worship one God? Truly, your affair is most strange.”

Then they said to one another, “By God, this man is unwilling to accept anything from you. So come, let us remain firm upon the religious beliefs of our forefathers. Then Allah will decide between him and us.” Saying this, they rose and departed. After this incident, Allah Almighty revealed the following verses concerning them: “By the Qur’an, full of wise counsel, you are surely truthful. Yet the disbelievers are immersed in arrogance and opposition. How many generations before them We destroyed; then they cried out, but there was no escape. They wonder that a warner from among themselves has come to them, and the disbelievers say, ‘This is a magician, a liar. Has he made all the gods into one God? This is truly astonishing.’ Their leaders departed, saying, ‘Go on and remain devoted to your gods. This is certainly intended. We have never heard such a thing in any other religious tradition. This is nothing but a fabrication.’” (Ibn Hisham, vol. 1, pp. 7, 4, 419; Mukhtasar al-Sirah, Shaykh ‘Abdullah, p. 91) (1–7, 38).

The Year of Grief

The death of Abu Talib

Abu Talib’s illness worsened, and eventually he passed away. He died in Rajab of the tenth year of Prophethood, six months after the Muslims were freed from the blockade in the ravine of Abu Talib (Sahih al-Bukhari, chapter on the story of Abu Talib, vol. 1, p. 548). Another narration states that he died in Ramadan, three days before the death of Lady Khadijah.

It is narrated in Sahih al-Bukhari from al-Musayyab that when Abu Talib’s death drew near, the Messenger of Allah (peace and blessings be upon him) went to him. Abu Jahl was also present there. The Messenger of Allah (peace and blessings be upon him) said, “Dear uncle, say only, ‘There is no deity but Allah.’ With this declaration, I will be able to plead with Allah on your behalf.” Abu Jahl and ‘Abdullah ibn Umayyah said, “Abu Talib, will you turn away from the religion of ‘Abdul-Muttalib?” The two continued speaking to Abu Talib, until his final words were, “Upon the religion of ‘Abdul-Muttalib.” The Prophet (peace and blessings be upon him) said, “I will continue asking forgiveness for you until I am forbidden to do so.” Then Allah Almighty revealed this verse: “It is not fitting for the Prophet and the believers to seek forgiveness for the polytheists, even if they are relatives, after it has become clear that they are destined for Hell.” (9:113)

Allah Almighty also revealed the following verse concerning this: “Indeed, you cannot guide whoever you love, but Allah guides whoever He wills, and He knows best those who follow guidance.” (28:56)

There is no need to explain how Abu Talib supported and assisted the Prophet (peace and blessings be upon him). In Makkah, he was like a fortress against the attacks of the Quraysh leaders and foolish people upon Islam. Yet he himself remained firmly attached to the religion of his forefathers. For this reason, it is narrated in al-Bukhari from ‘Abbas ibn ‘Abdul-Muttalib that he asked the Prophet (peace and blessings be upon him), “What benefit did you bring your uncle? He used to protect you and take the risk of arguing, disputing, and making enemies with others for your sake.” The Messenger of Allah (peace and blessings be upon him) replied, “He is in the shallowest part of Hell.” (Sahih al-Bukhari, chapter on the story of Abu Talib, vol. 1, p. 548)

Hazrat Abu Sa‘id al-Khudri said that once Abu Talib was mentioned in the presence of the Prophet (peace and blessings be upon him), and he said, “Perhaps my intercession will benefit him somewhat on the Day of Resurrection. He will be placed in a shallow part of Hell, reaching only to his knees.” (Sahih al-Bukhari, chapter on the story of Abu Talib, vol. 1, p. 548)

The death of Lady Khadijah

Two months—or, according to another report, only three days—after the death of Abu Talib, the Mother of the Believers, Khadijah al-Kubra, passed from this world. She died in Ramadan of the tenth year of Prophethood, at the age of sixty-five, when the Messenger of Allah (peace and blessings be upon him) was approaching the age of fifty. (Regarding her death in Ramadan, Ibn al-Jawzi mentions it on the seventh page of Talkhis al-Fuhum, and Allamah Mansurpuri mentions it in his work Rahmatul lil-‘Alamin.)

For the Messenger of Allah (peace and blessings be upon him), Lady Khadijah was a special blessing from Allah. She was his life companion for a quarter of a century. During that time, her heart would ache for her beloved husband in times of sorrow, hardship, and danger. She gave him courage in times of difficulty, supported him in conveying the religion, and used her life and wealth to alleviate his suffering. The Messenger of Allah (peace and blessings be upon him) said, “When people disbelieved in me, Khadijah believed in me. When people rejected me, Khadijah accepted me as truthful. When people deprived me, she made me a partner in her wealth. Allah granted me children through her, whereas He did not grant me children through any other wife.” (Musnad Ahmad, vol. 6, p. 118)

It is narrated in Sahih al-Bukhari from Abu Hurayrah that Jibril came to the Prophet (peace and blessings be upon him) and said, “O Messenger of Allah, Khadijah is coming to you, carrying a vessel containing food or drink. When she comes to you, convey to her greetings from her Lord and give her the glad tidings of a house of pearls in Paradise, in which there will be neither noise nor fatigue.” (Sahih al-Bukhari, chapter on the Prophet’s expeditions, vol. 1, p. 539)

Sorrow, anxiety, and anguish

These two tragic events occurred within only a few days, leaving the Messenger of Allah (peace and blessings be upon him) overwhelmed with grief and sorrow. In addition, persecution, oppression, and torment continued at the hands of his own people, whose courage had increased after Abu Talib’s death. They began openly causing pain to the Prophet (peace and blessings be upon him). In this condition, the Messenger of Allah (peace and blessings be upon him) went to Ta’if, hoping that its people might accept the call to the religion he preached, give him protection, and support him against the opposition of his own people.

But he found no helper or protector there. Instead, he was subjected to oppression and persecution, and was treated so badly that his own people had never treated him in such a manner. The details of this will be mentioned later.

It is relevant to mention here that just as the inhabitants of Makkah persecuted and oppressed the Prophet (peace and blessings be upon him), they subjected his companions to similar suffering. The beloved companion of the Messenger of Allah, Abu Bakr, was so distressed by this persecution that he set out toward Abyssinia. On the way, he met Ibn al-Daghinnah, an influential man of Makkah, who took responsibility for granting Abu Bakr protection and brought him back to Makkah. (Akbar Shah Najibabadi states that this occurred in the same year; see Tarikh-e Islam, vol. 1, pp. 372–373; al-Bukhari, vol. 1, pp. 552–553.)

Ibn Ishaq mentions that after Abu Talib’s death, the Quraysh persecuted the Prophet (peace and blessings be upon him) to such an extent as they had never dared to do during his lifetime. One fool of the Quraysh came forward and threw dust on the Messenger of Allah’s head. One of his daughters hastened to him and cleaned the dust away.

As she cleaned the dust, she could do nothing but weep. The Messenger of Allah (peace and blessings be upon him) consoled her, saying, “Mother, do not weep. Allah Almighty will protect your father.” The Messenger of Allah (peace and blessings be upon him) also said at that time, “The Quraysh have never treated me so badly that it caused me distress, O mother.” It was in such circumstances that Abu Talib died. (Ibn Hisham, vol. 1, p. 416)

Because of this continuing persecution and oppression, the Messenger of Allah (peace and blessings be upon him) named that year ‘Am al-Huzn, meaning the Year of Grief. That year became famous in history by this name.

Marriage to Lady Sawdah

That year, in Shawwal of the tenth year of Prophethood, the Messenger of Allah (peace and blessings be upon him) married Sawdah bint Zam‘ah. Lady Sawdah had accepted Islam in the earliest period of Prophethood and had migrated to Abyssinia during the second migration. Her husband was Sakran ibn ‘Amr, who had also accepted Islam in the early period. Lady Sawdah migrated with him to Abyssinia, but he died there—or, according to another view, on the way back to Makkah. After Lady Sawdah completed her waiting period, the Messenger of Allah (peace and blessings be upon him) proposed to her and married her. After the death of Lady Khadijah, she was the wife of the Messenger of Allah. Several years later, she gifted her allotted turn to Lady ‘A’ishah. (Rahmatul lil-‘Alamin, vol. 2, p. 165; Talkih al-Fuhum, p. 6)

The patience and endurance of the Companions who accepted Islam in the early period

How were the Muslims able to remain steadfast and unwavering even during that extremely difficult period? Even strong-minded people are astonished when they reflect on this. In the face of what cruel persecution did the Muslims display such patience and endurance? Reading the accounts of their oppression and persecution makes one’s body and mind shudder. What was that compelling power that enabled the Muslims to remain so steadfast? A brief discussion of this follows.

1. The beauty of faith

The first and most important reason was faith in Allah and knowing Him correctly. The beauty and sweetness of faith remain firm even when struck against mountains. Whoever possesses faith that is this firm and powerful does not regard any oppression or persecution as more significant than foam floating upon the sea. For this reason, the believing servant does not care about any danger or obstacle before the sweetness and beauty of faith.

Allah Almighty says, “As for the filth, it is cast away; and whatever benefits people remains in the earth.” (13:17)

2. Inspiring leadership

The Prophet (peace and blessings be upon him) was the greatest leader among the Muslim community, indeed among all humanity. His physical beauty, mental perfection, praiseworthy character, excellent personality, refined habits, and energetic conduct naturally stirred the desire to love him and to devote oneself wholeheartedly to him. He possessed in abundance all the qualities that people instinctively admire, so much so that no one else had been given so many of these qualities together. In dignity, excellence, nobility, and moral beauty, the Prophet (peace and blessings be upon him) occupied the highest position. His qualities of forgiveness, trustworthiness, honesty, truthfulness, patience, and endurance were so abundant that even his enemies never doubted his distinction and superiority. Whatever word he uttered, even once, his enemies knew that it was true and would certainly be fulfilled. Various incidents provide evidence of this.

Once, three men from Quraysh gathered together. Each of them had secretly listened to the recitation of the Qur’an, but none had disclosed this to anyone. Abu Jahl was one of them. One of the other two asked Abu Jahl, “Tell me what you heard from Muhammad. What is your opinion of it?” Abu Jahl said, “What have I heard? The truth is that we and the Banu Abd Manaf used to compete with one another in nobility and status. When they fed the poor, we did likewise; when they gave charity, we did likewise. They and we were rivals, like two competitors in a horse race. Then Abd Manaf began saying, ‘There is a prophet among us who receives revelation from heaven.’ How can we attain such revelation? By God, I will never believe in that man, nor will I ever acknowledge him as truthful.” (Ibn Hisham, vol. 1, p. 216.)

It has already been mentioned that one day the polytheists were insulting the Prophet, peace and blessings be upon him. They did this three times in succession. The third time, the Messenger of Allah, peace and blessings be upon him, stopped and said, “O Quraysh, I have brought you a slaughtering calamity.” As soon as they heard this, the unbelievers began trying to placate the Messenger of Allah with pleasant words. It has also been mentioned that while the Messenger of Allah, peace and blessings be upon him, was prostrating, several unbelievers placed the entrails of a camel on his neck. After the prayer, the Messenger of Allah, peace and blessings be upon him, invoked against those who had done this. Hearing the curse, the smiles vanished from the unbelievers’ faces and they fell into deep anxiety, for they knew with certainty that this time they would not escape.

It has also been mentioned that after the Messenger of Allah, peace and blessings be upon him, invoked against Utaybah, the son of Abu Lahab, he realized that he would not escape its consequences. During a journey to Syria, when he saw a lion, he said, “By God, Muhammad has killed me while still in Mecca.”

In the incident concerning Ubayy ibn Khalaf, this man repeatedly threatened to kill the Messenger of Allah, peace and blessings be upon him. In response, the Messenger of Allah once said, “It is not you; rather, I shall kill you, God willing.” Then, at the Battle of Uhud, the Messenger of Allah, peace and blessings be upon him, took a spear from the hand of another Companion and threw it at Ubayy, causing a slight wound near his neck. Afterward, Ubayy repeatedly said, “Muhammad had told me in Mecca, ‘I will kill you.’ Even if he had merely spat at me, I would still have died.” (Ibn Hisham, vol. 2, p. 84.) Its detailed account will be given later.

Once, Sa’d ibn Mu‘adh told Umayyah ibn Khalaf in Mecca, “I heard the Messenger of Allah, peace and blessings be upon him, say that the Muslims will kill you.” Umayyah became extremely frightened; he had always lived with this fear and vowed never to leave Mecca. When, at Abu Jahl’s insistence, he decided to take part in the Battle of Badr, he bought the fastest camel so that he could flee quickly if danger arose. As he set out for the battle, his wife said to him, “Abu Safwan, have you forgotten what your Yathribi brother told you?” Umayyah replied, “No, I have not forgotten. I will only go a short distance with them.” (Sahih al-Bukhari, vol. 2, p. 563.)

Such was the condition of the enemies of the Messenger of Allah, peace and blessings be upon him. As for his companions and the Companions, they were wholly devoted to the beloved Prophet. The Companions’ love for the Messenger of Allah, peace and blessings be upon him, was as intense as the flow of water from a mountain spring. Just as iron is drawn to a magnet, so were the Companions drawn to the Messenger of Allah.

The poet says: His face was the very existence of every human body; his being was like a magnet for every heart.

Because of such love and devotion, the noble Companions could not bear anyone scratching the Messenger of Allah or even a thorn piercing his foot; in his defense, they were ready to have their own heads cut off.

Once, the wicked Utbah ibn Rabi‘ah beat Abu Bakr al-Siddiq, may Allah be pleased with him, brutally and covered his face in blood. At one point during the severe beating, he lost consciousness. On hearing the news, members of his clan, Banu Taym, wrapped him in a cloth and carried him home. Everyone abandoned hope of his survival. He regained consciousness at the end of the day and asked first, “How is the Messenger of Allah, peace and blessings be upon him?” Hearing this, the members of Banu Taym who were present expressed annoyance. As they left, they told Abu Bakr’s mother, “See whether you can give him something to eat.” Abu Bakr, may Allah be pleased with him, asked his mother, Umm al-Khayr, about the Messenger of Allah. She replied, “I do not know, my son.” Abu Bakr said, “Mother, go to Umm Jamil bint al-Khattab and bring me news of the Messenger of Allah.” Umm al-Khayr went to Umm Jamil and said, “Abu Bakr is asking you about Muhammad ibn Abdullah.” Umm Jamil said, “I do not know Abu Bakr, nor do I know Muhammad ibn Abdullah. But if you wish, I can go to Bakr.” Umm al-Khayr brought Umm Jamil to her son. Seeing Abu Bakr’s condition, Umm Jamil cried out and said, “The people of the tribe who have done this to you are certainly wicked unbelievers. I hope Allah will take revenge on them for your sake.” Abu Bakr, may Allah be pleased with him, asked about the Messenger of Allah. Umm Jamil gestured toward Umm al-Khayr. Abu Bakr said, “There is no problem.” Umm Jamil said, “He is well and is in the house of Ibn al-Arqam.” Abu Bakr said, “I vow that I will neither eat nor drink until I am taken to the Messenger of Allah.” Umm al-Khayr and Umm Jamil waited. After evening came, when traffic had diminished and darkness had deepened, Abu Bakr, supported on the shoulders of his mother Umm al-Khayr and Umm Jamil, went to the Messenger of Allah, peace and blessings be upon him. (Al-Bidayah wa al-Nihayah, vol. 3, p. 30.)

Several other remarkable incidents of love and devotion are mentioned in various places in the book, particularly in the account of the Battle of Uhud and in the account concerning Zubayr, may Allah be pleased with him.

Three. A Sense of Responsibility

The noble Companions knew well that the responsibilities assigned to human beings, however difficult, could not be neglected, because the consequences of neglecting them would be even more terrible and would expose all humanity to harm. Compared with that harm, such oppression, persecution, danger, and suffering were of no significance.

Four. Belief in the Hereafter

Belief in the life of the Hereafter inspired them to exercise strict restraint and patience in fulfilling these responsibilities. The noble Companions held firm and unwavering faith that one day they would stand before Allah, the Lord of the worlds, and account for every deed, great or small, of their lives. After that, they would either enter a Paradise full of blessings or a Hell filled with terrible punishment. Through this belief, the noble Companions lived lives filled with hope and fear: they hoped for the mercy of their beloved Lord, Allah, and feared His punishment. Allah the Exalted describes their condition in the Holy Qur’an: “They give what they give while their hearts tremble, because they will return to their Lord.”

They also firmly believed that all the comfort, pleasure, prosperity, sorrow, and suffering of this world had no value compared with the Hereafter—not even the value of a mosquito’s wing. This belief was so firm and unshakable that, in comparison with it, all the world’s troubles, hardships, bitterness, and suffering seemed insignificant.

Five. A Condition Growing Ever More Difficult

The Qur’anic verses that were being revealed gradually presented the basic teachings and ideals of Islam in an appealing manner. Through those verses, the vitality and firmness of faith in the most honorable and distinguished Islamic society were strengthened before humanity. Allah presented various examples and taught the Muslims wisdom and strategy. Thus Allah says: “Do you think that you will enter Paradise although there has not yet come to you the like of what befell those before you? They were touched by hardship and adversity and were shaken, until even the Messenger and those who believed with him said, ‘When will the help of Allah come?’ Indeed, the help of Allah is near.” (2:214.)

Allah the Exalted also says: “Alif, Lam, Mim. Do people think that they will be left to say, ‘We believe,’ without being tested? We certainly tested those before them, and Allah will surely make evident those who are truthful and those who are liars.” (29:1–3.)

At the same time, verses were being revealed that gave crushing answers to the various questions of the unbelieving polytheists, leaving none of their excuses able to stand. They were clearly told that if they persisted in their misguidance and obstinacy, the outcome would be disastrous. As examples, events and historical precedents from earlier peoples were presented, conveying Allah’s established practice concerning His Messenger and the unbelievers. Mercy and forgiveness were mentioned alongside guidance, so that the disbelievers might refrain from their misguidance and error.

In reality, the Holy Qur’an took the Muslims on a journey through a different world and presented astonishing examples before them, so that they would not become disheartened and so that no obstacle or adversity could turn them away from seeking Allah’s pleasure.

These verses also conveyed matters through which the Muslims could receive glad tidings from Allah of mercy and a Paradise filled with blessings. The disbelievers, meanwhile, were portrayed in such a way that they would know they would be brought before Allah for judgment. They would have no share of good in their worldly life; rather, they would be dragged and cast into Hell and told, “Now taste the punishment of Hell forever.”

Six. Steadfast Patience

Quite apart from these matters, the Muslims knew, not merely from the beginning of their persecution but even before it, that accepting Islam did not mean enduring suffering forever. Rather, the central message of the Islamic call was to bring the Age of Ignorance to an end, uproot every system of oppression, persecution, and abuse, and establish Islam’s influence throughout the world. Its aim was to achieve such political victory that all people could be guided toward Allah’s will and pleasure, freed from servitude to human beings and brought into the servitude of Allah.

These glad tidings from the Noble Qur’an were revealed sometimes by implication and sometimes openly. On the one hand, although the earth was vast, it was becoming constricted for the Muslims, whose very survival was difficult, while a group of people remained constantly active in trying to eliminate them completely. On the other hand, verses were revealed to strengthen the Muslims’ courage and morale, recounting the events of earlier times: how previous peoples rejected their prophets and persecuted them. The scenes depicted in those verses closely resembled the situation of the Muslims and unbelievers in Mecca. Finally, it was stated how the disbelievers of the past had been destroyed and Allah’s righteous servants had been made heirs of His earth. Ultimately, the unbelievers of Mecca would fail and be defeated, while the Muslims and the Islamic call would achieve success. At that time, verses also came clearly announcing victory for the believers. Allah, the Lord of the worlds, says: “My word has already gone forth concerning My messengers: surely they will be helped, and surely Our forces will be victorious. So turn away from them for a while and observe them; soon they will see.”

“Do they seek to hasten My punishment? When it descends upon their courtyards, evil and terrible will be the fate of those who were warned.” (37:171, 177.)

Allah the Exalted also says: “That host will soon be defeated and will turn their backs.” (54:45.)

“That army of many factions will surely be defeated there as well.” (38:11.)

Regarding those who migrated to Abyssinia, Allah the Exalted says:

“Those who migrated in the cause of Allah after having been wronged—we will surely settle them in a good place in this world; and the reward of the Hereafter is far greater, if only they knew.” (16:42.)

After the unbelievers asked the Messenger of Allah about the story of Joseph, Allah the Exalted said, “There are signs for those who ask.” (12:7.) In other words, the people of Mecca were asking today about the story of Joseph and would fail just as Joseph’s brothers had failed. Their fate would be like that of Joseph’s brothers. Therefore, the people of Mecca should learn from the story of Joseph and his brothers and understand what the fate of oppressors is. In one passage, while discussing the prophets, Allah the Exalted says that the unbelievers told their messengers, “We will surely drive you out of our land, or you must return to our religion.” Then their Lord revealed to the messengers, “We will surely destroy the wrongdoers.” (14:13–14.)

When the flames of war were burning between Persia and Rome, the unbelievers wanted the Persians to win, while the Muslims wanted the Romans to win, because the Romans claimed to believe in Allah, the prophets, revelation, and the heavenly Scriptures. When it appeared that the Persians might prevail, Allah gave the glad tidings that the Romans would be victorious after a few years. He did not give only this glad tidings; He also promised that, at the time of the Roman victory, Allah would give the believers special help. They would rejoice at this help. Allah says, “And on that day the believers will rejoice in the help of Allah.” (30:4–5.) Later, the truth of Allah’s word was demonstrated by the Muslims’ victory and success at the Battle of Badr.

In addition to the Qur’anic declarations, the Messenger of Allah, peace and blessings be upon him, also gave the Muslims such glad tidings on various occasions. During the Hajj season, he proclaimed his prophethood to the people in the markets of Ukaz, Majannah, and Dhu al-Majaz: “O people, say that there is no deity but Allah, and you will succeed. Through this, you will become kings of Arabia, and others will submit to you; after death, you will also remain kings in Paradise.” (Jami‘ al-Tirmidhi.)

It has already been mentioned that when Utbah ibn Rabi‘ah tempted the Messenger of Allah, peace and blessings be upon him, with worldly pleasures and wealth, and he responded by reciting several verses from Surah Ha-Mim Sajdah, Utbah predicted that the Muslims would ultimately prevail.

The response given by the Messenger of Allah, peace and blessings be upon him, when Quraysh’s final delegation came to Abu Talib has already been mentioned. There too, with complete firmness, the Messenger of Allah said, “Believe in the Oneness of Allah. As a result, all Arabia will come under your authority, and your dominance will also be established over the non-Arabs.”

Khabab ibn al-Aratt, may Allah be pleased with him, said: “Once I went to the Messenger of Allah, peace and blessings be upon him. He was lying beneath the shade of the Ka‘bah, using a cloak as a pillow. At that time we were being persecuted and humiliated at the hands of the polytheists. I said, ‘O Messenger of Allah, could you not pray to Allah?’ Hearing this, he sat up, and his face became red. He said, ‘The believers before you sometimes suffered such conditions that iron combs were used to tear the flesh from their bodies, leaving only bones; yet even such persecution could not turn them away from faith in Allah’s religion.’ He then said, ‘Allah will certainly complete this religion. A rider will travel from Sana’a to Hadramawt, fearing no one but Allah; though, yes, he will still fear the wolf for his goats.’” (Sahih al-Bukhari, vol. 1, p. 543.)

It is also mentioned in one narration: “But you are being impatient.” (Sahih al-Bukhari, vol. 1, p. 51.)

It should be remembered that these glad tidings were not secret matters; they were widely known. The unbelieving polytheists knew of them just as the Muslims did. Whenever Aswad ibn al-Muttalib and his companions saw the noble Companions, they would say among themselves, “The kings of the whole world have come to you! They will soon defeat Chosroes and Caesar.” Saying this, they would whistle and clap their hands. (Fiqh al-Sirah, p. 82.)

In short, all the oppression, persecution, and torment inflicted upon the noble Companions at that time was insignificant compared with their certain belief and glad tidings of attaining Paradise. The noble Companions regarded those afflictions as a cloud that would disappear with a single gust of wind.

Moreover, the Companions regularly nourished the believers spiritually by giving them a clear understanding of the maturity of their faith. Through teaching the Qur’an, they cultivated their inner purification. Training in Islam, spiritual strength, mental refinement, and instruction in noble character strengthened the Companions’ morale. The Messenger of Allah, peace and blessings be upon him, turned the faint sparks of their faith into brilliant flames and led them out of darkness into the light of guidance. As a result, their religious education and faith increased many times over. They abandoned servitude to their desires and advanced toward Allah’s pleasure. They became eager to attain Paradise, desirous of knowledge, and committed to self-examination. For these reasons, the persecution and oppression of the pagan unbelievers could not turn them away from their goal. They remained firm and steadfast in patience and endurance, and each of them became a shining example for all humanity.

The Third Stage: Calling to Islam Outside Mecca

The Messenger of Allah at Ta’if

Toward the beginning of the tenth year of prophethood—late May or early June of 619 CE—Prophet Muhammad, peace and blessings be upon him, went to Ta’if. Maulana Nadwi has discussed this in detail on page 122 of volume 1 of Tarikh-e Islam; in my view, that date is the correct one. Ta’if was situated sixty miles from Mecca. The Messenger of Allah, peace and blessings be upon him, covered the one-hundred-and-twenty-mile round trip on foot. His freed slave, Zayd ibn Harithah, may Allah be pleased with him, accompanied him. Along the way to Ta’if, he invited people to Islam, but no one accepted his invitation. After reaching Ta’if, the Messenger of Allah, peace and blessings be upon him, went to three leaders of the Thaqif tribe. They were brothers, named Abd Yalil, Mas‘ud, and Habib. Their father was ‘Amr ibn ‘Umayr al-Thaqafi. The Messenger of Allah, peace and blessings be upon him, invited them to obey Allah and support Islam. In reply, one of them said sarcastically, “Let him tear down the covering of the Ka‘bah if Allah has made him a messenger.” (In Urdu, this expression conveys the meaning: “If you are a prophet, may Allah destroy me”—meaning that it is as impossible for someone like you to be a prophet as it is to attack the Ka‘bah.)

Another said, “Could Allah not find anyone else besides you?” The third said, “I do not wish to speak with you at all. If you are a prophet, it would be dangerous for me to reject your words; but if you are fabricating lies in Allah’s name, then I should not speak with you.” Hearing this, the Messenger of Allah, peace and blessings be upon him, stood up and said, “Since you are doing this, then keep the matter confidential.”

The Messenger of Allah, peace and blessings be upon him, stayed in Ta’if for ten days. During this time, he visited all of Ta’if’s leading men—that is, the tribal chiefs—and invited each of them to the religion. But they all said the same thing: “Leave our city.” They did not stop at merely saying this; they incited unruly boys against him. As he departed, those wicked boys followed him, insulting the Messenger of Allah, clapping, and shouting. Within a short time, so many boys and wicked men had gathered that they formed lines on both sides of the road. Then they began insulting him and throwing stones. His two feet became bloodied, and his shoes filled with blood. Meanwhile, Zayd ibn Harithah, may Allah be pleased with him, shielded the Prophet, peace and blessings be upon him, and the stones struck him instead, cutting his head in several places. The wicked people continued pursuing the Messenger of Allah amid their shouting. Eventually, he took refuge in a garden belonging to Utbah, Shaybah, and Rabi‘ah of Mecca. The garden was three miles from Ta’if. After the Messenger of Allah, peace and blessings be upon him, entered it, the wicked people turned back. He leaned against a wall and sat in the shade of a grapevine. After he had calmed somewhat, he made the supplication famous as the Supplication of the Oppressed. Every word of this supplication shows how deeply distressed the Messenger of Allah, peace and blessings be upon him, was by the ill-treatment of the people of Ta’if and by the fact that not a single person had believed; it reveals the depth of his grief and anguish. In this supplication, the Messenger of Allah, peace and blessings be upon him, said: “O Allah, I complain to You of my weakness, helplessness, and insignificance in the eyes of people. O Most Merciful of those who show mercy, You are the Lord of the weak, and You are my Lord. To whom have You entrusted me? To a stranger who will treat me harshly, or to an enemy to whom You have given authority over my affairs? If You are not displeased with me, then I have no sorrow or regret. Grant me the expansiveness of Your forgiveness. I seek refuge in the light of Your essence, by which darkness is dispelled and the world is filled with light. All affairs of this world and the Hereafter are in Your hands. I seek refuge in Your countenance from bringing down Your wrath upon me or subjecting me to Your displeasure. I seek Your pleasure until You are pleased. All power and strength belong solely to You; there is no power or strength except through You.”

Seeing the condition of the Messenger of Allah, the sons of Rabi‘ah were overcome with pity for him, and thoughts of their close kinship softened their hearts. They gave a bunch of grapes to their Christian slave, Addas, and told him, “Take this to that man.” After the slave Addas gave the bunch of grapes to the Messenger of Allah, peace and blessings be upon him, he began eating it, saying, “In the name of Allah.”

Adas said, “The people here do not say such things while eating.” The Messenger of Allah (peace and blessings be upon him) said, “Where are you from? What is your religion?” He replied, “My home is in Nineveh, and my religion is Christianity.” The Messenger of Allah (peace and blessings be upon him) said, “You are from the land of the righteous servant Joseph.” Adas said, “How do you know Joseph?” The Messenger of Allah (peace and blessings be upon him) said, “He was my brother; he was a prophet, and I am a prophet.” Hearing this, Adas leaned toward the Messenger of Allah (peace and blessings be upon him) and kissed his head, hands, and feet.

Seeing this, the two sons of Rabi‘ah said to each other, “This man has now corrupted the minds of our slaves.” When they returned to their masters, they asked Adas, “What is the matter?” Adas replied, “In my opinion, there is no better man on earth than this man. He has told me something that no one except a prophet could know.” The sons of Rabi‘ah said, “Look, Adas, do not let this man turn you away from your faith. Your religion is better than this man’s religion.”

After staying for some time, the Prophet (peace and blessings be upon him) left the garden and set out for Makkah. He was mentally distressed. When he reached a place called Ma‘ayil, Gabriel (peace be upon him) came by Allah’s command, accompanied by the angels of the mountains. They came to ask the Messenger of Allah’s permission to crush the people of the town between the two mountains, if he so wished.

An account of this incident is narrated in Sahih al-Bukhari from A’ishah (may Allah be pleased with her). She said, “I once asked the Messenger of Allah: Did you ever experience a day more severe than the Day of Uhud?” The Messenger of Allah (peace and blessings be upon him) said, “Among the hardships I suffered from your people, the most severe was the Day of Ta’if. I presented the call to Islam to the children of ‘Abd Yalil ibn ‘Abd Kulal, but they did not accept my call. In grief, pain, and mental distress, I reached Qarn al-Tha‘alib and breathed a sigh of relief. There I raised my head and saw a piece of cloud above me. Looking closely, I saw Gabriel (peace be upon him) in it. He said to me, ‘Allah has heard everything your people have said to you, and He has sent you the angel of the mountains.’ Then the angel of the mountains called out to me, greeted me, and said, ‘O Messenger of Allah, it is as stated. If you wish, we will crush them between the two mountains.’” (Here Sahih al-Bukhari uses the word Akhshabayn, referring to Makkah’s two famous mountains, Abu Qubays and Qayqa‘an. The two mountains face each other north and south of the Ka‘bah; at that time, the people of Makkah lived in the area between them.)

The Prophet (peace and blessings be upon him) said, “No. I hope that Allah will bring forth from their descendants people who will worship Allah alone and associate no partner with Him.” (Sahih al-Bukhari, Book of the Beginning of Creation, vol. 1, p. 458.)

This reply of the Messenger of Allah (peace and blessings be upon him) revealed his foresight, wisdom, unparalleled character, and noble human consciousness. In short, the unseen help that came from above calmed his heart. The Messenger of Allah (peace and blessings be upon him) set out toward Makkah. When he reached a place called the Valley of Nakhlah, he stopped. There were two suitable places for him to stay there: one was called al-Saylul al-Kabir, and the other was Ja’imah. Both places had water, natural beauty, and greenery. No reliable information is known as to which of the two places he stayed in.

The Messenger of Allah (peace and blessings be upon him) spent several days at Nakhlah. There, Allah, Lord of the Worlds, sent two groups of jinn to him. They are mentioned in two places in the Holy Qur’an—in Surah al-Ahqaf and Surah al-Jinn.

Allah Most High says in Surah al-Ahqaf: “And remember when We directed a group of jinn toward you to listen to the Qur’an. When they attended it, they said to one another, ‘Listen quietly.’ Then, when it was finished, they returned to their people as warners, saying, ‘We have listened to a Book revealed after Moses, confirming the Scriptures before it and guiding to the truth and the 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.’” (46:29–31.)

Allah Most High says in Surah al-Jinn: “Say: It has been revealed to me that a group of jinn listened attentively and said, ‘Indeed, we have heard a wondrous Qur’an that guides to the right way, so we have believed in it, and we will never associate anyone with our Lord.’” Their account continues through verse fifteen of Surah al-Jinn.

The style of the verses mentioned above indicates that, at first, the Prophet (peace and blessings be upon him) did not know that the jinn had come. The Messenger of Allah became aware of it after being informed through the Qur’anic verses. The Qur’an indicates that this was the jinn’s first visit. Various hadiths show that they continued to come afterward.

The arrival of the jinn and their acceptance of Islam was, in reality, a second help from Allah. He received this help from the unseen treasury of Allah. Other verses related to this incident show that Allah Most High gave His beloved Messenger glad tidings of success in the religious call and clearly announced that no worldly power could stand as an obstacle to the success and progress of the call to Islam. Allah Most High says: “Whoever does not respond to the caller of Allah cannot frustrate Allah’s will on earth, nor will they have any protectors besides Him. They are clearly astray.” (46:32.)

Allah Most High relates the words of the unbelievers: “We have realized that we can never frustrate Allah on earth, nor can we escape Him by fleeing.” (72:12.)

In the face of this help and glad news, the grief and pain caused by the people of Ta’if’s mistreatment, like dark clouds over his heart, disappeared. The Messenger of Allah resolved to return to Makkah and call people to the religion with renewed enthusiasm and vigor. At that time, Zayd ibn Harithah (may Allah be pleased with him) said, “O Messenger of Allah, how will you go to Makkah? The people of Makkah have driven you out.” He replied, “O Zayd, Allah will surely find a way out of the situation you see. Allah will certainly help His religion and grant victory to His Prophet.”

The Messenger of Allah (peace and blessings be upon him) departed from Nakhlah and stayed in the Cave of Hira, near Makkah. From there, through a man of the Khuza‘ah tribe, he sent a message to Akhnas ibn Shariq asking him to grant him protection. Akhnas declined, saying, “I am an ally, and an ally cannot assume the responsibility of granting protection to anyone.” The Messenger of Allah (peace and blessings be upon him) then sent the same message to Suhayl ibn ‘Amr, but he also declined, saying, “The protection granted by Banu ‘Amir does not apply to Banu Ka‘b.” Then the Messenger of Allah (peace and blessings be upon him) sent a message to Mut‘im ibn ‘Adi. Mut‘im said, “Yes, I agree.” He then armed himself and summoned his sons and tribesmen. When they had gathered, he said, “Go armed to the front of the Ka‘bah, for I have granted protection to Muhammad (peace and blessings be upon him).” Mut‘im then sent word to the Messenger of Allah to enter Makkah. After receiving the message, the Messenger of Allah entered Makkah with Zayd. Mut‘im ibn ‘Adi stood on his mount and announced, “O Quraysh, listen! I have granted protection to Muhammad (peace and blessings be upon him); no one should trouble him after this.” The Messenger of Allah kissed the Black Stone and offered two rak‘ahs of prayer. After praying, he returned to his house. At that time, Mut‘im ibn ‘Adi and his sons, armed, surrounded the Messenger of Allah and remained with him until he returned home.

It is said that at this time Abu Jahl asked Mut‘im, “Have you merely granted him protection, or have you also become his follower—that is, have you become a Muslim?” Mut‘im replied, “I have only granted him protection.”

Abu Jahl then said, “We too will protect the one you have protected.” (Accounts of this incident during the Ta’if journey: Ibn Hisham, vol. 1, pp. 422–429; Zad al-Ma‘ad, vol. 2, pp. 46–47; Rahmatul-lil-‘Alamin, vol. 1, pp. 71–74; Tarikh-i Islam Nazirabadi, vol. 1, pp. 123–124.)

The Messenger of Allah (peace and blessings be upon him) never forgot the favor of Mut‘im ibn ‘Adi. After the Battle of Badr, when the unbelievers of Makkah were brought as prisoners, Mut‘im’s son Hubayb (may Allah be pleased with him) came to the Messenger of Allah to intercede for the release of some prisoners. He said, “If Mut‘im ibn ‘Adi were alive today and interceded with me for these foul people, I would release all of them for his sake.” (Sahih al-Bukhari, vol. 3, p. 573.)

Calling Various Tribes and Individuals to Islam

In the tenth year of prophethood, during the month of Dhu al-Qa‘dah—that is, toward the end of May or the beginning of June in 619 CE—the Messenger of Allah (peace and blessings be upon him) came from Ta’if to Makkah. There he began calling various individuals and tribes to Islam with renewed energy. Since it was the Hajj season, many people came from near and far to perform Hajj, traveling on foot or riding. The Prophet (peace and blessings be upon him) called them to Islam at that time. He had been making such calls since the fourth year of prophethood.

Imam al-Zuhri says that the tribes to whom the Messenger of Allah (peace and blessings be upon him) went and presented the call to Islam were Banu ‘Amir ibn Sa‘sa‘ah, Muharib ibn Khasfah, Fazara, Nasan, Mayrah, Hanifah, Salim, ‘Abas, Banu Nasr, Banu al-Baqa, Kilab, Harith ibn ‘Ajazah, and Khazajimah. None of them accepted Islam. (Tirmidhi; Mukhtasar al-Sirah, Shaykh ‘Abdullah, p. 149.)

The call to Islam was not presented to all these tribes mentioned by Imam al-Zuhri only once or during the Hajj season of a single year. Rather, beginning in the fourth year of prophethood and continuing at various times until the final Hajj season before the Hijrah—that is, for ten years—they were invited to Islam in different ways. (Rahmatul-lil-‘Alamin, vol. 1, p. 74.)

Ibn Ishaq has recorded the Prophet’s presentation of Islam to several tribes, as well as the substance of their replies. A brief account is given below.

1) Banu Kilab. The Messenger of Allah (peace and blessings be upon him) went to a branch of this tribe, Banu ‘Abdullah, and called them to Allah and His Messenger. In the course of his conversation, he said, “O Banu ‘Abdullah, Allah gave your grandfather an excellent name.” However, the people of this tribe did not accept the call given by the Messenger of Allah.

2) Banu Hanifah. The Messenger of Allah (peace and blessings be upon him) went to their homes and invited them to Islam, but no Arab ever gave a reply like the one they gave.

3) ‘Amir ibn Sa‘sa‘ah. The Messenger of Allah (peace and blessings be upon him) also called them to Islam. In reply, a man of this tribe named Buhayrah ibn Firas said, “By Allah, if I could keep one young man from Quraysh with me, I would devour all the Arabs.” Then he said, “Answer one question: if we accept your religion and you overcome your opponents, will leadership then come into our hands?” The Messenger of Allah (peace and blessings be upon him) said, “Leadership and authority belong to Allah. He places them wherever He wills.” Hearing this, the man said, “Excellent words. We would expose our chests to the Arabs’ arrows to protect you, yet when Allah grants you victory, leadership and authority would belong to others. That will not do. We have no need for your religion.”

After the Banu ‘Amir returned to their territory, an elderly woman heard about the incident. She had been unable to go for Hajj because of her old age. On hearing everything, she clasped her head with both hands and said, “You have made a terrible mistake, O people of Banu ‘Amir. Is there any way to find that man? By the One in Whose hand is my life, no descendant of Isma‘il can falsely claim prophethood; none ever has. You have lost your senses.” (Ibn Hisham, vol. 1, pp. 443–448.)

The Light of Islam Beyond Makkah

The Messenger of Allah (peace and blessings be upon him) called not only various tribes and delegations but also many individuals to Islam. Many of them gave favorable replies. Shortly after the Hajj season, a number of people accepted Islam. A brief account is presented below.

1) Suwayd ibn Samit. This man was a poet and possessed considerable intelligence and discernment. He was a resident of Yathrib. Because of his intelligence, poetry, nobility, and distinguished lineage, his people had given him the title al-Kamil. He came to Makkah to perform Hajj or ‘Umrah. The Messenger of Allah invited him to Islam. He said, “Perhaps I have something that you have.” The Messenger of Allah (peace and blessings be upon him) asked, “What do you have?” He replied, “The wisdom of Luqman.” The Messenger of Allah said, “Let me hear it.” Suwayd recited it. The Messenger of Allah (peace and blessings be upon him) said, “This is fine, but what I have is better. I have the Qur’an, which Allah has revealed to me. It is the light of guidance.” The Messenger of Allah then recited some portions of the Qur’an to him. He accepted Islam and said, “This is wonderful speech.” He accepted Islam at the beginning of the eleventh year of prophethood. After Suwayd returned to Madinah, the Battle of Bu‘ath began, and he was martyred in that battle. (Ibn Hisham, vol. 1, pp. 425–427; Rahmatul-lil-‘Alamin, vol. 1, p. 74.)

2) Iyas ibn Mu‘adh. This man was a young resident of Yathrib. In the eleventh year of prophethood, shortly before the Battle of Bu‘ath, a delegation from the Aws came to Makkah hoping to obtain Quraysh’s help against the Khazraj. Iyas was with them. At that time, the fire of enmity had flared between the two tribes, and the Aws were fewer in number than the Khazraj. When the Messenger of Allah (peace and blessings be upon him) heard of the delegation’s arrival, he went to meet them. Approaching them, he said, “Will you accept something better than the purpose for which you have come to Makkah?” They asked, “What is that?” The Messenger of Allah said, “I am the Messenger of Allah. Allah has sent me to His servants to call them to worship Him and associate no one with Him. Allah has revealed a Book to me.” He then explained Islam and recited the Qur’an.

Iyas ibn Mu‘adh said, “O my people, this call is better than the purpose for which you have come here.” One member of the delegation, Abu al-Haysar Anas ibn Rafi‘, threw a handful of straw in Iyas’s face and said, “Leave these matters. By my life, we have come for another purpose.” Iyas said nothing more, and the Messenger of Allah (peace and blessings be upon him) also rose and left. The delegation was likewise unable to conclude an alliance and cooperation agreement with Quraysh, so they returned to Madinah unsuccessful.

3) Abu Dharr al-Ghifari. This man lived in a place far from the city. Abu Dharr learned of the appearance of the Messenger of Allah (peace and blessings be upon him) from Suwayd ibn Samit and Iyas ibn Mu‘adh. This news was the reason he accepted Islam. (Akbar Nadwi wrote this; see Tarikh al-Islam, vol. 1, p. 128.) His acceptance of Islam is described in detail in Sahih al-Bukhari. According to the narration of ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), Abu Dharr said, “I belonged to the Ghifar tribe. I heard that a man had appeared claiming to be a prophet. On hearing this news, I sent my brother to Makkah and told him, ‘Meet that man.’”

“Then bring me news of him.” When my brother returned from Makkah, I asked him, “What news have you brought?” He replied, “By Allah, I saw a man who commands good deeds and forbids evil deeds.” I said, “You have not brought reassuring news.” Then I took some provisions and set out for Makkah. When I arrived, I could not recognize the Messenger of Allah (peace and blessings be upon him), nor did I dare ask anyone about him. I drank Zamzam water and remained in the Sacred Mosque. ‘Ali (may Allah be pleased with him) saw me and said, “You appear to be a stranger.” I replied, “Yes.” He said, “Come to my home.” I went with him. He did not ask me anything, and I did not say anything either.

In the morning I went again to the Sacred Mosque, hoping to ask about the Messenger of Allah (peace and blessings be upon him), but no one told me anything about him. In the evening, ‘Ali (may Allah be pleased with him) came, saw me, and said, “Has this man still not found his destination?” I replied, “Yes, not yet.” He said, “Come with me.” Then he asked, “Tell me, what is the matter? Why have you come to this city?” I said, “If you keep it secret, I can tell you.” He said, “All right.” I said, “I have heard that a man here claims to be a prophet. After hearing this, I sent my brother, but he could not give me detailed information, so I came myself.” ‘Ali (may Allah be pleased with him) said, “You have come to the right place. Come with me. I will enter there, and you will enter too. If anyone along the way causes you concern, I will go to a shop and pretend to adjust my shoe; at that time, you continue walking.” Then ‘Ali set out, and I went with him. At last, when he entered a house, I went with him to the Messenger of Allah (peace and blessings be upon him). I said to him, “Call me to Islam.” The Messenger of Allah presented Islam to me, and I accepted Islam and became a Muslim. Then the Messenger (peace and blessings be upon him) said to me, “O Abu Dharr, keep your acceptance of Islam secret and return to your people. When we openly proclaim our message, come and meet us after hearing the news.” I said, “By the One Who sent you with the truth, I will publicly declare my acceptance of Islam before the unbelievers.” Having said this, I went to the front of the Ka‘bah, where the Quraysh were present, and said, “I testify that Muhammad (peace and blessings be upon him) is the servant and Messenger of Allah.”

After this declaration, the Quraysh said to one another, “Get up and deal with this apostate.” They then beat me so severely that I thought I would die. At that point, ‘Abbas (may Allah be pleased with him) came and saved me. He bent over and looked at me, then said to the Quraysh, “This man belongs to the Ghifar tribe. You travel through the territory of this tribe for trade.” On hearing this, the pagan Quraysh released me. The next day I went there again, and the same incident occurred. Once again, ‘Abbas (may Allah be pleased with him) came and rescued me. (Sahih al-Bukhari, chapter on the story of Zamzam, vol. 1, p. 499; chapter on Abu Dharr’s acceptance of Islam, vol. 1, pp. 544–545.)

4) Tufayl ibn ‘Amr al-Dawsi. This man was a poet, a distinguished and intelligent person, and the chief of his tribe. His tribe held authority over some areas of Yemen. When he came to Makkah in the eleventh year of prophethood, the leading men of Makkah welcomed him and complained to him about the Messenger of Allah (peace and blessings be upon him). They said, “This man has placed us in a difficult situation and split our unity. His words have an effect like magic: they create discord between brothers, husbands and wives, and fathers and sons. We fear that you may suffer the same misfortune that has befallen us. Therefore, we ask you not to speak to this man at all.”

Tufayl (may Allah be pleased with him) said, “The pagan Quraysh explained the matter to me in many ways. At one point I decided that I would neither speak to the Messenger of Allah nor listen to anything he said. In the morning, when I went to the Sacred Mosque, I put cotton in my ears so that none of the Messenger of Allah’s words would reach me. But Allah intended that I hear some words of His Messenger (peace and blessings be upon him). I then heard some good words and said to myself, ‘I am an intelligent and sensible man, a renowned poet; nothing good or bad can remain hidden from me. Why should I not listen to good words? If they are acceptable, I will accept them; if they are bad, I will reject them.’ Thinking this, I remained silent. When the Messenger of Allah began returning home, I followed him. He entered his house, and I entered after him. I told him what the people had warned me about him and that I had put cotton in my ears as a precaution. Then I said, ‘Tell me what you tell everyone else.’ The Messenger of Allah called me to Islam and recited the Qur’an to me. I accepted Islam immediately. By Allah, I had never heard words better than these. I accepted Islam there and declared my testimony of the truth. Then the Messenger of Allah (peace and blessings be upon him) prayed for me.”

The sign given to Tufayl (may Allah be pleased with him) was that, when he approached his people, his face began to shine like the light of a lamp. He said, “O Allah, transfer this light elsewhere; otherwise they will accuse me of having a disfigured face and criticize me.” The light then moved to the staff in his hand. Tufayl (may Allah be pleased with him) called his father and wife to Islam, and they accepted Islam. His people, however, delayed accepting Islam, but Tufayl (may Allah be pleased with him) continued his efforts. When he migrated after the Battle of the Trench, seventy or eighty families from his people accompanied him. Tufayl (may Allah be pleased with him) played an important role in spreading Islam. He was martyred in the Battle of Yamamah. (Mishkat al-Masabih.)

5) Jِmad al-Azdi. This man was from Yemen and belonged to the Azd Shanū’ah tribe. He practiced incantations and exorcism. When he came to Makkah, he heard the foolish people there saying that Muhammad, peace and blessings be upon him, was insane. He went to Allah’s Messenger intending that perhaps he might be cured at his hands. Meeting Allah’s Messenger, he said, “I know incantations. Do you need them?” The Messenger of Allah, peace and blessings be upon him, replied, “Indeed, all praise belongs to Allah. We praise Him and seek help from Him. Whoever Allah guides, none can misguide; and whoever Allah misguides, none can guide. I testify that there is no deity except Allah. He is One and Unique, without partner. And I further testify that Muhammad, peace and blessings be upon him, is His servant and Messenger.”

Jِmad then said to the Messenger of Allah, peace and blessings be upon him, “Repeat your words to me.” The Messenger of Allah, peace and blessings be upon him, repeated them three times. Jِmad said, “I have heard the words of sorcerers and soothsayers, but I have never heard anything like what you have said. Your words, as you say them, seem to issue from the unfathomable depths of the sea. Extend your hand; I will accept Islam at your hand.” Jِmad al-Azdi then embraced Islam (Sahih Muslim, Mishkat al-Masabih, vol. 2, p. 525).

Six Righteous Men from Madinah

In the eleventh year of Prophethood, that is, during the Hajj season in July 620 CE, the call to Islam spread effectively. At that time, the call became a great tree, under whose dense foliage the Muslims gained relief from long-standing oppression and persecution. To escape the conspiracy begun by the people of Makkah to reject Allah’s Messenger and turn people away from Allah’s path, the Messenger, peace and blessings be upon him, adopted a strategy. During this period, he went to different tribes at night and invited them to Islam; thus, the polytheists of Makkah could not obstruct his path.

At one stage of this strategy, the Messenger of Allah, peace and blessings be upon him, accompanied by Abu Bakr al-Siddiq and Ali, may Allah be pleased with them, went one night outside Makkah to the homes of people from the Banu Zuhal and Banu Shayban ibn Tha‘labah tribes and invited them to Islam. They gave encouraging replies but did not give a definite response regarding accepting Islam. On that occasion, an interesting exchange about genealogy took place between Abu Bakr al-Siddiq and a man from the Banu Zuhal tribe; both were experts in genealogy (Sahih al-Bukhari, chapter on the story of Zamzam, vol. 1, p. 499; chapter on Abu Dharr’s acceptance of Islam, vol. 1, pp. 544–545).

As the Messenger of Allah, peace and blessings be upon him, was passing through the mountainous area of Mina, he heard some people talking (Rahmatul lil-‘Alamin, vol. 1, p. 84). He went straight to them. They were six young men from Madinah, connected with the Khazraj tribe. Their names and identities were as follows:

1. As‘ad ibn Zurarah — Banu Najjar

2. ‘Awf ibn Harith ibn Rifa‘ah (Ibn ‘Afra’) — Banu Najjar

3. Rafi‘ ibn Malik ibn ‘Ajlan — Banu Zurayq

4. Qutbah ibn ‘Amir ibn Hadidah — Banu Salamah

5. ‘Uqbah ibn ‘Amir ibn Nabi — Banu Haram ibn Ka‘b

6. Harith ibn ‘Abdullah ibn Ri’ab — Banu ‘Ubayd ibn Ghanam

These young men used to hear from their opponents, the Jews of Madinah, that a prophet would come in that age. They had also heard that he would appear soon (Zad al-Ma‘ad, vol. 2, p. 50; Ibn Salam, vol. 1, pp. 429–541).

The Messenger of Allah, peace and blessings be upon him, approached them and asked who they were. They replied, “We are from the Khazraj tribe.” The Messenger of Allah, peace and blessings be upon him, asked, “The opponents of the Jews?” They said, “Yes.” Allah’s Messenger said, “Sit for a while; I will tell you something.” They sat, and the Messenger of Allah, peace and blessings be upon him, taught them about the religion. The six young men said to one another, “It seems that this is the very prophet whom the Jews mention when speaking to us about our religion. We must ensure that the Jews do not gain superiority over us.” Then those six fortunate young men accepted the Messenger of Allah’s invitation and embraced Islam.

These six men were the sensible people of Madinah. Shortly before this, a war had taken place in Madinah, and its smoke had not yet cleared; the war had devastated them. For this reason, they reasonably hoped that the Messenger of Allah’s invitation would bring the war to an end. They said, “We left our people in such a state that we do not think any other community is surrounded by such hostility. We hope that through you Allah will create bonds of friendship among them. When we return to Madinah, we will invite them to the religion you have preached and call them to accept the religion we have accepted from you. If Allah unites them through you, no one will be more honored than you.”

When these six new Muslims returned to Madinah, they took the invitation to Islam with them. Through them, the Messenger of Allah’s appearance and the call to the religion spread from house to house throughout Madinah (Ibn Hisham, vol. 1, pp. 428–443).

Marriage to Aishah, may Allah be pleased with her

That same year, in Shawwal of the eleventh year of Prophethood, the Messenger of Allah, peace and blessings be upon him, married Aishah al-Siddiqah, may Allah be pleased with her. Aishah was then only six years old. In Shawwal of the year before the Hijrah, Aishah, may Allah be pleased with her, went to her husband’s home; she was then nine years old (Talkhih al-Hukm, p. 10; Sahih al-Bukhari, vol. 1, p. 557).

The Event of the Mi‘raj

The success of the Prophet’s call and preaching, peace and blessings be upon him, and the oppression and persecution suffered by his followers had reached a midpoint. The stars were twinkling in the distant horizon when the mysterious event of the Mi‘raj took place. When did the Mi‘raj occur? The opinions of the writers of the Prophet’s biography differ on this matter, for example:

1) al-Tabarani said that it occurred in the very year in which the Prophet, the leader of the Messengers, was granted Prophethood.

2) Imam al-Nawawi and Imam al-Qurtubi wrote that it occurred five years after the beginning of Prophethood.

3) Sixteen months before the Hijrah, that is, five years after the beginning of Prophethood.

4) In the tenth year of Prophethood, on 27 Rajab. ‘Allamah Mansurpuri adopted this view.

5) One year and two months before the Hijrah, that is, in Muharram of the thirteenth year of Prophethood.

6) One year before the Hijrah, that is, in Rabi‘ al-Awwal of the thirteenth year of Prophethood.

Among the views mentioned above, three may be accepted as correct. Khadijah, may Allah be pleased with her, died before the five daily prayers were made obligatory, and everyone agrees that the five daily prayers were prescribed on the night of the Mi‘raj. This means that Khadijah died before the Mi‘raj. It is known that she died in Ramadan of the tenth year of Prophethood; therefore, the Mi‘raj occurred afterward, not before. No evidence has been found that would give precedence to any one of the last three views over the others. We shall mention the relevant accounts narrated in the Qur’an and Hadith (Zad al-Ma‘ad, vol. 2, p. 49).

Ibn al-Qayyim wrote that, according to the correct reports, the Prophet, the leader of the Messengers, was carried bodily upon the Buraq, accompanied by Jibril, peace be upon him, from al-Masjid al-Haram first to Bayt al-Maqdis. The beloved Prophet then stopped there and tied the Buraq to a post at the mosque door, and led all the prophets in prayer.

That same night, he was taken from Bayt al-Maqdis to the first heaven. Jibril, peace be upon him, opened the door. There the beloved Prophet saw Adam, peace be upon him, greeted him, and Adam welcomed him, returned his greeting, and acknowledged his Prophethood. At that time, Allah showed the Prophet, peace and blessings be upon him, the souls of the righteous on Adam’s right and the souls of the sinners on his left. Then he went to the second heaven, whose door was opened. There the beloved Prophet saw Yahya ibn Zakariyya and Isa ibn Maryam, peace be upon them, greeted them, and they returned his greeting and acknowledged his Prophethood. The Prophet, peace and blessings be upon him, then went to the fourth heaven, where he saw Idris, peace be upon him, greeted him, and Idris congratulated him in reply and acknowledged his Prophethood.

He was then taken to the fifth heaven, where he saw Harun, peace be upon him, and greeted him. Harun congratulated him in reply and acknowledged his Prophethood.

The Prophet, peace and blessings be upon him, was then taken to the sixth heaven, where he met Musa, peace be upon him. He greeted him, and Musa welcomed him and acknowledged his Prophethood. The Prophet, the leader of the Messengers, proceeded onward. At that time Musa began to weep. When asked the reason, he said, “A prophet who appeared after me will have more of his followers enter Paradise than of my followers.”

The beloved Prophet, peace and blessings be upon him, was then taken to the seventh heaven, where he met Ibrahim, peace be upon him. He greeted him; Ibrahim returned the greeting, congratulated him, and acknowledged his Prophethood.

The beloved Prophet, peace and blessings be upon him, was then taken to Sidrat al-Muntaha. He came so close to Allah that the distance between them was two bows’ lengths or less. At that time Allah gave him whatever He wished to give, revealed to him whatever He wished, and prescribed fifty prayers. On the return journey, he met Musa, peace be upon him, who asked, “What has Allah commanded you to do?” The Prophet, peace and blessings be upon him, replied, “He has commanded me to perform fifty prayers.” Musa said, “Your community does not have the strength to perform so many prayers. Return to Allah and ask Him to reduce the number.” The Prophet, peace and blessings be upon him, looked toward Jibril, peace be upon him, who signaled to him. He then returned and requested a reduction. On meeting Musa again during the return journey, Musa asked, “What command are you bringing from Allah?” The Prophet, peace and blessings be upon him, said that it was forty-five prayers. Musa said, “Return.” In this way, after repeatedly returning and requesting reductions, the number eventually became five. Musa still considered these five prayers too many and told him to return and ask for a further reduction. Muhammad, peace and blessings be upon him, said, “I feel extremely shy; I do not wish to return again. I submit to Allah’s command.” After he had gone some distance on the return journey, a voice called, “I have determined My obligation and reduced it for My servants” (Zad al-Ma‘ad, vol. 2, pp. 47–48).

‘Allamah Ibn al-Qayyim held a different view on this matter. He raised the question: Did the Prophet see Allah, Most High? Imam Ibn Taymiyyah wrote that there is no proof of seeing Him with the eyes, and no Companion narrated such a thing. The report from ‘Abdullah ibn ‘Abbas, may Allah be pleased with him, concerning seeing with the eyes and the heart does not make the first narration contrary to the second. The closeness and nearness mentioned by Imam Ibn al-Qayyim refer to a time other than the Mi‘raj. In Surah al-Najm, the nearness of Jibril, peace be upon him, is mentioned, and Aishah, may Allah be pleased with her, narrated this. As for the nearness mentioned in the Hadith of the Mi‘raj, it is explained as nearness to Allah Himself. Surah al-Najm does not discuss this at length; rather, it says that the beloved Prophet, peace and blessings be upon him, saw him a second time near Sidrat al-Muntaha. The one he saw was Jibril, peace be upon him. The Prophet, peace and blessings be upon him, saw Jibril in his true form twice: once on earth and once near Sidrat al-Muntaha (Zad al-Ma‘ad, vol. 2, pp. 47–48; Sahih al-Bukhari, vol. 1, pp. 50, 455–456, 470–471, 481, 548–550; vol. 2, p. 684; Muslim, vol. 1, pp. 91, 91, 93).

On this occasion, too, the event of Shaqq al-Sadr, or the splitting of the chest, occurred for the beloved Prophet, peace and blessings be upon him. During this journey, several things were shown to him. He was offered milk and wine, and he accepted the milk. Seeing this, Jibril, peace be upon him, said, “You have been shown the result of the fitrah, or natural disposition. Had you accepted the wine, your community would have gone astray.”

The Messenger of Allah saw four rivers: four apparent and four hidden. The apparent rivers were the Nile and the Euphrates. Their significance may be that his messengership would spread through the flourishing regions of the Nile and the Euphrates, meaning that their inhabitants would become Muslims generation after generation; it does not mean that the sources of these two rivers’ water are in Paradise.

He saw Malik, the guardian of Hell. He did not smile, and there was no sign of happiness on his face. The Messenger of Allah was also shown Paradise and Hell.

The Prophet, peace and blessings be upon him, was also shown the condition of those who unjustly consume the wealth of orphans. Their lips were like the lips of camels. They were putting embers resembling pieces of stone into their mouths, and those embers were coming out through their private parts.

The Prophet, peace and blessings be upon him, also saw those who consumed usury. Their lips were so large that they could not move. When Pharaoh’s followers were being taken to Hell, they were trampling these usurers.

He also saw the adulterers. Before them were fresh meat and foul, rotten meat, yet they left the fresh meat and ate the rotten meat.

The beloved Prophet, peace and blessings be upon him, also saw women who, despite having husbands, had conceived children in their wombs by other men. He observed that the breasts of those women had been pierced with large hooks and suspended in the air.

He saw a caravan from Makkah. One of its camels had escaped, and he told them where to find it. There was water in a covered vessel, and he drank from it while all the unbelievers were asleep. The next morning after the night of the Mi‘raj, this account became evidence of the truth of his claim (Ibn Hisham, vol. 1, pp. 39, 402, 406; see the explanations of Surah Bani Isra’il in the books of Tafsir). He also told them that the caravan would return at a certain time and described the camel that had escaped from the caravan and was coming toward Makkah. Later, everything he had described proved true. Despite all this, the hatred of the unbelievers only increased, and they refused to accept his words (Zad al-Ma‘ad, vol. 1, p. 48; see also Sahih al-Bukhari, vol. 2, p. 684; Sahih Muslim, vol. 1, p. 96; Ibn Hisham, vol. 1, pp. 402–403).

It is said that the Prophet gave Abu Bakr al-Siddiq, may Allah be pleased with him, the title al-Siddiq at that very time, because while everyone else disbelieved, he believed everything (Ibn Hisham, vol. 1, p. 699).

Allah, Most High, mentioned the account of the Mi‘raj in the Qur’an.

This is Allah’s established way concerning the prophets. Allah, Most High, says: “And thus We showed Ibrahim the dominion of the heavens and the earth, so that he might become among those possessing certainty.”

Allah, Most High, said to Musa, peace be upon him: “Then I will show you some of My greatest signs.”

The purpose of showing these things was that they might attain certainty. Allah, Most High, has also stated this. By directly witnessing Allah’s signs, the prophets’ faith becomes stronger. Consequently, while inviting people to Allah’s path, they can endure sufferings, hardships, persecution, and oppression that no one else could bear. In their view, all the powers of the worldly realm seem insignificant, and therefore they fear no power. The minor details of the Mi‘raj and its true mysteries are discussed at length in the major books of Islamic law. Some of the principal matters are mentioned below.

It is noteworthy that, after mentioning the event of the Mi‘raj in only one verse of the Qur’an, Allah, Most High, described the misdeeds of the Jews. He then informed them that this Qur’an guides to the path that is upright and straight. A reader of the Qur’an may think that the two matters are unrelated, but in fact they are not. Through His manner of expression, Allah indicated that from then on the Jews would be removed from the position of leadership over humanity, because they had committed such terrible crimes that they were no longer fit for leadership. Therefore, this responsibility and honor would henceforth be given to the great Prophet, peace and blessings be upon him, and both centers of bold preaching would be brought under his control. In other words, spiritual leadership would be transferred from one nation to another: leadership would be taken from a nation whose history was stained by oppression, tyranny, and treachery and given to a nation through which streams of goodness would spring forth. The Prophet of this nation received the Noble Qur’an through revelation, and the Qur’an granted humanity the greatest guidance.

But how would the completion of this leadership be achieved? The Prophet of Islam was still moving among the people in the mountains of Makkah. This is one question. That question unveiled another truth: the call to Islam was approaching the completion of one stage and would now enter another. This phase would differ from the previous one. Thus, some verses clearly warned the polytheists and issued severe threats. Allah, Most High, says: “When We intend to destroy a town, We command its affluent ones to obey, but they act wickedly therein; then the decree becomes justified against it, and We utterly destroy it” (Surah Bani Isra’il, verse 16).

Allah, Most High, further says in that surah: “How many generations have We destroyed after Noah! Your Lord is sufficient as One fully aware of and observant of the sins of His servants” (Surah Bani Isra’il, verse 17).

Alongside these verses are others that outline the future Islamic society of the Muslims. They had established themselves in a land where everything was placed in their own hands. The cited verses contain an indication that Allah’s Messenger would soon find a safe place where the religion of Islam would be properly preached and spread.

The mysterious event of the Mi‘raj contains matters directly related to the subject under discussion; therefore, these accounts need to be described. We have concluded that the Mi‘raj may have occurred some time before the Pledge of ‘Aqabah, or between the First and Second Pledges of ‘Aqabah. Allah knows best.

The First Pledge of ‘Aqabah

It has already been mentioned that, during the Hajj season in the tenth year of Prophethood, six people from Yathrib accepted Islam. They promised Allah’s Messenger that they would return to their people and convey the message of the Prophethood of the Prophet, peace and blessings be upon him. (‘Aqabah means a narrow mountain pass. On the road from Makkah to Mina, one must cross a narrow mountainous path on the western side of Mina. This pass is famous as ‘Aqabah. The Jamrah at which pebbles are thrown on the tenth of Dhul-Hijjah is located at the head of this tunnel-like path, so it is called Jamrat al-‘Aqabah. Its second name is Jamrat al-Kubra. The other two jamrahs are somewhat east of this place in the plain of Mina. Since all three jamrahs lie to the east, crowds are constantly present in that direction. After the stoning, people no longer pass that way. Thus, the pledge made there by the noble Prophet, Allah’s Messenger, peace and blessings be upon him, is called the Pledge of ‘Aqabah. A broad road has now been made here by cutting through the mountain.)

As a result, during the next Hajj season, thirteen people came to the Messenger, peace and blessings be upon him. Of them, five, excluding Jabir ibn ‘Abdullah, were among those who had come the previous year. The names and identities of the remaining seven were as follows:

1. Mu‘adh ibn Harith ibn ‘Afra’ — Banu Najjar, Khazraj

2. Dhakwan ibn ‘Abd al-Qays — Banu Zurayq, Khazraj

3. ‘Ubadah ibn al-Samit — Banu Ghanam, Khazraj

4. Yazid ibn Tha‘labah — ally of Banu Ghanam, Khazraj

5. ‘Abbas ibn ‘Ubadah ibn Nadlah — Banu Salim, Khazraj

6. Abu al-Haytham ibn al-Tayyihan — Banu ‘Abd al-Ashhal, Aws

7. ‘Uzaim ibn Sa‘idah — Banu ‘Amir ibn ‘Awf, Aws

The last two among them belonged to the Aws tribe, while all the rest belonged to the Khazraj tribe (Rahmatul lil-‘Alamin, vol. 1, p. 85; Ibn Hisham, vol. 1, pp. 431–433).

All of them pledged allegiance to Allah’s Messenger near al-‘Aqabah at Mina concerning several matters. Later, after the Treaty of Hudaybiyyah and at the time of the Conquest of Makkah, women also pledged allegiance on these same terms. The details of this pledge at al-‘Aqabah are mentioned in Sahih al-Bukhari in the narration of ‘Ubadah ibn al-Samit. He said that the Messenger of Allah ﷺ said: “Come and pledge allegiance to me that you will not associate anything with Allah, steal, commit adultery, kill your children, invent false accusations against anyone, follow me in good deeds, and disobey in no matter. Whoever fulfills these matters will have his reward with Allah. Whoever violates any of them and is punished for that disobedience, it will be an expiation for his sin. If someone disobeys and Allah conceals his sin, then his matter rests with Allah’s will: if He wills, He will punish him, and if He wills, He will forgive him.”

‘Ubadah said, “Regarding all these matters, we pledged allegiance to the Messenger of Allah.” (Bukhari, vol. 1, pp. 550–551.)

The Messenger’s Envoy to Madinah and His Enviable Success

The pledge was completed, and the Hajj also came to an end. The Messenger of Allah ﷺ sent his first envoy to Madinah with the returning people. The purpose of sending this envoy was to teach Islam to the Muslims and invite those who had not yet accepted Islam to the religion. He sent Mus‘ab ibn ‘Umayr al-‘Abdari (may Allah be pleased with him), one of the youths who had accepted Islam in its early days.

Hazrat Mus‘ab ibn ‘Umayr (may Allah be pleased with him) reached Madinah and stayed at the home of Hazrat As‘ad ibn Zurarah (may Allah be pleased with him). Then the two began inviting the people of Madinah to Islam with enthusiasm and zeal. At this time, Hazrat Mus‘ab acquired the title Muqri’—meaning teacher or instructor.

There is a remarkable incident concerning his success in conveying the religion. As‘ad and Mus‘ab were sitting in a garden beside a pond called Marak, and several Muslims had gathered with them. The leaders of the Banu Ashhal were Sa‘d ibn Mu‘adh and Usaid ibn Hudayr; neither had accepted Islam. When they heard that the new Muslims had arrived, Sa‘d said to the other leader, Usaid ibn Hudayr, “Go and find out what this is about. Tell them, ‘Do you want to fool our weak people? Will you lead them away from their religion? Do not come to our neighborhood.’ As‘ad ibn Zurarah is my maternal cousin, which is why I am not going; otherwise, I would have gone myself.”

Usaid took up his spear and went to the two men. When Hazrat As‘ad saw him approaching, he said to Hazrat Mus‘ab, “A leader of his people is coming to you; pray inwardly for Allah’s mercy concerning him.” Hazrat Mus‘ab said, “If he sits, I will speak with him.” As soon as Usaid arrived, he became angry and said, “Why have you come to our area? Do you want to fool our weak people? Leave while you still value your lives.” Hazrat Mus‘ab said, “Sit with us and listen to something. If you like it, accept it; if you do not, then do not.” Hazrat Usaid said, “That is fair.” He then planted his spear in the ground and sat down. Hazrat Mus‘ab (may Allah be pleased with him) began speaking about Islam and reciting the Qur’an. He later said, “Before Usaid uttered a word, I saw the radiance of Islam on his face.” After hearing everything, Usaid said, “These words are excellent. How do you initiate someone into Islam?” Mus‘ab said, “You must bathe, put on clean clothes, testify to the Kalimah Tayyibah, and perform two rak‘ahs of prayer.” Usaid did all of this and then said, “There is another leader in our tribe. If he accepts Islam, no one in our tribe will remain behind. I am sending him to you now.”

Then Hazrat Usaid went with his spear to Sa‘d ibn Mu‘adh. Seeing Usaid, Sa‘d said, “This man has returned with a different face from the one he had when he left.” Sa‘d asked Usaid, “What have you done?” Usaid replied, “I spoke with them, but found nothing objectionable. I did tell them to stop coming, and they said, ‘We will do whatever you wish.’ I have heard that the people of the Banu Harithah want to kill As‘ad ibn Zurarah because he is your maternal cousin; they want to break the pact they made with you.” Hearing this, Sa‘d became furious, took his spear, and went to them. He found both of them sitting peacefully and realized that Usaid had intended for him to speak with the two visitors. Sa‘d approached them and said harshly, “Do you want to fool our weak people?” Then he said to As‘ad, “By God, O Abu Anas, if there were no kinship between you and me, you could not have done such a thing. You have come to our area and are doing something we do not approve of.”

Hazrat As‘ad had already told Hazrat Mus‘ab that a powerful leader of his tribe was coming; if he listened to him, no one would remain behind him. For this reason, Hazrat Mus‘ab said to Hazrat Sa‘d, “Sit and listen to something. If you do not like it, you need not listen.” Sa‘d said, “That is fair,” and, saying this, he also planted his spear in the ground and sat down. Hazrat Mus‘ab invited him to Islam and recited the Qur’an. Hazrat Mus‘ab later said, “Before Sa‘d spoke, I saw the radiance of Islam on his face.” Sa‘d said, “What do you do after accepting Islam?” Mus‘ab said, “Bathe, put on clean clothes, testify to the Kalimah Shahadah, and perform two rak‘ahs of prayer.” Sa‘d ibn Mu‘adh did so.

After completing the initial formalities of accepting Islam, Hazrat Sa‘d returned to his people. They said, “You seem to have returned with a different face.” Hazrat Sa‘d said, “What kind of man do you consider me, O Banu ‘Abd al-Ashhal?” Everyone replied, “You are our leader, and the soundest in judgment among us.” Sa‘d ibn Mu‘adh said, “Then listen: until you believe in Allah, the Lord of the Worlds, and His beloved Messenger ﷺ, it is unlawful for me to speak to you.” By evening, all the men and women of the tribe had accepted Islam. A man named Usayrim did not accept Islam at that time. He accepted Islam on the day of the Battle of Uhud, took part in the battle, and was martyred. He had not performed even one prayer. The Messenger of Allah ﷺ said concerning him, “He performed little but received a very great reward.”

Hazrat Mus‘ab carried out the work of inviting people to Islam and conveying the religion while staying at the home of Hazrat As‘ad ibn Zurarah. Through this invitation, several men and women in every family of the Ansar accepted Islam. Before the next Hajj season, Hazrat Mus‘ab ibn ‘Umayr (may Allah be pleased with him) came to the Messenger of Allah in Makkah with the good news of his success. He presented the beloved Prophet ﷺ with detailed information about the condition of the tribes of Yathrib, their methods of warfare and defense, and their other abilities. (Ibn Hisham, vol. 1, p. 435; vol. 2, p. 90; Zad al-Ma‘ad, vol. 2, p. 51.)

The Second Pledge of al-‘Aqabah

In the thirteenth year of Prophethood, in June 622 CE, seventy Muslims came from Madinah to Makkah to perform Hajj. They came to Makkah with the pagan pilgrims of their own people. While in Madinah or on the way to Makkah, they said to one another, “How long will we leave the beloved Messenger ﷺ in this painful situation in Makkah?” They also discussed the adversity he was facing there.

After reaching Makkah, they secretly contacted the beloved Messenger ﷺ, and it was decided that the two groups would meet in the middle of the Days of Tashriq—12 Dhul-Hijjah, since the 11th, 12th, and 13th of Dhul-Hijjah are called the Days of Tashriq—at the Jamrah al-‘Aqabah station in Mina, where they would hold a secret discussion under cover of night.

This assembly changed the course of events in the conflict between Islam and idol worship. The account of that assembly may be given in the words of an Ansari leader.

Hazrat Ka‘b ibn Malik (may Allah be pleased with him) said: “We set out for Hajj. The beloved Prophet fixed a time to speak with us at al-‘Aqabah during the Days of Tashriq. At last, the appointed night arrived. We consulted our respected leader, ‘Abdullah ibn Haram, who was with us, and said, ‘O Abu Jabir, you are one of our respected leaders. We want to bring you out of your present condition so that you may be saved from the Fire of Hell forever; that is what we desire.’ We then invited him to Islam and informed him of what we intended to discuss with the beloved Messenger ﷺ. He accepted Islam and went with us to al-‘Aqabah. He was appointed a naqib.” (Ibn Hisham, vol. 1, p. 440.)

Hazrat Ka‘b (may Allah be pleased with him), giving a detailed account, said: “That night we lay down in our camp as usual. After one-third of the night had passed, we met the Messenger of Allah at the appointed place. Just as a sparrow quietly leaves its nest, we too slipped out of the camp. Eventually we gathered at al-‘Aqabah. We numbered seventy-five: seventy-three men and two women. The two women were Umm ‘Umarah Nasibah bint Ka‘b of the Banu Mazin ibn al-Najjar and Umm Mani‘ Asma bint ‘Amr of the Banu Salamah.”

We all reached the station and waited for the beloved Messenger ﷺ. After a while he arrived, accompanied by his uncle ‘Abbas ibn ‘Abd al-Muttalib. Although he had not yet accepted Islam, he was concerned for his nephew’s welfare, and he was the first to speak. (Ibn Hisham, vol. 1, p. 440.)

Explaining the Delicate Nature of the Situation

The assembly began, and discussions started to finalize religious and military support. The Messenger of Allah’s uncle, ‘Abbas, spoke first. In view of the circumstances, he wished to clarify the responsibility that those people were about to undertake. Addressing those upon whom this grave responsibility was to be placed, he said: “You know the value and status of Muhammad Mustafa. Among our people, those who do not support the religion introduced by Muhammad have driven us away from them, but he remains safe in his own city among his people. He now wishes to come to you and live among you. If you can protect him and defend him from attacks by the opposing side, then there is nothing more to say; you know best the responsibility you have undertaken. But if you intend to abandon him, then leave now, for he is safe in his own city among his people, and he is honored here.”

Hazrat Ka‘b (may Allah be pleased with him) said: “We told Hazrat ‘Abbas, ‘We have heard what you said. O Messenger of Allah, now speak. Take from us whatever pledge you wish to take for yourself and your Lord.’” (Ibn Hisham, vol. 1, pp. 441–442.)

The Messenger of Allah ﷺ began speaking. First he recited the Qur’an and invited them to Allah; then the pledge was made.

The Terms of the Pledge

Imam Ahmad has related the details of the pledge from Hazrat Jabir (may Allah be pleased with him). Hazrat Jabir said: “We asked, ‘O Messenger of Allah, concerning what shall we pledge allegiance to you?’ He said, ‘Concerning the following matters.’”

1. You will listen to and obey me in all circumstances, whether favorable or unfavorable.

2. You will spend your wealth in both prosperity and hardship.

3. You will enjoin good and prevent evil.

4. You will stand firm in Allah’s path and will not hold back because of anyone’s threats regarding Allah.

5. After I come to you, you will support me and protect me as you protect your own lives and children. For this you will have Paradise. (Imam Ahmad ibn Hanbal narrated this with a hasan chain; Imam al-Hakim and Ibn Hibban declared the narration sahih. See Ibn Hisham, vol. 1.)

In Ibn Ishaq’s account, only the fifth term is mentioned. It states that the beloved Messenger ﷺ, after inviting them to Allah through Qur’an recitation and urging them toward Islam, said: “I take your pledge that you will protect me with the same means by which you protect your children.” Hearing this, Hazrat Ka‘b ibn Ma‘rur took the beloved Messenger’s hand and said, “Yes, by the One who sent you as a true Prophet, we will certainly protect you with the same means by which we protect our children. Therefore, O Messenger of Allah, take our pledge. By God, we are sons of war—that is, we were born under the shadow of war. Weapons are our toys, and this has continued since the time of our forefathers.”

Hazrat Ka‘b said that while he was speaking with the Messenger of Allah ﷺ, Abu al-Haytham ibn al-Tayyihan said, “O Messenger of Allah ﷺ, we have a treaty with the Jews. We will cut its bond and sever our relations with the Jews. Then, when Allah grants you victory, will you not leave us and return to your own people?”

Hearing this, the Messenger of Allah ﷺ smiled gently and said, “No, that will not happen. Your blood is my blood, and your destruction will be regarded as my destruction. I am of you and you are of me. I will fight those against whom you fight, and I will make peace with those with whom you make peace.”

The Dangerous Circumstances of the Pledge

After the terms of the pledge had been discussed in detail, those present wished to pledge allegiance at the hand of the Prophet ﷺ. At that time, two Muslims stood up. They had accepted Islam during the Hajj season between the eleventh and twelfth years of Prophethood. They wanted to explain and analyze their responsibilities, duties, and the circumstances thoroughly. They wished to present every aspect of the matter properly before pledging, seeking to know and understand how prepared the people were to make sacrifices.

Ibn Ishaq wrote: After the people had gathered to pledge allegiance, Hazrat ‘Abbas ibn ‘Ubadah ibn Nadlah said, “Surely you know concerning what you are pledging allegiance to him.” Everyone said, “Yes, we know.” Hazrat ‘Abbas said, “You are pledging allegiance to him to fight people of every color, black and red. If you think that once your wealth has been spent and your leaders have been killed you will abandon him, then abandon him now, for abandoning him in isolation after taking him away would be disgraceful in this world and the Hereafter. But if you believe that you will keep your promise to him even after sacrificing your wealth and after your leaders have been killed, and will go wherever you are called, then take him with you. By Allah, in this lies the good and welfare of this world and the Hereafter.” (Ibn Hisham, vol. 1, p. 442.)

After these words, everyone asked in one voice, “We will sacrifice our wealth and risk the deaths of our leaders, but what will we receive in return? We will fulfill our pledge properly, but what will be our recompense?” The Messenger ﷺ said, “Paradise.” Everyone then extended his hand, and the Messenger ﷺ also extended his hand. The pledge was completed. (Ibn Hisham, vol. 1, p. 446.)

Hazrat Jabir (may Allah be pleased with him) said: As‘ad ibn Zurarah was the youngest among those gathered. As‘ad then took the Messenger’s hand and said, “O people of Madinah, wait a moment. We have come to him after crossing a distance that dries a camel’s breast, because he is the Messenger of Allah. To take him away from Makkah today means hostility with all Arabia, the killing of your prominent leaders, and the ringing of swords. Therefore, take him only if you can endure all this. Your reward for this deed is with Allah. But if your own lives are dear to you, then leave him now; that will be an acceptable excuse before Allah.” (Musnad Ahmad.)

Completion of the Pledge

The terms of the pledge had already been determined, and the seriousness of the situation had also been explained. After further emphasis, everyone said with one voice, “O As‘ad ibn Zurarah, remove your hand. By Allah, we can neither abandon this pledge nor nullify it.” (Musnad Ahmad.)

Upon hearing this reply, Hazrat As‘ad understood clearly that his people were firmly resolved and ready to give their lives. Mus‘ab ibn ‘Umayr was the leading preacher of the religion in Madinah, and therefore naturally served as the religious leader of those pledging allegiance. Thus As‘ad ibn Zurarah was the first to pledge allegiance. Ibn Ishaq reported that the Banu Najjar said that Abu Umamah As‘ad ibn Zurarah was the first person to join hands with the beloved Messenger ﷺ. Ibn Ishaq also reported that the Banu Ashhal said that Abu al-Haytham ibn al-Tayyihan was the first to pledge. Hazrat Ka‘b ibn Malik said that Bara ibn Ma‘rur was the first. (Ibn Hisham, vol. 1, p. 447. It seems to me that the pledges of Abu al-Haytham and Bara before the formal pledge were counted as the pledge; otherwise, Hazrat As‘ad ibn Zurarah was present before everyone at that time, so his name should have been mentioned first.) After that, everyone else pledged. Hazrat Jabir (may Allah be pleased with him) said, “We rose one by one, and the Messenger ﷺ took the pledge from each of us, promising us Paradise in return.” (Musnad Ahmad.)

The two women present at that assembly pledged verbally. The beloved Messenger never shook hands with an unrelated woman. (Sahih Muslim, Bay‘at al-Nisa, vol. 2, p. 131.)

The Twelve Naqibs and Their Names

After the pledge was completed, the beloved Prophet proposed that twelve leaders be appointed. They would be the naqibs of their people and would be responsible for ensuring that the terms of the pledge were fulfilled by their respective communities. The beloved Prophet asked those present to nominate twelve men. Shortly after he said this, twelve naqibs were appointed: nine from the Khazraj tribe and three from the Aws tribe.

1. As‘ad ibn Zurarah ibn ‘Adas 2. Sa‘d ibn Rabi‘ ibn ‘Amr 3. ‘Abdullah ibn Rawahah ibn Tha‘labah 4. Rafi‘ ibn Malik ibn ‘Ajlan 5. Bara ibn Ma‘rur ibn Sakhr 6. ‘Abdullah ibn ‘Amr ibn Haram 7. ‘Ubadah ibn al-Samit ibn Qays 8. Sa‘d ibn ‘Ubadah ibn Du‘aym

9. Mundhir ibn ‘Amr Khunays. These were from the Khazraj tribe.

On the other hand

1. Usaid ibn Hudayr ibn Simak 2. Sa‘d ibn Khaythamah ibn al-Harith 3. Rifa‘ah ibn ‘Abd al-Mundhir ibn Zubayr. They were from the Aws tribe. (Some have mentioned Zunayr instead of Zubayr, while some authors of prophetic biography have added the name of Abu al-Haytham ibn al-Tayyihan instead of Rifa‘ah.)

After the appointment of the twelve naqibs, the Messenger ﷺ took another pledge from them because they bore greater responsibility. He said, “You are responsible and accountable for all matters concerning your people, just as the Hawariyyun—the twelve disciples—were responsible and accountable on behalf of Jesus (peace be upon him). In the same way, I am responsible and accountable on behalf of the Muslims.” Everyone said together, “Yes.”

The Devil Reveals Information about the Pact

After the pact was completed and everyone was preparing to leave, Satan learned of the assembly. There was no time to convey the news to Quraysh; if there had been, they would have collectively attacked the Muslims. Therefore Satan climbed to the top of a high mountain and shouted loudly, “O people of Mina, look at Muhammad! These irreligious people are with him now; they have gathered to fight you.”

The beloved Prophet said, “That is the devil of the ravine. O enemy of Allah, listen: soon I will deal with you.” He then told the people to return to their respective tents. (Zad al-Ma‘ad, vol. 2, p. 51.)

Hearing Satan’s voice, Hazrat ‘Abbas ibn ‘Ubadah ibn Nadlah said, “By the One who sent you with the truth, if you wish, tomorrow we will attack the people of Mina with our swords.” The beloved Messenger ﷺ said, “I have not yet been commanded to do this. Return to your quarters.” Then everyone went and lay down. (Ibn Hisham, vol. 1, p. 448.)

Quraysh Argue with the Leaders of Madinah

When Quraysh received this news, they became bewildered, for they knew the far-reaching consequences of such a pledge. The next morning, a group of prominent Quraysh went to the tents of the visitors from Madinah and expressed fierce anger over the previous night’s assembly and pledge. They said, “O people of Khazraj, we have heard that you intend to take this man of ours away from us. You are pledging allegiance to him to fight us, although fighting you is more disliked by us than fighting any other Arab tribe.” (Ibn Hisham, vol. 1, p. 448.)

After the Quraysh of Makkah protested, the non-Muslim pilgrims from Madinah said, “What you are saying is not true.” They swore that such an event could not have occurred. ‘Abdullah ibn Ubayy said, “My people would undertake such a major action without me? This cannot even be imagined. I am in Makkah now; even if I had been in Madinah, they would not have taken such a step without consulting me.”

It was difficult to believe that the assembly and pledge had taken place in the darkness of night. Therefore, the disbelievers of Makkah believed what the non-Muslim pilgrims from Madinah said. The Muslims glanced at one another, remaining silent.

They said neither yes nor no. Eventually, the Quraysh leaders understood that nothing alarming had actually happened, and they returned disappointed.

The Pursuit of Those Who Had Pledged Allegiance

The Quraysh leaders returned to Mecca believing that what they had heard was untrue. However, since they had doubts, they became eager to gather information. Eventually they realized that the incident was true and that the pledge had indeed taken place. But by the time they confirmed the news, the pilgrims from Medina had already departed. Some polytheists pursued the travelers from Medina, but by then the opportunity had slipped away. The swift horsemen caught sight of Saʿd ibn ʿUbadah and al-Mundhir ibn ʿAmr. Al-Mundhir moved ahead quickly, while Saʿd was captured, bound, and taken to Mecca, where he was beaten. After he was brought to Mecca, Mutʿim ibn ʿAdi and al-Harith ibn Hisham al-Umawi released him, because the trade caravans of these two men traveled to Medina under Saʿd ibn ʿUbadah’s protection. Meanwhile, the pilgrims from Medina expressed intense anger at the arrest of their traveling companion, Saʿd ibn ʿUbadah. They decided to return to Mecca and attack the unbelieving Quraysh. But before they advanced toward Mecca, they noticed that Saʿd ibn ʿUbadah was returning. The entire caravan then set out safely and reached Medina safely (Zad al-Maʿad, vol. 2, pp. 51–52; Ibn Hisham, vol. 1, pp. 448–450).

This was the Second Pledge of al-ʿAqabah, also called the Greater Pledge of al-ʿAqabah. This pledge took place in an atmosphere in which mutual sympathy, cooperation, trust, bravery, and courage were alive among the believers. The hearts of the believers in Medina were filled with love for their weak brothers in Mecca, and their minds were determined to help them. Their hearts held anger and hatred for the oppressive unbelievers. Those whom they had accepted as brothers for the sake of Allah, despite never having seen them, were truly their religious brothers.

This inspiration did not arise from any external attraction, nor was there any possibility that its motivation of love would be erased by the passage of time. Rather, the foundation of this love was faith in Allah, faith in the Messenger of Allah, and faith in the Qur’an of Allah. This faith could not become weak or perish before any form of injustice, persecution, oppression, or force. The firmness of this faith, or belief in the unseen, is demonstrated through deeds. It was because of this faith that Muslims were able to leave astonishing achievements in the world. Just as examples of those achievements were not found in the world of the past, there is likewise no likelihood of finding their equal in the world of the future.

The anxious delegation of the Muslims who emigrated

With the completion of the Second Pledge of al-ʿAqabah, Islam succeeded in laying the foundation of a homeland for itself amid the darkness of unbelief and ignorance. From the beginning of the call, this was Islam’s major success. The beloved Prophet gave the Muslims permission to emigrate to their new land.

Hijrah means abandoning everything and going somewhere solely to save one’s life. Yet even that life is not secure: from the beginning of the journey until reaching the destination, one may be killed anywhere. The journey begins toward an obscure and uncertain destination, and nothing can be known in advance about what kinds of dangers and hardships one will face in the future.

Knowing and understanding all this, the Muslims began to emigrate. Meanwhile, the polytheists began obstructing the Muslims’ journeys, because they realized that after the Muslims’ emigration, many dangers and threats would arise for them in the future. Below are several examples of the Hijrah.

1. The first emigrant was Abu Salamah. According to Ibn Ishaq, he emigrated one year before the Second Pledge of al-ʿAqabah, accompanied by his wife and children. When he began to depart, his in-laws said, “You have more right than we do to decide about your own life, but what will happen to our daughter? How can we let her go with you when you will take her from city to city? That is impossible.” Abu Salamah’s wife was kept by her parents. When Abu Salamah’s parents learned of this, they became angry and took away their grandson. The nursing infant was given to a foster mother. Before that, when both sides pulled at the child in one place, the child’s hand was injured. In short, Abu Salamah went alone to Medina. Meanwhile, Umm Salamah became like a madwoman after being separated from her husband and child. The place where her husband had departed and her child had been taken away was called al-Abtah. Every morning she went there and lamented all day. In this way, a year passed. Finally, one of Umm Salamah’s relatives said to her parents, “Why do you not allow this poor woman to go to her husband?” Her parents then told her, “If you wish, you may go to your husband.” Umm Salamah went to her in-laws, took her child from the foster mother, and set out alone with her child for Medina. The distance from Mecca to Medina was five hundred kilometers. After reaching a place called Tanʿim, she met ʿUthman ibn Abu Talhah. Umm Salamah told him everything. After hearing her, ʿUthman set out with her for Medina. When he saw Quba from a distance, he said, “Your husband is in this settlement. Go there. May Allah bless you.” Then ʿUthman returned to Mecca (Ibn Hisham, vol. 1, pp. 469–470).

2. When Suhayb wished to emigrate to Medina, the Quraysh polytheists said, “When you came to us, you were a destitute and helpless man. After coming here, you acquired much wealth and prospered. Now you want to leave here with all of it? That is absolutely impossible.” Suhayb said, “If I leave all my wealth, will you let me go?” They said, “Yes.” Suhayb said, “Very well, let it be so. I leave everything with you.” When the beloved Prophet heard this, he remarked, “Suhayb has profited! Suhayb has profited!” (Ibn Hisham, vol. 1, p. 477).

3. Umar ibn al-Khattab, ʿAyyash ibn Abi Rabiʿah, and Hisham ibn ʿAs ibn Wa’il discussed the matter and decided that they would meet one morning at a certain place and emigrate from there to Medina. Umar and ʿAyyash managed to arrive at the appointed time, but Hisham could not. He was detained.

After the two men mentioned above had emigrated and reached Quba, Abu Jahl and his brother al-Harith came to ʿAyyash. The three were sons of the same mother. The two brothers said to ʿAyyash, “Our mother has vowed that she will neither comb her hair nor move from the sun into the shade until she sees you.” Hearing this, ʿAyyash’s heart ached for his mother. Seeing his condition, Umar said to him, “Listen, ʿAyyash. They want to test you regarding your religion, so beware. By Allah, when lice bite your mother’s head, she will certainly comb it, and when the intense heat of Mecca becomes unbearable, she will certainly move into the shade.” But ʿAyyash paid no heed. To fulfill his mother’s vow, he decided to return to Mecca with his brothers. Umar said, “Since you insist on going, take this she-camel of mine. Do not dismount from it. After seeing your mother, return immediately. If you notice any suspicious behavior, come back to Medina quickly.”

ʿAyyash rode the she-camel and set out toward Mecca with his two brothers. After they had gone some distance, Abu Jahl said to ʿAyyash, “Brother, my camel moves very slowly. Let us exchange it for your she-camel for a while.” As soon as ʿAyyash made the she-camel kneel, the two brothers tied him with a rope and took him bound to Mecca in broad daylight. After bringing him to Mecca, they proclaimed before everyone, “O people of Mecca, treat your fools in exactly this way, just as we have treated this fool of ours.” Hisham and ʿAyyash had been held captive by the unbelievers. One day, after the Messenger had emigrated, he said, “Who is there to free Hisham and ʿAyyash for me?” Walid ibn Walid undertook the task. He secretly went to Mecca and learned their whereabouts by following a woman who brought them food. The two were confined in a roofless room. Late at night, Walid climbed over the wall, entered the room, cut their bonds, and brought them both to Medina seated on his camel. Ibn Hisham, vol. 1, pp. 474–476. Umar also emigrated to Medina with a group of twenty Companions (Sahih al-Bukhari, vol. 1).

Three examples have been presented here of how the polytheists treated anyone whom they learned was preparing to emigrate. Despite all these obstacles, the Muslims continued to emigrate, carrying faith in their hearts. Two months and a few days after the Second Pledge of al-ʿAqabah, no Muslims remained in Mecca except the beloved Prophet, Abu Bakr, and ʿAli. These two remained in Mecca on the instructions of the beloved Prophet. Some Muslims had been forcibly detained by the polytheists. The Messenger of Allah was preparing to emigrate to Medina and awaiting Allah’s command, while Abu Bakr al-Siddiq had already tied up and prepared the provisions for the journey (Zad al-Maʿad, vol. 2, p. 52).

It is narrated from Aisha in Sahih al-Bukhari that the beloved Prophet told the Muslims, “I have been shown the place of your emigration; it is an area between two mountains.” The Muslims then began emigrating to Medina, and those who had emigrated to Abyssinia also began arriving in Medina. Abu Bakr likewise prepared for the journey to Medina. The beloved Prophet said to him, “Wait. I think I too will be commanded to emigrate.” Abu Bakr said, “May my parents be sacrificed for you, do you hope to emigrate?” The beloved Messenger replied, “Yes.” Abu Bakr then began waiting, hoping to accompany the beloved Messenger on his journey. He had two she-camels, which were well fed on the leaves of the acacia tree for four months (Sahih al-Bukhari, The Emigration of the Prophet, vol. 1, p. 553).

The Quraysh assembly at Dar al-Nadwah

When the polytheists of Mecca saw that the noble Companions had left their families and possessions behind and reached the territory of Aws and Khazraj, they became bewildered. They grew restless with anger. They had never before faced such a dangerous situation. This situation represented a severe blow and a challenge to their idolatry and economic foundation.

The polytheists knew very well that Muhammad possessed the qualities of leadership and guidance, as well as the power to influence others. They were also aware of the spirit of sacrifice and courage among his Companions. The tribes of Aws and Khazraj were universally renowned for their military strategy and their reputation as warriors and fighters. Everyone knew the extraordinary wisdom of the farsighted leaders among both tribes. They knew how to fight according to circumstances, and, when necessary, how to make peace and reach agreements. The Quraysh were also aware that, after the bitterness of many years of civil war, the tribes of Aws and Khazraj had now moved toward being bound by ties of peace and alliance when necessary.

The polytheist Quraysh knew that there was a route along the Red Sea coast from Yemen to Syria, and the Quraysh trade caravans traveled along that route. It was not far from Medina. Therefore, Medina’s location was extremely important from both economic and military perspectives. The annual volume of the Meccans’ trade with Syria amounted, by the standards of that time, to the equivalent of two hundred and fifty thousand gold coins. The trade of Tabarah and other areas was additional to this. Thus, they well understood that these commercial interests could be protected only by ensuring the safety of the trade route.

This discussion shows how serious the consequences were of the strengthening of the Islamic call in Medina and the unity of the people of Medina against the Meccans. The polytheists were fully aware of these dangers, and they understood that difficult times and challenges lay ahead. For this reason, they began considering an effective remedy for confronting the challenge. They knew that the very man who carried the banner of Islam, Muhammad, was himself at the root of all this disorder and unrest.

Approximately two and a half months after the Second Pledge of al-ʿAqabah, on Friday, 26 Safar, 12 September 622 CE (this history has been recorded in light of the information added by Allamah Mansurpuri, Rahmat lil-Alamin, vol. 1, pp. 95, 97, 102; vol. 2, p. 471), a meeting was held in the morning. Evidence that the meeting took place at the first part of the day is found in Ibn Ishaq’s narration, in which he says that Gabriel brought news of the meeting to the beloved Messenger and gave him permission to emigrate. Sahih al-Bukhari also records Aisha’s narration that the beloved Messenger came to Abu Bakr at midday and said, “I have been given permission to depart for Medina.” Details will be mentioned later. This most hateful and vile meeting in history was held at Mecca’s parliament, Dar al-Nadwah. Representatives of all the Quraysh clans of Mecca attended. The subject was to devise a plan to remove the standard-bearer of the Islamic call from the world and extinguish the light of Islam forever.

The representatives of the clans that took part in this vile meeting

1. Abu Jahl ibn Hisham — Banu Makhzum clan

2. al-Zubayr ibn Mutʿim — Tuʿaymah ibn Banu Nawfal ibn ʿAbd Manaf

ʿAdi and al-Harith ibn ʿAmir

3. Shaybah ibn Rabiʿah, ʿUtbah ibn Rabiʿah

and Abu Sufyan ibn Harb — Banu ʿAbd Shams ibn ʿAbd Manaf

4. al-Nadr ibn al-Harith — Banu ʿAbd al-Dar

5. Abu al-Bukhtari ibn Hisham

Jumʿah ibn al-Aswad and

Hakim ibn Hizam — Banu Asad ibn ʿAbd al-ʿUzza

6. Nubayh ibn al-Hajjaj and Banu Sahm

Munabbih ibn al-Hajjaj

7. Umayyah ibn Khalaf — Jumah

At the appointed time, the representatives arrived at Dar al-Nadwah. At that moment, Iblis, the Devil, assumed the form of an old man and appeared at the meeting place. He was wearing a cloak. Seeing him at the entrance, the people said, “Who are you? We do not recognize you.” The Devil said, “I am an old man from Najd. I have come after hearing about your proceedings. I wish to listen, and I hope to offer some useful advice.” The polytheist leaders received the Devil courteously and respectfully seated him among themselves.

The plot to assassinate the Messenger of Allah

After everyone had arrived, the discussion began. Following a lengthy discussion, various proposals were presented. First, Abu al-Aswad proposed, “We should expel him from among us and not allow him to remain in Mecca. We should no longer concern ourselves with where he goes or what he does. Then we will be safe, and the former harmony among us will return.”

The Devil in the form of the Najdi elder said, “This is no solution. Have you not noticed how excellent and sweet his speech is? He easily wins people’s hearts. If you remain indifferent toward him, he will go to one of the Arab tribes and appear among them. After making them his followers, he will attack you. Then, in your own city, he will destroy you and deal with you as he pleases. So consider another proposal.”

Abu al-Bukhtari said, “He should be bound in iron chains and confined. The door should be locked from outside, and he should be kept in a sealed room. He will die there, just as the poets Zuhayr and al-Nabighah died.”

The Devil in the form of the Najdi elder said, “This proposal is also unacceptable. If you detain him inside a room, somehow news of him will reach his companions. Then they will unite, attack you, and free him. After that, he will increase the number of his supporters and attack you. Your defeat in that attack will be inevitable. Therefore, consider another proposal.”

After the two proposals mentioned above were rejected, a third proposal was put forward. Abu Jahl, the vilest criminal of Mecca, raised it. He said, “I have only one proposal concerning him. I have considered the matter and found that no one here has come close to this proposal.” Everyone said, “Tell us, Abu al-Hakam, what is the proposal?” Abu Jahl said, “Select one young man from each clan and give each of them a sharp sword. Then the armed and powerful young men should kill him all at once, striking him in such a way that it will appear that only one man struck him. In this way, we will be rid of this man. Since the responsibility for his killing will then be distributed among all the clans, Banu ʿAbd Manaf will not be able to fight all the clans and will agree to accept blood money. We will then pay them the blood money for his killing” (Ibn Hisham, vol. 1, pp. 480–482).

The Devil in the form of the Najdi elder supported this proposal. Mecca’s parliament reached a consensus on it, and everyone returned home determined to implement the proposal immediately.

The Hijrah of the Messenger of Allah

After the vile proposal to assassinate the Accepted Messenger was passed, Gabriel came to the beloved Prophet with revelation. He informed the Prophet about the Quraysh plot and said that Allah had given him permission to emigrate from Mecca. Informing him of the time of the emigration, Gabriel said to the beloved Prophet, “Do not sleep tonight on the bed in your residence” (Ibn Hisham, vol. 1, pp. 480–482; Zad al-Maʿad, vol. 2, p. 52).

After receiving this news, the Prophet went to Abu Bakr’s house at exactly midday. His purpose was to make plans for the Hijrah with him. Aisha said, “We were sitting in Abu Bakr’s room at exactly midday when someone said to Abu Bakr, ‘The Messenger of Allah is coming this way with his head covered.’ The Messenger of Allah never came at such a time. Hearing this, Abu Bakr said, ‘May my parents be sacrificed for him; surely he has come for some important matter.’”

Aisha said, “When the beloved Prophet arrived, he asked permission to enter the house. When permission was given, he entered. Then the Messenger of Allah said to Abu Bakr, ‘Ask those who are with you to leave.’ Abu Bakr said, ‘Only your wife is here.’ The Messenger of Allah said, ‘I have been given permission to depart.’ Abu Bakr asked the Messenger of Allah, ‘Me too, O Messenger? May my parents be sacrificed for you, O Messenger of Allah.’ The beloved Messenger said, ‘Yes’” (Zad al-Maʿad, vol. 1).

He then made preparations for the Hijrah, returned to his own house, and began waiting for nightfall (Sahih al-Bukhari, The Emigration of the Prophet, vol. 1, p. 553).

The siege of the Messenger of Allah’s residence

Meanwhile, the leading criminals of the Quraysh spent the entire day preparing according to the proposal unanimously adopted by Mecca’s parliament, Dar al-Nadwah. Eleven chiefs were selected from among the vile criminals. Their names were:

1. Abu Jahl ibn Hisham

2. Hakam ibn As

3. ʿUqbah ibn Abu Muʿayt

4. al-Nadr ibn al-Harith

5. Umayyah ibn Khalaf

6. Jumʿah ibn al-Aswad

7. Tuʿaymah ibn ʿAdi

8. Abu Lahab

9. Ubayy ibn Khalaf

10. Nubayh ibn al-Hajjaj

11. Munabbih ibn al-Hajjaj (Zad al-Maʿad, vol. 1, p. 52)

Ibn Ishaq said, “When the darkness of night deepened, eleven criminals lay in wait around the Prophet’s residence. They were waiting for him to go to bed so that they could attack all at once.”

The criminals firmly believed that their vile plot would certainly succeed (Ibn Hisham, vol. 1, p. 482). Abu Jahl joked with his companions, saying, “Muhammad claims that if you adopt his religion and follow him, you will become kings of the Arabs and non-Arabs. Then, after death, when you are resurrected, you will have a Paradise like the gardens of Jordan. But if you do not kill him, they will slaughter you, and after you are resurrected following death, you will be burned in the Fire” (Ibn Hisham, vol. 1, p. 483).

The time for carrying out the plot had been set for after midnight. Therefore, they waited sleeplessly for the appointed time. But Allah brings about only His will. He is the King of the heavens and the earth. He does whatever He wills. No one can harm the one whom He wishes to save, and no one can save the one whom He wishes to seize. At that moment too, Allah did what He willed. Addressing the beloved Prophet, He said: “Remember when the unbelievers plotted against you—to restrain you, kill you, or expel you. They planned, and Allah also planned; and Allah is the best of planners” (Surah al-Anfal, verse 30).

The Messenger of Allah leaves his home

Despite the Quraysh unbelievers’ final preparations and utmost efforts to implement their plan, they could not succeed. In this precarious situation, the beloved Prophet said to ʿAli, “Wear this green Hadrami cloak of mine and lie on my bed. They will not be able to harm you. The beloved Prophet used to sleep at night wearing this cloak” (Ibn Hisham, vol. 1, pp. 482–483).

The Messenger of Allah then came outside, took a handful of dust, and threw it at the disbelievers. Thereupon Allah blinded them, and they could not see the Messenger of Allah. At that time, the Messenger, peace and blessings be upon him, was reciting this verse of the Holy Qur’an: “We have placed a barrier before them and a barrier behind them, and We have covered them, so they cannot see” (Surah Ya-Sin, verse 9).

The dust fell upon the head of every idolater. He then went to Abu Bakr’s house, and the two of them left through a window of that room and set out for Madinah by the route toward Yemen. After traveling several miles, they stopped at a cave on Mount Thawr (Ibn Hisham, vol. 1, p. 483; Zad al-Ma’ad, vol. 2, p. 52).

Meanwhile, the besiegers were waiting for the appointed time, but before it arrived they learned of their own failure. An unfamiliar man came and asked the villains, “Whom are you waiting for here?” They replied, “Muhammad.” The man said, “You will not have your wish. By Allah, Muhammad has thrown dust on your heads and passed in front of you to his own place.” Hearing this, they said, “Where? We did not see him.” They all placed their hands on their heads and found dust there. Then they rose, brushing the dust away.

They then peered inside the house of the beloved Messenger, peace and blessings be upon him, and saw someone lying on the Prophet’s bed. Taking Ali to be the Messenger of Allah, they waited until morning. When they saw Ali leave the bed in the morning, the villains became utterly disappointed. They asked Ali, “Where is the Messenger of Allah?” Ali replied, “I do not know” (Zad al-Ma’ad, vol. 1, p. 52; Ibn Hisham, vol. 1, p. 483).

From the house to the Cave of Thawr

The beloved Messenger migrated on the night following 12 September, corresponding to 27 Safar, in the middle of the year 622 CE. His travel companion was his most trusted friend, Abu Bakr. Before sunrise, the two hastened forward with the intention of crossing beyond the boundaries of Makkah (Rahmatul lil-Alamin, vol. 1, p. 95). This month of Safar is counted as the fourteenth year of prophethood if the year is reckoned from Muharram. If the year is reckoned from the month in which he received prophethood, Safar would be the thirteenth year of prophethood. Most writers of the Prophetic biography reckoned the year from Muharram, while some used both systems; hence their accounts of the date of the Hijrah appear inconsistent. Here we have used the reckoning beginning with Muharram.

The Messenger of Allah, peace and blessings be upon him, knew that the Quraysh villains would search for him with every effort and would naturally proceed along the road toward Madinah. Therefore, the beloved Prophet traveled in the opposite direction, toward Yemen. The road to Madinah lay north of Makkah, while the road to Yemen lay south. After covering five miles, the beloved Prophet reached the foot of a mountain known as Mount Thawr. It was a very high mountain, difficult to climb, with many rocks. While crossing them, the feet of the Messenger, peace and blessings be upon him, became bloodied. It is said that, to conceal his footprints, he walked on his heels, causing his feet to become injured.

Abu Bakr first climbed partway up the mountain and helped the beloved Messenger, peace and blessings be upon him, ascend. Then the two took refuge in a cave at the summit. This cave became famous in history as the Cave of Thawr (Rahmatul lil-Alamin, vol. 1, p. 95; Mukhtasar al-Sirah, Shaykh Abdullah, p. 1677; Ibn Hisham, vol. 1, p. 482).

In the cave of Mount Thawr

When they reached the cave, Abu Bakr said to the Messenger of Allah, peace and blessings be upon him, “Wait a little. If there is anything in the cave, let me face whatever happens.” He then entered and cleaned it. There were several holes, which he plugged by tearing strips from his waistcloth. Two holes remained, so he pressed his feet over them and invited the beloved Messenger, peace and blessings be upon him, inside. The beloved Prophet entered and fell asleep with his head in Abu Bakr’s lap. Meanwhile, something stung Abu Bakr, but fearing that it might awaken the beloved Messenger, peace and blessings be upon him, he did not move. His eyes filled with tears from the pain of the venom. When a tear inadvertently fell on the face of the beloved Messenger, peace and blessings be upon him, he awoke and asked Abu Bakr, “What has happened to you?” He replied, “Something has stung me.”

Hearing this, the Messenger of Allah, peace and blessings be upon him, took a little saliva and applied it to the stung place; immediately, the pain of the venom disappeared. (This account is narrated from Umar ibn al-Khattab. It is also reported that the effect of that venom appeared later and that he died from its effects. See Mishkat, vol. 2, p. 556, chapter entitled “The Merits of Abu Bakr” in the Manaqib section.)

They remained there for three days—Friday, Saturday, and Sunday (Fath al-Bari, vol. 7, p. 336). During this time, Abu Bakr’s son Abdullah also spent the nights with them. Aishah said that Abdullah was a very intelligent young man. He would leave them in the late night, yet be seen in Makkah in the morning, so that anyone seeing him would think he had spent the night in Makkah. Whatever schemes against the two men he heard throughout the day, he would take to the Cave of Thawr when evening fell and darkness deepened.

Meanwhile, Abu Bakr’s freedman Amir ibn Fuhayrah grazed sheep. When the night grew dark, he would take the sheep to them and milk them. The two drank the milk to their satisfaction. At dawn, Amir would set out with the sheep. He did this for three nights (Sahih al-Bukhari, vol. 1, pp. 553–554). In addition, Amir ibn Fuhayrah would drive the sheep along the route to erase the traces of Abdullah ibn Abu Bakr’s journey to Makkah (Ibn Hisham, vol. 1, p. 486).

The Quraysh’s pursuit

When the Quraysh realized clearly that the Messenger of Allah, peace and blessings be upon him, had escaped them, they became almost frantic. First, they vented their anger on Ali, dragged him to the Ka’bah, and tried to extract information from him (Rahmatul lil-Alamin, vol. 1, p. 99). But this achieved nothing. They then went to Abu Bakr’s house. Asma bint Abu Bakr opened the door. They asked her, “Where is your father?” She replied, “I do not know.” Hearing this, the villain Abu Jahl slapped Asma so forcefully that her earring fell out (Ibn Hisham, vol. 1, p. 487).

The Quraysh leaders then gathered for an urgent meeting and decided to launch an all-out effort to arrest the Messenger, peace and blessings be upon him, and Abu Bakr. They placed strict guards on every road leading out of Makkah and announced that anyone who brought Muhammad and Abu Bakr—or either of them—alive or dead would receive one hundred camels as a reward (Sahih al-Bukhari, vol. 1, p. 554). After the announcement spread among the people, many went out in every direction. Trackers also began searching for the two, scouring the mountain wilderness and every high and low area, but all this proved fruitless.

The searchers even reached the vicinity of the cave on Mount Thawr. Yet Allah, the King of the whole world, brings His own will to fulfillment. In Sahih al-Bukhari, Anas narrates that Abu Bakr said: “I was with the Messenger of Allah in the cave. When I raised my head, I saw the people’s feet. I said, ‘O Messenger of Allah, if one of them merely bends down and looks this way, he will see us.’ The beloved Messenger, peace and blessings be upon him, said, ‘Abu Bakr, be quiet. We are not two here; Allah is the third with us.’ Another narration states that the beloved Messenger, peace and blessings be upon him, said, ‘O Abu Bakr, what do you think of two whose third is Allah?’ (Sahih al-Bukhari, vol. 1, pp. 516, 558). It should be remembered that Abu Bakr’s anxiety was not for his own life; he was worried about the beloved Prophet, peace and blessings be upon him. He could see the villains’ feet and became distressed, saying, ‘If I die, only one Abu Bakr will die; but if you die, the entire Ummah will be ruined.’ At that time the Messenger said, ‘Do not fear, Abu Bakr. Allah is with us.’

In short, the searchers left when only a few steps separated the Messenger of Allah from the villains.

On the road to Madinah

The search efforts of the reward-seeking men led by the Quraysh of Makkah proved fruitless. After searching continuously for three days, they became exhausted and hopeless, and their enthusiasm waned. Seeing this, the beloved Messenger, peace and blessings be upon him, and Abu Bakr set out for Madinah. They had already made an agreement with Abdullah ibn Urayqit al-Laythi, who knew the various routes, that he would take the two of them to Madinah for payment. Although he followed the religion of the Quraysh, this man was trustworthy, and mounts had therefore been entrusted to him. He had been told to come to the front of the Cave of Thawr with two mounts after three days. On Monday night, 1 Rabi al-Awwal, corresponding to Monday night, 16 September 622 CE, Abdullah ibn Urayqit arrived with the mounts. Abu Bakr showed the Messenger his two she-camels and said, “O Messenger, take one of these.” The Messenger replied, “Yes, but in exchange for its price.”

Meanwhile, Asma bint Abu Bakr brought bedding to place on the camel but had forgotten to bring a fastening rope. When they were about to depart, after Asma placed the bedding on the camel’s back, she realized that she had left the rope behind. She therefore removed her waist belt, tore it into two pieces, tied the bedding to the camel’s back with one piece, and fastened the other around her waist. For this reason she was given the title Dhat al-Nitaqayn, “the woman of the two belts” (Sahih al-Bukhari, vol. 1, pp. 553–555; Ibn Hisham, vol. 1, p. 486).

Then the beloved Messenger, peace and blessings be upon him, and Abu Bakr departed, accompanied also by Amir ibn Fuhayrah. Their guide, Abdullah ibn Urayqit, led them toward Madinah along the coastal route.

After leaving the Cave of Thawr, Abdullah first traveled a long way toward Yemen, that is, southward. Then he turned west and proceeded along the coast. Later he followed a route of which ordinary people knew nothing, traveling north along the coast of the Red Sea. Very few people used this route.

Ibn Ishaq mentions the places that the Messenger of Allah passed along this route. He says that when the guide set out with them, he crossed the lower areas of Makkah. After traveling along the coast, he turned at the lowlands below Asfan, passed through Saniyyat al-Murrah, then through Laqaf and across the broad plain of Laqaf. He reached the extensive land of the Hijaz, then turned at the pass of Mujahir and proceeded to the fertile land. He entered the plain of Dhu Kishr, went toward Judajidah, and from there reached Ajd. He then crossed Yuzalam beside the broad region of Tahan, proceeded from there to Abadi, and then set out toward Faja. He descended at Ajr, later passed to Laniyyat al-Azir on the right of Raqubah, and descended into the valley of Rim. Finally, he reached Quba (Ibn Hisham, vol. 1, pp. 491–492).

Some incidents along the way

1) It is narrated from Abu Bakr al-Siddiq in Sahih al-Bukhari that he said: “After leaving the Cave of Thawr, we traveled throughout the night and continued until noon the next day. At midday there was no traveler on the road. We saw an elongated stretch of land where there was shade, so we descended there. With my own hands I leveled a place for the beloved Prophet, peace and blessings be upon him, to sleep and spread a sheet there. I then said, ‘O Messenger of Allah, lie down and rest; I will keep watch around us.’ The Prophet lay down, and I watched in every direction. Suddenly I saw a shepherd coming this way with some sheep, seeking the shade of the plain. I asked him, ‘Do your sheep have any milk?’ He said yes. I asked, ‘May I milk one?’ He said yes, and brought a sheep. I said, ‘Clean its udder a little of the dirt, straw, and hair.’ After cleaning it, he milked some milk into a cup. I had a leather vessel that I kept for the Messenger’s ablution and drinking water. I came to the beloved Prophet, peace and blessings be upon him, and found him asleep, so I did not think it appropriate to wake him. After a while he awoke. I mixed some water with the milk, cooling the lower part of the vessel, and said, ‘Drink this milk.’ He drank and was pleased. Then he said, ‘Is it not yet time to depart?’ I said, ‘Why not?’ Then we set out again” (Sahih al-Bukhari, vol. 1, p. 556).

2) During this journey, Abu Bakr would sit behind the Messenger, peace and blessings be upon him. Travelers’ eyes first fell on him because his face bore the signs of old age, whereas the Messenger appeared younger by comparison. When a traveler asked, “Who is that man in front of you?” Abu Bakr would reply, “He guides me.” The questioner understood this to mean that he was guiding him through the desert, but Abu Bakr al-Siddiq actually meant the path of righteousness and goodness (Sahih al-Bukhari, vol. 1, p. 556).

3) During this journey, the beloved Prophet, peace and blessings be upon him, stopped for a while at the tent of Umm Ma’bad al-Khuza’iyyah. This woman was very intelligent. She sat in the courtyard of her home and provided travelers with whatever food and drink she could. The beloved Prophet asked her, “Do you have anything?” The woman said, “If I had anything, I would not fall short in hosting you. I have several goats, but they are grazing far away, and this is a time of famine.”

The Messenger of Allah noticed a goat tethered at one side of the house. He said, “Umm Ma’bad, why is this goat here?” Umm Ma’bad replied, “This goat is very weak and cannot walk.” The beloved Messenger, peace and blessings be upon him, asked, “If you permit me, may I milk it?” The woman said, “Yes; if you find any milk, certainly milk it.” The beloved Messenger then placed his hand on the goat’s udder, invoked the name of Allah, and prayed. The goat immediately stretched out its legs and stood up, its udder full of milk. The beloved Messenger took a large vessel and milked the goat into it. The vessel became so full that a group of people could have drunk their fill. After milking, the vessel filled with foam. He gave his companions to drink, and Umm Ma’bad drank herself. Then he milked the goat again into the vessel, left it full of milk in Umm Ma’bad’s house, and the Messenger of Allah set out toward his destination.

After a while, the woman’s husband returned home with a flock of goats. Those goats too were weak and panting from the journey. Umm Ma’bad’s husband, Abu Ma’bad, was astonished to see the milk. He asked, “Where did you get this milk? I took all the milch goats to the pasture; there was no goat at home capable of giving milk.” Umm Ma’bad said, “A blessed man came to us. His words were such and his condition was such.” After hearing everything, Abu Ma’bad said, “It seems this is the very man whom the Quraysh are searching for. Describe his appearance to me.” Umm Ma’bad then described the Messenger, peace and blessings be upon him, in a remarkably attractive and vivid manner. From her manner of description, it seemed that the listener could see him before his eyes. These details will be mentioned near the end of the book. Having heard this glowing praise of the visitor, he said, “By Allah, this is the man of Quraysh about whom people have spoken. I wish to become one of his devoted companions; if I find a way, I certainly will.”

Meanwhile, words in the rhythm of poetry drifted through the air of Makkah. The person reciting the poem could not be seen. Its meaning was as follows:

May Allah reward those two

Who entered Umm Ma’bad’s home

They stopped safely, then journeyed on and again attained success

He is the companion of Muhammad

O Qusay, from among you

Allah has taken away unparalleled success and leadership

How fortunate is that woman of Banu Ka’b

Blessed for the believers is that dwelling

Ask the woman about the goat and the vessel

That goat too will testify; go and ask the goat

Asma said, “We did not know in which direction the Messenger of Allah had gone. Suddenly a jinn came to Makkah and recited these verses. The eager people could not find the jinn; they followed the sound and listened. At one point, the sound faded away in the elevated area of Makkah. From the poem we understood which way the beloved Messenger, peace and blessings be upon him, had gone. It became clear that he was on the road to Madinah” (Zad al-Ma’ad, vol. 2, pp. 53–54). Considering the location of the Banu Khuza’ah tribe, it appears that this occurred on the second day after the beloved Prophet, peace and blessings be upon him, set out for Madinah.

4) On the way, Suraqah ibn Malik followed the beloved Prophet and Abu Bakr. Suraqah narrated the incident as follows: “I was sitting in an assembly of my people, Banu Mudlij, when a man came and stood near us, then sat down after a while. He said, ‘O Suraqah, a short while ago I saw several people near the coast. I think they were Muhammad and his companion.’ I realized that they were indeed the ones, but to conceal my feelings from the man who had reported it, I said, ‘No, they were not them. We also saw the people you saw; they passed before our eyes.’ I remained in the assembly for a while, then went inside and told my female servant to bring out my horse. When she brought it out, I told her to take it behind the hill and wait there for me. I took my arrows and went out behind the house. Holding one end of an arrow and dragging the other along the ground, I went to my horse. Once I mounted, the horse began running with me. At last I reached them in the coastal area. Suddenly the horse began to leap, and I fell from its back. I mounted again, reached toward the quiver, and drew a divining arrow to determine whether I could bring them into difficulty. The arrow that came out was one I disliked. I saw that the Messenger of Allah was calmly and attentively reciting the Qur’an, looking in no direction, while Abu Bakr al-Siddiq was looking back at me. Suddenly my horse’s front legs sank into the ground up to its knees. I fell from the horse. I urged it on, and it tried to rise; with great difficulty it lifted its legs. When it lifted them, dust rose like smoke from the marks of its hooves. I consulted the arrows again, and once more an arrow I disliked came out. I then called to them in an ordinary voice, and they stopped. I reached them on horseback. As soon as I stopped them, I suddenly felt that the Messenger of Allah would be victorious. I said to the Messenger of Allah, ‘Your people have announced a reward for you in exchange for your life.’ I also informed him of the resolve of the people of Makkah. I offered to give him provisions for the road, but he took nothing and asked me nothing. He only said, ‘Keep our matter secret.’ I said, ‘Write me a guarantee of safety.’ The Messenger of Allah immediately ordered Amir ibn Fuhayrah to write something on a piece of leather as a guarantee of Amir’s safety and gave it to me. Then the Messenger of Allah proceeded onward” (Sahih al-Bukhari, vol. 1, p. 554). The birthplace of Banu Mudlij was near Babeg at Shawwaq. When Suraqah pursued them, the beloved Prophet, peace and blessings be upon him, was ascending from Qudayd. It seems this incident occurred on the third day after their departure from the Cave of Thawr (Zad al-Ma’ad, vol. 2, p. 53).

There is another narration from Abu Bakr concerning this incident. He said: “After we set out, the people of the tribe were searching for us, but no one saw us except Suraqah ibn Malik ibn Ju’shum. Suraqah came riding a horse. I said, ‘O Messenger of Allah, a man is pursuing us; he has come close.’ The beloved Prophet immediately said, ‘La tahzan innallaha ma’ana’—that is, ‘Do not fear; Allah is with us’” (Sahih al-Bukhari, vol. 1, p. 516).

When Suraqah returned to Makkah, he found that the search was still continuing. Seeing some people heading toward the route on which he had seen the Messenger of Allah, Suraqah said, “The task you had in that direction has already been completed.” The man who had been one of the searchers at the beginning of the day had become a trustworthy guardian by its end (Sahih al-Bukhari, vol. 1, p. 516).

5) On the way, the Messenger of Allah, peace and blessings be upon him, met Buraidah al-Aslami. He was the chief of his people. Greedy for the reward announced by the Quraysh, he too had gone out in search of the Messenger, peace and blessings be upon him, and Abu Bakr. But as soon as he spoke with the Messenger of Allah, his attitude changed. He accepted Islam there with seventy men of his tribe. Then he removed his turban, tied it to his spear, and waved it while announcing the good news that the king of peace, pioneer of reconciliation, and forerunner of filling the earth with justice and fairness was arriving (Rahmatul lil-Alamin, vol. 1, p. 101).

6) On the way to Madinah, the beloved Messenger, peace and blessings be upon him, met al-Zubayr ibn al-Awwam. He was returning from Syria with a Muslim trade caravan and gave the beloved Messenger, peace and blessings be upon him, and Abu Bakr some provisions as gifts (Sahih al-Bukhari, vol. 1, p. 554).

The stay at Quba

On Monday, 4 Rabi al-Awwal of the fourteenth year of Prophethood—that is, 1 AH, corresponding to September 23, 622 CE—the beloved Messenger (peace and blessings be upon him) arrived at Quba (Rahmatul lil-Alamin, vol. 1, p. 102). On that date, the beloved Messenger (peace and blessings be upon him) had completed fifty-three full years of age. According to those who calculate the beginning of Prophethood from 9 Rabi al-Awwal of the year 41 of the Elephant event, thirteen years of Prophethood had been completed by that date. According to those who place the beginning of his Prophethood in Ramadan of the year 49 of the Elephant event, his age of Prophethood on that date was twelve years, five months, and twelve or twenty-two days.

Hazrat Urwah ibn al-Zubayr (may Allah be pleased with him) said that the Muslims of Madinah had learned that the beloved Messenger (peace and blessings be upon him) had departed from Makkah. Therefore, they came every day to a place called Harrat outside Madinah and waited for him, returning when the midday heat became unbearable. One day, after a long wait, everyone had returned home. At that time, a Jewish man had climbed a hill for a personal matter. Suddenly, he noticed a white canopy and, overcome with joy, began shouting, “Listen, Muslims, listen! The one for whom you have been waiting every day is coming!” As soon as they heard this, the Muslims rushed out, armed themselves, and went to welcome their beloved leader (Sahih al-Bukhari, vol. 1, p. 555).

Ibn al-Qayyim says that as soon as the announcement was made, a commotion broke out among Banu Amr ibn Awf and cries of takbir were heard. The Muslims welcomed the Prophet (peace and blessings be upon him) and began gathering around him. At that time, the Messenger (peace and blessings be upon him) remained silent, while this Qur’anic verse was being revealed to him: “But if you support one another against the Prophet, then know that Allah is his Protector, and Gabriel and the righteous believers—and furthermore, the angels—are his helpers” (Surah al-Tahrim, verse 4).

Hazrat Urwah ibn al-Zubayr (may Allah be pleased with him) said that after meeting the people, the beloved Messenger (peace and blessings be upon him) proceeded with them to the right and set out toward the homes of Banu Amr ibn Awf. It was Monday, in the month of Rabi al-Awwal. Hazrat Abu Bakr (may Allah be pleased with him) stood to welcome the visitors, while the beloved Prophet (peace and blessings be upon him) sat quietly.

Those among the Ansar who had not previously seen the Prophet (peace and blessings be upon him) were greeting Hazrat Abu Bakr (may Allah be pleased with him). When the slanting rays of the sun fell upon the body of the Messenger (peace and blessings be upon him), Hazrat Abu Bakr (may Allah be pleased with him) stood shading him with a cloak. Thus everyone was able to recognize the Messenger (peace and blessings be upon him) (Sahih al-Bukhari, vol. 1, p. 555).

Crowds poured into Madinah to welcome the Messenger (peace and blessings be upon him). It was a historic day; the soil of Madinah had never witnessed such a scene. The Jews, too, witnessed the arrival of the promised Prophet. The Bible states that Allah would cause him to come from the south, and that the Holy One would come from Mount Paran (Bible, Book of Habakkuk, p. 3).

The Messenger stayed in Madinah at the house of Kulthum ibn Hadam—or, according to another view, at the house of Sa’d ibn Khaythamah; however, the first report is more reliable.

Meanwhile, Hazrat Ali (may Allah be pleased with him) remained in Makkah for three days, returning the trusts entrusted to him by the people, and then came to Madinah (Zad al-Ma’ad, vol. 1, p. 54; Ibn Hisham, vol. 1, p. 493; Rahmatul lil-Alamin).

The Messenger (peace and blessings be upon him) stayed at Quba for four days in all (this is Ibn Ishaq’s report; see Ibn Hisham, vol. 1, p. 494, and this is the report adopted by Allamah Mansurpuri, Rahmatul lil-Alamin, vol. 1, p. 102). However, one report in Sahih al-Bukhari says that the beloved Messenger stayed there for twenty-four nights (vol. 1, p. 61); another says slightly more than ten nights (vol. 1, p. 555); and a third says fourteen nights (vol. 1, p. 560). Ibn al-Qayyim adopted the last report, but explained that the beloved Prophet reached Quba on Monday and departed from there on Friday (Zad al-Ma’ad, vol. 2, pp. 54–55). If Monday and Friday are taken as belonging to two separate weeks, the total is ten days excluding the days of travel, or twelve days including travel; in that case, how could it be fourteen days? He stayed there on Monday, Tuesday, Wednesday, and Thursday. According to some, he stayed ten days; according to others, he stayed twenty-four days at Quba, excluding the days of departure and the few days spent traveling. During this time, he laid the foundation of the Quba Mosque and prayed in it. It was the first mosque established after the beginning of Prophethood, and its foundation was laid upon piety. On Friday, either the fifth, twelfth, or twenty-sixth day, he mounted his riding animal by Allah’s command. Before departing, he sent word to the clan of his maternal uncles, Banu Najjar, and they arrived armed with swords. He set out for Madinah with them. When he reached the settlement of Banu Salim ibn Awf, the time for the Friday prayer arrived. The Prophet (peace and blessings be upon him) performed the Friday prayer in the settlement, attended by one hundred worshippers (Sahih al-Bukhari, vol. 1, pp. 555, 560; Zad al-Ma’ad, vol. 2, p. 55; Ibn Hisham, vol. 1, p. 494; Rahmatul lil-Alamin, vol. 1, p. 102). The mosque still stands there.

The Messenger’s Entry into Madinah

After performing the Friday prayer, the beloved Prophet (peace and blessings be upon him) proceeded to Madinah. From that day, Yathrib came to be called Madinat al-Rasul, or “the City of the Messenger,” abbreviated as Madinah. It was a historic and memorable day. Voices praising Allah could be heard everywhere, and the children of the Ansar, overwhelmed with joy, sang:

From that southern mountain, the full moon rose over us

Giving thanks belongs to Allah; it is the duty of us all

Obeying your command and remaining loyal is the duty of us all; Allah, the Almighty, has sent you. (This poetic translation was made by Allamah Mansurpuri. Allamah Ibn al-Qayyim wrote that this poem was recited when the Messenger returned from Tabuk. He said that it was incorrect to claim that the poem was recited only when the Prophet (peace and blessings be upon him) entered Madinah (Zad al-Ma’ad, vol. 3, p. 10). However, although Allamah Ibn al-Qayyim declared it incorrect, he could not provide reliable evidence. Conversely, Allamah Mansurpuri preferred the view that the poem was recited upon entering Madinah, saying that he had credible supporting evidence; see Rahmatul lil-Alamin, vol. 1, p. 106.)

The Ansar were not wealthy or affluent, but everyone wanted the Prophet to stay at his house. The people of each area through which he passed would take hold of the reins of the camel of the Prophet (peace and blessings be upon him) and ask him to come to their homes. But the Messenger (peace and blessings be upon him) told them, “Leave the camel; she has received an instruction from Allah.” The camel then proceeded as she wished and stopped at the place where the Prophet’s Mosque now stands. The Messenger (peace and blessings be upon him) did not dismount. The camel went a short distance forward, then turned back, returned to the former place, and sat down. This was the quarter of the maternal relatives of the Prophet (peace and blessings be upon him), namely, the quarter of Banu Najjar. By leaving the camel to Allah’s will, she stopped in the territory of Banu Najjar, honoring his maternal relatives. The Messenger (peace and blessings be upon him) also desired this inwardly. The people of Banu Najjar then began pleading with him to come and stay at their respective homes. Abu Ayyub al-Ansari stepped forward, took hold of the camel’s reins, and led her to his house. The Messenger (peace and blessings be upon him) then said, “A man remains with his camel’s saddle.” Thereafter, Hazrat As’ad ibn Zurarah came and took hold of the camel’s reins, and from then on the camel remained under his control (Zad al-Ma’ad, vol. 2, p. [unlisted]; Rahmatul lil-Alamin, vol. 1, p. 106).

It is narrated from Hazrat Anas (may Allah be pleased with him) in Sahih al-Bukhari that the Prophet (peace and blessings be upon him) said, “Whose house is nearest among us?” Hazrat Abu Ayyub al-Ansari replied, “Mine, O Messenger of Allah. This is my house, and this is my door.” The Messenger of Allah said, “Go and arrange midday rest for us.” Abu Ayyub said, “Come, both of you; Allah will bless you” (Sahih al-Bukhari, vol. 1, p. 556).

A few days later, the Messenger’s wife, Umm al-Mu’minin Hazrat Sawdah, his two daughters Fatimah and Umm Kulthum, Usamah ibn Zayd, and Umm Ayman also arrived. Abdullah ibn Abu Bakr brought all of them to Madinah along with Hazrat Abu Bakr’s family. Hazrat Aishah (may Allah be pleased with her) was with them as well. One of the daughters of the Prophet (peace and blessings be upon him), Hazrat Zaynab, remained with Hazrat Abu al-As, who did not allow her to come at that time. She came after the Battle of Badr (Zad al-Ma’ad, vol. 2, p. 55).

Hazrat Aishah (may Allah be pleased with her) said: After the beloved Messenger (peace and blessings be upon him) came to Madinah, Hazrat Abu Bakr and Hazrat Bilal (may Allah be pleased with them) fell ill with fever. I went to them and said, “Father, how are you? Bilal, how are you?” Whenever Hazrat Abu Bakr’s fever rose, he would recite this poem:

All the members of the family say, “Good morning”

No one imagines that his death is nearer than his shoelace

After Hazrat Bilal (may Allah be pleased with him) had recovered somewhat, he recited in his melodious voice:

If only I knew whether I would spend the night in the plains of Makkah, with fragrant idhkhir and jali grass all around; whether I would ever reach the springs of Majinnah; whether I would see once more the mountains of Shama and Tafil.

Hazrat Aishah (may Allah be pleased with her) said: I went near the Messenger (peace and blessings be upon him) and informed him of this. He said, “O Allah, make Madinah as beloved to us as Makkah was; rather, make the environment and climate of Madinah healthier than that of Makkah, bless its produce, and remove its illness to Juhfah” (Sahih al-Bukhari, vol. 1, pp. 588–589). Allah accepted the supplication of His beloved Prophet, and the situation changed.

Thus, one part of the life of the beloved Prophet (peace and blessings be upon him), and the Makkan period of the Islamic mission, came to an end.

“Those who, if We establish them in the land, will establish prayer, enjoin what is right, and forbid what is wrong; and to Allah belongs the final outcome of all affairs” (Surah al-Hajj, 41).

5

Ten Years in Yathrib: A King in the Guise of a Beggar

The Various Phases of the Madinan Life

The Overall Condition of Madinah at the Time of the Hijrah

First: The Muslims had to face discord, disorder, and internal difficulties. At the same time, external enemies attacked Madinah in order to wipe it out. This phase continued until the Treaty of Hudaybiyyah in Dhu al-Qadah of the sixth year after the Hijrah.

Second: They entered into a truce with the polytheists. This phase ended with the conquest of Makkah in Ramadan of the eighth year after the Hijrah. During this phase, the message of Islam was presented to the rulers of various countries.

Third: People began entering Allah’s religion in groups. During this phase, delegations from various communities and tribes came to Madinah. This phase ended at the end of the life of the Prophet (peace and blessings be upon him), in Rabi al-Awwal of the eleventh year after the Hijrah.

The Messenger (peace and blessings be upon him) had to establish relations with three groups whose differences were particularly pronounced. They were:

First: The community of the noble Companions (may Allah be pleased with them), who had received excellent training from Allah’s chosen Messenger (peace and blessings be upon him) and were always ready to sacrifice their wealth and lives in the path of Allah.

Second: The polytheists who were connected with the ancient and indigenous inhabitants of Madinah and had not yet believed.

Third: The Jewish community. The difficulties the beloved Prophet (peace and blessings be upon him) had to face regarding the Jews and the noble Companions arose because the condition of Madinah was entirely different from that of Makkah. Although the people in Makkah followed the same creed and shared a common purpose, they were scattered among different families, fearful, weak, and subject to humiliation. They possessed no authority; all power was in the hands of their enemies. In Makkah, Muslims possessed none of the elements upon which a society is built. On what basis could Muslims establish a society? Thus, the surahs revealed in Makkah mainly described the Islamic mission. At that time, such commandments were revealed as each individual could practice separately.

In contrast, after going to Madinah, the reins of power were in Muslim hands from the very first day, and no one else dominated the Muslims. They had to deal with numerous laws and regulations concerning culture, economics, politics, war, and treaties. It was the time to establish a practical model of a new society—in other words, an Islamic society—in which the complete development of an improved life would be achieved through observing what is lawful and unlawful and reflecting noble character. That society would be an ideal society, free from ignorance and backwardness, without any trace of the Jahili society, and entirely distinctive. The time had arrived to prove in reality the message for which Muslims had endured various forms of suffering, persecution, and oppression for ten years.

A society of this kind cannot be formed in one day, one month, or one year. Rather, it requires a long period so that directives can be issued gradually and progressively, and the work of formulating and implementing laws can be completed. The responsibility for implementing the directives and laws and for training and guiding the Muslims rested directly upon the Messenger (peace and blessings be upon him).

Allah the Exalted says: “He is the One who sent among the unlettered a Messenger from among themselves, reciting to them His verses, purifying them, and teaching them the Book and wisdom, although before that they had been in clear misguidance” (Surah al-Jumu’ah, verse 2).

The condition of the noble Companions was that they always remained attentive to the Messenger of Allah (peace and blessings be upon him). They found satisfaction in carrying out exactly whatever command the Messenger of Allah (peace and blessings be upon him) gave. Allah the Exalted says: “When His verses are recited to them, they increase them in faith.”

These matters do not fall within the scope of our discussion here; therefore, we shall discuss them in their proper places as needed.

The matters arising from the relationship between the Muslims and the Messenger of Allah (peace and blessings be upon him)—the Islamic mission and the Muhammadan messengership—are the principal subject here. But this is not a fleeting matter; rather, it is a distinct and enduring matter. In addition, there were other matters requiring immediate attention, which may be summarized as follows:

There were two groups among the Muslims. One group lived peacefully amid its own lands, homes, and wealth. These were the Ansar, among whom hereditary enmity had persisted. Alongside them was another group, the Muhajirun, who lacked all the advantages mentioned above. They had reached Madinah by one means or another empty-handed. They had no place to live, no work with which to satisfy their hunger, and no money or other possessions by which they could establish themselves. The number of these dependent Muhajirun increased day by day because the Qur’anic proclamation had been made that those who believed in Allah and His Messenger (peace and blessings be upon him) should migrate to Madinah. It was already known that Madinah possessed little wealth and few significant means of income or livelihood. As a result, Madinah’s economic balance was disrupted, and during that crisis the enemies of Islam economically boycotted Madinah, reducing imports and making the situation even more serious.

Another group consisted of the non-Muslim inhabitants of Madinah, whose condition was no better than that of the Muslims. Some non-Muslim polytheists were caught in hesitation and doubt and were reluctant to change their ancestral beliefs, but they harbored no hostility or animosity toward Islam and the Muslims. Such people accepted Islam within a short time and became true Muslims.

On the other hand, some polytheists secretly harbored intense hatred and hostility toward the Messenger (peace and blessings be upon him) and the Muslims, but lacked the courage to confront or oppose them openly. Rather, because of the circumstances, they pretended to love the Messenger (peace and blessings be upon him) and acted ingenuously. Their leader was Abdullah ibn Ubayy. It should be noted that after the Battle of Bu’ath, the Aws and Khazraj tribes had agreed to make him their leader.

The two tribes had never before reached agreement on any other matter. Preparing to proclaim Abdullah ibn Ubayy king, the people of Aws and Khazraj had made an ornate crown. At that moment, the Messenger (peace and blessings be upon him) arrived in Madinah. When the people’s attention turned to the Messenger (peace and blessings be upon him) instead of Abdullah ibn Ubayy, Abdullah thought that the Messenger (peace and blessings be upon him) had taken away his kingship. Consequently, he secretly harbored intense hatred toward the beloved Messenger (peace and blessings be upon him). Nevertheless, after the Battle of Badr, Abdullah saw that circumstances were not in his favor. If he remained steadfast in polytheism, he would also be deprived of worldly benefits, so he publicly declared his acceptance of Islam, while inwardly remaining a disbeliever. As a result, he never missed an opportunity to harm the Muslims. His companions were those who had dreamed of attaining high positions under the leadership of this hypocrite but were deprived of those opportunities. Consequently, they were always ready to harm the Muslims. They carried out the plans of the hypocrite leader Abdullah, and for this purpose they recruited some simple-hearted young Muslims of Madinah and used them as puppets.

The third class consisted of the Jews of the region. They had sought refuge in the Hijaz after being tormented by the Assyrians and Romans. In reality, they were Hebrews. After taking refuge in the Hijaz, their behavior, speech, and clothing made them appear Arab; even their tribal and personal names were like those of the Arabs, and they formed marital ties with Arabs. Despite all this, they could not forget their ancestral pride. They took pride in being Israelites, that is, Jews, and considered the Arabs extremely inferior. They insulted them by calling them ummiyyun, intending by this term ignorant, foolish, savage, lowly, and untouchable. They believed that the wealth of the Arabs was lawful for them and that they could use it as they pleased, as Allah the Exalted says: “They say, ‘There is no obligation upon us concerning the unlettered’” (Aal Imran, verse 75).

That is, they considered it blameless for them to consume and use the wealth of the ummiyyun. No activity aimed at propagating or spreading their religion could be observed among these Jews. Fortune-telling, magic, and incantations were all part of their religious beliefs and rituals. Through all these things, they considered themselves learned scholars and spiritual leaders.

The Jews were skilled at acquiring wealth. They traded in foodstuffs, dates, wine, and clothing. They imported foodstuffs, clothing, and wine, and exported dates. They also kept themselves occupied with many other kinds of work. On merchandise traded with the Arabs, they made profits of two or three times the amount. Not only that, they also practiced usury. They lent money at interest to Arab sheikhs and chiefs. The Arab sheikhs and chiefs spent the borrowed money generously on poets who praised them in order to gain fame. In return for lending money at interest, the Jews took various items as collateral, and within a few years they became the owners of those properties.

The Jews were adept at conspiracy and at kindling the fires of war. They subtly sowed seeds of hostility among neighboring tribes and were always eager to incite one tribe against another and set them upon one another. Yet those who became embroiled in conflict could not even faintly perceive this. Subsequently, disputes and conflicts continued between the opposing tribes. Whenever the fire of war appeared to be dying down, the Jews became active again. Remarkably, after setting them against one another, the Jews would sit quietly and watch the Arabs’ destruction, while continuing to lend money at high interest. They did not want the war to end for lack of capital. In this way, the Jews benefited in two ways: on the one hand, they kept their community safe, and on the other, they kept their usurious business thriving. They earned money by calculating interest upon interest.

The Three Principal Jewish Tribes of Madinah

First: Banu Qaynuqa. They were allies of the Khazraj tribe and lived within Madinah itself.

Second: Banu Nadir.

Third: Banu Qurayzah. These two tribes were allies of the Aws tribe and lived in the suburbs of Madinah.

For a long time, the fires of war had been burning between the Aws and Khazraj tribes. In the Battle of Bu’ath, they themselves took part in the fighting in support of their respective allied tribes. The Jews harbored hostility toward Islam; this was natural, for such hostility had long been ingrained in their character. The Prophet, peace and blessings be upon him, was not descended from them, and therefore their pride in their nobility had no significance. Had the Prophet, peace and blessings be upon him, emerged from among them, they would have felt at ease. Moreover, the call of Islam was a powerful call through which people had the opportunity to forget hostility and become bound to one another in brotherhood. Justice, trustworthiness, and the distinction between the lawful and the unlawful were taken into consideration. This meant that harmony and goodwill would now arise among the warring tribes of Yathrib. As a result, Jewish commercial activity would decline, and they would be deprived of the usury-based wealth that formed the principal foundation of their economy. There was even a fear that these tribes would become conscious of their rights and reclaim the wealth that the Jews had taken from them without giving anything in return—in other words, the gardens and lands of various tribes that the Jews had seized through their usurious dealings.

From the very beginning of the spread of Islam in Yathrib, the Jews had taken all these matters into consideration. For this reason, from the time the Prophet, peace and blessings be upon him, arrived, the Jews of Medina harbored intense hostility toward Islam and the Muslims. However, they did not express that hostility immediately, but only somewhat later. A clearly illustrative account of this situation is found in an incident narrated by Ibn Ishaq.

Ibn Ishaq wrote: I received a report from the Mother of the Believers, Safiyyah bint Huyayy ibn Akhtab, may Allah be pleased with her. She said, “I was the most beloved of all my father’s and uncle’s children; he loved me more than all the other children. After the Prophet, peace and blessings be upon him, came to Medina, he stayed with Banu Amr ibn Awf in Quba. Upon hearing this news, Huyayy ibn Akhtab and his uncle Yasir went to the Prophet, peace and blessings be upon him, early in the morning and returned at sunset. Both of them were extremely exhausted.”

As was my custom, I ran toward them, but they were so absorbed in thought that they paid no attention to me. I heard my uncle Yasir and my father conversing as follows—

“Is this the one?”

“Yes, by Allah.”

“Are you certain that you recognized him well?”

“Yes.”

“What is your opinion of him now?”

“Hostility—by Allah, for as long as I live.” (Ibn Hisham, vol. 1, pp. 518–519.)

A report mentioned in Sahih al-Bukhari also provides evidence of this. It relates the account of Abdullah ibn Salam, may Allah be pleased with him, embracing Islam.

Abdullah was a highly respected Jewish scholar. As soon as he heard that the Prophet, peace and blessings be upon him, had arrived in Medina, he went to him and asked questions that no one but a prophet could answer. As soon as he received the answers from the Prophet, peace and blessings be upon him, he embraced Islam. He then said to the Prophet, peace and blessings be upon him, “The Jews are highly skilled at slandering others. If you ask them about me, they will say one thing, but as soon as they hear that I have embraced Islam, they will say the opposite.” The Prophet, peace and blessings be upon him, immediately sent for several Jews and asked, “What kind of man is Abdullah ibn Salam among you?” They replied, “He is the most learned among us and the son of the most learned among us.” Another narration says that they replied, “He is our leader and the son of our leader.” The Prophet, peace and blessings be upon him, then asked, “What would you say if you heard that Abdullah ibn Salam had become a Muslim?” Twice or three times the Jews said, “May Allah protect him.” At that point Abdullah came out and loudly proclaimed, “I bear witness that there is no deity except Allah, and I bear witness that Muhammad, peace and blessings be upon him, is His Messenger.” As soon as they heard this, the Jews said, “He is the worst of us and the son of the worst of us,” and began saying still worse things about him. Abdullah, may Allah be pleased with him, said, “O Jewish community, fear Allah. By the One besides whom there is no deity, you know very well that he is Allah’s Messenger and that he has come with the truth.” But the Jews said, “You are lying.” (Sahih al-Bukhari, vol. 1, pp. 459, 556, 561.)

This was the Prophet’s experience with the Jews at the very beginning of his arrival in Medina.

Everything mentioned so far concerned the internal situation of Medina. Outside Medina, the Muslims’ greatest enemies were the Quraysh. For ten years they had subjected the Muslims of Mecca to boundless suffering, making their lives miserable through plots, conspiracies, persecution, and oppression, and missing no opportunity to harm them. After the Muslims migrated to Medina, the unbelievers seized their homes, lands, and possessions. Whenever they found someone who stood between the Muslims and their families, they tormented him in various ways. Not only that, they engaged in a dreadful conspiracy to kill the Messenger of Allah, peace and blessings be upon him, and eradicate the call of Islam entirely, devoting all their strength to this purpose. Even after the Muslims had reached Medina, five hundred kilometers away, the unbelievers did not abandon their conspiracies. The Quraysh were the custodians and neighbors of the House of Allah, and they held the position of religious leadership among the Arabs. Using this influence, they put pressure on the various tribes of Mecca, incited them against the Muslims, and politically boycotted Medina. As a result, the import of goods into Medina declined, while the number of emigrants there continued to increase day by day. In reality, a situation resembling wartime had arisen between the unbelievers of Mecca and the Muslims residing in Medina. To blame the Muslims for this situation would be the height of foolishness.

Just as the unbelievers of Mecca had forcibly seized the Muslims’ homes and possessions and subjected them to abuse, persecution, and oppression, the Muslims likewise had the legitimate right to do something similar. Just as the unbelievers had obstructed the Muslims’ normal lives, the Muslims likewise had the legitimate right to create such obstacles and impediments for them. In accordance with the unbelievers’ actions, they deserved an appropriate response, so that their conspiracy to eradicate the Muslims would not succeed.

After the Messenger of Allah, peace and blessings be upon him, arrived in Medina, he faced these problems. In response to them, he adopted the outlook of a prophetic leader: he showed favor to those deserving of favor and arranged punishment for those deserving of punishment. It is true, however, that mercy and favor greatly exceeded the severity of punishment. Consequently, within a few years, leadership and authority came into the hands of the Muslims. This will be discussed in detail at a later stage.

The First Stage: Establishing a New Social Order

It has already been mentioned that on Friday, 12 Rabi al-Awwal of the first year after the Hijrah, corresponding to September 27, 622 CE, the Prophet, peace and blessings be upon him, arrived in front of the house of Ayyub al-Ansari, may Allah be pleased with him, of the Banu Najjar tribe. At that time he said, “God willing, this will be our destination.” He then moved into the home of Ayyub al-Ansari, may Allah be pleased with him.

Construction of the Prophet’s Mosque

The Prophet, peace and blessings be upon him, then began constructing the Prophet’s Mosque. He selected the place where his camel stopped as the site for the mosque. The land belonged to two orphan boys. The Messenger of Allah, peace and blessings be upon him, purchased it from them at a fair price and began construction. He himself carried bricks and stones for the mosque while reciting,

“O Allah, there is no life except the life of the Hereafter; so forgive the Helpers,”

“and the Emigrants. This burden is not the burden of Khaybar,”

“This is more righteous and purer for our Lord.”

The Companions enthusiastically recited along with the Prophet, peace and blessings be upon him:

“Our Lord, guide us, while the Prophet works,”

“There is security for us from You, and no misguidance.”

That is: “O Allah, truly the life is the life of the Hereafter. Forgive the Helpers and the Emigrants. This burden is not the burden of Khaybar; it is a burden for the Lord and a pure burden. If we sit while the Prophet, peace and blessings be upon him, works, we will be guilty of engaging in misguidance.”

There were several graves of polytheists on the land, and parts of it were desolate and uneven. There were also date palms and several other trees. The Prophet, peace and blessings be upon him, had the polytheists’ graves dug up, leveled the uneven ground, and cut down the date palms and other trees, placing them toward the direction of the qiblah. It should be noted that at that time the qiblah was Bayt al-Maqdis.

The two sideposts of the mosque’s doorway were made of stone, and the walls were built with mud bricks and clay. Date-palm branches and leaves were laid over the roof. Three doors were installed. From the wall facing the qiblah to the rear wall, it was one hundred cubits long; its width was less than that, and its foundation was approximately three cubits deep.

Near the mosque, the Prophet, peace and blessings be upon him, constructed several simple huts. Their walls were made of date-palm leaves and branches, and they served as the residences of the Prophet’s wives, peace and blessings be upon him. Once they had been built, the Messenger of Allah, peace and blessings be upon him, moved there from the house of Abu Ayyub al-Ansari. (Sahih al-Bukhari, pp. 71, 555, 560; Zad al-Ma’ad, vol. 2, p. 56.)

The mosque that was built was not merely a place for performing prayers; rather, it was a university where the Muslims learned the fundamental principles and guidance of Islam.

It was a gathering place where people from various tribes, afflicted by tribal conflict, hatred, and hostility, lived together in mutual harmony and goodwill. This mosque was a center from which all the affairs of the newly established state were administered, and from which people were sent on various expeditions. Moreover, the mosque functioned like a parliament, where the sessions of the consultative council and the administrative council were held.

In addition, the mosque was a shelter for those Emigrants and destitute people who had no homes, families, or relatives.

The practice of calling the adhan began from the first stage of the Hijrah. This adhan was like an extraordinarily sweet melody, whose tune resounded across the horizons. The account of Abdullah ibn Zayd, may Allah be pleased with him, receiving the instruction in a dream is mentioned in this connection. For details, see al-Tirmidhi, Sunan Abi Dawud, Musnad Ahmad, and Sahih Ibn Khuzaymah.

Establishing Brotherhood among the Muslims

Through the construction of the Prophet’s Mosque, the Prophet, peace and blessings be upon him, established a center for mutual gatherings, fellowship, and affection. In the same way, he accomplished an extraordinary feat in human history: creating brotherhood between the Helpers and the Emigrants. Allamah Ibn Qayyim wrote that afterward the Prophet, peace and blessings be upon him, established bonds of brotherhood between the Emigrants and the Helpers in the home of Anas ibn Malik. Ninety Companions were present at that time, half of them Emigrants and half Helpers. The essence of this bond of brotherhood was that each would share the other’s sorrow and joy, and after death they would inherit one another’s property instead of the closest relatives. This rule of inheritance remained in force until the Battle of Badr. Thereafter Allah Most High revealed the following verse of the Noble Qur’an: “Blood relatives have a greater right to one another.”

After this verse was revealed, the inheritance law concerning property between the Helpers and the Emigrants came to an end, but the bond of brotherhood remained intact. It is said that the Messenger of Allah, peace and blessings be upon him, established another bond of brotherhood among the Emigrants alone, but the bond of brotherhood mentioned first is the one established by reliable evidence. It is clear in any case that the Emigrants were already very close to one another through Islamic brotherhood, bonds of homeland, and kinship; they had no need for another kind of brotherhood. The situation of the Emigrants and the Helpers, however, was different. (Zad al-Ma’ad, vol. 2, p. 56.)

Regarding the purpose of this bond of brotherhood, Imam al-Ghazali, may Allah be pleased with him, wrote that its purpose was to end the customs of the Age of Ignorance, enhance the beauty of Islam, and eliminate distinctions based on race, tribe, and region. It thereby demonstrated that the criterion distinguishing high from low is nothing other than taqwa.

The Messenger of Allah, peace and blessings be upon him, did not adorn this bond of brotherhood merely with the covering of empty words. Rather, he made it a binding and obligatory covenant involving life and property. It was not limited to verbal greetings and congratulations devoid of any result. Instead, this bond aroused the spirit of self-sacrifice, compassion in times of hardship, goodwill, and fellowship. Thus, the bond of brotherhood filled Medina’s new society with rare and radiant activity. (Fiqh al-Sirah, pp. 140–141.)

It is narrated in Sahih al-Bukhari that after the Emigrants arrived in Medina, the Messenger of Allah, peace and blessings be upon him, established a bond of brotherhood between Abd al-Rahman ibn Awf, may Allah be pleased with him, and Sa’d ibn al-Rabi’, may Allah be pleased with him. Sa’d ibn al-Rabi’ then said to Abd al-Rahman, “I am the wealthiest of the Helpers. Take half of my wealth. I have two wives; look at them and tell me which one you prefer, and I will divorce her. When her waiting period ends, you may marry her.” Upon hearing this, Abd al-Rahman, may Allah be pleased with him, said, “May Allah bless your family and your wealth. Where is the market here?” He was directed to the market of Banu Qaynuqa. When he returned from the market, some cheese and clarified butter were seen with him. Thereafter he went to and returned from the market regularly each day. One day, when he returned, traces of yellow dye were visible on him. The Messenger of Allah, peace and blessings be upon him, asked him the reason. Abd al-Rahman, may Allah be pleased with him, replied, “O Messenger of Allah, I have married.” The Prophet, peace and blessings be upon him, asked, “How much dowry did you give?” Abd al-Rahman replied, “A quarter of a tola of gold.” (Sahih al-Bukhari, chapter on establishing brotherhood between the Emigrants and the Helpers, vol. 1, p. 553.)

A hadith narrated from Abu Hurayrah, may Allah be pleased with him, states that the Helpers requested the Prophet, peace and blessings be upon him, saying, “Distribute our date gardens, which we own, between us and our brothers.” The Prophet, peace and blessings be upon him, did not agree. The Helpers then said, “Then let the Emigrants work in our gardens, and we will give them a share of the produce.” The Prophet, peace and blessings be upon him, agreed to this, and we acted accordingly.

This shows how the Helpers honored the Emigrants. It also demonstrates the Helpers’ love for their Emigrant brothers, their simple and sincere nature, and their spirit of self-sacrifice. The Emigrants highly valued such conduct by the Helpers (Sahih al-Bukhari, vol. 1, p. 312). They did not accept any excessive advantage from the Helpers; rather, they accepted only as much assistance as was necessary to revive their fragile economy to some extent.

This bond of brotherhood between the Helpers and the Emigrants was evidence of unparalleled political foresight and wisdom. Establishing this brotherhood was an excellent solution to the problems faced by the Muslims at that time.

The Covenant of Cooperation in Support of Islam

In addition to the aforementioned bond of brotherhood, the Prophet, peace and blessings be upon him, drew up another covenant for the Muslims. Through it, the foundations of all the conflicts, disputes, and tribal rivalries of the Age of Ignorance were destroyed, and no room was left for the customs and practices of that age. The clauses of the covenant were as follows:

“This document is from the Prophet, peace and blessings be upon him, concerning the Qurayshi emigrants of Yathrib, their dependents and affiliates, and the believers and Muslims who participate in jihad:”

1) They are all one distinct community, unlike all other people.

2) The Qurayshi Emigrants shall pay one another blood-money according to their former custom, and shall ransom their prisoners fairly among the believers. The Helpers, according to each of their tribes, shall likewise pay the ransom of their respective prisoners fairly among the believers.

3) The believers shall not deprive any of their number of the customary contributions and gifts in matters of ransom or release.

4) All upright Muslims shall oppose anyone who commits excess. Any believer who commits oppression, wrongdoing, sin, disorder, or sedition shall be opposed by all the believers.

5) The believers shall collectively stand against the wrongdoer; this decision shall not change even if the wrongdoer is the child of a believer.

6) No believer shall kill another believer on the charge of having killed an unbeliever.

7) No believer shall oppose another believer in order to support an unbeliever.

8) All shall remain under Allah’s protection. The pledge made by even an ordinary person shall be binding upon everyone.

9) Those Jews who adopt our way shall be supported. They shall receive the same treatment as the other Muslims; no oppression or persecution shall be inflicted upon them, and no one shall be aided against them.

10) The Muslims’ agreements shall be one and indivisible. No Muslim shall make a separate agreement with another in jihad for the sake of Allah, excluding other Muslims. Rather, all shall reach agreements or settlements on the basis of equality and justice.

11) In jihad for the sake of Allah and in matters involving bloodshed, all Muslims shall be considered one.

12) No Muslim may grant any of the unbelieving Quraysh security for his life or property or offer him protection, nor may anyone ask a believer to grant an unbeliever security for his life or property or offer him protection.

13) If anyone kills a believer and the proof is established, retaliation shall be exacted from him; that is, he shall be killed because he is guilty of murder. However, if the killer can satisfy the relatives of the slain person by paying compensation, retaliation shall not be carried out.

14) Once all the believers have reached a consensus on a matter, no one else may oppose it.

15) It shall not be lawful for a believer to assist any troublemaker or innovator. No one may give shelter to anyone who creates disorder. If anyone gives him shelter or assists him, Allah’s curse will descend upon him on the Day of Resurrection, and none of his obligatory or supererogatory acts of worship will be accepted in this worldly life.

16) Whenever any dispute arises among you concerning a matter, it shall be settled according to the command of Allah Most High and His Messenger, peace and blessings be upon him. (Ibn Hisham, vol. 1, p. 503.)

A New Structure for the Social Order

Through this foresight and wisdom, the Messenger of Allah, peace and blessings be upon him, laid the foundation of a new society. The outward form of that society developed and took shape around Allah’s Messenger; his captivating personality was the center of all attraction. His teachings, training, the elements of moral character-building, love, examples of brotherhood, worship, devotion, and obedience prepared the Muslims to receive a new life.

A Companion asked the Prophet, peace and blessings be upon him, “Which Islam is best?”—that is, which practice in Islam is most excellent? The Prophet, peace and blessings be upon him, said, “Feed others and offer greetings of peace to everyone, whether you know them or not.” (Sahih al-Bukhari, vol. 1, pp. 6, 9.)

Abdullah ibn Salam, may Allah be pleased with him, said, “After the Prophet, peace and blessings be upon him, came to Medina, I went to him. From seeing his blessed face alone, I understood that this was not the face of a liar. The first words he said to me were: ‘O people, spread greetings of peace, feed others, maintain ties of kinship, and pray at night when everyone is asleep; you will enter Paradise in safety.’” (al-Tirmidhi, Ibn Majah, al-Darimi, Mishkat, vol. 1, p. 168.)

The Prophet, peace and blessings be upon him, said, “That person will not enter Paradise whose neighbor is not safe from his wickedness and destructive behavior.” (Sahih Muslim, Mishkat, vol. 2, p. 422.)

He said, “A good Muslim is one from whose tongue and hand the Muslims remain safe.” (Sahih al-Bukhari, vol. 1, p. 6.)

He would say, “None of you can be a believer until he wishes for his brother what he wishes for himself” (Sahih Bukhari, vol. 1, p. 6).

He would say, “All believers are like one person: if his eye hurts, the whole body feels the pain; and if his head hurts, the whole body feels that pain” (Muslim, Mishkat, vol. 2, p. 422).

He would say, “A believer is like a building to another believer; one part strengthens another” (Bukhari, Muslim and Mishkat, vol. 2, p. 422).

He would say, “Do not harbor mutual hatred or rancor, do not be hostile to one another, do not quarrel, and do not turn your backs on one another. Be servants of Allah and brothers to one another. It is not lawful for a Muslim to shun his brother for more than three days” (Sahih Bukhari, vol. 2, p. 896).

He would say, “A Muslim is the brother of a Muslim. A Muslim must neither wrong another Muslim nor hand him over to an enemy. Whoever fulfills his brother’s need, Allah will fulfill his need. Whoever relieves a Muslim of a distress, Allah will relieve him of one of his distresses on the Day of Resurrection. Whoever conceals the fault of a Muslim, Allah will conceal his fault on the Day of Resurrection” (Bukhari, Muslim and Mishkat, vol. 2, p. 422).

He would say, “Show mercy to those on earth, and the Lord of the heavens will show mercy to you” (Sunan Abu Dawud, vol. 2, p. 335; Tirmidhi, vol. 2, p. 14).

He would say, “He is not a believer who eats his fill while his neighbor beside him remains hungry” (Bayhaqi, Mishkat, vol. 2, p. 424).

He would say, “Insulting a Muslim is the work of a transgressor, and fighting a Muslim is disbelief” (Bukhari, vol. 2, p. 893).

He would say, “Removing something harmful from the road is a form of charity; this act is one of the branches of faith” (Bukhari, Muslim and Mishkat, vol. 1, pp. 12, 167).

The Prophet, peace and blessings be upon him, strongly urged charity. He described its virtues so abundantly that hearts were naturally drawn toward it. He would say, “Charity extinguishes sins just as water extinguishes fire” (Ahmad, Tirmidhi, Ibn Majah, Mishkat, vol. 1, p. 14).

He would say, “Whoever clothes a naked Muslim, Allah will clothe him in green garments in Paradise. Whoever feeds a hungry Muslim, Allah will feed him fruits in Paradise. Whoever gives water to a thirsty Muslim, Allah will give him pure drink in Paradise” (Abu Dawud, Tirmidhi, Mishkat, vol. 1, p. 169).

He would say, “Save yourselves from the Fire, even by giving a piece of a date. If you cannot afford even that, then save yourselves from the Fire by means of a good word” (Bukhari, vol. 1, p. 190; vol. 2, p. 890).

At the same time, the Prophet, peace and blessings be upon him, urged people to keep away from begging. He taught patience, endurance and moderation, and described begging as a scratch on the beggar’s face and as a form of other injury (see Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah and Darimi, Mishkat).

However, he declared those who begged only because they were utterly helpless to be exempt from the disgrace mentioned above.

He described the various virtues of each kind of worship and mentioned the different rewards for those acts of worship with Allah.

He informed the Muslims about the revelation that came to him from heaven and helped them live in its light. He recited that revelation to the Muslims, and after hearing it from him, they would recite it back to him. As a result, in addition to intelligence, discernment, thought and awareness, the Muslims developed a prophetic sense of responsibility and awareness in conveying the message of the truth.

The Messenger of Allah, peace and blessings be upon him, created an astonishing path of progress in the Muslims’ way of life and developed the God-given abilities within people. Their conduct and their thoughts acquired a refined beauty. Indeed, because of the teachings of the Messenger of Allah, peace and blessings be upon him, the Companions became the finest people after the Prophets; in human history, they reached the highest limits of exemplary conduct. Abdullah ibn Mas‘ud, may Allah be pleased with him, said, “Whoever wishes to follow an example should follow the example of those who have died, for there is a danger of trials concerning those who are alive.”

The Companions were the companions of the Prophet, peace and blessings be upon him; they were the finest people of the Ummah of Muhammad, righteous, deeply knowledgeable and the most humble. Allah, Lord of the Worlds, chose these people to be the friends and companions of His beloved Prophet, peace and blessings be upon him, and qualified them to establish the religion. Therefore, it is necessary to know their qualities and excellence, to follow, emulate and obey them, and to absorb as much as possible the sweetness of their character and the story of their lives, for they were upon guidance and upon the Straight Path (Razeen, Mishkat, vol. 1, p. 32).

Our Prophet, Muhammad, peace and blessings be upon him, was such an example of the finest and noblest ideals that hearts were naturally drawn toward him and the desire arose to sacrifice one’s life for him. Consequently, the Companions would hasten to carry out the words that came from his blessed lips. It was as though a competition began among the Companions to implement precisely whatever he said for guidance and direction.

It was through efforts of this kind that the Messenger of Allah, peace and blessings be upon him, was able to establish in Madinah a society that, in the light of history, was the most successful society. He provided such solutions to the problems of that society that those who had been struggling helplessly in the whirlpool of darkness found relief. Through advanced education and ideals, that society was able to overcome all the adversities of the age and change the course of history itself.

The Treaty with the Jews

After the Hijrah, the Messenger, peace and blessings be upon him, laid the foundation of a new society among the Muslims through shared beliefs, politics and united effort. He then took the initiative to establish relations with non-Muslims. The Prophet, peace and blessings be upon him, wanted all people to live in peace and happiness, and the people of Madinah and the surrounding areas to come under sound administration. Through generosity and justice, he enacted laws for which no parallel can be found in today’s conflict-ridden and turbulent world.

As mentioned earlier, the people living near Madinah were Jews. Although they secretly harbored hostility toward the Muslims, they did not reveal it openly. Therefore, the Messenger, peace and blessings be upon him, reached an agreement with them. Under that agreement, the Jews were granted freedom to practice their religion and security for their lives and property, but they were given no opportunity for political adventurism.

The treaty with the Jews was concluded in accordance with the mutual agreement among the Muslims. The terms of the treaty were as follows:

1. The Jews of Banu Awf, together with the Muslims, shall be regarded as one ummah. The Jews and the Muslims shall each practice their own religion, and Jews other than those of Banu Awf shall enjoy the same rights.

2. The Jews shall bear responsibility for all their own expenses, and the Muslims shall separately bear responsibility for their own expenses.

3. If anyone fights any party included under this treaty, all parties shall unite to repel them.

4. All parties to this treaty shall wish one another well, but such goodwill and cooperation must be founded on justice, not injustice.

5. No person shall be held liable for the crime of his ally.

6. The oppressed shall be helped.

7. As long as the war continues, the Jews shall also share with the Muslims in bearing the expenses of the war.

8. Riot, disorder and bloodshed in Madinah shall be prohibited for all parties to this treaty.

9. If any new problem or dispute arises among those included in this treaty, the Messenger, peace and blessings be upon him, shall settle it according to the law of Allah.

10. No protection shall be granted to the Quraysh or their allies.

11. If anyone attacks Yathrib, all parties shall cooperate with one another in confronting the attack, while each party shall be responsible for defending its own section.

12. No oppressor or criminal shall be granted protection under this treaty (Ibn Hisham, vol. 1, pp. 503–504).

After this treaty was concluded, a state was formed comprising Madinah and the surrounding areas. Madinah was the capital of that state, and the Messenger of Allah, peace and blessings be upon him, was its supreme leader. Its principal authority rested with the Muslims. Thus, Madinah became the center of the Islamic state. For the sake of peace and stability, the Prophet, peace and blessings be upon him, later concluded similar treaties with other tribes.

Armed Conflict

The Quraysh’s Conspiracies against the Muslims

The persecution and oppression inflicted on the Muslims by the unbelievers of Makkah have been discussed earlier. It has also been mentioned what kinds of conspiracies the unbelievers engaged in against them when the Muslims began to migrate. In addition to such persecution of the Muslims, the unbelievers even committed the offense of confiscating their wealth and property. Their foolishness did not diminish; rather, it continued to increase. As the Muslims escaped their grasp and found a safe refuge in Madinah, the unbelievers’ anger grew even stronger. Abdullah ibn Ubayy had not yet adopted the outward guise of Islam. In Madinah, Abdullah ibn Ubayy was the leader of the Ansar. The idolaters of Makkah wrote him a threatening letter. At that time, Abdullah had considerable influence and prestige in Madinah. Indeed, had the Prophet, peace and blessings be upon him, not gone to Madinah, its people would have accepted Abdullah as their king. In their threatening letter, the Meccan idolaters wrote to Abdullah ibn Ubayy and their idolatrous allies: “You have given refuge to our man, so we swear that you must either fight him or drive him out of Madinah. If you do not, we will attack you with all our strength, kill your fighting men and violate the honor of your women” [Abu Dawud, chapter on Khabrun Nazir].

Correspondence with Abdullah ibn Ubayy

Immediately after receiving this letter, Abdullah ibn Ubayy prepared to carry out the instructions of the Meccan idolaters. He had already developed intense hatred for the Prophet, peace and blessings be upon him, because the notion had taken firm root in his mind that the Prophet, peace and blessings be upon him, had snatched the crown of kingship over Madinah from him. As soon as he received the letter from the Meccan idolaters, Abdullah ibn Ubayy and his associates in Madinah prepared to fight the beloved Messenger. Upon learning of this, the Prophet, peace and blessings be upon him, went to Abdullah and said, “It seems that you have been greatly influenced by the Quraysh’s threat. Listen, the Quraysh of Makkah cannot harm you more than you are preparing to harm yourselves. Do you yourselves wish to fight your own sons and brothers?” After hearing these words from the Prophet, peace and blessings be upon him, Abdullah’s associates, who had been preparing for war, dispersed [Abu Dawud, chapter on Khabrun Nazir].

When his supporters and associates dispersed, Abdullah ibn Ubayy refrained from war for the time being. However, communication with the Quraysh continued, for this evildoer never missed an opportunity to become involved in any conflict between Muslims and unbelievers. Moreover, he maintained contact with the Jews in order to gain strength against the Muslims, so that the Jews would help him when necessary. But the Prophet, peace and blessings be upon him, repeatedly extinguished the fire of unrest and disorder through God-given wisdom [Sahih Bukhari, vol. 2, pp. 655, 656, 916, 924].

The Sacred Mosque Declared Closed to Muslims

Thereafter, Sa‘d ibn Mu‘adh, may Allah be pleased with him, went to Makkah to perform Umrah and stayed as a guest of Umayyah ibn Khalaf. Sa‘d, may Allah be pleased with him, had not yet accepted Islam. He said to Umayyah, “I wish to circumambulate the Ka‘bah in some privacy.” At noon, Umayyah went out with Sa‘d. During the circumambulation, they encountered Abu Jahl. Seeing Sa‘d circumambulating with deep concentration, Abu Jahl said to Umayyah, “Abu Safwan, who is this man accompanying you?” Umayyah replied, “This is Sa‘d ibn Mu‘adh.” Addressing Sa‘d directly, Abu Jahl said, “I see that you are performing the circumambulation with great devotion, while you have given refuge to these apostates and even expressed your intention to assist them. By God, if you were not Abu Safwan’s guest, you would not be allowed to return safely to Madinah.” Hearing this, Sa‘d, may Allah be pleased with him, said loudly, “Listen, if you try to prevent me from circumambulating, I will not allow your trade caravans to pass near Madinah. That will be a serious matter for you” [Bukhari, Kitab al-Maghazi, vol. 2, p. 563].

The Quraysh’s Threats against the Muhajirun

The Quraysh sent word to the Muslims: “Do not think that you will be safe after leaving Makkah. Rather, once you reach Madinah, we will destroy you completely” [Rahmatul lil-Alamin, vol. 1, p. 116].

This was not merely a threat. Through various sources, the Messenger, peace and blessings be upon him, learned of the Quraysh’s conspiracies and evil intentions. As a result, he sometimes stayed awake all night, and at other times spent the night under the protection of the Companions. It is narrated from A’ishah, may Allah be pleased with her, in Sahih Bukhari that, one evening after arriving in Madinah, the Prophet, peace and blessings be upon him, said, “How good it would be if one of my righteous Companions were to guard me here.” No sooner had he said this than the clanking of weapons was heard. The Prophet, peace and blessings be upon him, asked, “Who is there?” The reply came, “Sa‘d ibn Abi Waqqas.” He asked, “Why have you come?” The visitor replied, “O Messenger of Allah, I suddenly felt concerned about your safety, so I have come to guard you.” Hearing this, the Messenger, peace and blessings be upon him, prayed for him and went to sleep [Muslim, vol. 2, chapter on the virtues of Sa‘d ibn Abi Waqqas; and Bukhari, vol. 1, p. 404].

It should be remembered that the guard was not arranged only for a few particular nights; rather, it was maintained continuously. It is narrated from A’ishah, may Allah be pleased with her, that guards were assigned to watch over the Messenger of Allah, peace and blessings be upon him, at night. Then the following verse of the Holy Qur’an was revealed: “Allah will protect you from the people.” After this verse was revealed, the beloved Prophet leaned his head out of the window and said, “People, go back. Allah has guaranteed my safety” [Jami‘ Tirmidhi, chapters on Tafsir, vol. 2, p. 130].

The fear of insecurity was not limited to the Messenger, peace and blessings be upon him; it applied to all Muslims. It is narrated from Ubayy ibn Ka‘b, may Allah be pleased with him, that after the Prophet, peace and blessings be upon him, and his Companions arrived in Madinah, the Ansar gave them refuge. This enraged all of Arabia against them. Consequently, the Ansar of Madinah never spent the night without weapons, and they also kept weapons with them in the morning.

Permission to Fight

The insecurity posed by the non-Muslims was a serious threat to the existence of the Muslims in Madinah. In other words, it was a tremendous challenge to their very survival. As a result, the Muslims clearly understood that the Quraysh would not desist from their determination to harm them. At this point, Allah, Lord of the Worlds, gave the Muslims permission to fight. However, this fighting was not declared obligatory. At that time, Allah revealed the following verse of the Qur’an: “Permission to fight is granted to those who are being fought, because they have been wronged. Surely Allah is able to help them.”

Several more verses were revealed thereafter in connection with this verse. These verses stated that permission to fight was not granted merely for the sake of fighting; rather, its purpose was to eradicate falsehood and establish truth and justice. Thus Allah says: “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 matters” (Surah al-Hajj, verse 81).

This permission was revealed in Madinah after the Hijrah, not in Makkah. However, it is difficult to determine the exact time of its revelation.

Permission to fight had been granted, but the circumstances favored the idolatrous Quraysh. Therefore, the Muslims needed to adopt certain strategies. They extended the boundaries of their control to the Quraysh’s trade caravans. This boundary lay along the route between Makkah and Syria. The Messenger, peace and blessings be upon him, adopted two plans to extend the Muslims’ area of control.

1) To conclude non-aggression treaties with the tribes living along the route of the trade caravans traveling between Makkah, Syria and Madinah.

2) To send patrols along that route.

In light of the first plan, it is important to note that among the treaties with the Jews mentioned earlier was a similar non-aggression treaty concluded with the Juhaynah tribe. This tribe lived three manzils, or 51 miles, from Madinah. The Prophet, peace and blessings be upon him, also concluded treaties with several other tribes. Those treaties will be discussed at the appropriate time.

The second plan put forward by the Prophet, peace and blessings be upon him, concerned warfare; the various aspects of it will also be discussed in their proper place.

Sariyyah and Ghazwah [According to the terminology of the authors of prophetic biographies, sariyyah refers to military expeditions in which the Noble Prophet, peace be upon him, did not personally participate, whether or not fighting took place. Ghazwah, on the other hand, refers to military expeditions in which the Prophet, peace be upon him, personally participated, whether or not fighting took place.]

After the Qur’anic verses granting permission to fight were revealed, the Muslims began a series of expeditions to implement the two plans mentioned above. Armed patrols were sent out. Their purpose was to observe the situation generally on the roads around Madinah and especially on the roads around Makkah. At the same time, non-aggression treaties were to be concluded with the tribes settled around those roads. In this way, it would be possible to establish in the minds of the idolaters, Jews and surrounding Bedouins of Madinah the belief that the Muslims were now sufficiently strong and had overcome their former weakness and helplessness. Moreover, this would make it possible to frighten them regarding the Quraysh’s arrogant boldness. They could be made to understand that the consequences of the thoughts and anger they had expressed would be terrible. When they saw their economy threatened by the foolish mire in which they were floundering, they would incline toward reconciliation and compromise. They would refrain from their secret resolutions to enter the Muslims’ homes and annihilate them, obstruct the path of Allah and oppress the weak Muslims. As a result, the Muslims would be able to convey the call to tawhid throughout the Arabian Peninsula in complete freedom.

The following is a brief account of these sariyyah expeditions and ghazwah expeditions:

1) Sariyyah of Saiful Bahr [Saiful Bahr means the seashore]

Ramadan of the first Hijri year, corresponding to March 623 CE.

The Messenger, peace and blessings be upon him, appointed Hamzah ibn Abdul Muttalib, may Allah be pleased with him, as its commander. At the Rabigh plain, Abu Sufyan’s caravan consisted of two hundred men. Both sides shot arrows at one another, but the incident did not develop into a battle [Rahmatul lil-Alamin].

In this sariyyah, two men from among the people of Makkah came and joined the Muslims. One was Miqdad ibn Amr al-Bahrani, and the other was Utbah ibn Ghazwan al-Mazini, may Allah be pleased with them. Both had secretly accepted Islam. They joined the idolaters with the intention of leaving them and joining the Muslims if they encountered them on the way.

2) Sariyyah of Kharrar [the name of a place near Juhfah]

Dhul-Qa‘dah of the first Hijri year, corresponding to May 623 CE.

The Messenger, peace and blessings be upon him, appointed Sa‘d ibn Abi Waqqas as its commander. Under his command, he sent twenty devoted Muslims in search of a caravan belonging to the unbelievers. This group set out on foot. They traveled at night and concealed themselves during the day. On the morning of the fifth day, the group reached Kharrar and learned that the Quraysh trade caravan had left Kharrar one day earlier.

Its flag was white, and Hazrat Miqdad ibn Amr (RA) carried it.

3) Ghazwah of Abwa [Waddan is the name of a place between Makkah and Madinah. It lies 29 miles after Rabigh on the route. Abwa is another place near Waddan.]

Safar of the second Hijrah, corresponding to August 623.

The Messenger, peace and blessings be upon him, set out on this expedition accompanied by seventy Muhajirs. At that time, the Prophet, peace and blessings be upon him, appointed Hazrat Sa’d ibn Ubadah (RA) as his deputy in Madinah. The purpose of the expedition was to intercept a Quraysh trade caravan. The Prophet (PBUH) reached Waddan, but no unpleasant incident occurred.

Before this expedition, the Messenger, peace and blessings be upon him, concluded a treaty of friendship with Amr ibn Makhshi al-Jumayri, chief of the Banu Damrah. The treaty stated: “This is a document from Muhammad, the Messenger of Allah, peace and blessings be upon him, for the Banu Damrah. They shall be secure regarding their lives and property. If anyone attacks them, they shall be aided against that attack. However, if they begin fighting against the religion of Allah, this pledge shall not be upheld. As long as the sea moistens its shore, this treaty shall remain in force. When the Prophet, peace and blessings be upon him, calls them for assistance, they must come forward.” [Al-Mawahib al-Ladunniyyah, vol. 1, p. 75]

This was the first military expedition in which the Messenger, peace and blessings be upon him, personally participated. They returned after spending fifteen days outside Madinah.

4) Ghazwah of Bu’ath

Rabi’ al-Awwal of the second Hijrah, corresponding to September 623.

On this expedition, the Messenger, peace and blessings be upon him, set out with two hundred Companions. The purpose was to pursue the Quraysh trade caravan. The caravan included one hundred Quraysh men, including Umayyah ibn Khalaf, and 2,500 camels. The Prophet, peace and blessings be upon him, reached a place called Bu’at in the Ghazwah area [Bu’at and Ridhwi are two mountains in the mountainous region of Junainah. In fact, they are two branches of a mountain. They lie on the route from Makkah to Syria and are 48 miles from Madinah]. However, no unpleasant incident occurred. The flag on this expedition was white, and Hazrat Sa’d ibn Abi Waqqas (RA) carried it.

Before this expedition, Hazrat Sa’d ibn Mu’adh (RA) was appointed governor of Madinah.

5) Ghazwah of Safwan

Rabi’ al-Awwal of the second Hijrah, corresponding to September 623.

The reason for this expedition was that a group led by a polytheist named Kurz ibn Jabir al-Fihri attacked the grazing grounds of Madinah and seized several cattle. The Messenger, peace and blessings be upon him, pursued the raiders with seventy Companions. However, Kurz and his companions could not be found. They returned without any conflict. Some call this the First Battle of Badr. The flag was white, and Hazrat Ali (RA) carried it.

During this expedition, Hazrat Zayd ibn Harithah (RA) was appointed governor of Madinah.

6) Ghazwah of Dhu al-Ushayrah

Jumada al-Awwal and Jumada al-Thani of the second Hijrah, corresponding to November and December 623.

The Messenger, peace and blessings be upon him, was accompanied on this expedition by between 150 and 200 Muhajirs. No one was compelled to participate. There were only thirty camels for transport, and everyone took turns riding them. The expedition was undertaken to pursue a polytheist caravan that had departed from Makkah toward Syria. The caravan contained considerable property belonging to the Quraysh. The Prophet, peace and blessings be upon him, pursued it as far as a place called Dhu al-Ushayrah [Ushayrah is the name of a place near Yalbur], but the polytheists had left several days earlier. When this same caravan returned from Syria, the Prophet, peace and blessings be upon him, attempted to intercept it, but it managed to flee to Makkah. The Battle of Badr subsequently occurred as a consequence of this event.

The flag was also white on this expedition. Hazrat Hamzah (RA) carried it.

According to Ibn Ishaq, the Messenger, peace and blessings be upon him, departed toward the end of Jumada al-Awwal on this expedition and returned in Jumada al-Thani. For this reason, biographers differ regarding the exact date of the expedition.

During this expedition, the Prophet, peace and blessings be upon him, concluded a non-aggression pact with the Banu Mudlij and their allies, the Banu Damrah.

During this expedition of the Prophet, peace and blessings be upon him, Hazrat Abu Salamah ibn Abd al-Asad al-Makhzumi (RA) took charge of administering Madinah.

7) The Nakh lah Expedition

Rajab of the second Hijrah, corresponding to January 624.

On this expedition, the Messenger, peace and blessings be upon him, sent a group of twelve Muhajirs under the leadership of Hazrat Abdullah ibn Jahsh (RA). There was one camel for every two soldiers. The Prophet, peace and blessings be upon him, gave the commander a letter and instructed him to read it after completing two days’ travel. After two days, Hazrat Abdullah ibn Jahsh (RA) opened and read the letter. It said: “After reading this letter, proceed to Nakh lah, between Makkah and Ta’if, and lie in wait there for a Quraysh caravan. Also keep me informed of developments.”

Hazrat Abdullah (RA) informed his Companions of the letter’s contents and said, “I am not forcing anyone. Those who love martyrdom may come. Even if I am left alone, I will continue forward.”

After hearing Hazrat Abdullah ibn Jahsh’s (RA) statement, they set out toward Nakh lah. On the way, the camel belonging to Hazrat Sa’d ibn Abi Waqqas (RA) and Utbah ibn Ghazwan (RA) disappeared. The two Companions had been taking turns riding it. Because the camel was lost, both fell behind.

After traveling a long distance, Hazrat Abdullah ibn Jahsh (RA) reached Nakh lah. There he learned that a Quraysh trade caravan had passed along that route. It carried raisins, leather, and other goods. Among those in the caravan were Uthman and Nawfal, the two sons of Abdullah ibn al-Mughirah; Amr ibn al-Hadrami, the freed slave of al-Mughirah; and Hakim ibn Kaysan. The Muslims consulted one another about what to do. It was the last day of Rajab, one of the Sacred Months in which fighting is forbidden. If they fought, they would violate the sanctity of the Sacred Month; but if they did not attack, the caravan would enter the territory of Madinah. After consultation, they decided to attack. The Companions followed the Quraysh caravan and shot an arrow at Amr ibn al-Hadrami, who fell and died. The others seized Uthman and Hakim. Nawfal fled and could not be captured. The Companions then arrived in Madinah with the two prisoners and the goods. They removed one-fifth of the goods as ghanimah. [The biographers have reported this. The difficulty, however, is that the Qur’anic command concerning taking one-fifth of war booty as ghanimah was revealed at the time of the Battle of Badr. From the circumstances of revelation of that verse, it appears that the Muslims were not aware of the ruling on ghanimah before then.] This was the first booty, the first person killed, and the first prisoners in Islamic history. After hearing everything, the Messenger, peace and blessings be upon him, said, “I did not instruct you to fight in the Sacred Month.” He did not allow any excess regarding the seized goods or the prisoners.

This incident gave the non-Muslims an opportunity to spread the propaganda that the Muslims had declared lawful the month Allah had made sacred. Various kinds of misinformation were circulated. Finally, Allah Most High revealed a verse saying, “What the polytheists are doing is far more sinful and reprehensible than the actions of the Muslims.”

Allah Most High says: “They ask you about fighting in the Sacred Month. Say: Fighting therein is a grave matter. But barring people from the path of Allah, denying Him, preventing access to the Sacred Mosque, and expelling its inhabitants from it are graver in the sight of Allah. Fitnah is graver than killing.” (Surah al-Baqarah, verse 217)

This revelation made it clear that the disbelievers’ criticism of the Muslims was futile. By fighting Islam and oppressing the Muslims, the polytheists had violated every prohibition. When the wealth of the emigrant Muslims was seized and plans were made to kill the Messenger, had they considered the sanctity of Makkah, that is, the sanctity of the Sacred City? Did any of these conspiracies take place outside Makkah? If not, why were they suddenly making such a loud issue of Makkah’s sanctity? In reality, the storm of the polytheists’ propaganda arose from blatant shamelessness and open brazenness.

When this verse was revealed, the Messenger, peace and blessings be upon him, released both prisoners and paid compensation for the killing of the slain man. [The sources from which the accounts of the aforementioned ghazwahs and expeditions were collected are Zad al-Ma’ad, vol. 2, pp. 83–85; Ibn Hisham, vol. 1, pp. 591–605; Rahmat al-lil-Alamin, vol. 1, pp. 115–116, vol. 2, pp. 215–216, 468–470.]

Some differences can be observed in the aforementioned works. I have adopted the analyses of Allamah Ibn al-Qayyim and Allamah Mansurpuri.]

The ghazwahs and expeditions that took place before the Battle of Badr have been discussed. There was no plundering, killing, or destruction in any of these incidents. However, the first attack came from the polytheists. It was led by Kurz ibn Jabir al-Fihri. Even before this, the polytheists had committed various excesses.

Meanwhile, shortly after the expedition led by Abdullah ibn Jahsh (RA), fear arose among the polytheists. They became caught in the very net they had feared they would fall into. They realized that the leadership in Madinah was extremely vigilant and conscientious, monitoring the Quraysh’s commercial activities from Madinah. If the Muslims wished, they could cross the distance of three hundred miles, enter their territory, and do whatever they wanted. Killing, plundering—everything was possible for them. Even after doing all this, they could safely return to Madinah. The polytheists understood that trade with Syria was facing a new danger. Yet, despite knowing and understanding everything, they did not abandon their folly. Instead of concluding a truce or non-aggression pact like the Juhaynah and Banu Damrah, they chose to express anger. They began striving to carry out their threat of entering the Muslims’ homes and annihilating them. This anger brought them together on the plain of Badr.

Shortly after the expedition led by Hazrat Abdullah ibn Jahsh (RA), Allah, Lord of the Worlds, made jihad obligatory for the Muslims in Sha’ban of the second Hijrah. Allah Most High revealed several verses concerning this, including: “Fight in the way of Allah against those who fight you, but do not transgress. Allah does not love transgressors. Kill them wherever you find them, and expel them from the places from which they expelled you. Fitnah is worse than killing. Do not fight them near the Sacred Mosque until they fight you there. If they fight you, then kill them; such is the recompense of the disbelievers. But if they desist, then Allah is Forgiving and Merciful. Fight them until there is no more fitnah and religion is established for Allah. But if they desist, then there is to be no aggression except against the wrongdoers.” (Surah al-Baqarah, verses 190–193)

Almost at the same time, other verses of a similar nature were revealed, explaining the method of warfare: “So when you meet the disbelievers in battle, strike their necks. Then, when you have thoroughly subdued them, bind them firmly. Thereafter, either show favor or accept ransom. Continue jihad until the war lays down its burdens. This is the command. Had Allah willed, He could have punished them Himself, but He intends to test some of you through others. Those who are killed in the way of Allah—He will never render their deeds void. He will guide them and improve their condition. He will admit them into Paradise, which He has made known to them. O believers, if you help Allah, He will help you and make your foothold firm.” (Surah Muhammad, verses 4–7)

Later, Allah Most High criticized those whose hearts began to tremble upon hearing the command to fight. Allah Most High says: “When a clear surah is revealed and jihad is mentioned in it, you will see those whose hearts are diseased looking at you with their eyes rolling in fear of death. Woe to them.” (Surah Muhammad, verse 20)

In reality, making jihad obligatory, urging it, and commanding preparation for it were demands of the circumstances. For a commander who closely observed the conditions of that time, it was natural to order comprehensive war preparations. Why would Allah Most High, the Almighty, who knows everything public and secret, not command jihad? The circumstances of that time demanded a bloody confrontation between truth and falsehood, so that the distinction between them might become clearly manifest. The blow struck by Hazrat Abdullah ibn Jahsh (RA) was like adding fuel to the fire of the disbelievers’ anger.

The Qur’anic verses indicated that the time of a bloody confrontation was approaching and that the Muslims would win it. It is noteworthy that Allah Most High instructed the Muslims to expel the disbelievers from the places from which they had expelled them. The Muslims were also instructed to hold prisoners, eliminate opponents, and bring the war to its conclusion. It was further stated that the Muslims belonged to a victorious and successful nation. This indication meant that the Muslims would ultimately prevail. It was expressed indirectly so that those intensely eager to perform jihad in the way of Allah might demonstrate their eagerness in practice.

At that time, in Sha’ban of the second Hijrah, corresponding to February 614 Hijrah, Allah Most High instructed the Muslims to choose the Ka’bah as their qiblah instead of Bayt al-Maqdis and to turn toward the Ka’bah during prayer. As a result of this change, the hypocrites who had been lying in wait among the Muslims in disguise were identified and separated from them. Through this, the Muslims were also given an indication to the traitors and treacherous people that a new era would now begin. The Muslims would bring their qiblah under their own control. It would be astonishing for the qiblah to remain in the hands of the enemy. Striving to liberate it would be the Muslims’ religious duty.

After these commands and indications in the Holy Qur’an, the Muslims’ faith-consciousness increased. They became inspired by jihad fi sabilillah, and their desire for a decisive battle with the enemy increased many times over.

The Battle of Badr

Islam’s first decisive military expedition

In describing the military expedition undertaken at Ushayrah, we mentioned that this Quraysh trade caravan narrowly escaped the expedition undertaken by the Prophet, peace and blessings be upon him, while traveling from Makkah to Syria. When this same caravan was returning from Syria to Makkah, the Prophet, peace and blessings be upon him, undertook another initiative. Hazrat Talhah ibn Ubaydullah and Sa’id ibn Zayd (RA) were sent north to gather information about the caravan. The two Companions first reached a place called Hawra and waited there for Abu Sufyan’s trade caravan to pass. As soon as the caravan passed that place, the two Companions hurried to Madinah and informed the Noble Messenger, peace and blessings be upon him.

The caravan contained considerable wealth belonging to the people of Makkah. Various trade goods worth fifty thousand dinars were carried on one thousand camels. Fifty thousand dinars was equivalent to 262.5 kilograms of gold. Only forty men were guarding these goods in the caravan.

This was a golden opportunity for the people of Madinah. Conversely, losing these goods would prove a tremendous military, political, and economic loss for the people of Makkah. Therefore, the Prophet, peace and blessings be upon him, announced among the Muslims of Madinah that a Quraysh trade caravan carrying great wealth was approaching. “Set out for this caravan. It may be that Allah Most High will grant you all its wealth as booty.”

Although the announcement was made, participation was not compulsory. The matter was left to personal enthusiasm, encouragement, and interest. At the time of the announcement, it was not anticipated that, instead of meeting a caravan, there would be a bloody confrontation with the Quraysh on the plain of Badr. Since no such confrontation was expected, many Companions remained in Madinah. They thought that this expedition of the Messenger, peace and blessings be upon him, would be like the previous expeditions. For these reasons, those who did not participate in this battle were not criticized.

The Number and Responsibilities of the Islamic Army

When the Messenger, peace and blessings be upon him, set out for Badr, he was accompanied by slightly more than three hundred Companions. Some say the number was 313, others 314, and others 317. Of them, 82—or according to other opinions, 83 or 86—were Muhajirs; all the rest were Ansar. Among the Ansar, 61 belonged to the Aws tribe and 70 to the Khazraj tribe. They had made no substantial preparations for the battle. The entire army had only two horses: one belonging to Hazrat Zubayr ibn al-Awwam (RA), and the other to Hazrat Miqdad ibn al-Aswad al-Kindi (RA). There were seventy camels, with two or three men taking turns riding each camel.

The Messenger, peace and blessings be upon him, Hazrat Ali (RA), and Hazrat Marshad ibn Abu Marshad al-Ghanawi took turns riding one camel.

Responsibility for administering Madinah and leading the prayers was initially entrusted to Hazrat Abdullah ibn Umm Maktum (RA). However, when the Prophet, peace and blessings be upon him, reached a place called Rawha, he sent Hazrat Abu Lubabah Abd al-Mundhir (RA) to administer Madinah. The army was arranged into two groups: one of Muhajirs and the other of Ansar. Hazrat Ali ibn Abi Talib (RA) carried the Muhajirs’ flag, and Hazrat Sa’d ibn Mu’adh (RA) carried the Ansar’s flag. The combined flag of both groups was white, and responsibility for carrying it was assigned to Hazrat Mus’ab ibn Umayr al-Abdari. Hazrat Zubayr ibn al-Awwam (RA) was commander on the right, and Hazrat Miqdad ibn Amr (RA) on the left. These two were the most skilled warriors in the entire army. Hazrat Qays ibn Abi Sa’sa’ah (RA) was also appointed an outstanding commander. The Messenger, peace and blessings be upon him, himself assumed the responsibility of supreme commander.

The March toward Badr

The Messenger of Allah, peace and blessings be upon him, took this incomplete army from Madinah along the main road toward Makkah and reached Bi’r Rawha (the Rawha well). Proceeding some distance farther, he left the road to Makkah on his left and continued along the route on the right. Along this route, he first crossed the Nadiyah valley and then the Rahqan valley. Later, following the dirt road of Safra, he eventually reached the plain of Dharrah. After reaching Safra, he sent two men from the local Juhaynah tribe to the plain of Badr to gather information about the Quraysh caravan. They were Bashish ibn Amr and Adi ibn Abu al-Zaghba.

News of the Dangerous Situation Sent to Makkah

Abu Sufyan was leading the Quraysh trade caravan. He was proceeding with extreme caution, knowing that the road to Makkah was dangerous. For this reason, he asked every caravan he encountered about the condition of the route. While on the way, Abu Sufyan learned that Muhammad, peace and blessings be upon him, had called upon the people of Madinah to attack the Quraysh caravan. As soon as he received this news, Abu Sufyan sent Zamzam ibn Amr al-Ghifari to Makkah for a substantial payment. Zamzam reached Makkah and urged its people to protect the trade caravan. He arrived at great speed and, following Arab custom, stood on the back of a camel, tore his clothes, and shouted the urgent news. He said, “O Quraysh, listen! The caravan, the caravan! Muhammad and his companions are preparing to attack the merchandise you have with Abu Sufyan. I believe you will reach them. Help! Help! Help!”

The People of Makkah Prepare for War

Hearing the news of the danger, the leading men of Makkah rushed from every direction. They said, “Perhaps Muhammad thinks that Abu Sufyan’s caravan is like Ibn al-Hadrami’s caravan. No, it is not like that at all. We must show him that our matter is different.” Every able man in Makkah prepared for war. Some prepared themselves, while others sent someone in their place. Among the prominent men of Makkah, no one except Abu Lahab failed to prepare to join the war. Abu Lahab sent a man who owed him money in his place. The Quraysh also enlisted young men from various surrounding tribes. Among the Quraysh tribes, none stayed behind except Banu Adi; no one from Banu Adi took part in this war.

The Number of the Enemy Forces

At first, the Makkan army numbered thirteen hundred. They had one hundred horses and six hundred suits of armor. There were many camels, but their exact number could not be determined.

The army was commanded by Abu Jahl ibn Hisham. Nine prominent Quraysh leaders took responsibility for arranging food. One day nine camels would be slaughtered, and the next day ten, and so on.

When the Makkan army was setting out, the Quraysh suddenly remembered that they were at war with the Banu Bakr tribe. The latter might attack them from behind. They would then be caught between two fires! As a result of discussing and reviewing this matter, the Quraysh expedition was on the verge of being called off. Just then, the accursed Iblis appeared in the guise of Suraqah ibn Malik ibn Jusham al-Mudlaji, the chief of the Banu Kinana, and said to the Quraysh leaders, “I am your friend. I assure you that the Banu Kinana will not do anything objectionable in your absence.”

The Enemy’s Advance

The Makkan army then set out. How did they set out? Allah says that they advanced boastfully, showing off before the people and hindering them from the path of Allah. The Messenger of Allah said that they set out with their weapons, resentment toward Allah, and displeasure with the Messenger of Allah. They were consumed by the rage for revenge. Gnashing their teeth, they said, “How dare Muhammad and his Companions raise their eyes toward the Makkan trade caravan?”

In short, they were advancing very rapidly northward, toward the plain of Badr. After crossing the plains of Usfan and Qudayd, they reached a place called Juhfah. There they received a new message sent by Abu Sufyan: “You set out to protect the caravan and your property. Since Allah has protected everything, you are no longer needed. Return now.”

The Disappearance of the Trade Caravan

While transporting Abu Sufyan’s trade caravan, he proceeded with great caution. He gathered information from every direction and kept watch on the situation. After reaching the vicinity of Badr, he went a little farther, met Majdi ibn Amr, and asked him about the Madinan army. Majdi said, “I did not notice anything significant, but I saw two men. They made their camels kneel near a hillock, drew water from the well, and left.” Abu Sufyan went over, examined the camels’ discarded dung, and inspected the date stones. He said, “Without doubt, these dates are from Yathrib.” Immediately afterward, he hurried back to his caravan and began traveling westward along the coast. The main road to the plain of Badr remained to his left. In this way Abu Sufyan saved his trade caravan from falling into the hands of the Madinan army. While heading toward Makkah by a safe route, Abu Sufyan sent word to the troops coming from Makkah: “Return. There is no danger of the trade caravan being attacked; I am returning safely to Makkah.”

Disunity and Disagreement in the Enemy Army

Upon receiving this news, the ordinary Makkan soldiers began preparing to return. But Abu Jahl stood in their way. In utter arrogance he said, “By God, we will not return until we go to the plain of Badr and stay there for three days. During that time we will slaughter camels, invite people to eat, drink wine, and have singing girls entertain us. As a result, news of this journey will spread throughout Arabia, and the account of our journey will remain bright in everyone’s memory forever.” A prominent leader named Akhnas ibn Shurayq said to Abu Jahl, “Come, let us return to Makkah.” But Abu Jahl paid no attention to him. Unable to persuade him, Akhnas returned to Makkah with three hundred of his followers from the Banu Zuhrah tribe. No member of the Banu Zuhrah took part in the Battle of Badr. Later, the Banu Zuhrah praised Akhnas ibn Shurayq for his intelligence and sound judgment, and his status became permanently established among them.

After the people of the Banu Zuhrah had returned, Abu Jahl of the Banu Hashim said angrily, “No one else may return until we return.”

After the people of the Banu Zuhrah had left, one thousand men remained with Abu Jahl. They set out toward the plain of Badr. Upon reaching Badr, they pitched their tents behind a hillock. This hillock lay to the south of Badr.

A Critical Situation for the Muslim Army

While being informed of the latest situation through a messenger from Madinah, the Prophet and his Companions were crossing the plain of Zafaran. After receiving detailed information about the Quraysh, he foresaw that a bloody confrontation with them had become inevitable. Therefore, they now had to advance courageously. For if the Makkan army were left unchallenged, the Quraysh would eventually grow more powerful, and their victory would be celebrated from mouth to mouth. Their influence in the political sphere would greatly increase. Conversely, the voice of the Muslims would grow weak, and Islam would become lifeless and powerless. The enemies of Islam, as well as those who had not had the opportunity to know and understand Islam properly, would develop hatred toward it and eventually turn against it.

Moreover, there was no guarantee that the unrestrained Makkan soldiers would not set out toward Madinah. They would not miss the opportunity to enter the Muslims’ homes in Madinah and subject them to oppression and persecution. If the Madinan army had shown even the slightest weakness and returned to Madinah in the hope of preserving peace instead of confronting them, all the aforementioned things would inevitably have occurred. Furthermore, leaving the unbelievers unchallenged would have adversely affected the glory and honor of Islam.

The Meeting of the Shura Council

In view of the circumstances, the Messenger of Allah convened a meeting of the Shura council. The latest political situation was reviewed at the meeting. The opinions of the army commander and the ordinary soldiers were sought. Some Muslims began to tremble upon hearing about a bloody confrontation. Concerning them, Allah the Exalted said in the Holy Qur’an: “It is like when your Lord brought you out of your home with the truth, while a group of the believers disliked it. It was as if they were being driven toward death while they were looking on.” (Surah al-Anfal, verses 5–6)

The leaders were asked for their opinions. Abu Bakr and Umar expressed excellent attitudes. Their words revealed their devoted hearts toward the beloved Prophet. Then Miqdad ibn Amr rose and said, “O Messenger of Allah, remain firm upon the path Allah has shown you; we are with you. By Allah, we will not say to you what the Children of Israel said to Moses. It is noteworthy that the Children of Israel said to Moses: ‘O Moses, we will never enter it as long as they remain there. So go, you and your Lord, and fight; we will remain sitting here.’” (Surah al-Ma’idah, verse 24)

“Rather, we will say, ‘Fight, you and your Lord, and we will fight alongside you.’ By the oath of the One who sent you with the truth, if you were to take us as far as Bark al-Ghimad, we would reach there with you, fighting all the way.”

Upon hearing Miqdad’s words, the Prophet praised him and prayed for him.

After hearing the Muhajirun’s opinion, the Messenger of Allah felt it necessary to seek the opinion of the Ansar. The Ansar were greater in number, and the greater responsibility for the battle would rest upon them. Yet, according to the Pledge of Aqabah, they were not obliged to fight outside Madinah. After hearing the opinions of Abu Bakr, Umar, and Miqdad, the beloved Prophet turned to the Ansar and said, “Advise me.” Sa‘d ibn Mu‘adh, the leader of the Ansar, said, “O Messenger of Allah, do you wish to know our opinion?” The Prophet said, “Yes.” Sa‘d ibn Mu‘adh said, “We have believed in you and accepted you as truthful. We have testified that everything you have brought is true, and we have pledged ourselves to obey you. So proceed wherever you deem best. By the One who sent you with the truth, if you wished to plunge into the sea with us, we would plunge into it with you, and not one of us would remain behind. We have no objection if you confront the enemy with us tomorrow. We have no hesitation whatsoever. We are skilled in battle. It may be that Allah will manifest through us such bravery that your eyes will be cooled by seeing it. Proceed with us. May Allah bless our journey.”

According to one narration, Sa‘d ibn Mu‘adh said to the Messenger of Allah, “Perhaps you think that the Ansar will help you only in their own territory and consider that their duty and responsibility. Therefore, I am responding on behalf of the Ansar. Go wherever you wish and establish relations with whomever you wish. Take as much of our wealth as you wish. Whatever you take will be more beloved to us than what is left behind. We will accept your decision in this matter as final. By Allah, if you advance as far as Bark al-Ghimad, we will go with you. And if you take us into the sea, we will plunge into the sea with you.”

Hearing these words from Sa‘d ibn Mu‘adh, the Messenger of Allah was very pleased. He said, “Go forward, and rejoice. Allah has promised me one of the two parties. By Allah, it is as though I can see the places where they will fall.”

The Prophet then advanced from Zafaran. After crossing several mountain passes, he reached a place called Asfar. Leaving Mount Haman on his right, he later came near the plain of Badr and pitched his tent.

An Initiative to Gather Information Secretly

After alighting here, the Messenger of Allah went out to gather information with Abu Bakr, his companion in the Cave of Thawr. They were observing the tents of the Makkan soldiers from a distance when they encountered an elderly Arab. The Prophet asked him about the Quraysh and Muhammad’s Companions. He asked about both armies because he did not wish to reveal his identity. But the old man refused. He said, “Tell me who you are and which group you belong to; otherwise I will say nothing.” The Prophet said, “You tell us what we have asked you, and afterward we will tell you who we are.” The old man said, “If Muhammad and his companions have told me the truth, they should be at such-and-such a place today.” Saying this, he identified precisely the place where the Companions were staying. He further said, “The Quraysh set out on such-and-such a day. If the informant has told me the truth, the Quraysh should be at such-and-such a place today.” Again, he identified exactly the place where Abu Jahl and his companions were staying.

After finishing, the old man asked the Messenger of Allah and his companion who they were. The Prophet replied, “We originated from the same water.” Having said this, he left. The old man began muttering, “From which water? The water of Iraq?”

Important Information about the Makkan Army

Late that afternoon, the Prophet sent a group of scouts to gather information about the enemy’s position and other matters. Three leaders of the Muhajirun were in this group: Ali, Zubayr ibn al-Awwam, and Sa‘d ibn Abi Waqqas. These three eminent Companions, accompanied by several others, went out to gather information about the Quraysh army. First they went to the water reservoir at Badr. There they found two slaves drawing water for the Quraysh army. The Companions seized them and brought them to the Messenger of Allah. The Prophet was praying at the time. The Companions questioned the captured slaves about the Quraysh. They said, “We belong to the Quraysh. They sent us to draw water.” The Companions were dissatisfied with this answer. They assumed that the two men belonged to Abu Sufyan, since they still had a faint hope of capturing the trade caravan. The Companions beat both slaves severely. Under the blows, they were forced to say, “Yes, we belong to Abu Sufyan.” Upon hearing this, the men beating them stopped.

After completing his prayer, the Messenger of Allah sternly said to the Companions, “You beat them when they were telling the truth, and released them when they lied. By Allah, both of them spoke the truth. They are from the Quraysh.”

The Prophet then said to the slaves, “Very well, now tell me something about the Quraysh.” They said, “The Quraysh are behind the hillock visible at the far end of the plain.” The Prophet asked, “How many men are there?” They said, “We do not know.” He asked, “How many camels do they slaughter each day?” They replied, “Nine one day and ten the next.” Hearing this, he said, “Their number must be between nine hundred and one thousand.” The Prophet then asked, “Which prominent Quraysh leaders are among them?” They named Utbah and Shaybah, the two sons of Rabi‘ah; Abu al-Bakhtari ibn Hisham; Hakim ibn Hizam; Nawfal ibn Khuwaylid; al-Harith ibn Amir; Tuhaymah ibn Adi; al-Nadr ibn al-Harith; Jum‘ah ibn al-Aswad; Abu Jahl ibn Hisham; and Umayyah ibn Khalaf. The two slaves named several others as well. The Messenger of Allah turned to the Companions and said, “Makkah has brought out its greatest pieces for you.”

The Rain of Mercy and the Muslims’ Advance

That very night, Allah, Lord of the Worlds, sent down rain. It poured heavily upon the unbelievers, hindering their advance. For the Muslims, it was a cascade of mercy. It purified them from the filth caused by Satan, hardened the sand beneath their feet and made it firm for walking, and strengthened their hearts.

The Messenger of Allah then advanced with the Muslim leaders. The Prophet was eager to reach the water reservoirs at Badr before the polytheists. At this time, Khubab ibn al-Mundhir, a wise and farsighted military commander, offered the Prophet some advice. First he asked, “O Messenger of Allah, have you gathered here by Allah’s command, leaving no possibility of moving forward or backward? Or have you chosen this place as a matter of strategy?” The Messenger of Allah said, “It is merely a strategic decision.” Upon hearing this, Khubab said, “I do not think it appropriate to remain here. We should advance farther and take control of the reservoir nearest to the Quraysh position. We will keep watch over the other reservoirs. When the battle begins, we will drink water, while the Quraysh will writhe from thirst.” The Messenger of Allah said, “You have given sound advice.” He then advanced with the soldiers. Around midnight, he reached the reservoir nearest the enemy and pitched his tent. The Companions then built a basin and closed off all the remaining reservoirs.

The Command Post

After the Companions had taken up position near the reservoir, Sa‘d ibn Mu‘adh put forward a proposal. He said that the Muslims could establish a command post for their leader. Thus, God forbid, if defeat instead of victory or some other emergency arose, they could remain alert in advance. After this discussion, Sa‘d said to the Prophet, “O Messenger of Allah, we wish to prepare a special platform for you. You will remain there, and we will keep your mount beside you. Then we will engage the enemy. If Allah honors us and grants us victory over the enemy, we will be pleased for you to remain there. If we are defeated, you can mount and go to those who have remained behind. O Prophet of Allah, behind you are people who love you more than we do. Our love for you is not as great and deep as theirs. If they had known that you would face battle, they would never have stayed behind. Allah will protect you through them; they will wish you well and strive in jihad alongside you.”

Upon hearing this, the Messenger of Allah praised Sa‘d and prayed for him. The Muslims built a platform for the Prophet on a high hill to the northeast of the battlefield. From there, the entire battlefield could be seen. A group of young Ansar were assigned, under the leadership of Sa‘d ibn Mu‘adh, to guard the Prophet.

The Deployment of the Army for Battle

The Messenger of Allah then arranged the army and set out for the battlefield. [Jami‘ al-Tirmidhi, Abwab al-Jihad, vol. 1, p. 201.] There, pointing with his hand, the Prophet said that, God willing, the next day this place would be the place where so-and-so would fall, and that place would be the place where so-and-so would fall.

The Messenger of Allah then spent the night there beside the root of a tree. The Companions too spent the night peacefully and without anxiety. Their hearts were filled with confidence, and they passed the time in peace and certainty. They hoped that in the morning they would see with their own eyes the evidence of their Lord’s glad tidings. As Allah says: “Remember when He caused drowsiness to overcome you as a reassurance from Him and sent down rain upon you from the sky, thereby purifying you, removing Satan’s impurity from you, strengthening your hearts, and making your feet firm.” (Surah al-Anfal, verse 11)

This was the night of the seventeenth of Ramadan in the second year after the Hijrah. He had set out from Madinah on either the eighth or the twelfth of that month. [Mishkat, vol. 2, p. 543]

The Enemy’s Mutual Disagreements

The Quraysh spent the night in their tents beyond the hill at the far end of Badr. In the morning, they came together on this side of the hill in the plain of Badr. A group of men advanced toward the basin of the Messenger of Allah. The Prophet was told not to stop them. It was later observed that all those among the men who drank from the Prophet’s basin and fought against him were killed. Only Hakim ibn Hizam survived. Later, Hakim accepted Islam and became a good Muslim. Whenever he swore an oath, he would say, “By the One who saved me from the Day of Badr”—that is, by the One who freed me on the day of Badr.

After observing the Muslims’ military assembly, the Quraysh sent Umayr ibn Wahb al-Jumahi to assess their strength. Umayr made a circuit and returned, saying, “The Muslim army numbers about three hundred, perhaps slightly more or less. Let me see whether they have any supporting force.” He rode his horse some distance away and returned, saying, “The Muslims have left no supporting force behind. But I noticed one thing: the camels of Yathrib have brought nothing but death. All their strength depends on their swords. By Allah, from what I understand, none of them will die before killing one of you. If they kill your prominent men, you will be deprived of distinguished companions. Therefore, whatever you do, it is best to do so thoughtfully.”

At this time, another group opposed to the war began speaking out against Abu Jahl. But Abu Jahl was determined to fight. Those opposed to the war wanted to return to Makkah without fighting. Hakim ibn Hizam, for example, did not want war. He began rushing from place to place. First he went to Utbah ibn Rabi‘ah and said, “O Abu al-Walid, you are one of the Quraysh’s prominent men, and everyone accepts your authority without question. Do something good; as a result, your name will always be mentioned among the people.” Utbah said, “What is that action, Hakim?” Hakim replied, “Take everyone back. Assume responsibility for paying compensation for the killing of your ally, Amr ibn al-Hadrami, who was killed in the Nakhla expedition. ” Utbah said, “I agree. Take my guarantee. Amr ibn al-Hadrami was my ally, and responsibility for compensating his death rests upon me. I will make up for the property of his that was destroyed.”

Utbah then said to Hakim ibn Hizam, “Go to the son of Hanzaliyah”—that is, Abu Jahl, whose mother was named Hanzaliyah. “He is spoiling everything; he is the one actively inciting the people.”

Then Utbah ibn Rabi‘ah stood up and said in the manner of a speech, “O Quraysh, you will gain no particular distinction by fighting Muhammad and his companions. By God, if they kill you, you will see faces that you would not wish to see dead. For you will be killing your cousins, maternal cousins, or other members of your own tribe. If other Arabs kill Muhammad and his companions, your wish will be fulfilled. But if another situation arises, remember that you will fall into the hands of Muhammad and his companions, and they remember everything that happened to them in the past. So come, let us return; we will remain neutral.”

Hakim ibn Hizam went to Abu Jahl and noticed that he was polishing his armor. Hakim said, “O Abu’l-Hakam, Utbah has sent me to you with this message.” Abu Jahl said, “By God, Utbah’s heart has dried up at the sight of Muhammad and his companions. But I will never return to Mecca. We will not return to Mecca until Almighty God settles the matter between Muhammad and us. Utbah said what he said only because he has become frightened at the thought of Muhammad and his companions. His son is also with them, and for this reason he is frightening you about them.” (It may be noted here that Utbah’s son Hudhayfah had accepted Islam long before and migrated to Medina.) When Utbah learned that Abu Jahl had said, “By God, Utbah’s heart has dried up,” he said, “Abu Jahl will soon learn whose heart has dried up—mine or his.” Abu Jahl became frightened upon hearing of Utbah’s reaction. To prevent the matter from being prolonged, he summoned Amir ibn Hadrami, the brother of Amr ibn Hadrami, who had been killed in the expedition of Nakhlah. When Amir arrived, Abu Jahl said, “Your ally Utbah wants to take the people back. Yet you yourselves see the oppression inflicted upon you. So rise, loudly proclaim that you have been wronged and are oppressed, and remind everyone anew of your brothers’ deaths.” Hearing this, Amir rose, pulled up the garment covering his buttocks, and began shouting. He said, “Alas for Amr! Alas for Amr! Alas for Amr!” Hearing these cries, everyone gathered, and the desire to fight grew intense in every heart. Everyone pledged themselves to take revenge on the Muslims. Utbah’s appeal failed. Thus passion prevailed over reason, and the effort to avoid war came to nothing.

The two armies face each other

The unbelievers came out in groups, and the two armies began facing one another. At that time the Messenger said, “O Allah, the Quraysh have advanced in complete arrogance to oppose You and to prove Your Messenger a liar. O Allah, today we are greatly in need of the help You have promised. O Allah, today scatter them completely.”

When the Messenger saw Utbah mounted on his red camel, he said, “If anyone among the people possesses any good, it is the rider of that camel. If the others had followed his counsel, they would have been rightly guided.”

At that time the Messenger arranged the Muslims in ranks. Then a remarkable incident occurred.

The Prophet held an arrow in his hand and was using it to straighten the ranks. At that moment, the tip of the arrow touched Sawad ibn Ghaziyyah’s stomach slightly. He had stepped a little forward from the rank. “Sawad, straighten yourself.” Sawad immediately said, “O Messenger of Allah, you have hurt me; let me take retaliation.” The Prophet lifted his garment from his stomach and said, “Come, take retaliation.” Sawad embraced the beloved Prophet and kissed his blessed stomach. The Prophet said, “Sawad, what prompted you to do this?” Sawad replied, “O Messenger of Allah, you have seen everything that is about to happen. My sole wish was that my closeness to you should be the last memorable event of my life. I wanted the contact of my body with your blessed body to be the final event of my life.” Hearing this, the Prophet prayed for Sawad.

After straightening the ranks, the Prophet told the Companions that no one should begin fighting without receiving his command. The Messenger then gave specific instructions concerning the method of fighting. He said, “When the polytheists come toward you in a formation, shoot arrows at them. Take care that the arrows are not wasted [Sahih al-Bukhari, vol. 2, p. 568]. Do not use your swords until they have surrounded you [Sunan Abi Dawud, vol. 2, p. 13].” Then the Prophet went to the command post with Abu Bakr. Sa‘d ibn Mu‘adh was assigned to guard the beloved Prophet along with the guards.

On the other side, the state of the polytheists was such that Abu Jahl prayed to Allah for a decision. He said, “O Allah, today destroy whichever of the two groups has severed family ties more and committed the greater wrongdoing. O Allah, today help whichever of the two groups is dearer and more pleasing to You.” Later, alluding to Abu Jahl’s words, Allah, the Lord of the Worlds, said: “You sought a decision, and the decision has come to you. If you desist, it will be better for you; but if you return, We shall return, and your multitude will not benefit you at all, even if it is great. Indeed, Allah is with the believers.” (Surah al-Anfal, verse 19)

The first spark of the battle

The first spark of this battle was struck by Aswad ibn Abd al-Asad al-Makhzumi. This man was an utter villain and immoral. As he went out onto the battlefield, he had said, “I pledge to Allah that I will certainly drink the water from their reservoir. If I cannot do so, I will destroy that reservoir or give my life for it.”

After saying this, Aswad advanced. From among the Companions of the beloved Prophet, Hamzah ibn Abd al-Muttalib also advanced. The two faced each other in combat near the reservoir. Hamzah struck so forcefully with his sword that the leg of the unbeliever Aswad was severed below the knee and separated from his body. He fell heavily to the ground. Blood began streaming continuously from the severed leg, flowing toward his companions. Aswad crawled toward the reservoir. Reaching it, he wanted to drink its water and fulfill his oath. At that moment Hamzah struck Aswad again. As a result of this blow, he fell into the reservoir and died.

The full-scale battle begins

The killing of Aswad ibn Abd al-Asad was the first incident of the Battle of Badr. After his death, the fire of battle spread. Three distinguished warriors came out from the Quraysh army. They were from the same clan: Utbah and Shaybah, the two sons of Rabi‘ah, and Walid, the son of Utbah. As soon as they came out of the ranks, they challenged the opposing side. Three young men from the Ansar advanced: Awf, Mu‘awwidh, and Abdullah ibn Rawahah. The first two were sons of al-Harith, and their mother’s name was Afra. The Quraysh asked, “Who are you?” They replied, “We are the Ansar of Medina.” The Quraysh said, “Without doubt, you are noble opponents, but we have no dispute with you. We want our cousins.” Then the three Quraysh youths shouted, “O Muhammad, send our blood relatives to us.” The Messenger said, “Ubaydah ibn al-Harith, Hamzah, and Ali, advance.” After they advanced, the three Quraysh youths pretended not to recognize them and asked who they were. They identified themselves. The three Quraysh youths said, “Yes, you are noble opponents.” Then the general combat began. Ubaydah ibn al-Harith faced Utbah ibn Rabi‘ah, Hamzah faced Shaybah, and Ali faced Walid ibn Utbah [Ibn Hisham; Musnad Ahmad. There is a difference in Abu Dawud’s narration. Mishkat, vol. 2, p. 343].

Hamzah and Ali subdued their respective opponents, but Ubaydah ibn al-Harith and his opponent Utbah exchanged blows. They wounded each other severely. Meanwhile, Hamzah and Ali, having finished off their opponents, advanced to help Ubaydah and fell upon Utbah, killing him. Then they carried Ubaydah away. Ubaydah’s leg had been severed, and he had lost the ability to speak. No words came from his mouth again. On the fourth or fifth day, while the Muslims were returning to Medina and crossing the Safra plain, Ubaydah died. Ali used to say that this verse was revealed concerning us: “These are two adversaries who dispute concerning their Lord.” (Surah al-Hajj, verse 19)

The misfortune of the polytheists had begun. They had lost three distinguished warriors at once. Maddened by anger, they all charged the Muslims together.

On the other hand, the Muslims prayed to their magnificent Lord for help and firmly confronted the unbelievers’ attack. Repeating the words “Ahad, Ahad,” they counterattacked the disbelieving polytheists and inflicted heavy losses upon them.

The Prophet’s supplication on the plain of Badr

Meanwhile, after arranging the ranks of the Emigrants, the Messenger was pleading in an anguished voice before the Almighty Allah, the Lord and Sustainer. He was saying, “O Allah, fulfill the promise You made to us. O Allah, I ask You for the help You have promised.”

After fierce fighting began between the two sides, the Messenger supplicated before Allah: “O Allah, Lord of the Worlds, if this group of Muslims is destroyed today, there will be no one left on earth to worship You. O Allah, do You wish that You should never again be worshipped after today?”

The Messenger offered this supplication with extreme humility and gentleness, his voice full of anguish. At one point during his lament, his cloak fell from both shoulders. Abu Bakr adjusted the Prophet’s cloak and said, “O Messenger of Allah, stop now. You have pleaded with your Lord with great anguish.” Meanwhile, Allah commanded the angels: “Remember when your Lord revealed to the angels: I am with you, so make the believers steadfast. I shall cast terror into the hearts of those who disbelieve. So strike their necks and strike every fingertip of them.” (Surah al-Anfal, verse 12)

Meanwhile, Allah sent revelation to His beloved Prophet: “I will aid you with a thousand angels, following one another.” (Surah al-Anfal, verse 9)

The descent of the angels

At that time Gabriel came to the Messenger. He suddenly raised his head and said, “Abu Bakr, rejoice! Gabriel has come, through the dust and clouds of dust.” According to Ibn Ishaq’s narration, the Prophet said, “Abu Bakr, rejoice! Allah’s help has reached you.” Gabriel was coming ahead of the horse, holding its reins, while dust was rising.

Then the Prophet came out of the room. He was wearing armor. Advancing forward with an encouraging bearing, he said, “This host will soon be defeated and will turn its back.” (Surah al-Qamar, verse 45)

Then, as the Prophet threw a handful of dust toward the unbelievers, he said, “Shahat al-wujuh,” meaning, “May their faces be covered.” Having said this, he cast the dust at the unbelievers. The thrown dust entered the eyes, mouths, noses, and throats of every unbeliever. Not one was spared. Concerning this, Allah said: “It was not you who threw when you threw, but Allah who threw.” (Surah al-Anfal, verse 17)

The counterattack

Then the Messenger ordered a counterattack and urged them to fight, saying, “Advance! By the One in whose hand is Muhammad’s life, whoever among you fights them with steadfastness, considering it a righteous deed, advancing without retreating, and is killed, Allah will surely admit him to Paradise.” Urging them to fight the unbelievers, the Prophet also said, “Rise toward the Paradise whose horizon and expanse are equal to the heavens and the earth.” Hearing this, Umayr ibn al-Humam said, “Wonderful, wonderful!” The Prophet asked him why he had said this. He replied, “O Messenger of Allah, for no other reason than that I hoped I might also be among the inhabitants of that Paradise.” The beloved Prophet said, “You are among those inhabitants of Paradise.” Umayr ibn al-Humam then took out a few dates and began eating them. Suddenly he exclaimed, “Eating these dates will take a long time. Why should I prolong my life so much?” Saying this, he threw away the dates and fought the unbelievers until he was martyred.

When the Messenger ordered the counterattack, the intensity of the enemy’s assault diminished. Their enthusiasm and zeal also waned. This helped strengthen the Muslims’ position. When the Companions received the order to counterattack and their fervor reached its height, they attacked with tremendous force. They disrupted the unbelievers’ ranks and advanced, severing their heads. Seeing the Messenger himself enter the battlefield wearing armor further increased the Companions’ enthusiasm. The Prophet had said, “Soon they will be defeated and flee with their backs turned.”

Inspired by the Prophet, the Companions fought with immense valor. At that time the angels also helped the Muslims [Muslim, vol. 2, p. 139; Mishkat, vol. 2, p. 331].

According to a narration from Ikrimah, reported by Ibn Sa‘d, human heads were falling that day, yet it could not be determined who had killed them. Severed human hands could be seen lying apart from their bodies, but it was impossible to know who had cut them off.

Abdullah ibn Abbas said that an Ansari Muslim was pursuing a polytheist. Suddenly the sound of a whip striking the polytheist was heard, and someone seemed to be saying, “Go, advance!” The Companion saw the polytheist fall face-first. There were marks of blows on his nose and mouth, and his face was bloodied. It was clear that he had been struck with a whip, yet the striker could not be seen. That Ansari Companion related the incident to the Messenger. The Prophet said, “You have spoken the truth. This was help from the third heaven” [Muslim, vol. 2, p. 93].

Abu Dawud al-Mazini said, “I was running to kill a polytheist. Before my sword reached his neck, his severed head rolled onto the ground. I realized that someone else had killed that unbeliever.”

An Ansari brought Abbas ibn Abd al-Muttalib as a prisoner. Abbas had not yet accepted Islam. He said, “By Allah, this man did not capture me. A man with a shaven head captured me. That handsome man was mounted on a piebald horse. Yet I do not see him among these people now.” The Ansari said, “O Messenger of Allah, I captured him.” The Messenger said, “Be quiet. Allah helped you with an honored angel.”

Iblis flees from the battlefield

It was mentioned earlier that the accursed Iblis had come disguised as Suraqah ibn Malik ibn Jasham al-Mudliji. He had not yet separated from the polytheists. But when he saw the angels confronting the polytheists, he began fleeing. Al-Harith ibn Hisham caught him, thinking that the man really was Suraqah ibn Malik. But Iblis struck al-Harith violently in the chest, causing him to fall to the ground. In the meantime, Iblis fled. The polytheists began saying, “Where are you going, Suraqah? Did you not say that you would help us and would not keep away from us?” Suraqah replied, “I see something you do not see. I fear Allah, and He is severe in punishment.” Then Iblis went to the sea and concealed himself.

The defeat of the unbelievers

Within a short time, clear signs of failure and despair appeared among the unbelievers’ army. In the face of the Muslims’ powerful attack, they broke into disarray. The outcome of the battle became clear. The unbelieving Quraysh began retreating, and despair overwhelmed them. The Muslims killed some, wounded others, and captured others. Thus the unbelievers suffered a clear defeat.

When Abu Jahl, the leader of the villains, saw the Quraysh unbelievers scattering, he tried to prevent their rout. To encourage his followers, he shouted, “Do not lose courage because Suraqah has fled. Suraqah was in league with Muhammad. Do not lose heart because Utbah, Shaybah, and Walid have been killed. They acted hastily. By Lat and Uzza, we will not return until we have tied them up with ropes. Look, do not kill any of them; rather, seize them. Later we will make them taste the consequences of their evil activities.”

Abu Jahl soon tasted the consequences of his arrogance. Within a short time, they were seen scattering before the Muslims’ counterattack. Abu Jahl was still surrounded with a number of his followers. Around the villainous leader Abu Jahl stood a guard of arrows and swords. The furious assault of the Muslim fighters shattered that guard. The Muslims noticed that Abu Jahl was mounted on a horse. His death was approaching step by step.

The killing of Abu Jahl

Abd al-Rahman ibn Awf said, “On the day of the Battle of Badr, I was in the Muslim ranks. Suddenly I noticed two young Ansari boys to my right and left. While I was wondering about their presence, one of them quietly said to me, ‘Uncle, show us who Abu Jahl is.’ I said, ‘Nephew, what will you do with him?’ He replied, ‘I have heard that Abu Jahl insults the beloved Messenger. By the One in whose hand is my life, if we see Abu Jahl, we will not separate from him until either he or we die—whichever death has been decreed first.’ Abd al-Rahman said, ‘I was astonished to hear this.’ The other Ansari boy also quietly said the same thing to me. A few moments later I saw Abu Jahl moving among the people. I said to both Ansari boys, ‘There is your prey—the man about whom you asked me.’ As soon as they heard this, both boys sprang upon Abu Jahl and killed him. Then both came to the beloved Messenger. The Prophet asked, ‘Which of you killed Abu Jahl?’ Both replied, ‘I did! I did!’ The Prophet said, ‘Have you wiped the blood from your swords?’ They said, ‘No, we have not.’ The Prophet looked at both swords and said, ‘Both of you killed him.’ The Prophet gave Abu Jahl’s abandoned belongings to Mu‘adh ibn Amr ibn al-Jamuh. The two youths were Mu‘adh ibn Amr ibn al-Jamuh and Mu‘awwidh ibn Afra [Sahih al-Bukhari, vol. 1, p. 444; vol. 2, p. 568; Mishkat, vol. 2, p. 352. Other narrations name the second youth Mu‘awwidh ibn Afra. Ibn Hisham, vol. 1, p. 635. Abu Jahl’s abandoned belongings were given to one of them because Mu‘adh or Mu‘awwidh ibn Afra was later martyred in that battle. Abu Jahl’s sword was given to Abdullah ibn Masud because he had severed Abu Jahl’s head from his body. See Sunan Abi Dawud, vol. 2, p. 373].

Ibn Ishaq narrated that Mu‘adh ibn Amr ibn al-Jamuh said, “Abu Jahl was within an impenetrable guard of the unbelievers’ arrows and swords. The unbelievers were saying that no one should be allowed to reach Abu Jahl. Hearing this, I identified Abu Jahl and stayed near him. As soon as I found an opportunity, I attacked him. I struck him so hard that his leg was severed below the knee. His leg flew away like a falling date. I struck Abu Jahl, while his son Ikrimah struck me with a sword across my shoulder. Fighting became difficult. I kept the severed hand behind me and wielded my sword with the other hand. This too was difficult, so I placed the severed part of my hand beneath my foot and tore it away in one jerk [Mu‘adh ibn Amr ibn al-Jamuh lived until the caliphate of Uthman].” Then he struck Abu Jahl so hard that the enemy of Allah and His Messenger collapsed there. Abu Jahl had not yet breathed his last; his breathing continued. Then Mu‘awwidh ibn Afra was martyred while fighting.

After the battle ended, the Messenger said, “Go and see what became of Abu Jahl.” The Companions then began searching for Abu Jahl.

Abdullah ibn Masud found Abu Jahl in a state in which he was still breathing. Placing his foot on Abu Jahl’s torso, he grasped his beard to cut off his head and said, “O enemy of Allah, has Allah finally disgraced and humiliated you?” Abu Jahl said, “How has He disgraced me? Is there any man more honorable than the one you have killed? Who is greater than him? Alas, if only someone other than a youth had killed me.” Then he said, “Tell me, who has won today?” Abdullah ibn Masud replied, “Allah and His Messenger.” Abdullah ibn Masud kept his foot pressed on Abu Jahl’s shoulder. Abu Jahl said to him, “O shepherd of goats, you have climbed to a very high place.” It may be mentioned that Abdullah ibn Masud used to herd goats in Mecca.

After this conversation, Abdullah ibn Masud cut off Abu Jahl’s head and brought it before the Messenger, saying, “O Messenger of Allah, this is the head of Abu Jahl, the enemy of Allah.” The Prophet said, “Yes, indeed! By the One besides whom there is no deity, yes, indeed; by the One besides whom there is no deity, yes, indeed; by the One besides whom there is no deity.” Then the Prophet said, “Allah is Most Great. All praise belongs to Him. He has fulfilled His promise, helped His servants, and alone defeated all the factions.”

Then the Prophet said, “Come, show me his body.” We took the Prophet to Abu Jahl’s body. He said, “This is the Pharaoh of this Ummah.”

Some Remarkable Signs of Faith

The faith-inspiring deeds of ʿUmayr ibn al-Hammam and ʿAwf ibn al-Harith ibn ʿAfrāʾ have already been mentioned. In reality, throughout this expedition, one witnessed scene after another in which the strength of faith and maturity of principles were manifested. In this expedition, fathers and sons faced one another, and brothers faced brothers. Swords were unsheathed over matters of principle, and the oppressed and wronged engaged the tyrants and oppressors in combat, extinguishing the fire of their anger. For example:

1) ʿAbdullah ibn ʿAbbas (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) told the Companions, “I know that some men from several tribes, including Banu Hashim, have been brought forcibly to the battlefield. They have no connection with our war. Therefore, if any man of Banu Hashim comes before anyone, he must not be killed. If Abu al-Bakhtari ibn Hisham comes before anyone, he must not be killed. If al-ʿAbbas ibn ʿAbd al-Muttalib falls into anyone’s control, he too must not be killed, because he was brought here by force.” Hearing this, Abu Hudhayfah (may Allah be pleased with him), ʿUtbah’s son, said, “We shall kill our own fathers, sons, brothers, and clansmen, yet spare al-ʿAbbas? By Allah, if I meet al-ʿAbbas face-to-face, I will make him wear the bridle of the sword.” When this reached the Messenger of Allah (peace and blessings be upon him), he said to ʿUmar ibn al-Khattab (may Allah be pleased with him), “Is the uncle of Allah’s Messenger to be struck in the face with a sword?” ʿUmar (may Allah be pleased with him) said, “O Messenger of Allah, let me deal with this man; I shall sever his neck, for he has become a hypocrite.”

In later years, Hudhayfah (may Allah be pleased with him) would say, “I never found comfort or peace because of what I said that day. I was always afraid. I could only think that my martyrdom might atone for that thoughtless remark.” Eventually, Hudhayfah (may Allah be pleased with him) was martyred in the Battle of Yamamah.

2) The order not to kill Abu al-Bakhtari was given because, in Makkah, he had never caused the Prophet (peace and blessings be upon him) the slightest harm. Nothing offensive had ever been heard from him against Islam, Allah, or His beloved Messenger (peace and blessings be upon him). Moreover, he was one of those who helped revoke the boycott of Banu Hashim and Banu al-Muttalib.

Despite all these virtues, on the day of Badr he encountered al-Mujadhdhar ibn Dhiʾb. Abu al-Bakhtari also had a companion with him. The two were fighting side by side. Seeing Abu al-Bakhtari, al-Mujadhdhar said, “O Abu al-Bakhtari, the Prophet (peace and blessings be upon him) has forbidden us to kill you.” Abu al-Bakhtari replied, “By God, then both of us shall die.” The two then engaged al-Mujadhdhar in combat, and al-Mujadhdhar (may Allah be pleased with him) was compelled to kill them both.

3) ʿAbd al-Rahman ibn ʿAwf (may Allah be pleased with him) and Umayyah ibn Khalaf had been close friends since the days of ignorance in Makkah. On the day of the Battle of Badr, Umayyah was standing holding the hand of his son, ʿAli. ʿAbd al-Rahman ibn ʿAwf (may Allah be pleased with him) was passing in front of him, carrying several suits of armor seized from the enemy. Umayyah said to him, “May I be of use to you? I am better than your armor. I have never seen a scene like this. Do you not need milk?” That is, whoever captured him as ransom or fidyah would receive many milch camels from him. Hearing this, ʿAbd al-Rahman threw down the armor, arrested Umayyah and his son ʿAli, and proceeded onward.

ʿAbd al-Rahman (may Allah be pleased with him) said, “I was moving between Umayyah and his son when Umayyah asked, ‘Who among you was the man wearing an ostrich feather on his chest?’ I said, ‘He was Hamzah ibn ʿAbd al-Muttalib.’ Umayyah ibn Khalaf said, ‘That is the man who has brought about our destruction.’”

ʿAbd al-Rahman (may Allah be pleased with him) said, “I was taking them both along when Bilal (may Allah be pleased with him) saw Umayyah with me. It may be recalled that Umayyah had severely persecuted Bilal (may Allah be pleased with him) in Makkah. Seeing Umayyah, Bilal said, ‘O leader of the disbelievers, Umayyah ibn Khalaf, either I shall live or he shall live.’ Then he called out loudly, ‘O helpers of Allah, here is Umayyah ibn Khalaf, the leader of disbelief! Today either I shall remain or he shall remain.’ ʿAbd al-Rahman (may Allah be pleased with him) said, ‘By then the people had surrounded us. I tried to protect him, but one Companion raised his sword and struck Umayyah’s son ʿAli in the leg. He immediately collapsed. Umayyah then gave such a loud scream that I had never heard anything like it. I said, “Run, run!” But there was no escape today. By God, I can no longer help you.’”

ʿAbd al-Rahman ibn ʿAwf (may Allah be pleased with him) said, “The enraged Companions surrounded Umayyah and his son ʿAli and killed them with blow after blow.” Then ʿAbd al-Rahman (may Allah be pleased with him) said, “May Allah have mercy on Bilal. I lost my armor, and he diverted me from the prisoners I had captured as well.”

In Zad al-Maʿad, Imam Ibn al-Qayyim wrote that ʿAbd al-Rahman ibn ʿAwf (may Allah be pleased with him) told Umayyah ibn Khalaf, “Crouch down and sit.” He sat down, and ʿAbd al-Rahman bent over Umayyah’s body to shield him. But the Companions struck Umayyah with their swords from below and killed him. A Companion’s sword blow also severed ʿAbd al-Rahman ibn ʿAwf’s foot. [Zad al-Maʿad, vol. 2, p. 89; Sahih al-Bukhari, Kitab al-Wakalah, vol. 1, p. 308. This incident is related there in greater detail.]

4) ʿUmar ibn al-Khattab (may Allah be pleased with him) killed his maternal uncle, al-ʿAs ibn Hisham ibn al-Mughirah.

5) Abu Bakr al-Siddiq (may Allah be pleased with him) called his son, the then-polytheist ʿAbd al-Rahman, and said, “You wretch, where are my weapons?” ʿAbd al-Rahman replied, “Nothing remains except the weapons, the swift horse, and that sword which ends the confusion of old age.”

6) While the Muslims were capturing the polytheists, the Messenger of Allah (peace and blessings be upon him) was staying in a chamber prepared for him. Saʿd ibn Muʿadh (may Allah be pleased with him) stood guard with his sword raised. The Messenger of Allah (peace and blessings be upon him) noticed that Saʿd’s face was troubled and said, “Saʿd, it seems that you do not approve of what the Muslims are doing.” He replied, “Yes, O Messenger of Allah. This is our first battle with the unbelievers, and Allah has granted us the opportunity for this battle. Therefore, I believe it is more appropriate to kill the polytheists rather than release them; they should be eradicated.”

7) In this battle, the sword of ʿUkkashah ibn Mihsan al-Asadi broke. He came to the Prophet (peace and blessings be upon him), who gave him a piece of wood and said, “ʿUkkashah, fight with this.” As soon as ʿUkkashah straightened the piece of wood with his hand, it became a sharp, gleaming sword. He began fighting with it, and meanwhile the Muslims achieved victory. The sword was named “ʿAwn,” meaning “help.” It remained with ʿUkkashah, who used it in various battles. During the time of Abu Bakr al-Siddiq (may Allah be pleased with him), he was martyred while fighting the apostates, and the sword was still with him then.

8) After the battle, Musʿab ibn ʿUmayr al-ʿAbdari (may Allah be pleased with him) was passing by his brother, Abu ʿUzayr ibn ʿUmayr al-ʿAbdari, who had fought against the Muslims. At that moment, an Ansari Companion’s hand cut through his bond. Musʿab said to that Companion, “Hold him firmly; his mother is very wealthy. She will probably pay you a good ransom.” Abu ʿUzayr then said to his brother Musʿab, “Is this your instruction concerning me?” Musʿab (may Allah be pleased with him) replied, “Yes. You are not my brother; rather, this Ansari is my brother.”

9) When the order was given to throw the polytheists’ bodies into the well, ʿUtbah ibn Rabiʿah’s body was being dragged toward it. At that moment, the Messenger of Allah (peace and blessings be upon him) looked at ʿUtbah’s son, Hudhayfah. He saw that Abu Hudhayfah was deeply grieved and seemed utterly devastated. The Prophet (peace and blessings be upon him) said, “Hudhayfah, perhaps you are distressed about your father?” He replied, “Yes, O Messenger of Allah. I feel no anguish in my heart concerning my father or his killing. I had thought, however, that my father possessed intelligence and foresight. Therefore, I hoped that through his reason and insight he would take refuge beneath the shade of Islam. But now, seeing his fate and that his life has ended upon disbelief, I feel deeply saddened.” The Messenger of Allah (peace and blessings be upon him) prayed for Hudhayfah (may Allah be pleased with him) and spoke well of him.

The Casualties on Both Sides

The Battle of Badr ended with the Muslims’ victory and the defeat of the unbelievers. Fourteen Muslims were martyred in the battle: six Muhajirun and eight Ansar. The unbelievers suffered tremendous losses: seventy were killed and seventy were taken prisoner. They were prominent men and tribal chiefs.

After the battle, the Prophet (peace and blessings be upon him) stood beside the slain and said, “You were all prominent men. You did not believe in me, whereas many others believed in me. You left me alone and helpless, whereas many others supported me. You expelled me, whereas many others gave me shelter.” Then the Prophet (peace and blessings be upon him) ordered that the bodies of the slain be dragged and thrown into one of Badr’s wells.

It is narrated from Abu Talhah (may Allah be pleased with him) that, on the day of Badr, at the command of the Prophet (peace and blessings be upon him), the bodies of twenty-four leading chiefs of Quraysh were thrown into a foul well at Badr. It was customary that, after defeating a people, one would remain on the battlefield for three days. After spending three days at Badr, a saddle was placed on the back of the Prophet’s mount. He then proceeded on foot, with the Companions following him. Suddenly, he stopped at the edge of the well. He addressed various men, saying, “O so-and-so, son of so-and-so; O so-and-so, son of so-and-so, would it not have been better for you if you had obeyed Allah and His Messenger (peace and blessings be upon him)? We have found the promise Allah made to us to be true. Have you also found the promise made by our Lord to be true?” ʿUmar (may Allah be pleased with him) said, “O Messenger of Allah, why do you speak to bodies that have no souls?” The Prophet (peace and blessings be upon him) said, “By the One in whose hand is Muhammad’s soul, you do not hear what I say any better than they do.” Another narration states, “You are not better listeners than they are, but they cannot respond.” [Bukhari, Muslim, Mishkat, vol. 2, p. 345]

News of the Defeat Reaches Makkah

After the defeat, the polytheists of Makkah fled toward Makkah in a state of confusion and terror. So ashamed were they that they did not know how they would enter Makkah.

Ibn Ishaq says that the first person to enter Makkah with news of Quraysh’s defeat was Haythuman ibn ʿAbdullah al-Khuzaʿi. The people asked him for news from the battlefield. He said, “ʿUtbah ibn Rabiʿah, Shaybah ibn Rabiʿah, Abu al-Hakam ibn Hisham, Umayyah ibn Khalaf, and several other chiefs have been killed.” Hearing the names of prominent Quraysh among the slain, Safwan ibn Umayyah, who was sitting in the Hatim of the Kaʿbah, said, “Look there, they are sitting in the Hatim of the Kaʿbah.” By God, I myself saw whose fathers and brothers had been killed.

Abu Rafiʿ, the freedman of the Messenger of Allah (peace and blessings be upon him), narrated: “At that time I was the slave of al-ʿAbbas. Islam had entered our household. Al-ʿAbbas (may Allah be pleased with him) had accepted Islam, and I had also become Muslim. Al-ʿAbbas kept his Islam secret. Abu Lahab had not taken part in the Battle of Badr. When he heard the news of the Muslims’ victory at Badr, Abu Lahab was crushed, while we felt renewed strength and honor. I was a weak man by nature. I made arrows, sitting in the chamber of Zamzam and sharpening their tips. I was absorbed in making arrows, and Umm al-Fadl was sitting beside me. We were very happy at the news of the victory. At that moment Abu Lahab came dragging his feet, almost limping, and sat near the chamber with his back toward mine. Then Abu Sufyan ibn Harb ibn ʿAbd al-Muttalib arrived. Abu Lahab said to him, ‘Come here; by my life, you have news.’ Abu Sufyan sat before Abu Lahab, while several people remained standing. Abu Lahab said, ‘Tell me, nephew, what news is there of the people?’ Abu Sufyan replied, ‘Nothing. We met the people, and surrendered our shoulders to their hands. They killed us as they wished and captured us as they wished. By God, despite this, I do not blame the people. In truth, we encountered men riding dappled horses between heaven and earth. By God, they spared nothing, and nothing could stand against them.’”

Abu Rafiʿ said, “I lifted the edge of the tent with my own hands and said, ‘By God, they were angels.’ Hearing this, Abu Lahab slapped me forcefully across the face. I grappled with him, but he picked me up and threw me down, then began beating me. I was weak. Meanwhile Umm al-Fadl rose and began striking Abu Lahab with a tent pole. Abu Lahab was injured. As she beat him, Umm al-Fadl said, ‘You think him weak because he has no master?’ Abu Lahab left humiliated. Only seven days after this incident, Abu Lahab contracted the plague and died of it. In Arabia, plague pustules were considered extremely ominous. His body lay unburied for three days after his death, and even his children would not approach it. No one arranged his burial. After three days, his children realized that if they left the body there, people would condemn and criticize them. So they pushed it into a pit with a pole, then threw stones from a distance until they closed the mouth of the pit.”

When news of Quraysh’s defeat at Badr reached Makkah, the Quraysh became dejected. They did not hold any mourning ceremony for the dead, fearing that the Muslims would criticize them. They were unwilling to give the Muslims any opportunity for criticism.

A humorous incident is mentioned. Three sons of al-Aswad ibn ʿAbd al-Muttalib were killed at Badr. He wanted to weep in memory of his sons. Al-Aswad was blind. One night he heard a woman lamenting. Hearing her voice, he quickly sent his slave to find out whether permission to mourn had been granted. “Are the Quraysh weeping in remembrance of their slain? If so, I would at least weep for Abu Hakim, one of my three sons, for my heart is burning.” The slave returned and said that she was lamenting the loss of her camel. Hearing this, al-Aswad could no longer restrain himself and began reciting the following poem.

That woman weeps—alas, her camel is lost; In grief for the camel, sleep has fled her eyes.

Do not weep for the camel, though it has gone astray; Weep, O ill-fated one, remembering Badr today.

Hasis, Makhzum, and Abu Walid were the life of the clan; Shed tears for ʿAqil and for al-Harith.

They were lions among lions; They were heroes.

Name them all, yet weep for their sake; How can I explain, O Hakimah, the grief?

No grief can equal the grief for Abu Hakimah; An unknown man at Badr has today become a chief.

The Glad Tidings of Victory in Madinah

After the Muslims’ victory was complete, the beloved Prophet (peace and blessings be upon him) sent messengers to quickly convey the glad tidings to the people of Madinah. ʿAbdullah ibn Rawahah and Zayd ibn Harithah (may Allah be pleased with them) were sent to announce the news in the two districts of Madinah.

Before this, the Jews and hypocrites had created agitation in Madinah through false propaganda. They had even spread the news that the Messenger of Allah (peace and blessings be upon him) had been killed. When a hypocrite saw Zayd ibn Harithah riding the Prophet’s she-camel named Qaswa, he blurted out, “Muhammad has truly been killed. Look, there is his she-camel—we know this she-camel. And look, there is Zayd ibn Harithah. He has fled after being defeated in battle and is so bewildered that he does not know what to say.” When both messengers arrived, the Muslims surrounded them and began listening to the detailed account. After hearing everything and becoming certain of the victory, the Muslims were overwhelmed with joy. The air of Madinah resounded with cries of “Nara-e-Takbir, Allahu Akbar.” Those Muslims who had not gone with the Prophet (peace and blessings be upon him) to the plain of Badr set out along the road to Badr to welcome the beloved Prophet (peace and blessings be upon him).

Usamah ibn Zayd (may Allah be pleased with him) said, “As we were leveling the soil over the grave after burying Ruqayyah (may Allah be pleased with her), the Prophet’s daughter and the wife of ʿUthman (may Allah be pleased with him), news reached us of the Muslims’ victory at Badr. Ruqayyah (may Allah be pleased with her) had been ill. To care for her, the beloved Prophet (peace and blessings be upon him) had left me in Madinah with ʿUthman (may Allah be pleased with him).”

The Matter of the Spoils of War

After the battle, the Messenger of Allah (peace and blessings be upon him) remained at Badr for three days. Before departing for Madinah, a disagreement arose among the Muslims concerning the spoils of war. When arguments began, the beloved Prophet (peace and blessings be upon him) ordered that everything in their possession be brought before him. The Companions did so. Then the beloved Prophet (peace and blessings be upon him) resolved the matter through revelation.

ʿUbadah ibn al-Samit (may Allah be pleased with him) said, “We departed from Madinah with the Prophet (peace and blessings be upon him) and reached Badr. We fought the people, and Allah defeated the enemy. Then one group pursued the unbelievers, capturing some and killing others. Another group began gathering the spoils, while a third group remained constantly around the beloved Prophet (peace and blessings be upon him), fearing that the enemy might deceive him and cause him harm. At night, those who had collected the spoils said to one another, ‘I gathered this much; it is all mine, and I will not give anyone a share of it.’ Those who had pursued the enemy said, ‘We drove the enemy away from these possessions; therefore they belong to us.’ The Companions responsible for protecting the beloved Prophet (peace and blessings be upon him) said, ‘We feared that the enemy might find the beloved Prophet inattentive and harm him. Therefore, we were occupied with ensuring his safety.’ In response to this disagreement, Allah revealed this verse: ‘They ask you about the spoils of war. Say, “The spoils belong to Allah and the Messenger (peace and blessings be upon him). So fear Allah and obey Allah and His Messenger, if you are believers.”’ (Surah al-Anfal, verse 1)

The Messenger of Allah then distributed those spoils of war among the Muslims. [Musnad Ahmad, vol. 5, p. 323; al-Hakim, vol. 2, p. 326]

The Muslim Army on the Road to Madinah

After spending three days at Badr, the Messenger of Allah (peace and blessings be upon him) set out for Madinah on the fourth day. The Quraysh prisoners from Makkah and the spoils of war were with them. ʿAbdullah ibn Kaʿb was placed in charge of supervising them. After crossing the plain of Safra, the beloved Prophet (peace and blessings be upon him) stopped on a hill midway between Darbah and Najiyah. There, one-fifth of the war booty was set aside, and the remainder was distributed equally among the Muslims. At Safra, the Prophet (peace and blessings be upon him) ordered the execution of al-Nadr ibn al-Harith. During the Battle of Badr, this man had carried the Quraysh banner and was among the foremost criminals and leading enemies of Islam. At the Prophet’s command, ʿAli (may Allah be pleased with him) killed al-Nadr ibn al-Harith.

They then reached ʿUqayq al-Jabiyah. There, the Messenger of Allah (peace and blessings be upon him) ordered the execution of ʿUqbah ibn Abu Muʿayt. He was a leading enemy of Islam and used to harm the Prophet (peace and blessings be upon him). Something about him has already been mentioned. While the Messenger of Allah was praying, this man had placed the entrails of a camel on his shoulders and had tried to kill him by wrapping a cloth around his neck. Abu Bakr al-Siddiq (may Allah be pleased with him) suddenly arrived and rescued the Messenger of Allah (peace and blessings be upon him) from this criminal. When the Messenger of Allah ordered his execution, he said, “O Muhammad, who will care for the children?” He replied, “The Fire.” [Sunan Abu Dawud, Sharh ʿAwn al-Maʿbud, vol. 3, p. 12]

Later, either ʿAsim ibn Thabit al-Ansari (may Allah be pleased with him) or ʿAli (may Allah be pleased with him) beheaded ʿUqbah.

From a military perspective, it was necessary to kill these two criminals, for they were war criminals.

The Welcoming Delegation

When the Messenger of Allah (peace and blessings be upon him) reached a place called Rawha, he met the Muslims who had come to welcome him. After hearing the news of the Muslims’ victory from the messengers, they had departed from Madinah to congratulate and welcome the Messenger (peace and blessings be upon him). When they offered their congratulations, Salamah ibn Salamah (may Allah be pleased with him) said, “What are you congratulating us for? We only encountered some bowed, elderly men who were like camels.” Hearing this, the Messenger of Allah (peace and blessings be upon him) laughed and said, “My nephew, those very men were the leaders of their people.”

Then Usayd ibn Khudayr (RA) submitted, “O Messenger of Allah, all praise belongs to Allah, Who has granted you success and gladdened your eyes. By Allah, I did not know that you would encounter the enemy; I thought you had set out in search of a caravan. Had I known that you would encounter the enemy, I would never have stayed behind.” The Messenger of Allah (PBUH) said, “You have spoken the truth.”

The prisoners of war arrived one day after the Messenger of Allah (PBUH) reached Madinah. The Messenger (PBUH) advised the Companions to treat them well. As a result of this advice, the noble Companions themselves would eat dates while giving bread to the prisoners. It is worth noting that in Madinah, bread was more valuable and important than dates.

The Prisoners of War

After the Messenger of Allah (PBUH) reached Madinah, he consulted the noble Companions about the remaining prisoners of war. Abu Bakr al-Siddiq (RA) said, “O Messenger of Allah, they are our cousins and relatives. In my opinion, you should take ransom from them and release them. Whatever is taken can be used as strength against the disbelievers. It may also be that Allah will guide them and they will come and stand beside us.”

The Messenger of Allah (PBUH) asked Umar ibn al-Khattab for his opinion. He said, “I hold a different opinion from Abu Bakr. I think you should hand over such-and-such a relative of mine to me, and I will behead him. Similarly, hand Aqil ibn Abi Talib over to Ali, and Ali will behead him; and hand such-and-such a brother of Hamzah over to Hamzah, and Hamzah will behead him. Thus Allah will know that we have no sympathy in our hearts for the disbelievers. All these prisoners of war are leading figures among the disbelievers.”

Umar (RA) said, “After hearing both of them, the Messenger (PBUH) accepted Abu Bakr’s advice and did not accept mine. Consequently, the decision was made to accept ransom from the prisoners. Early the next morning, I went to the Messenger of Allah and found that he and Abu Bakr were both weeping. I said, ‘O Messenger of Allah, tell me why you are weeping. If there is a reason for weeping, I shall weep too; and if there is no reason, I shall weep because you are weeping.’ The Messenger (PBUH) said, ‘I am weeping because of what has been presented to your companions as a result of accepting the condition of ransom.’ Saying this, the Messenger of Allah (PBUH) pointed toward a nearby tree and said, ‘The punishment of these people was presented to me as nearer than this tree.’” [Tarikh Umar ibn al-Khattab, Ibn al-Jawzi, p. 36]. Allah revealed this verse: “It is not for a prophet to keep prisoners until he has thoroughly subdued the enemy in the land. You desire the goods of this world, while Allah desires the good of the Hereafter. Allah is Mighty, Wise. Had there not been a prior decree from Allah, a tremendous punishment would have afflicted you for what you took.” (Surah al-Anfal, verses 67–68)

The prior decree mentioned by Allah in the above verse refers to an instruction in the fourth verse of Surah Muhammad. There Allah says, “Then either show grace or take ransom.”

Since this verse permits taking ransom from prisoners of war, the noble Companions were not punished for deciding to accept ransom; rather, they were reprimanded. They were reprimanded because they had arranged to take ransom from disbelievers who were not merely prisoners of war but also serious criminals. Even modern law does not release such people without bringing charges against them. The punishment in cases filed against such criminals might be the death penalty or life imprisonment.

Since the decision had been announced in accordance with Abu Bakr’s (RA) opinion, ransom was taken from the polytheists. The ransom amounted to one thousand, three thousand, or as much as four thousand dirhams. The people of Makkah knew how to read and write, whereas the people of Madinah were not very familiar with literacy. Therefore, it was also decided that those unable to pay ransom would teach ten children each in Madinah. Once the children had learned to read and write well, this teaching would serve as the prisoners’ ransom.

Out of special mercy, the Messenger of Allah (PBUH) released several prisoners without taking ransom from them. They were Mutallib ibn Hantab, Sayfi ibn Abi Rifaa, and Abu Azzah al-Jumahi. The last-mentioned person was captured again during the Battle of Uhud and later killed. A detailed account of this appears later.

The Messenger of Allah (PBUH) released his son-in-law, Abul-As, on the condition that he would not obstruct Lady Zaynab (RA), the Prophet’s daughter.

The reason was that Zaynab had sent some property as ransom for Abul-As ibn Rabi, including a necklace. The necklace had belonged to Khadijah (RA), who had given it to her daughter as a gift when Zaynab was sent to Abul-As’s home. As soon as the Messenger (PBUH) saw it, his eyes filled with tears and emotion choked his voice. He asked the Companions for their opinion about releasing Abul-As. The Companions respectfully approved the beloved Prophet’s proposal. Thereafter, the Messenger (PBUH) released his son-in-law Abul-As on the condition that he would release Zaynab (RA). After being released, Zaynab migrated to Madinah. The Messenger of Allah (PBUH) sent Zayd ibn Harithah and another Ansari Companion to Makkah. He instructed them to stay on the outskirts of Makkah, or at a place called Jaza, and to bring Zaynab with them when she passed by them. These two Companions went to Makkah and brought Zaynab (RA) to Madinah. The account of Zaynab’s migration is long and moving.

Suhayl ibn Amr was also among the prisoners of war. He was a renowned orator. Umar (RA) said, “O Messenger of Allah, have Suhayl ibn Amr’s two front teeth broken; then his speech will become unclear, and he will not be able to use his eloquence effectively in campaigning against you.” The Messenger of Allah (PBUH) rejected this proposal, because mutilating a person’s body is considered mutilation in Islamic terminology. He will be questioned about this on the difficult Day of Resurrection.

Sa‘d ibn Nu‘man (RA) had set out to perform Umrah. At that time, Abu Sufyan captured him. Abu Sufyan’s son Amr was a prisoner of war. In exchange for the Messenger (PBUH) entrusting Amr to Abu Sufyan, Abu Sufyan released Sa‘d.

A Review of the Holy Qur’an

Allah revealed Surah al-Anfal concerning the Battle of Badr. In reality, it is Allah’s review and assessment of the Battle of Badr, completely different from the assessments of other kings, commanders, or anyone else in the world. A brief explanation of Allah’s review and assessment follows. [Sayyid Qutb Shaheed’s Tafsir Fi Zilal al-Qur’an contains some valuable discussion of this subject in the volume on Surah al-Anfal.]

First, Allah, Lord of the Worlds, highlights the narrowness of the Muslims’ outlook and their moral weaknesses. These narrownesses and weaknesses existed among them and became considerably apparent after the battle. Allah highlights them because He wanted to free the Muslims from them. In this way, they would be able to attain perfection in faith.

Then He mentions Allah’s help and the unseen assistance in this battle. The purpose was that the Muslims would not be deceived by their own bravery and valor, which would cause pride to arise in their hearts. Rather, Allah wanted the Muslims to display reliance upon Allah and obedience to the Messenger.

The great purpose and goal with which the Messenger of Allah (PBUH) embarked upon this terrible and bloody expedition are then mentioned, along with the essential moral qualities and characteristics required thereafter. High-minded advice was then given to the polytheists, hypocrites, Jews, and prisoners of war so that they might bow before the truth and become followers of it.

Then the fundamental principles concerning the spoils of war are explained.

The rules of war and peace are also explained here. Their indispensability and necessity in the cause of the Islamic call cannot be denied. These explanations and principles were given so that Muslims could distinguish between warfare before Islam and warfare after Islam, and so that they could attain a higher rank in moral and ethical values. Through this, the people of the world could learn that Islam is not merely an ideal; rather, it provides its followers with practical training according to the principles and laws it calls them to follow.

Several provisions concerning the principles of the Islamic state are then mentioned. Through them, the distinction between Muslims under the control of the Islamic state and Muslims living beyond its borders becomes clear.

More Events

Fasting during Ramadan and Sadaqat al-Fitr were made obligatory in the second year after the Hijrah. The amount of zakat—that is, the nisab—was also determined at this time. Some of the Muhajirun were extremely poor, and their livelihood problems were severe. It was difficult for them to go from place to place seeking food to relieve their hunger. The regulations concerning Sadaqat al-Fitr and zakat freed them from the hardship of food and clothing.

The Muslims celebrated Eid for the first time in Shawwal of the second year after the Hijrah. This Eid was celebrated after the clear victory at the Battle of Badr. After placing the crown of victory and honor upon the Muslims, Allah, Lord of the Worlds, gave them the opportunity to celebrate this Eid. It brought extraordinary honor and good fortune to the Muslims. The scene of performing the Eid prayer was deeply captivating. The Muslims came out into the open field, raising their voices with praise of Allah, takbir, glorification, and declarations of His oneness. At that time, their hearts were filled with gratitude for Allah’s blessings and help.

They were eager to attain even more of Allah’s pleasure. Their heads were bowed in gratitude to Allah. Allah, Lord of the Worlds, mentions that blessing in this verse of the Holy Qur’an. He says, “Remember when you were few in number and considered weak in the land, fearing that people might capture you suddenly. Then He gave you refuge, strengthened you with His help, and provided you with good things so that you might be grateful.” (Surah al-Anfal, verse 26)

Military Activities Following the Battle of Badr

The Battle of Badr was the first armed and decisive confrontation between the Muslims and the polytheists. In it, the Muslims achieved a “Fath Mubin,” that is, a clear victory. The entire Arab world witnessed this victory. Those who suffered mental anguish as a direct result of the defeat in this battle were the polytheists. There was also another group that regarded the Muslims’ victory and attainment of high status as a threat to its religious and economic existence. They were the Jews. When the Muslims won the Battle of Badr, these two groups—the polytheists and the Jews—burst with anger and hostility against the Muslims. As Allah says, “You will surely find the most intense of people in hostility toward the believers to be the Jews and the polytheists.” (Surah al-Ma’idah, verse 82)

But some people of Madinah were well-wishers of both groups. When they realized that no other way remained to preserve their honor, they entered Islam outwardly. They were Abdullah ibn Ubayy and his associates. They were no less hostile toward the Muslims than the Jews and polytheists.

Besides these, there was a fourth group: the Arab Bedouins who lived around Madinah. They felt no inclination toward either Islam or disbelief. They were plunderers and robbers. They too were distressed by the Muslims’ success at Badr. They feared that if a strong government were established in Madinah, the path to their looting would be closed. Thus hatred for the Muslims also arose in their hearts, and they became enemies of the Muslims.

Thus the Muslims found themselves facing a four-sided problem. However, each of these four groups had a different method of dealing with the Muslims. Each adopted a different path to achieve its aims and objectives, thinking that this would enable it to attain its goal.

In Madinah, a group of enemies adopted the guise of Islam. Although they spoke of Islam openly, secretly they pursued conspiracies, deceit, and the creation of mutual disputes and disorder. One group of Jews openly expressed its hostility and anger toward Islam. Meanwhile, the people of Makkah began threatening revenge for the crushing blow they had suffered. Alongside their open threats of revenge, they began preparations for war. It was as though they were saying to the Muslims, “A day will come—a radiant day—when we shall hear cries of lamentation and see tears in the eyes.”

One year later, the Quraysh of Makkah prepared for war and set out toward Madinah.

In Islamic history, this expedition is known as the Battle of Uhud. That battle had some adverse effects on the Muslims’ fame and glory.

To confront all these dangers, the Muslims took several important measures. These reveal the leadership, competence, and qualities of the Messenger of Allah (PBUH). They also show that the leadership in Madinah was constantly alert and watchful regarding dangers from every direction. Multiple plans were even made to confront the enemies. We shall discuss them briefly here.

1. The Battle with Banu Salim

After the Battle of Badr, Madinah’s intelligence department first received news that the people of Banu Sulaym, a branch of the Ghatafan tribe, had gathered troops to attack Madinah. After receiving this news, the Messenger of Allah (PBUH) suddenly led an expedition against them with two hundred Mujahideen and reached their settlement at a place called Qudr. [In fact, quḍr is a grey-colored bird, but here it refers to a settlement of the Banu Salim tribe. It is situated on the main road from Makkah to Syria.]

The Banu Sulaym were not prepared for such a sudden attack. They fled in confusion, leaving behind five hundred camels. The Muslims seized those camels. The Messenger of Allah (PBUH) distributed four-fifths of them. Each person received two camels. During this expedition, a slave named Yasar also fell into Muslim hands. The Messenger (PBUH) later set him free. After staying in the territory of Banu Salim for three days, he returned to Madinah.

This took place only seven days after returning from the Battle of Badr, in Shawwal of the second year after the Hijrah. During this expedition, Saba ibn Arfatah—or, according to another opinion, Abdullah ibn Umm Maktum (RA)—was entrusted with the administration of Madinah.

2. The Plot to Assassinate the Messenger (PBUH)

After their plot to assassinate the Messenger of Allah had once failed and they were subsequently defeated at the Battle of Badr, the polytheists became consumed with rage. The whole of Makkah grew inflamed against the Messenger of Allah. Finally, two wicked young men decided that they would eliminate the Messenger of Allah (PBUH), the source of all inspiration.

This occurred a few days after the Battle of Badr. There was a Qurayshi criminal named Umayr ibn Wahb al-Jumahi. This villain used to torment the Messenger of Allah in Makkah in various ways. His son, Wahb ibn Umayr, had been captured by the Muslims at Badr. One day, Umayr was sitting in the Hatim of the Ka‘bah, speaking with Safwan ibn Umayyah. They were discussing the distressing incident in which the bodies of those killed at Badr had been thrown into a filthy well at Badr. Safwan said, “By God, there is no pleasure in living without them.” Umayr replied, “By God, you have spoken the truth. Look, if I were not burdened with debt and did not have a family to worry about, I would go to Madinah and finish off Muhammad. But I cannot repay my debts, and my family would face disaster in my absence. There is also an excuse: my son is a prisoner in their hands.”

Having heard all this, Safwan thought to himself, “What an excellent opportunity.” He said to Umayr, “Listen, I shall take responsibility for paying your debts; I will pay them on your behalf. I will also look after your family as I look after my own, for the rest of my life. They will never lack anything while I possess it.”

Umayr said, “All right. But let this matter remain secret between us.” Safwan said, “Yes, it will remain secret.”

Then Umayr sharpened his sword and poisoned it. He set out toward Madinah and eventually arrived there. As he was making his camel kneel in front of the Prophet’s Mosque, Umar ibn al-Khattab noticed him. Umar had been speaking to a gathering of Muslims about the honor Allah had granted them through the Battle of Badr. As soon as he saw Umayr, he said, “This wretch is an enemy of Allah. Surely you have come with an evil purpose.”

Umar (RA) then went before the Messenger of Allah and said, “O Messenger of Allah, the enemy of Allah, Umayr, has come wearing a sword.” The Messenger (PBUH) said, “Bring him to me.” When Umayr came, Umar (RA) pressed his sword against Umayr’s neck. He told several Ansar, “Go inside to the Messenger of Allah and remain there. Stay alert regarding this villain’s activities against the beloved Prophet (PBUH), for he cannot be trusted.” Then Umar (RA) took Umayr inside the mosque. Seeing how Umar was holding him tightly, the Messenger (PBUH) said, “Release him, Umar.” He said to Umayr, “Come closer.” Umayr approached the Messenger of Allah and said, “Good morning to you.” The Messenger (PBUH) said, “Allah has taught us a greeting better than your greeting. It is ‘Peace be upon you.’ It is the greeting of the people of Paradise.”

Then the Messenger (PBUH) said, “O Umayr, why have you come?” He replied, “I have come regarding the prisoner you have.” “Please show mercy regarding my prisoner.”

The Messenger (PBUH) said, “Then why is a sword hanging from your neck?” He replied, “May Allah destroy this sword! What use could it be to us now?”

The Messenger (PBUH) said, “Tell me truthfully why you have come.” He replied, “I told you, I have come to discuss the prisoner of war.” The Messenger of Allah (PBUH) said, “No, that is not so. You and Safwan were sitting in the Hatim of the Ka‘bah, lamenting the bodies of the slain Quraysh being thrown into the well. Then you said, ‘If I were not in debt and did not have a family, I would leave from here and kill Muhammad.’ After hearing this, Safwan took responsibility for your debts and family, on the condition that you would kill Muhammad. But remember that Allah stands between me and you.”

Umayr said, “I testify that you are the Messenger of Allah. O Messenger of Allah, we used to reject as lies the reports of the unseen that you brought to us and the revelation sent down to you. But this is a matter in which no one besides Safwan and me was present. Therefore, I swear by Allah that no one but Allah informed you of this. Praise belongs to Allah, Who guided me to Islam and brought me here.” Saying this, Umayr bore witness to the Kalimah Tayyibah. The Messenger of Allah (PBUH) addressed the noble Companions and said, “Teach your brother the religion, teach him the Qur’an, and release his prisoner.” [Ibn Hisham, vol. 1, p. 660].

Meanwhile, Safwan was going around Makkah saying, “Listen to the good news: within a few days something will happen that will make us forget the sorrow and suffering of Badr.” Safwan kept asking people arriving from Madinah for the expected news. Finally, he learned from someone that Umayr had accepted Islam and become a Muslim. On hearing this, Safwan swore that he would never speak to Umayr or do him any favor. Meanwhile, after accepting Islam, Umayr reached Makkah and began inviting people to Islam. Through his call, many people took refuge beneath the cool shade of Islam. [Ibn Hisham, vol. 1, pp. 661–663].

3. The Battle of Banu Qaynuqa

The terms of the treaty that the Messenger of Allah (PBUH) concluded with the Jews after arriving in Madinah have already been mentioned. The Messenger (PBUH) made every effort and hoped that the clauses of the treaty would be implemented. For this reason, the Muslims took not even the slightest step that might constitute a violation of the treaty. But the Jews, historically known for treachery and betrayal, soon returned to their old ways. They spared no effort in spreading conspiracies among the Muslims, inciting war, creating riots, and spreading disorder. One example is mentioned here.

The Treachery of the Jews

Ibn Ishaq has narrated that there was a Jew named Shas ibn Qays. He was so old that, seeing him, one would think that one of his feet had already entered the grave. His hostility and hatred toward the Muslims were boundless. Once, he was passing by the tribes of Aws and Khazraj. The people of both tribes were sitting there conversing. They no longer harbored their former hostility toward one another; rather, a wonderful bond of love and harmony could be seen between them. The old Jew was deeply distressed at this sight. He began saying, “How marvelous! Here I see the leading nobles of the Banu Qayla family gathered together. Now that these nobles have united, we have become insignificant.” A young man was with the old Jew. He said to him, “Mention to them the Battle of Bu’ath and some events that preceded it, and recite to them some of the poems that had been recited by both sides concerning the battle.” The Jew did so. As a result, arguments gradually began breaking out between the people of Aws and Khazraj. The Muslims present began quarreling and boasting of their superiority over one another. A representative from each side knelt down and began making grand claims about the achievements of his tribe. One of them said, “If you wish, we can revive that battle even now”—that is, “We are ready to fight over the battle that took place previously.” Hearing this, both sides became enraged. They said, “Come, let us prepare. The battle will take place at a place called Habra. Come on! Take up your weapons, take up your weapons!” The Muslims of both sides set out for Habra with their weapons. Just as a bloody battle was about to begin, news reached the Messenger of Allah, peace and blessings be upon him. He hastened to the scene with the Muhajir Companions and said, “O Muslims! Alas, alas! Are you returning to the days of ignorance during my lifetime? Is this what you do even after accepting Islam? Through Islam you have been freed from the customs and practices of the Days of Ignorance and delivered from disbelief; your hearts have been filled with harmony toward one another.”

Upon hearing the words of the Messenger of Allah, peace and blessings be upon him, the Ansar Companions realized that they had fallen into Satan’s deception and become victims of the enemy’s provocation. Thinking of this, they began to weep. The people of Aws and Khazraj embraced one another. Then, through obedience to the Messenger of Allah, they returned home in such a manner that Allah Most High extinguished the fire of the conspiracy of Shas ibn Qays, the Jewish enemy of the Muslims. [Ibn Hisham, vol. 1, pp. 555–556].

This is one example of the Jews’ despicable efforts to create division and disunity among the Muslims. This incident itself reveals how the Jews obstructed the propagation of Islam. For this purpose, the Jews adopted various plans. They spread false propaganda. They would accept Islam in the morning and become disbelievers again in the afternoon. They did this so that they could create doubt and disbelief regarding Islam in the hearts of weak-minded people. If they had an economic relationship with someone who became a Muslim, they would stop giving him money. And if he owed them money, they would harass him by demanding repayment morning and evening. If the new Muslim was their creditor, they would not repay what they owed him; rather, they would unjustly appropriate his money. If that Muslim still asked for his money, the scheming Jew would say, “I was responsible for repaying your due only as long as you believed in the religious faith of your forefathers. You have changed your religious faith, so now there can be no relationship whatsoever between you and me; there is no reason for one to exist.” [Commentators have mentioned incidents of this kind of despicable Jewish activity in their commentaries on various surahs, including Surah Aal Imran. In particular, this account is presented very engagingly in Sayyid Qutb Shahid’s tafsir Fi Zilal al-Qur’an.]

It should be noted that the Jews had begun such activities even before the Battle of Badr. They were doing all this while violating the treaty concluded with the Messenger of Allah, peace and blessings be upon him. However, the Messenger, peace and blessings be upon him, and the noble Companions silently endured everything in the hope that the Jews might receive guidance. They also desired to preserve an atmosphere of regional peace and security.

The Breach of the Covenant by Banu Qaynuqa

When the Jews saw that Allah, Lord of the Worlds, had granted the Muslims great assistance on the field of Badr and that their honor and influence had spread everywhere, they began to harbor enmity toward Islam and the Muslims. They began openly proclaiming their treachery and made every effort to cause the Muslims harm.

The most jealous and most wicked of them was Ka’b ibn al-Ashraf. He will be discussed later. Of the three Jewish tribes, the worst was Banu Qaynuqa. They lived inside Madinah, and their quarter was known by their name. They were blacksmiths, goldsmiths, and makers of plates and utensils by profession. Consequently, they always possessed abundant military equipment. There were seven hundred physically powerful men among them capable of fighting. They were the bravest Jewish tribe in Madinah. They were the first to break their treaty with the Muslims. The account of the incident is as follows:

When Allah, Lord of the Worlds, granted the Muslims victory in the Battle of Badr, the Jews’ hostility exceeded all bounds. They continued their wickedness, despicable activities, and provocative actions. Whenever Muslims went to the market, they mocked them and constantly ridiculed them with derisive remarks. In this way they caused the Muslims mental anguish. Their arrogance went so far that they even harassed Muslim women.

Gradually, the situation became precarious. The Jews’ arrogance and obstinacy exceeded all limits. At that time, the Messenger of Allah, peace and blessings be upon him, gathered the Jews one day, admonished them, and invited them to Islam. He also warned them of the evil consequences of their oppressive actions. But this only increased their low and despicable activities.

Abu Dawud and others have narrated from Abdullah ibn Abbas, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, defeated the Quraysh on the day of Badr. Then, after returning to Madinah, he summoned the Jews to a gathering at the market of Banu Qaynuqa. At that gathering he said, “O Jewish community, accept Islam before a blow like the one that befell the Quraysh falls upon you.” They said, “O Muhammad, you have a mistaken notion about us. You confronted the inexperienced and unskilled people of the Quraysh tribe. Because of that, you have become arrogant. You defeated them only because they were inexperienced. If you fight us, you will learn what real men are. We are brave. You have not yet fallen into our hands; that is why you have formed a mistaken opinion about us.” In response to their statement, Allah, Lord of the Worlds, revealed this verse.

“Tell those who disbelieve: You will soon be defeated and gathered into Hell—and what an evil resting place it is. Indeed, there was a sign for you in the two armies that met face to face: one was fighting in the cause of Allah, while the other was disbelieving. They saw them with their own eyes as twice their number. Allah strengthens with His help whom He wills. Surely in this is a lesson for those who have insight.” [Sunan Abu Dawud, vol. 3, p. 112; Ibn Hisham, vol. 1, p. 552] (Surah Aal Imran, verses 12–13)

In short, the reply given by Banu Qaynuqa amounted to an explicit declaration of war. However, the Messenger of Allah, peace and blessings be upon him, restrained his anger and remained patient. The Muslims also remained patient and waited for what the future would bring.

After the Messenger, peace and blessings be upon him, invited the Jews to Islam and warned them of the consequences of their actions, their arrogance increased even further. Only a few days later, they began terrorist activities in Madinah. As a result, they dug their own graves and closed off every path of life for themselves.

Ibn Hisham has narrated from Abu Awn that an Arab woman came to the Qaynuqa market to sell milk. After selling the milk, the woman sat in the shop of a Jewish goldsmith for some need. The Jew asked her to uncover her face, but she refused. The goldsmith then tied part of her clothing to her back. The woman noticed nothing. As soon as she stood up, her private parts were exposed. The Jews burst into loud laughter. Humiliated in this way, the woman began screaming and weeping. Hearing her cries, a Muslim man asked what had happened. After hearing everything, he became enraged, attacked the Jew, and killed him. When the Jews saw that one of their men had been killed and that the killer was their enemy, a Muslim, they attacked collectively and killed that Muslim as well. The family of the slain Muslim began crying and screaming and complained to all the Muslims about the Jews. As a result, preparations for war began between the Muslims and the Jews of the tribe of Banu Qaynuqa. [Ibn Hisham, vol. 2, pp. 47–48].

The Siege, Surrender, and Expulsion

After this incident, the patience of the Messenger of Allah, peace and blessings be upon him, finally ran out. He entrusted the administration of Madinah to Abu Lubabah ibn Abd al-Mundhir. The Prophet, peace and blessings be upon him, personally handed the Muslim banner to Hamzah ibn Abd al-Muttalib and set out with a group of Muslims toward Banu Qaynuqa. When the Jews saw the Messenger, peace and blessings be upon him, they shut the main gate of the fortress. The Messenger, peace and blessings be upon him, laid siege to the fortress from all sides. It was Friday, the fifteenth of Shawwal in the second year after the Hijrah. The siege continued for fifteen days, until the first day of Dhu al-Qadah. Then Allah Most High cast the influence of the Muslims into the hearts of the Jews. It is Allah’s practice that when He intends to defeat a people, He places fear of their opponent in their hearts. The tribe of Banu Qaynuqa surrendered on the condition that they would accept the decision of the Messenger of Allah. His judgment concerning their lives, property, women, and children would be final. Thereafter, on the order of the Messenger, peace and blessings be upon him, the Jews were bound.

At this time, the hypocrite Abdullah ibn Ubayy, who had assumed the guise of Islam only a month earlier, set an example of Jewish favoritism. With hypocritical pleas, he asked the Messenger, peace and blessings be upon him, to pardon the Jews. He said, “O Muhammad, peace and blessings be upon you, show kindness regarding my allies.” It should be noted that Banu Qaynuqa were allies of the Khazraj tribe. The Messenger, peace and blessings be upon him, had not yet made any decision. The hypocrite leader repeated his request. The Messenger, peace and blessings be upon him, turned away from him. The wicked hypocrite then seized the sleeve of the Messenger of Allah’s garment. Annoyed, he said, “Let me go.” But the hypocrite continued pleading. He said, “I will not let you go until you announce your favor toward my allies. Will you kill four hundred unarmored young men and three hundred armored young men, who have rescued me from many dangers, in a single morning? By Allah, I am extremely afraid of the vicissitudes of time.”

Eventually, the Messenger of Allah, peace and blessings be upon him, apparently honored Abdullah ibn Ubayy’s request. He arranged to spare the Jews’ lives. However, he ordered that they could not remain in Madinah or its surroundings. The Jews then left for Syria, taking with them as much of their property as they could carry. Within a short time, many of them died there.

The Messenger, peace and blessings be upon him, confiscated the abandoned wealth of the Jews. Of it, he kept for himself three cannons, two suits of armor, three swords, and three spears. One-fifth of the remaining wealth was set aside. Muhammad ibn Maslamah was entrusted with collecting the spoils. [Zad al-Ma’ad, vol. 2, pp. 71, 91; Ibn Hisham, vol. 2, pp. 47–49].

4) The Battle of Sawiq

On one side, Safwan ibn Umayyah, the Jews, and the hypocrites were engaged in conspiracies. On the other, Abu Sufyan was also carrying out his own plot. He wanted, within a very short time, to do something that would preserve the honor of his people and display their strength. Abu Sufyan had sworn that he would not perform the obligatory bath until he had fought Muhammad. To fulfill this oath, Abu Sufyan set out with two hundred horsemen and camped at the foot of a mountain called Naib, located in the Qanat plain. It was twelve miles from Madinah. Abu Sufyan did not dare attack Madinah directly. However, he did something that can plainly be described as robbery and banditry.

The account is as follows: Under cover of night, Abu Sufyan came to the outskirts of Madinah and went to Huwayy ibn Akhtab, asking him to open the door. Fearing the consequences, Huwayy refused to open it. Abu Sufyan then went to Salam ibn Mishkam, another leader of Banu Nadir. This man was the treasurer of the Banu Nadir tribe. Abu Sufyan asked permission to enter. Salam ibn Mishkam allowed him in and extended hospitality to him. He gave him food, served him wine, and informed him in detail about the situation in Madinah. Abu Sufyan then quickly returned to his companions and sent a group of armed men to attack a place called Arid on the outskirts of Madinah. These wicked men of the Quraysh cut down several date palms there and even set fire to several others. Then they found an Ansari and his ally in a field, killed them, and fled breathlessly toward Makkah.

After receiving this news, the Messenger of Allah, peace and blessings be upon him, rapidly pursued Abu Sufyan and his companions. But the wicked men fled even faster along the road to Makkah. To lighten their load, they threw many things along the way. These items fell into the hands of the Muslims. The Messenger, peace and blessings be upon him, and his companions pursued Abu Sufyan as far as Qarqarat al-Qudr and then returned. The Muslims picked up the discarded items, including sawiq, and returned to Madinah. This expedition was named the Battle of Sawiq. In Arabic, sawiq means roasted grain meal. This incident took place in Dhu al-Hijjah of the second year after the Hijrah, only two months after the Battle of Badr. During this expedition, responsibility for administering Madinah was entrusted to Abu Lubabah ibn Abd al-Mundhir. [Zad al-Ma’ad, vol. 2, pp. 90–91; Ibn Hisham, vol. 2, p. 593].

5) The Battle of Dhu Amr

After the Battle of Badr, this was the largest military expedition. The Messenger of Allah, peace and blessings be upon him, led it. The expedition took place in Muharram of the third year after the Hijrah. The reason was that Madinah’s intelligence service informed the Messenger, peace and blessings be upon him, that a large group from the tribes of Banu Tha’labah and Muharib were uniting to attack Madinah. As soon as he received this news, the Messenger, peace and blessings be upon him, ordered the Muslims to prepare. This expedition was undertaken with four hundred mujahids, including mounted and foot soldiers. At that time, the Messenger, peace and blessings be upon him, appointed Uthman, may Allah be pleased with him, as his deputy in Madinah.

On the way, the mujahids arrested a man named Jabbar from the tribe of Banu Sulaym and brought him before the Messenger of Allah. He invited the man to Islam, and the man accepted Islam. The man then guided the Messenger, peace and blessings be upon him, and the Companions all the way to the enemy’s territory.

Meanwhile, upon learning of the Muslims’ military expedition, the enemy dispersed throughout the surrounding mountainous areas. The Messenger, peace and blessings be upon him, continued advancing and reached the enemy’s position with the mujahids. There was a place there known as Dhu Amr. The Messenger, peace and blessings be upon him, remained there for several days beyond Safar of the third year after the Hijrah in order to establish influence over the Bedouins and give them an impression of the Muslims’ strength, and then returned to Madinah. [Ibn Hisham, vol. 2, p. 46; Zad al-Ma’ad, vol. 2, p. 91. It is said that a man named Ghawrath al-Muharibi attempted to kill the Messenger of Allah during this expedition. In fact, however, the attempt took place during another expedition, not this one. See Bukhari, vol. 2, p. 593].

6) The Fate of Ka’b ibn al-Ashraf

Among the Jews, this man intensely hated the Muslims. His hostility toward them and his anguish at their activities were constant. He caused the Messenger of Allah distress and openly went about inciting people to war against him.

He was related to the Banu Nabhan branch of the Tayy tribe. His mother’s tribe was called Banu Nadir. He was wealthy and influential. He was renowned throughout Arabia for his physical beauty. He was also known as a famous poet. His fortress stood in the southern part of Madinah, behind the settlement of the Banu Nadir tribe.

As soon as he heard the news of the Muslims’ victory at Badr and the killing of the Quraysh leaders, he exclaimed, “Has this really happened? They were the nobles of the Arabs and the kings of the people. If Muhammad has indeed killed them, then the interior of the earth is better than its surface”—that is, “It is better for us to die than to remain alive.”

After certainly learning of the Muslims’ victory, the enemy of Allah, Ka’b ibn al-Ashraf, began slandering the Messenger, peace and blessings be upon him, and the Muslims, while praising the enemies of Islam. Not content with this, he went to the Quraysh in Makkah and stayed as a guest of Mutalib ibn Abu Wada’ah al-Sahmi, attempting to kindle the fire of excitement in the hearts of the polytheists. He recited poems of his own composition to incite the Quraysh to fight against the Messenger of Allah, and recited poems praising the slain Quraysh. While Ka’b was in Makkah, Abu Sufyan asked him, “Which of the two religions among us do you prefer? Which of these two groups is rightly guided?” Ka’b ibn al-Ashraf replied, “You are more rightly guided and better than the Muslims.” At that time Allah Most High revealed this verse.

“Have you not seen those who were given a portion of the Scripture? They believe in idols and false deities, and say of the disbelievers, ‘These are better guided than the believers.’” (Surah al-Nisa, verse 51)

After doing these things in Makkah, Ka’b ibn al-Ashraf returned to Madinah. Once there, he began reciting vile poetry about the wives of the noble Companions. In addition, he said whatever came to his mouth, thereby causing the Muslims distress.

Unable to bear the situation any longer, the Messenger, peace and blessings be upon him, once said, “Who is there to deal with Ka’b ibn al-Ashraf? This man has caused distress to Allah and His Messenger.”

Responding to this call from the Messenger of Allah, Muhammad ibn Maslamah, Ubbad ibn Bishr, Abu Naila, also known as Salkan ibn Salamah, al-Harith ibn Aws, and Abu Abbas ibn Jabr, may Allah be pleased with them, stood up. Abu Naila, also known as Salkan ibn Salamah, may Allah be pleased with him, was Ka’b ibn al-Ashraf’s foster brother. Muhammad ibn Maslamah was appointed leader of the group.

The substance of the various accounts concerning the killing of Ka’b ibn al-Ashraf is as follows: When the Messenger, peace and blessings be upon him, said, “He has caused distress to the Messenger. Who can deal with Ka’b ibn al-Ashraf?” Muhammad ibn Maslamah immediately stood and said, “I am ready, O Messenger of Allah.”

“Do you want me to kill him?” The Messenger, peace and blessings be upon him, said, “Yes.” He said, “Then permit me to say certain things.” The Messenger, peace and blessings be upon him, said, “Yes, you may say whatever you wish.”

Later, Muhammad ibn Maslamah, may Allah be pleased with him, went to Ka’b ibn al-Ashraf and said, “That man asks us for charity. In reality, this demand has placed us in difficulty.”

Ka’b said, “By Allah, you will suffer even more.”

Muhammad ibn Maslamah, may Allah be pleased with him, said, “Since we have already followed him, it does not seem proper to abandon him now. We must see what the outcome of this following will be. In any case, I would like to borrow one wasq of food from you.”

Ka’b said, “Leave something with me as collateral.”

Muhammad ibn Maslamah, may Allah be pleased with him, said, “What would you prefer?” Ka’b said, “Leave your women with me as collateral.”

Muhammad ibn Maslamah, may Allah be pleased with him, said, “How could that be possible? You are the most handsome man in Arabia.”

Ka’b said, “Then leave your daughters as collateral.”

Muhammad ibn Maslamah, may Allah be pleased with him, said, “How could that be possible either? It would be a source of shame for me. People would say that so-and-so pledged his own daughters to so-and-so in exchange for a small amount of food. Yes, I can pledge my weapons to you.”

It was then agreed between them that Muhammad ibn Maslamah would bring his weapons to Ka’b ibn al-Ashraf.

Abu Naila did the same kind of thing. He was Ka’b’s foster brother. He went to Ka’b and discussed poetry with him for a while. He listened to some poems and recited some himself. Then he said, “Brother, I came to you regarding a need. I want to tell you about it, but the matter is confidential. After I tell you, you will keep it secret, will you not?”

Ka’b said, “Yes, I will.”

Abu Naila, referring to the Messenger of Allah, said, “The arrival of this man has proved a trial for us. All Arabia is becoming our enemy. Every path has been closed to us. Our families are on the verge of destruction. Life has become unbearable. Our children are spending their days in severe hardship.” Abu Naila then said something similar to what Muhammad ibn Maslamah had said. While speaking, Abu Naila also said, “I have some friends who hold the same view as I do. I would like to bring them to you. Show them kindness by selling them some goods as well.”

Through their conversation, Muhammad ibn Maslamah and Abu Naila were successfully moving toward their objective. After this discussion, there should be no difficulty in their coming to Ka’b’s house with their weapons.

After making the initial arrangements, on the moonlit night of the fourteenth of Rabi al-Awwal in the third year after the Hijrah, this small group appeared before the Messenger of Allah with a common purpose. The Messenger, peace and blessings be upon him, accompanied them as far as Baqi al-Gharqad. Then he said, “Go, in the name of Allah! O Allah, help them.” The Messenger returned home and occupied himself with prayer and supplication.

Meanwhile, after the Companions came before the house, Abu Naila called out to Ka’b in a loud voice. Hearing the sound, when Ka’b got up, his newlywed wife said, “Where are you going at such a late hour? I hear a voice from which it seems as though blood is dripping.”

Ka’b said, “They are my brother Muhammad ibn Maslamah and my foster-brother Abu Naila. Even if a nobleman is summoned toward a spear thrust, he still responds to the call.”

Then Ka’b came outside. Fragrance wafted from his head.

Abu Naila was telling his companions, “When he comes, I will take hold of his hair and begin smelling it. When you see that I have brought his head under my control, attack him and kill him.” After Ka’b arrived, they discussed various matters for some time. Then Abu Naila said, “I have never smelled such captivating fragrance as this before.” Hearing this, Ka’b’s heart filled with pride. He said, “I have the most fragrant and most lavishly perfumed woman in Arabia.” He said, “Yes, yes, certainly.” Abu Naila placed his hand on Ka’b’s hair and smelled it, then allowed his companions to smell the hair as well. After a while, Abu Naila said, “Brother, I would like to smell it once more.” Ka’b confidently said, “Yes, yes.” Abu Naila again smelled the hair on Ka’b’s head. Ka’b was then quite cheerful and completely reassured.

After walking some distance farther, Abu Naila again expressed his desire to smell the hair on Ka’b ibn al-Ashraf’s head. Ka’b said, “All right.” Saying this, he bent down slightly, whereupon Abu Naila brought Ka’b’s head under his control and said to his companions, “Now take this enemy of Allah.” Muhammad ibn Maslamah immediately sprang into action and struck him with a weapon so forcefully that the enemy of Allah was finished on the spot. After they attacked him, he screamed so loudly that an uproar broke out all around. Lights were lit in every house, and everyone became alarmed. But nothing happened.

During the attack on Ka’b ibn al-Ashraf, the sword of one of the companions accidentally inflicted a slight wound on the body of al-Harith ibn Aws. He was injured, and blood was flowing from his body. On the return journey, when they reached a place called Hujra Arid, they noticed that al-Harith was not with them. They waited there. After some time, al-Harith arrived. Taking him with them, they reached a place called Baqi al-Gharqad and raised loud cries of takbir. The Messenger of Allah also heard those cries of takbir. He understood that the expedition had succeeded and himself proclaimed, “Allah is the Greatest.” He said, “Aflahat al-wujuh,” meaning, “May these faces prosper.” The Companions said, “Wa wajhuka ya Rasulullah,” meaning, “And your face too, O Messenger of Allah.” Immediately afterward, the expedition’s participants placed Ka’b ibn al-Ashraf’s severed head before the Messenger of Allah. Regarding the killing of the wicked leader Ka’b, the Messenger praised Allah and applied his saliva to al-Harith’s wound, whereupon he recovered. That wound never hurt again. [The sources from which the detailed account of this event has been taken are Ibn Hisham, vol. 2, pp. 51, 57; Sahih al-Bukhari, vol. 1, pp. 341, 425, vol. 2, p. 577; Sunan Abu Dawud, vol. 2, pp. 42–43; and Zad al-Ma’ad, vol. 2, p. 91.]

The Jews were subdued when they heard the news of Ka’b ibn al-Ashraf’s killing. They clearly understood that if those responsible for disturbing the peace and violating the concluded treaty did not conduct themselves properly after being advised, the Messenger of Allah would not hesitate to use force against them. For this reason, even after hearing of Ka’b ibn al-Ashraf’s killing, they showed no reaction. Through their conduct, they gave the impression that they were observing the terms of the peace treaty. They made no further attempt to display their strength. It may be said that the poisonous snake quietly slipped back into its hole. Thus, the fear that the internal enemies of Medina might raise their heads disappeared.

After that, the Messenger of Allah found time to confront the threats of danger coming from outside Medina.

Seven) The Expedition of Bahran

This was a major military expedition. Three hundred mujahids took part in it. With this force, the Messenger of Allah set out toward an area called Bahran in Rabi al-Awwal of the third year after the Hijrah. It was a place in the Farah region of the Hijaz. The Messenger of Allah and his fellow mujahids remained there throughout the two months of Rabi al-Thani and Jumada al-Awwal. He then returned to Medina. He encountered no fighting. [Ibn Hisham, vol. 2, pp. 50–51; Zad al-Ma’ad, vol. 2, p. 91. Various explanations have been given for the reason for this expedition. It is said that news reached Medina that the Banu Sulaym tribe had made extensive preparations to attack Medina and its surroundings. It is also said that the Messenger of Allah had set out in search of a Quraysh caravan. Ibn Hisham mentions this reason, and Ibn al-Qayyim also expressed this view. The first reason has not been discussed. The other reason is more credible, because the Banu Sulaym did not live in the Farah region; they lived in Najd. That area is far from Farah.]

Eight) The Expedition of Zayd ibn Harithah

This was the Muslims’ last successful expedition before the Battle of Uhud. It was conducted in Jumada al-Thani of the third year after the Hijrah. The detailed account is as follows:

After the Battle of Badr, the Quraysh had no peace of mind. Then summer arrived. It was during this season that a trade caravan was sent to Syria. Concern for the caravan’s security also became a source of anxiety for them. That year, Safwan ibn Umayyah, the leader of the caravan bound for Syria, told the Quraysh, “Muhammad and his companions have made the route used for our trading expedition dangerous. I do not know how to deal with them. They go nowhere except along the seacoast. The coastal inhabitants have cultivated relations with them. The common people are on their side. I do not know which route we should take. On the other hand, if we remain sitting at home, our capital will be consumed. In the end, nothing will remain, because the means of livelihood for Mecca is trade in two seasons: Syria in summer and Abyssinia in winter.”

After Safwan raised this question, they began considering the matter. Aswad ibn Abd al-Muttalib told Safwan, “Leave the coastal route and take the road toward Iraq. It is a long, circuitous route; you will have to reach Syria through Najd. The Quraysh were unfamiliar with this route east of Medina.” Aswad ibn Abd al-Muttalib advised Safwan to contact Furat ibn Hayyan, who was associated with the Bakr ibn Wa’il tribe, and to appoint him as a guide for the proposed journey.

Following this arrangement, the Quraysh trade caravan proceeded along the new route under the leadership of Safwan ibn Umayyah. However, detailed information about this travel plan reached Medina. How did the news arrive? The incident was as follows: Salit ibn Nu’man met Nu’aym ibn Mas’ud at a drinking gathering. The former—that is, Salit—had accepted Islam at that time, but the latter—that is, Nu’aym—had not yet accepted Islam. Wine had not yet been prohibited. At the drinking gathering, while intoxicated, Nu’aym disclosed all the details of the Quraysh’s commercial journey to Salit. Salit immediately set out for Medina and conveyed all the news to the Messenger of Allah.

After receiving this news, the Messenger prepared immediately to attack the Quraysh caravan. A force of one hundred riders was sent under the leadership of Zayd ibn Harithah. Zayd quickly reached a place called Qaradah and encountered the caravan. They had only just arrived there. As they were about to dismount beside a pool, a sudden attack left them bewildered. Safwan ibn Umayyah and his companions could think of nothing but fleeing.

The Muslims appointed Furat ibn Hayyan as the caravan’s guide. It is also reported that two other men were arrested. Various commercial goods fell into the Muslims’ possession. Their value was close to one hundred thousand dirhams.

After reaching Medina, the Messenger of Allah set aside one-fifth of the property. The goods were distributed among the mujahids. Furat ibn Hayyan accepted Islam at the hands of the Messenger of Allah. [Ibn Hisham, vol. 2, pp. 50–51; Rahmat li-l-‘Alamin, vol. 2, p. 219.]

After the Battle of Badr, this was the most heart-rending event for the unbelieving Quraysh. As a result, their mental anguish increased many times over. Two paths now lay open before them.

Either they could forget everything and reach a settlement with the Muslims, or they could become energized with renewed vigor, go to war against the Muslims, and crush their strength so that they would never again be able to raise their heads. The leading Quraysh of Mecca chose the second path. After losing everything in the commercial expedition, their desire for revenge increased many times over. The Quraysh began making all-out preparations to engage the Muslims in conflict, enter their home, and attack them. In addition to past events, resentment over the failure of the commercial expedition was also one of the causes of the Battle of Uhud.

The Battle of Uhud

The Quraysh’s Preparations for Revenge

The people of Mecca had suffered defeat and humiliation in the Battle of Badr, as well as the pain of many of their leading men being killed. For this reason, they became frantic with anger against the Muslims. However, the Quraysh leaders forbade the relatives of the slain from mourning and lamenting for them. They were also forbidden to hasten the payment of ransom for the prisoners of war. They did not want the Muslims to learn the depth of their grief and mental anguish. After the Battle of Badr, the unbelievers collectively decided that they would soothe the burning in their hearts by fighting another war against the Muslims. Their anger would also be appeased through this battle. Immediately after reaching this decision, they began preparing for war against the Muslims. Among the Quraysh leaders, Ikrimah ibn Abi Jahl, Safwan ibn Umayyah, Abu Sufyan ibn Harb, and Abd Allah ibn Ziyad were prominent in these preparations.

The caravan that had caused the Battle of Badr was successfully removed by Abu Sufyan along with its goods. All the goods from that caravan were set aside for the war. The owners of the goods were told, “O people of the Quraysh, listen: Muhammad has struck you a severe blow. Therefore, support the war against him with these goods of yours. They have killed your chosen leaders. If we fight again, perhaps we will be able to take revenge.” The Quraysh responded to this appeal and agreed to donate all their goods for the war. The goods amounted to one thousand camels and fifty thousand dinars. The camels were sold to fund the preparations for war. Concerning this, Allah, the Lord of the Worlds, revealed the following verse: “The disbelievers spend their wealth to hinder people from the path of Allah, and they will continue to spend it. Then it will become a source of regret for them. Then they will be overcome, and those who disbelieve will be gathered into Hell.” (Surah al-Anfal, verses 36–37)

Then the Quraysh issued an enthusiastic call for volunteers. People from various tribes were encouraged to fight against the Muslims. Everyone was told to gather beneath the Quraysh banner. Various inducements were also offered. A poet named Abu ‘Azzah had been captured in the Battle of Badr. The Prophet had released him without ransom. He had taken a pledge from him that he would not undertake any action against Islam or the Muslims in the future. But after returning to Mecca, Safwan ibn Umayyah persuaded him, saying, “Go to the people of the various tribes and incite them against the Muslims through fiery poetry. If I return safely from the war, I will give you abundant wealth or assume responsibility for supporting your daughters.” Yielding to this temptation, Abu ‘Azzah broke the pledge he had made to the Messenger of Allah. He went to various tribes and, through poetry, began inciting their people against the Muslims. The Quraysh leaders similarly recruited another poet, Musafi ibn Abd Manaf Juhami. In this way, enthusiasm and fervor for fighting the Muslims continued to grow among the unbelievers.

When the year was complete, the Quraysh’s preparations for war were finished. Including the Quraysh’s allies as well as their own close associates, the army numbered three thousand. The Quraysh leaders also expressed the view that a number of beautiful women should be taken to the war. Accordingly, fifteen beautiful women were taken to the battlefield. The justification given was that the motivation to protect their safety and honor would strengthen the men’s spirit of bravery and sacrifice in battle. Three thousand camels and two hundred horses were prepared to be taken to the war. [However, Fath al-Bari gives the number of horses as one hundred (vol. 7, p. 346).] To keep the horses more active, no one rode them throughout the entire journey to the battlefield. In addition, three thousand suits of armor were included among the defensive weapons.

Abu Sufyan was the army’s commander. Khalid ibn al-Walid was placed in command of the supporting cavalry, and Ikrimah ibn Abu Jahl was appointed his assistant. In accordance with established custom, the battle standard was given to the Banu Abd al-Dar tribe.

The Unbelievers’ March Toward Medina

After making these preparations, this army from Mecca set out toward Medina. They had become nearly frenzied with anger, seeking revenge against the Muslims. The extent of their anger can be gauged from the bloodshed and horror of the battle.

Al-Abbas was keeping watch on the Quraysh’s preparations for war. As soon as he learned that they had set out toward Medina, he immediately sent a messenger to Medina to inform the Messenger of Allah of all the details.

The messenger sent by al-Abbas covered the five-hundred-kilometer distance between Mecca and Medina in only three days. As soon as he reached Medina, he delivered al-Abbas’s letter to the Messenger of Allah. At that time, the beloved Messenger of Allah was staying at the Quba Mosque in Medina.

Ubayy ibn Ka’b read al-Abbas’s letter aloud to the beloved Prophet. Instructing Ubayy to keep the contents of the letter secret, the beloved Prophet held an urgent consultation with the leaders of the Ansar and the Muhajirun.

Urgent Measures to Deal with the Situation

Afterward, the Muslims of Medina began carrying weapons with them in order to confront any undesirable situation. Even during prayer, their weapons were not set aside.

Several Ansar were assigned to protect the Prophet. Among them were Sa’d ibn Mu’adh, Usayd ibn Hudayr, and Sa’d ibn Ubadah. Armed, they guarded the beloved Prophet’s home throughout the night.

Several Muslims were also stationed at the various entrances to Medina. They were prepared to confront any kind of sudden attack. Several small forces were stationed on the roads outside Medina to monitor the movements of the enemy.

The Unbelievers Reach the Vicinity of Medina

The Meccan army continued advancing toward Medina. When they reached a place called Abwa, Hind bint Utbah, the wife of Abu Sufyan, proposed that they find the grave of Bibi Aminah, the mother of the Messenger of Allah, and mutilate her. But the Quraysh leaders did not agree to carry out this woman’s despicable plot. They considered that the consequences of such an act would be extremely terrible.

The unbelievers continued their journey from Abwa. Nearing Medina, they crossed the valley of Aqiq. Then they turned somewhat to the right and took up position near Mount Uhud, at a place called Aynayn. It was fertile land near the Qanat plain north of Medina. This occurred on Friday, 6 Shawwal of the third year after the Hijrah.

The Shura Council Meeting

The Muslim scouts were bringing detailed reports of the unbelievers’ movements to Medina. News that they had taken up position also reached Medina. At that time, the Messenger of Allah convened a meeting of the Shura council. The meeting was held to consider urgent decisions regarding the defense of Medina. At the beginning, the Messenger of Allah informed the Companions of a dream he had seen. The beloved Prophet said, “By Allah, I have seen something good. I saw some cows being slaughtered. I saw some signs of defeat on my sword. I also saw that I had inserted my hand into armor.” Then, explaining the slaughter of the cows, the Prophet said that several Companions would be martyred. Regarding the signs of defeat on the sword, he said that someone from his family would be martyred. Explaining the protective armor, he said that it meant the city of Medina.

The Messenger of Allah then expressed his view regarding the internal defense strategy: the Muslims would not leave the city but would remain inside Medina. The unbelievers could remain in their tents; if they entered Medina, the Muslims would fight them in the city’s lanes, while the women would strike them from the rooftops. This was the correct view. The hypocrite leader Abd Allah ibn Ubayy also agreed with it. The reason this hypocrite agreed with the beloved Prophet’s view was not that he liked the Prophet’s opinion and defensive strategy. Rather, he liked it because it would allow him to refrain from fighting without anyone realizing it. But Allah, the Lord of the Worlds, had willed otherwise. He wanted this man to be identified and disgraced among the ordinary Muslims for the first time, and the veil of his disbelief beneath the covering of Muslim identity to be unveiled. He also wanted the Muslims, during their time of crisis, to learn how many poisonous snakes were hidden up their sleeves.

Several distinguished Companions who had been unable to participate in the Battle of Badr advised the beloved Prophet to go into the field and confront the unbelievers. They began expressing particular eagerness to participate in jihad. Some Companions said, “O Messenger of Allah, we had been longing for this day and praying to Allah, the Lord of the Worlds, for it. Today Allah has granted us that opportunity. The opportunity to plunge into battle has now come. Therefore, O Messenger of Allah, advance against the enemy; do not think that we are afraid.”

Among those who expressed such enthusiasm and encouragement was the beloved Prophet’s uncle, Hamzah ibn Abd al-Muttalib. He had displayed exceptional bravery and courage in the Battle of Badr. He said to the beloved Prophet, “By the holy Being who revealed the Quran to you, I will not eat any food before fighting the unbelievers in the open field outside Medina.” [Sirat Halabiyyah, vol. 2, p. 14.]

In view of the opinion of most of the Companions, the Messenger of Allah withdrew his own view. In the end, it was decided that the unbelievers would be confronted in the open field outside Medina.

The Organization of the Islamic Army and Its March to Battle

The Messenger of Allah then led the Friday prayer. After the prayer, he delivered an exhortation. He said that victory would be possible only through patience and firm resolve. He immediately instructed the Muslims to prepare to confront the enemy. Upon hearing this, a wave of joy swept through the Muslims’ hearts.

When the Messenger of Allah performed the afternoon prayer, he saw that quite a number of people had gathered. Some people had also come from the outskirts of Medina. After the prayer, the Prophet went inside. Abu Bakr and Umar were with him. They wrapped a turban around the beloved Prophet’s head and dressed him. The Prophet put on armor underneath and over his clothing, took his sword, equipped himself with other weapons, and appeared before everyone.

Everyone was waiting for the beloved Prophet to appear. Suddenly, Sa’d ibn Mu’adh and Usayd ibn Hudayr said to the Companions, “You are taking the beloved Prophet to the battlefield against his will. You are forcing him. Therefore, leave the matter to the beloved Prophet.” Hearing this, everyone felt ashamed. When the beloved Prophet came outside, they all said to him, “O Messenger of Allah, it was not right for us to oppose you. Do whatever you think is best. If you think it is more appropriate for us to remain in Medina, we agree to that. Do as you wish.” The Messenger of Allah said, “When a prophet puts on armor, it is not appropriate for him to remove it until Allah, the Lord of the Worlds, decides between him and his enemies.” [Musnad Ahmad, al-Nasa’i, Ibn Ishaq.]

The Messenger of Allah then divided the soldiers into three sections as follows:

One) The Muhajir force. Its standard was given to Mus’ab ibn Umayr.

Two) The force of the Ansar’s Aws tribe. Usayd ibn Hudayr was placed in command of this force.

Three) The force of the Khazraj tribe. Habbab ibn al-Mundhir was placed in command of this force.

The Muslim army numbered one thousand in all. Of these, one hundred were clad in armor and fifty were cavalrymen. [Ibn Qayyim wrote this in volume two, page 92, of Zad al-Ma’ad. Hafiz Ibn Hajar says this is incorrect. Musa ibn Uqbah firmly stated that no horses were used in the Battle of Uhud. al-Waqidi wrote that there were only two horses: one with the Messenger of Allah (peace and blessings be upon him) and the other with Abu Jubda (may Allah be pleased with him). Fath al-Bari, volume seven, page 350].

Another narration states that there was not even a single cavalryman.

The responsibility of leading the prayers for the Companions remaining in Madinah during the battle was entrusted to Abdullah ibn Umm Maktum (may Allah be pleased with him), after which the Muslim army was ordered to depart. The Muslim army proceeded northward. Sa’d ibn Mu’adh (may Allah be pleased with him) and Sa’d ibn Ubadah (may Allah be pleased with him) went ahead, clad in armor, in front of the beloved Prophet (peace and blessings be upon him).

When they reached a place called Thaniyyat al-Wida’, they saw a troop. They were equipped with excellent weapons and were separate from the main army. When the Prophet (peace and blessings be upon him) asked who they were, they said that they were Jewish allies of the Khazraj and [Ibn Sa’d narrated this incident. This narration also mentions that they were Jews of the Banu Qaynuqa. But this information is incorrect, because the people of Banu Qaynuqa had been expelled from Madinah shortly after the Battle of Badr] wanted to fight alongside the Muslims against the unbelievers of Makkah. When they were asked whether they were Muslims, the beloved Prophet (peace and blessings be upon him) was informed that they had not embraced Islam and did not intend to do so. The Prophet (peace and blessings be upon him) refused to accept the assistance of Jews against the unbelievers.

Inspection of the Army

At a place called Shaykhan, the Messenger (peace and blessings be upon him) inspected the Muslim army. After this inspection, the minors and those unfit for battle were sent back. Those sent back were Abdullah ibn Umar (may Allah be pleased with him), Usamah ibn Zayd (may Allah be pleased with him), Usaid ibn Zuhayr (may Allah be pleased with him), Zayd ibn Thabit (may Allah be pleased with him), Zayd ibn Arqam (may Allah be pleased with him), Usamah ibn Aws (may Allah be pleased with him), Abu Sa’id al-Khudri (may Allah be pleased with him), Zayd ibn Harithah al-Ansari (may Allah be pleased with him), and Sa’d ibn Hibab (may Allah be pleased with him). The name of al-Bara ibn Azib (may Allah be pleased with him) is also included in this list. However, according to Sahih al-Bukhari, it is established that he took part in the Battle of Uhud.

Despite their young age, Rafi’ ibn Khadij (may Allah be pleased with him) and Samurah ibn Jundub (may Allah be pleased with him) were permitted to participate in jihad. The reason was that Rafi’ ibn Khadij (may Allah be pleased with him) was exceptionally skilled as an archer. After he was given permission, Samurah ibn Jundub (may Allah be pleased with him) said, “I am stronger than Rafi’. I can throw him down in wrestling.” When this was reported to the Prophet (peace and blessings be upon him), he ordered them both to wrestle. In that wrestling match, Samurah ibn Jundub (may Allah be pleased with him) indeed threw Rafi’ down. The Prophet (peace and blessings be upon him) then also permitted Samurah (may Allah be pleased with him) to participate.

Spending the Night Midway between Uhud and Madinah

It had become evening at Shaykhan. The Messenger (peace and blessings be upon him) performed the Maghrib and Isha prayers there and decided to spend the night. The leader of the guards around the Muslims’ tents was Muhammad ibn Maslamah al-Ansari (may Allah be pleased with him). He had led the killing of the Jewish man Ka’b ibn al-Ashraf. Safwan ibn Abdullah ibn Qays (may Allah be pleased with him) was assigned to guard the Prophet (peace and blessings be upon him).

The Treachery of the Hypocrites

The hypocrite leader Abdullah ibn Ubayy was close to achieving his sinister objective. Seeing him and his companions turn back, the groups of Banu Harithah of the Aws and Banu Salimah of the Khazraj also became hesitant. They considered turning back. But Allah, Lord of the worlds, awakened the faith of the people of these two tribes, so they remained firm in their resolve to fight. Concerning this, Allah, Lord of the worlds, says: “When two groups among you were about to lose heart, though Allah was their protector. In Allah should the believers place their trust.”

When the hypocrites decided to return to Madinah, Abdullah ibn Haram (may Allah be pleased with him), the father of Jabir (may Allah be pleased with him), tried to make them aware of their duty in such a delicate situation. He went some distance after the hypocrites who intended to return and said, “Come back even now and fight in the path of Allah.” But they replied, “Had we known that you would fight, we would not have returned.” Hearing this, Abdullah ibn Haram (may Allah be pleased with him) said, “O enemies of Allah, Allah’s punishment will descend upon you. Remember that Allah will not leave His Prophet dependent on you.”

Regarding those hypocrites, Allah revealed this verse: “And so that the hypocrites might be known, it was said to them, ‘Come, fight in the path of Allah or defend yourselves.’ They said, ‘If we had known how to fight, we would certainly have followed you.’ That day they were closer to disbelief than to faith. They say with their mouths what is not in their hearts, while Allah knows best what they conceal.” (Al Imran, verse 167)

At the Foot of Uhud

After the hypocrites turned back, the Messenger (peace and blessings be upon him) advanced toward the enemy with the remaining seven hundred Muslims. The enemy was positioned on the opposite side of Mount Uhud. Addressing the Companions, the Prophet (peace and blessings be upon him) said, “Can anyone show us a route that will take us to our destination without making a long detour?”

Hearing this, Abu Khaythamah (may Allah be pleased with him) stepped forward and said, “I am ready for this task, O Messenger of Allah.” He then proceeded along a short route. Leaving the enemy to the west, the Muslims advanced along this route across the land of Banu Harithah. On the way, they passed through the garden of a man named Marba ibn Qayza. This man was blind in one respect and a hypocrite in another. Sensing the Muslims’ arrival, he began throwing dust at them. At that time he said to the Messenger (peace and blessings be upon him), “If you are Allah’s Messenger, remember that you have no permission to enter my garden.” The Muslims wanted to kill him. The beloved Prophet (peace and blessings be upon him) said, “Do not kill him. He is blind in both mind and eyes.”

The Messenger (peace and blessings be upon him) advanced and reached the foothills of Mount Uhud at the edge of the plain, where he established camp. Madinah lay in front, and the high mountain of Uhud behind them. The enemy army was then positioned between the Muslims and Madinah.

The Defense Plan

Upon reaching there, the Prophet (peace and blessings be upon him) arranged and organized the troops. From a military perspective, he divided them into several ranks. He formed a unit of fifty archers and appointed Abdullah ibn Jabir ibn Nu’man al-Ansari (may Allah be pleased with him) as its commander. They were stationed at a mountain pass south of the Qanat valley. This pass was located one hundred and fifty meters southeast of the Muslim position. The Messenger (peace and blessings be upon him) told the commander of the archers: “Shoot at the enemy cavalry and keep them away from us. Ensure that they cannot attack us from behind. Whether we win or lose, remain firmly at your positions. Make sure that no attack can reach us from the direction where you are stationed. [Ibn Hisham, volume 2, pages 65–66].” Then, addressing all the archers, the Messenger (peace and blessings be upon him) said: “You will guard our rear. Even if you see us being killed, do not come to our aid. Even if you see us gathering the spoils, do not join us.” [Narrated by Ahmad, al-Tirmidhi, and al-Hakim from Ibn Abbas (may Allah be pleased with him); see Fath al-Bari, volume seven, page 350].

According to the account mentioned in Sahih al-Bukhari, the Messenger (peace and blessings be upon him) said: “Even if you see birds pecking at us, do not leave your position unless I send for you. Even if you see us defeating the enemy and, at one point, annihilating them, do not leave your position unless I send for you.” [Sahih al-Bukhari, Book of Jihad, volume one, page 426].

With such strict military instructions, the Messenger (peace and blessings be upon him) stationed the archers and closed off the mountain pass. Otherwise, the enemy could have come from the opposite side of that pass and easily attacked the Muslims.

From the remaining troops, Mundhir ibn Amr (may Allah be pleased with him) was assigned to the right, and Zubayr ibn al-Awwam (may Allah be pleased with him), with Miqdad ibn Aswad (may Allah be pleased with him) as his assistant, was appointed. Zubayr (may Allah be pleased with him) was also given the responsibility of preventing the cavalry led by Khalid ibn al-Walid from advancing. Khalid had not yet accepted Islam. In addition to this arrangement, distinguished and selected Companions were deployed in the front. Their reputation for bravery and courage was so great that each one of them was considered sufficient to face a thousand enemies.

This plan for arranging the army of the Messenger (peace and blessings be upon him) demonstrated subtle strategy and military wisdom. It revealed his skill and insight in military leadership and tactics. It also proved that no capable and farsighted commander could devise a better battle plan than the Messenger (peace and blessings be upon him). After the enemy troops arrived, the Prophet (peace and blessings be upon him) selected the best position for the Muslims. By taking up a position in front of the mountain, he secured their rear and right flank from enemy attack. At the place where an enemy advance from the left was feared, he stationed a highly skilled unit of archers. Choosing elevated ground behind them, he ensured that, should defeat occur—Allah forbid—they would neither need to flee nor be harassed by pursuing enemies, but could seek refuge in the camp. If the enemy attacked to seize control of the camp, it would face a terrible defeat. Conversely, the enemy was forced to remain in a position where even victory would yield little benefit. If the Muslims won, the unbelievers would be unable to save themselves from pursuit by the Muslims. At the same time, by placing a group of distinguished Companions in the front, the Messenger (peace and blessings be upon him) compensated for the theoretical numerical deficiency of the army. On Saturday morning, the seventh of Shawwal in the second year after the Hijrah, the Messenger (peace and blessings be upon him) completed this important task of arranging the army.

The Messenger’s (peace and blessings be upon him) Address to Those in Charge

The Messenger (peace and blessings be upon him) then announced, “Do not begin fighting until I give the order.” He was wearing two suits of armor that day. He told the Companions to show bravery and courage when confronting the enemy. As he sought to arouse enthusiasm and the spirit of jihad among the Companions, the Prophet (peace and blessings be upon him) drew a sharp sword and said, “Who will take this sword, unsheathe it, and fulfill its due?” Hearing this, several Companions stepped forward to take the sword, including Ali ibn Abi Talib, Zubayr ibn al-Awwam, and Umar ibn al-Khattab (may Allah be pleased with them). Abu Dujanah Sammak ibn Kharashah (may Allah be pleased with him) stepped forward and said, “O Messenger of Allah, what is its due?” The beloved Prophet (peace and blessings be upon him) said, “Strike the faces of the enemy with this sword until their faces become distorted.” Abu Dujanah (may Allah be pleased with him) said, “O Messenger of Allah, I wish to take this sword and fulfill its due.” The Messenger of Allah (peace and blessings be upon him) placed the sword in Abu Dujanah’s (may Allah be pleased with him) hand.

Abu Dujanah (may Allah be pleased with him) was a wholly devoted soldier. During battle he walked with his chest thrust forward. He had a red headband. When he tied it on, people understood that he would now fight to the death. After taking the sword given by the Messenger (peace and blessings be upon him), he tied the headband around his head and began walking proudly between the Muslim and unbelieving soldiers. The Messenger of Allah (peace and blessings be upon him) said, “Allah, Lord of the worlds, does not like this manner of walking, but that prohibition does not apply in this situation.”

The Deployment of the Troops from Makkah

The polytheists assembled their troops in ranks. Their commander was Abu Sufyan. He established his center in the middle of the army. Khalid ibn al-Walid was on the right, and Ikrimah ibn Abu Jahl on the left. Safwan Umayyah commanded the infantry, while Abdullah ibn Rabi’ah was assigned to confront the archers.

A small group from Banu Abd al-Dar carried the war banner. When the hereditary honors were divided among the descendants of Abd Manaf from Qusayy, Banu Abd al-Dar received this honor. At the beginning of the book, it was stated that no one could raise any dispute over this matter. But Abu Sufyan reminded them of the situation the Quraysh had faced after the standard-bearer, Nadr ibn al-Harith, was captured at the Battle of Badr. While reminding the standard-bearers of this, Abu Sufyan sought to provoke their anger and said, “O Banu Abd al-Dar, you were the ones carrying our banner on the day of the Battle of Badr. But you saw what situation we faced then. In reality, the war banner is the soul of the battle. When the banner falls, the ordinary soldiers stumble. This time you will either protect our banner properly or refrain from carrying it; we ourselves will arrange for it to be carried.” Abu Sufyan achieved his purpose with these words. His fiery speech aroused intense anger in Banu Abd al-Dar. “Will we hand the banner over to you? Wait until the fighting begins tomorrow and see what we do.” When the battle began the next day, every member of Banu Abd al-Dar held the banner with firmness and devotion. In the end, however, they all went to Hell one after another.

The Quraysh’s Political Maneuvering

Shortly before the battle began, the Quraysh tried to create division and mutual discord among the Muslim soldiers. Abu Sufyan sent a message to the Ansar: “If you withdraw from between us and our cousin Muhammad (peace and blessings be upon him), we will not attack you, for we have no need to fight you.” But how could such a diplomatic maneuver succeed before faith that even mountains cannot withstand? The Ansar sent Abu Sufyan a stern reply and addressed him with some harsh words.

After the two sides drew near one another, the Quraysh resorted to another cunning ploy. The unbelievers’ pawn, the sinful Abu Amir, appeared before the Muslims. This man’s name was Abd Amr ibn Sayfi. He was called the Monk, but the Messenger of Allah (peace and blessings be upon him) named him the Sinner. In the Days of Ignorance, this man had been the chief of the Aws tribe. After the advent of Islam, Islam became a thorn in his throat. He began open hostility toward the Messenger of Allah (peace and blessings be upon him). Leaving Madinah, he reached the Quraysh in Makkah and incited and encouraged them to fight. He also assured the unbelievers that the tribes of my people who had accepted Islam would rush to join me when they saw me on the battlefield.

This man named Abd Amr first came before the Muslims with the people of Makkah and called out to his own people. Revealing his identity, he said, “O people of the Aws, I am Abu Amir.” Hearing this, the people of the Aws said, “O sinner, may Allah, Lord of the worlds, never grant joy to your eyes.” Abu Amir replied, “O my people, you have become wicked after I left.” When the battle later began, this man fought desperately on the side of the unbelievers against the Muslims. He threw many stones at the Muslim mujahideen.

Thus the Quraysh’s second attempt to create division among the Muslims also failed. This shows how intense the polytheists’ fear of the Muslims was despite their numerical superiority and abundance of weapons, and how small and insignificant they considered themselves before the Muslims’ strength of character.

The Role of the Non-Muslim Women

The Quraysh women also took part in the battle. They were led by Abu Sufyan’s wife, Hind bint Utbah. Moving among the fighting soldiers and beating tambourines, these women encouraged them. Along with inspiring them to fight, they urged them to demonstrate skill in throwing spears and using swords and arrows. Addressing the standard-bearers, they recited in verse:

“Look, O Banu Abd al-Dar,

Look, you are the glory of your forefathers.

Show your skill in using the sword.”

At times, encouraging the people of her own tribe to fight, she would say:

“If you advance, I will embrace you,

I will hold you to my breast.

I will prepare soft beds for you.

If you retreat, I will be offended

And leave you far behind.”

The First Spark of the Battle

Then the two sides stood face to face, and the battle began. On the Quraysh side, Talhah ibn Abu Talhah al-Abdari came forward. This man was regarded as the greatest warrior among the Quraysh. The Muslims called him the colossus of the army. Mounted on a camel, Talhah challenged someone to face him. Thinking of his extraordinary bravery, the ordinary Muslims hesitated. Suddenly, Zubayr (may Allah be pleased with him) advanced and, in the blink of an eye, leaped like a tiger onto Talhah’s camel. The next moment he had subdued Talhah and jumped down. Talhah also fell to the ground. Zubayr (may Allah be pleased with him) drew his sword and slaughtered Talhah.

Seeing Zubayr’s (may Allah be pleased with him) boundless bravery, the Messenger (peace and blessings be upon him) was overwhelmed with joy and proclaimed, “Allahu Akbar.” The Muslims also shouted loudly, “Nara-e Takbir, Allahu Akbar.” The Messenger (peace and blessings be upon him) then praised Zubayr (may Allah be pleased with him) and said, “Every prophet has a devoted supporter; my devoted supporter is Zubayr.” [The author of Sirat Halabiyyah recorded this statement. A saying of the Prophet (peace and blessings be upon him) concerning Zubayr (may Allah be pleased with him) is mentioned elsewhere in the Hadith literature].

The General Battle Begins and the Unbelievers Suffer Disaster

Then the flames of battle spread in every direction. The entire battlefield resounded with random attacks and counterattacks. The Quraysh banner stood near the middle of the battlefield. After the killing of their commander, Talhah ibn Abu Talhah, the members of Banu Abd al-Dar took turns carrying the banner among themselves. But they were killed one after another. After Talhah was killed, his brother Uthman ibn Abu Talhah took up the banner and advanced, saying:

“The standard-bearer’s duty is arduous;

Let the spear be bloodied or broken.”

Hamzah ibn Abd al-Muttalib (may Allah be pleased with him) attacked Uthman. Hamzah (may Allah be pleased with him) struck Uthman’s shoulder with his sword so forcefully that, cutting through his arm and shoulder, the sword reached his navel. After the sword was withdrawn, his intestines could be seen.

After Uthman was killed, Abu Sa’d ibn Abu Talhah came forward. Sa’d ibn Abu Waqqas (may Allah be pleased with him) shot an arrow at him. The arrow pierced his throat, and when his tongue protruded, Abu Sa’d died immediately. Some authors of works on the Prophet’s biography have written that when Abu Sa’d came forward and issued a challenge, Ali (may Allah be pleased with him) advanced. Although each struck the other once, Ali (may Allah be pleased with him) remained unharmed. Abu Sa’d, however, was killed.

After Abu Sa’d was killed, Musafi ibn Abu Talhah took up the banner. But Asim ibn Thabit ibn Abu Aflah (may Allah be pleased with him) shot and killed him.

After Musafi was killed, his brother—that is, Talhah’s son Kilab ibn Talhah—carried the banner and came forward. Zubayr ibn al-Awwam (may Allah be pleased with him) went before him, confronted him briefly, and then sent him to join his father.

Then the banner was taken by Jilas ibn Abu Talhah, the nephew of Musafi and Kilab. Talhah ibn Ubaydullah (may Allah be pleased with him) killed him by throwing a spear. Another narration states that Jilas was killed by an arrow shot by Asim ibn Thabit ibn Abu Aflah (may Allah be pleased with him).

Six members of the same family were killed one after another. They were the sons and grandsons of Abu Talhah Abdullah ibn Uthman ibn Abd al-Dar. All of them lost their lives while carrying and protecting the polytheists’ banner.

Then another man from Banu Abd al-Dar, named Artaat ibn Shurahbil, picked up the banner. But Ali ibn Abu Talib (may Allah be pleased with him)—according to another opinion, Hamzah ibn Abd al-Muttalib (may Allah be pleased with him)—killed him. Then Shurayh ibn Qariz raised the banner. Kinana ibn Kuzman killed him. Kuzman was a hypocrite who had come to fight out of a desire to preserve his honor rather than for Islam.

After Shurayh, Abu Zayd Amr ibn Abd Manaf al-Abdari raised the banner. But Kuzman killed him as well. Then a son of Shurahbil ibn Hashim al-Abdari raised the banner. He too was killed by Kuzman’s hand.

All ten men of the Banu Abdud-Dar tribe who had raised the standard among the polytheists were killed one after another. After that, no one remained alive who could raise the standard. But at that time, a slave of theirs named Mawab picked it up and fought with greater bravery than his preceding masters who had carried the standard. Eventually, both his hands were cut off one after the other. Yet, supporting himself on his knees, he held the standard aloft with his chest and shoulder. Finally, he too was killed by Kuzman. At that time he said, “O Allah, now I have left no excuse.” After that slave—Mawab—was killed, the standard fell to the ground, and no one remained who could lift it. Therefore, the standard lay on the ground.

While fighting continued at the place where the polytheists’ standard was carried, fierce fighting was also raging in various parts of the battlefield. The fervor of faith was strong in the hearts of the Muslims. Therefore, they fell upon the disbelievers like a torrent. They were proclaiming, “Amta amut,” meaning, “Death, death.”

Hazrat Abu Dujana (may Allah be pleased with him) tied a red band around his head, took the sword of the Messenger of Allah (peace and blessings of Allah be upon him), and fulfilled the sword’s due. As he fought, he advanced far ahead. Every unbeliever he fought, he removed from this world. He cleared row after row of the disbelievers.

Hazrat Zubayr ibn al-Awwam (may Allah be pleased with him) said: When I asked the Messenger of Allah (peace and blessings of Allah be upon him) for a sword, he did not give me one. I felt distressed. I thought to myself, I am the son of the beloved Prophet’s paternal aunt, Hazrat Safiyyah (may Allah be pleased with her); I am a Qurayshi; and I asked him for the sword before Abu Dujana, yet he did not give it to me—he gave it to Abu Dujana. Therefore, by Allah, I will watch what bravery Abu Dujana displays with that sword. I then stayed close behind Abu Dujana. Abu Dujana first tied a red band around his head. Seeing this, the Ansar said, “Abu Dujana has brought out the band of death.” Then he advanced toward the battlefield reciting this poem:

“At the foot of that mountain I made a pledge to my friend.

I shall never remain behind the ranks

I shall advance and continue wielding Allah’s sword.”

As Abu Dujana recited this poem, he killed everyone he encountered. A disbeliever was roaming the battlefield, killing wounded Muslims. This man and Hazrat Abu Dujana (may Allah be pleased with him) gradually drew closer to each other. I prayed inwardly that Allah would cause the two of them to clash. Soon they engaged in combat. They attacked each other fiercely. First, the polytheist attacked Hazrat Abu Dujana (may Allah be pleased with him). He warded off the attack with his shield, and the polytheist’s sword became caught in it. Hazrat Abu Dujana then sent the polytheist to Hell with a single stroke of his sword. [Ibn Hisham, volume two, pp. 58–69].

Afterward, Hazrat Abu Dujana (may Allah be pleased with him) advanced, tearing through rank after rank. At one point he reached the leader of the Qurayshi women. He did not know that she was a woman. He said, “I saw a person encouraging the warriors to display even greater courage. I took aim at that person. But when I was about to strike with my sword, she let out a deathly scream. Hearing the scream, Hazrat Abu Dujana (may Allah be pleased with him) realized that it was a woman. He said, ‘I thought, I will not stain this sword by killing a woman with the sword of the Messenger of Allah (peace and blessings of Allah be upon him).’”

This woman was Hind bint Utbah, the wife of Abu Sufyan. Hazrat Zubayr (may Allah be pleased with him) said, “I saw Hazrat Abu Dujana (may Allah be pleased with him) raise his sword over Hind’s head and then lower it again. I then said, ‘Allah Almighty and His Messenger (peace and blessings of Allah be upon him) know best.’” [Ibn Hisham, volume two, p. 69].

Meanwhile, Hazrat Hamza (may Allah be pleased with him) was fighting like an enraged tiger. With unparalleled bravery and courage, he was breaking through the enemy ranks and advancing. Before him, mighty heroes were being obliterated like leaves blown away in a violent storm. Through his praiseworthy role in annihilating the polytheists, he became a terror to the disbelievers on the battlefield. Seeing this, some polytheists, lacking the courage to confront him openly, struck him stealthily like cowardly weaklings. By that blow, Sayyid al-Shuhada Hazrat Hamza (may Allah be pleased with him) fell.

The Martyrdom of Hazrat Hamza, the Lion of Allah

The name of Hazrat Hamza’s (may Allah be pleased with him) assassin was Wahshi ibn Harb. We present the account of Hazrat Hamza’s martyrdom in the words of his assassin, Wahshi. After embracing Islam, he said: “I was the slave of Jubayr ibn Mut‘im. His uncle, Tu‘ayma ibn Adi, had been killed in the Battle of Badr. Before the Quraysh set out for the Battle of Uhud, Jubayr ibn Mut‘im said to me, ‘If you can kill Muhammad’s uncle Hamza in revenge for the killing of my uncle, you will be set free.’ After receiving this offer, I set out with the Quraysh for the Battle of Uhud. I was a native of Abyssinia. Like the Abyssinians, I was highly skilled at throwing spears. My spears rarely missed their targets. When the battle had spread widely, I began searching for Hazrat Hamza (may Allah be pleased with him). At one point I saw him. He was advancing like a stubborn camel, tearing apart those before him. No obstacle could withstand him. No one could stand before him.”

“By Allah, I was preparing to attack Hazrat Hamza (may Allah be pleased with him) and was hiding behind a stone or a tree when Siba ibn Abdul-Uzza passed me and reached him. Hazrat Hamza roared at Siba, saying, ‘O son of the circumciser of women, take this!’ Saying this, he struck Siba’s neck with his sword so forcefully that his head fell from his body as though it had never been attached to his neck. I then raised my spear and threw it at Hazrat Hamza (may Allah be pleased with him). The spear pierced below his navel and passed between his legs to his back. He fell and tried to rise, but could not. I left him in agony until he breathed his last. When he finally died, I went to him, pulled out the spear, and sat among the Quraysh. I had neither the desire nor the need to strike anyone besides Hazrat Hamza (may Allah be pleased with him). I killed Hazrat Hamza only to gain my freedom. I returned to Makkah and was immediately set free. [Ibn Hisham, volume two, pp. 69–72; Sahih al-Bukhari, volume two, p. 583. Wahshi embraced Islam after the Battle of Ta’if. The spear with which he killed Hazrat Hamza (may Allah be pleased with him) was the same spear with which he killed Musaylima the Liar at the Battle of Yamama during the caliphate of Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him). He also took part in the Battle of Yarmuk against the Romans].”

The Muslims’ Success

The martyrdom of the Lion of Allah and the Lion of the Messenger, Hazrat Hamza (may Allah be pleased with him), caused the Muslims a devastating and irreparable loss. Despite this, clear signs of Muslim success in the battle began to appear. Hazrat Abu Bakr, Hazrat Umar, Hazrat Ali, Hazrat Zubayr, Hazrat Mus‘ab ibn Umair, Hazrat Talha ibn Ubaydullah, Hazrat Abdullah ibn Jahsh, Hazrat Sa‘d ibn Mu‘adh, Hazrat Sa‘d ibn Ubadah, Hazrat Sa‘d ibn Rabi‘, and Hazrat Nadr ibn Anas (may Allah be pleased with them) fought with such bravery and courage that the disbelievers were terrified, their morale collapsed, and their strength and courage weakened.

From the Bridal Chamber to the Battlefield of Jihad

One of the devoted mujahids was Hazrat Hanzala (may Allah be pleased with him). That day he appeared on the battlefield of jihad with unique honor. He was the son of Abu Amir the Monk, who was later given the title “the Transgressor.” His identity has already been mentioned. Hazrat Hanzala had recently married. When the call to jihad was made, he was in the bridal chamber. As soon as he heard the call to jihad, he set out for it. After the battle spread widely, Hazrat Hanzala (may Allah be pleased with him) broke through the disbelievers’ ranks and rapidly reached Abu Sufyan. He was about to strike the enemy commander, but Allah, Lord of the Worlds, had decreed his martyrdom. As Abu Sufyan raised his sword to strike, Shaddad ibn Aws noticed him and launched a sudden attack on Hazrat Hanzala (may Allah be pleased with him). Thus, he attained martyrdom.

The Archers’ Distinction

The archers whom the Prophet (peace and blessings of Allah be upon him) had stationed at Jabal al-Rumah with a specific duty played an important role in ensuring the Muslims’ victory and success in the battle. The non-Muslims from Makkah, under the leadership of Khalid ibn al-Walid and with the assistance of Abu Amir the Transgressor, attacked the left flank of the Islamic army three times in succession in an attempt to defeat the Muslims. But the Muslims foiled their efforts. Showering them with arrows, they riddled the Quraysh. [See Fath al-Bari, volume seven, p. 346].

The Polytheists’ Defeat

Fierce fighting continued for some time. This small force of Muslims covered the entire battlefield. At last, the polytheists’ morale collapsed. Thoughts of retreat arose among them. They began scattering to the right and left, forward and backward. The Muslims were fighting against three thousand soldiers. Displaying faith, conviction, bravery, and courage, they demonstrated their mastery in wielding the sword.

Faced with the Muslims’ relentless assault, the disbelievers became bewildered. Unable to decide what to do, they began to flee. Seeing the miserable fate of the standard-bearers in the battle, no one had the courage to hold the standard any longer. Their morale collapsed. All the grand claims they had made about taking revenge on the Muslims and restoring their own dignity and honor were thrown into confusion.

Ibn Ishaq wrote that Allah Almighty sent His help down upon the Muslims and fulfilled the promise He had made. The Muslims cut down the polytheists with their swords so severely that they fled far from the camp. In short, they suffered a miserable defeat. Hazrat Abdullah ibn Zubayr (may Allah be pleased with him) said that his father had said: “By Allah, I saw Hind bint Utbah and the women accompanying her running away with their garments lifted, their knees visible. There was no obstacle, great or small, to capturing them.” [Ibn Hisham, volume two, p. 77].

It is narrated in Sahih al-Bukhari from Hazrat Bara ibn Azib (may Allah be pleased with him) that he said: “When we confronted the disbelievers, confusion broke out among them. I saw the women fleeing rapidly toward the mountainous area with their garments raised above their knees. Most of their legs were visible.” [Sahih al-Bukhari, volume two, p. 579]. Amid such disorder and commotion, the Muslims struck the polytheists with their swords, gathered their goods, and pursued them.

The Archers’ Fatal Mistake

Just as the small number of Muslims were marking a distinctive victory in the pages of history against the people of Makkah, most of the archers made a terrible mistake. Yet the Muslims’ success in this battle was in no way less than their success in the Battle of Badr. But the archers’ terrible mistake changed the entire course of the battle. The Muslims suffered severe losses. Because of this mistake, the image the Muslims had gained through the Battle of Badr was tarnished.

It has already been mentioned that the Prophet (peace and blessings of Allah be upon him) instructed the archers to remain firm and steadfast at their posts in both victory and defeat. But despite the beloved Prophet’s instruction, when the archers saw the other Muslims collecting the spoils, they could not restrain their greed. Some said to one another, “Spoils, spoils! Your companions have won; what are you waiting for now?”

When such words arose among the archers, their commander, Hazrat Abdullah ibn Zubayr (may Allah be pleased with him), reminded them of the Messenger’s instruction and said, “Have you forgotten what the Messenger of Allah (peace and blessings of Allah be upon him) ordered you?” But most of the archers paid no heed to Hazrat Abdullah’s (may Allah be pleased with him) words. They said, “By Allah, we too will go to them and surely take some of the spoils.” [This is narrated in Sahih al-Bukhari from Hazrat Bara ibn Azib (may Allah be pleased with him); see p. 826].

Then forty archers neglected their duty and began collecting the spoils. Hazrat Abdullah ibn Jabir (may Allah be pleased with him) and nine of his companions, however, remained assigned to guard the position. They carried out their duty with firm resolve. They said, “We will leave here only when the Prophet and Messenger of Allah (peace and blessings of Allah be upon him) tells us to go—or we will sacrifice our lives.”

The Muslim Army Under the Enemy’s Control

Khalid ibn al-Walid had come to this mountain pass three times and returned unsuccessful. This time he did not let the golden opportunity slip away. Within a short time, Khalid killed Abdullah ibn Jabir (may Allah be pleased with him) and his companions and attacked the Muslims from behind. Khalid ibn al-Walid’s companions shouted loudly. Thus, the defeated disbelievers learned of the changed situation on the battlefield and launched a renewed attack on the Muslims. Meanwhile, a woman named Asrah bint Alqama of the Banu Harith tribe raised high the dust-covered standard of the disbelievers. The scattered disbelievers began gathering around her. They called out to one another, and within a short time the disbelievers began fighting the Muslims in united ranks. The Muslims were then surrounded from both front and rear. It seemed as though they were caught between the millstones.

The Messenger of Allah’s Firm Decision and Courageous Step

At that critical juncture, only nine Companions were with the Prophet (peace and blessings of Allah be upon him). They were observing the valor of the Companions and the movements of the enemy. [This is supported by the verse in which Allah Almighty says, “The Messenger was calling you from behind you”]. Suddenly, the Prophet (peace and blessings of Allah be upon him) saw Khalid ibn al-Walid’s mounted men. The beloved Prophet then had two choices before him: to go to safety with his nine companions and leave the Companions under enemy control to their fate; or to risk his own life, call the scattered Companions together, form a strong defensive formation, break through the disbelievers’ encirclement, and make a way to relatively higher ground.

At this extremely difficult time of trial, the Messenger (peace and blessings of Allah be upon him) displayed unparalleled bravery and courage. Abandoning the thought of going to a safe refuge to preserve his own life, he decided to risk his life to save the lives of the Companions.

Seeing Khalid ibn al-Walid’s mounted men and their companions, the Messenger (peace and blessings of Allah be upon him) called the Companions loudly, saying, “O servants of Allah, come this way!” The Messenger of Allah (peace and blessings of Allah be upon him) knew that this call would reach the ears of the disbelievers before it reached the Muslims. And so it happened. Hearing the Messenger’s voice, the disbelievers understood that Muhammad (peace and blessings of Allah be upon him) was there. Once they realized this, a group of disbelievers reached the Messenger (peace and blessings of Allah be upon him) before the Muslims did. The other disbelievers quickly began surrounding the Muslims. We shall now discuss separately the movements of the two armies.

Disorder Among the Muslims

After falling within the disbelievers’ encirclement, a group of Muslims became bewildered and helpless. Concern for their own lives also became prominent among them. Consequently, they began fleeing the battlefield. They knew nothing of what was happening behind them. Some of them reached Madinah, some took refuge on the mountain, and another group went toward the rear and became mixed with the disbelievers. It was impossible to distinguish who was a disbeliever and who was a Muslim. As a result, Muslims began killing Muslims. It is narrated from Hazrat Aishah (may Allah be pleased with her) in Sahih al-Bukhari that on the day of Uhud the polytheists had been defeated. Then Iblis came and called out, “O servants of Allah, go back!” The people in the front ranks therefore went back and became entangled with one another. Hazrat Hudhayfah (may Allah be pleased with him) saw people attacking his father, al-Yaman. He said, “O servants of Allah, this is my father!” But by Allah, they did not stop striking him. Eventually, they killed him. Hazrat Hudhayfah (may Allah be pleased with him) then said, “May Allah, Lord of the Worlds, forgive us.” Hazrat Urwah (may Allah be pleased with him) said, “By Allah, Hazrat Hudhayfah (may Allah be pleased with him) remained steadfast upon goodness throughout his life. In this state, he went to meet Allah.” [Sahih al-Bukhari, volume one, p. 539; Fath al-Bari, volume seven, pp. 325, 362, 363. Some narrations besides Bukhari mention that the Noble Messenger (peace be upon him) wished to pay compensation for the killing of Hazrat Hudhayfah’s (may Allah be pleased with him) father. But Hazrat Hudhayfah (may Allah be pleased with him) said, “I give that compensation as charity to the Muslims.” For this reason, his importance and esteem increased in the eyes of the Noble Prophet (peace be upon him). See Mukhtasar al-Siyar by Sheikh Abdul Wahhab Najdi, p. 246].

In short, extreme disorder and confusion arose among this group. Many were bewildered and could not understand which direction to take. At that time, someone loudly announced that Muhammad had been killed. This destroyed the Muslims’ remaining morale as well. On hearing the announcement, some Muslims stopped fighting in despair and threw down the weapons in their hands. Some Muslims even thought that they should meet the hypocrite leader Abdullah ibn Ubayy and ask him to arrange their security with Abu Sufyan.

After some time, Hazrat Anas ibn Nadr (may Allah be pleased with him) passed by these men. He saw several Companions sitting silently. He asked, “What are you waiting for?” They replied, “The Messenger of Allah (peace and blessings of Allah be upon him) has been killed.” Hazrat Anas ibn Nadr said, “What will you do by remaining alive, then? Rise! For the same cause for which the Messenger of Allah (peace and blessings of Allah be upon him) gave his life, give your lives as well.” Then he said, “O Allah, Lord of the Worlds, I seek refuge at Your court from everything they—that is, these Muslims—have done.” Saying this, he advanced. After going forward, he met Hazrat Sa‘d ibn Mu‘adh (may Allah be pleased with him), who asked, “O Abu Umar, where are you going?” Hazrat Anas (may Allah be pleased with him) replied, “What shall I say about the fragrance of Paradise? O Sa‘d, I can sense the fragrance of Paradise beyond Mount Uhud.” After saying this, Hazrat Anas (may Allah be pleased with him) advanced farther and attained martyrdom while fighting the disbelievers. After the battle, it was impossible to identify him. His sister identified him by his fingers. Eighty wounds from spears, lances, and swords had been inflicted upon his pure body. [Zad al-Ma‘ad, volume two, pp. 92–93; Sahih al-Bukhari, volume two, p. 579].

Hazrat Thabit ibn Dahdah (may Allah be pleased with him) addressed the Muslims and said, “Even if Muhammad Mustafa (peace and blessings of Allah be upon him) has indeed been killed, Allah, Lord of the Worlds, is alive. He is Ever-Living. Fight for your religion. Allah, Lord of the Worlds, has granted you victory and assistance.”

After this call, a group of Ansar prepared themselves once again for jihad. Hazrat Thabit (may Allah be pleased with him), taking them with him, attacked Khalid ibn al-Walid’s force and was eventually killed by Khalid ibn al-Walid while fighting. He was killed by a spear thrust. Like him, his Ansari companions also attained martyrdom while fighting. [Al-Sirah al-Halabiyyah, volume two, p. 22].

A Muhajir Companion was passing by a wounded Ansari Companion. The Muhajir Companion said, “Brother, has the Messenger (peace and blessings of Allah be upon him) been killed?” The Ansari replied, “If Muhammad has indeed been killed, he has conveyed Allah’s religion. Now it is your duty to fight to protect that religion.” [Zad al-Ma‘ad, volume two, p. 99].

Through such words of encouragement and inspiration, the Islamic army was revived. Instead of throwing down their weapons and seeking security from the disbeliever Abu Sufyan through the mediation of the hypocrite leader Abdullah ibn Ubayy, they took up their weapons. They then began trying to make a way through the disbelievers’ impenetrable encirclement to reach their central leadership. At that time, news was heard that the report of the Messenger’s (peace and blessings of Allah be upon him) death was an unfounded rumor. This multiplied the Muslims’ courage and morale, and through fierce fighting they succeeded in breaking through the disbelievers’ cordon and reaching their strong position.

A third group of the Islamic army was thinking solely of the safety of the Messenger of Allah (peace and blessings of Allah be upon him). As soon as they learned that the disbelievers had encircled him, they rushed toward the Prophet (peace and blessings of Allah be upon him). Among these Companions were Hazrat Abu Bakr, Hazrat Umar, and Hazrat Ali (may Allah be pleased with them), among others. They had also been in the front ranks on the battlefield, but when the Prophet’s life appeared to be in danger, they rushed to him to protect him.

Bloodshed Around the Messenger of Allah (peace be upon him)

At the same time that the noble Companions were being crushed within the disbelievers’ millstone-like encirclement, a bloody battle was also raging around the Messenger (peace and blessings of Allah be upon him). It has already been mentioned that at the beginning of the disbelievers’ encirclement, only nine Companions were around the Messenger (peace and blessings of Allah be upon him). When he called to the Muslims, “Come toward me; I am the Messenger of Allah,” that call reached the ears of the disbelievers before it reached the Muslims. Thus, they recognized the Messenger (peace and blessings of Allah be upon him), for at that time the disbelievers were close to him. Consequently, they attacked the beloved Prophet (peace and blessings of Allah be upon him). Before the Muslims could gather, they exerted tremendous pressure. At that time, as the disbelievers clashed with the nine Companions around the Noble Prophet (peace and blessings of Allah be upon him) to repel the attack, the Companions’ extraordinary love for, bravery before, and courage in defending the beloved Prophet became magnificently apparent.

It is narrated in Sahih Muslim that, on the day of Uhud, the Messenger of Allah ﷺ became separated at one point from those nine Companions. Among them were seven Ansar and two Muhajirun. When the assassins came very close to the Prophet ﷺ, the beloved Prophet ﷺ said, “Who is there who can repel them from me? For him there is Paradise.” Or he said, “That person will be my companion in Paradise.” Then an Ansari Companion advanced and fought until he was martyred. The polytheists then came even closer to the beloved Prophet ﷺ. In the defensive battle, seven Ansari Companions were martyred one after another. The Prophet ﷺ said to the two Qurayshi Muhajir Companions with him, “We have not dealt justly with our companions.” [Sahih Muslim, The Chapter on the Battle of Uhud, vol. 2, p. 107].

The last of the aforementioned seven Ansari Companions was Ammarah ibn Yazid ibn Sakan (may Allah be pleased with him). He too was wounded all over while fighting and eventually collapsed. Soon afterward, a group of Companions arrived near the Messenger of Allah ﷺ. They pushed Ammarah (may Allah be pleased with him) away from the unbelievers and brought him to the Messenger of Allah ﷺ. The Noble Prophet ﷺ allowed him to recline on his thigh. In that position, he breathed his last. His martyrdom while touching the feet of the beloved Prophet ﷺ may be expressed in a poet’s words: “May my death be upon your feet—this is the only desire of my heart.”

After Ammarah ibn Yazid (may Allah be pleased with him) collapsed, only two Qurayshi Companions remained with the Messenger of Allah ﷺ. It is narrated in Bukhari and Muslim that Abu Uthman (may Allah be pleased with him) said: When the Prophet ﷺ was fighting, no one was with him in that battle except Talhah ibn Ubaydullah (may Allah be pleased with him). [Sahih Bukhari, vol. 1, p. 527; vol. 2, p. 581].

That was the most critical moment of the Messenger of Allah’s ﷺ life. For the unbelievers, it was a golden opportunity. In fact, they made no delay in taking advantage of it. They launched an all-out attack on the beloved Prophet ﷺ and wanted to finish him completely. At that time, Utbah ibn Abi Waqqas threw stones at the Messenger of Allah ﷺ. The blow caused the Messenger of Allah ﷺ to fall to the ground. The right lower “ruba‘i tooth” of his jaw was broken. [The two upper and lower front teeth inside the mouth are called thanaya; the teeth to their right and left are called ruba‘iyyah.] His lower lip was cut. Abdullah ibn Shihab al-Zuhri advanced and struck the beloved Prophet ﷺ on the forehead. A wicked man named Abdullah ibn Qama’ah came forward and struck the beloved Prophet ﷺ on the shoulder with such force that he felt the pain of that blow for a month afterward. However, the blow could not penetrate his iron armor. The wicked Ibn Qama’ah raised his sword and struck the beloved Prophet a second time. This blow landed on the bone beneath his right eye, and two links became embedded in his face. [A helmet made of iron or stone, worn during battle to protect the head and face. The two links of the helmet became embedded beneath the right eye on the face of the beloved Prophet ﷺ after the sword blow—Glory be to Allah!]

Immediately, that wicked man said, “Take that! I am Ibn Qama’ah, the son of the breaker.” While wiping the blood from his blessed face, the Messenger of Allah ﷺ said, “May Allah break you into pieces.” [Allah accepted the supplication of the Messenger ﷺ. Ibn A’iz narrated that after Ibn Qama’ah returned home from the battle, he went out searching for his goats. He found one of them on a mountain and climbed up to bring it down. Suddenly, a mountain goat struck him with its horns and threw him down the mountain. Fath al-Bari, vol. 7, p. 373. In al-Tabarani’s narration, it is stated that Allah set a goat upon Ibn Qama’ah, and it tore him apart with its horns. Fath al-Bari, vol. 7, p. 366].

It is narrated in Sahih Bukhari that the Prophet’s ﷺ ruba‘i tooth was broken and his head was wounded. At that time, the Prophet ﷺ was wiping the blood flowing over his face and saying, “How can that people prosper who have wounded the face of their own Prophet and broken his tooth, while he is calling them to the path of Allah, Lord of the Worlds?” After the Prophet ﷺ said this, Allah, Lord of the Worlds, revealed this verse [Sahih Muslim, vol. 2, p. 108]: “You have no authority in the matter, whether He turns to them in mercy or punishes them, for they are wrongdoers.” (Aal Imran, verse 128)

It is mentioned in al-Tabarani’s narration that the Prophet ﷺ said that day, “May a severe punishment from Allah, Lord of the Worlds, befall the people who have bloodied the face of their own Prophet.” After a while he said, “O Allah, Lord of the Worlds, forgive my people, for they do not know.” [Fath al-Bari, vol. 7, p. 323].

This narration is also found in Sahih Muslim: The Prophet ﷺ repeatedly said, “O Lord, forgive my people; they do not know.” [Sahih Muslim, The Chapter on the Battle of Uhud, vol. 2, p. 108].

The same is also mentioned in Qadi Iyad’s al-Shifa: “O Allah, guide my people; they do not know.” [Kitab al-Shifa bi-Ta‘rif Huquq al-Mustafa, vol. 1, p. 81].

Without doubt, the unbelievers wanted to kill the beloved Prophet ﷺ. But Talhah (may Allah be pleased with him) and Sa‘d ibn Abi Waqqas (may Allah be pleased with him), through unparalleled sacrifice, extraordinary bravery, and courage, thwarted the unbelievers’ efforts. [Sahih Bukhari, vol. 1, p. 407]. Both were highly skilled Arab archers. By shooting arrows, they drove the unbelievers away from the beloved Prophet ﷺ. Sa‘d ibn Abi Waqqas’s (may Allah be pleased with him) skill and mastery are demonstrated by the fact that the Messenger of Allah ﷺ never said of any other Companion, in any matter, “May my father and mother be sacrificed for you,” meaning, “You are devoted.” [Sahih Bukhari, vol. 1, p. 407; vol. 2, pp. 580–581].

The account of Talhah’s (may Allah be pleased with him) bravery is known from a hadith narrated in Sunan al-Nasa’i. In that hadith, Jabir (may Allah be pleased with him) mentioned the unbelievers’ attack on the Messenger of Allah ﷺ at a time when only a handful of Companions were present with the Prophet ﷺ. Jabir (may Allah be pleased with him) said that when the polytheists surrounded the Messenger ﷺ, he said, “Who will fight these people?” Talhah (may Allah be pleased with him) said, “I will.” Jabir (may Allah be pleased with him) then described how the Ansar advanced and were martyred one after another. We have already cited that account from Sahih Muslim.

Jabir (may Allah be pleased with him) said that after the Ansar were martyred, Talhah (may Allah be pleased with him) advanced and alone displayed bravery before eleven men. At one point, a disbeliever’s sword struck his hand, cutting off one of his fingers. He immediately uttered the words, “Is si.” The Messenger of Allah ﷺ said, “Had you said ‘Bismillah’ at that moment, the angels of Allah would have lifted you before everyone.” Jabir (may Allah be pleased with him) said that afterward Allah turned the unbelievers away. [Fath al-Bari, vol. 7, p. 361; Sunan al-Nasa’i, vol. 2, pp. 52–53].

Al-Hakim’s narration, found in several works, states that on the day of Uhud Talhah sustained thirty-nine or thirty-five wounds. Two of his fingers, including his index finger, became paralyzed. [Fath al-Bari, vol. 7, p. 361].

Imam Bukhari narrated from Qays ibn Abi Hazim that he said: I noticed that Talhah’s (may Allah be pleased with him) hand had become paralyzed. With that hand he had protected the Prophet ﷺ on the day of Uhud. [Sahih Bukhari, vol. 1, pp. 527, 581].

It is narrated in Tirmidhi that the Messenger of Allah ﷺ said that day, “Whoever wishes to see a martyr walking upon the earth should look at Talhah ibn Ubaydullah (may Allah be pleased with him).” [Tirmidhi].

Abu Dawud al-Tayalisi narrated from A’ishah (may Allah be pleased with her) that Abu Bakr al-Siddiq (may Allah be pleased with him) would say, when discussing the Battle of Uhud, “The sole distinction of that day’s battle belonged to Talhah.” [Fath al-Bari, vol. 7, p. 361]. That is, in that battle he bore the greatest responsibility for protecting the Prophet ﷺ. Abu Bakr (may Allah be pleased with him) also said the following about Talhah (may Allah be pleased with him):

“O Talhah, Paradise has become obligatory for you.

In it, your dwelling contains countless wide-eyed maidens.” [Mukhtasar Tarikh Dimashq, vol. 7, p. 82; Hashiyah Sharh Zajuruj al-Dhahab, p. 114].

At that critical juncture, Allah, Lord of the Worlds, sent help from the unseen. Sa‘d (may Allah be pleased with him) said: On the day of Uhud, I saw two men in white garments near the Messenger of Allah ﷺ. They were fighting courageously on behalf of the Prophet ﷺ. I had never seen those two men before or after that. Another narration states that they were Jibril (peace be upon him) and Mikail (peace be upon him). [Bukhari, vol. 2, p. 580].

The Companions Gather Around the Prophet

The incident described above occurred suddenly within a very short time. The selected Companions of the Prophet ﷺ, who had been fighting in the front ranks since the beginning of the battle, rushed to the Messenger of Allah ﷺ shortly after learning of the changed situation and hearing the Prophet’s ﷺ call. They were trying to prevent anything unpleasant from happening. But before these Companions reached the Prophet ﷺ, he had already been severely wounded. By then, six Ansari Companions had been martyred, and the seventh Ansari Companion had collapsed, covered in wounds. Sa‘d (may Allah be pleased with him) and Talhah (may Allah be pleased with him) were continuing their defensive struggle with all their strength to protect the beloved Prophet ﷺ from the unbelievers’ attack. As soon as the Companions arrived, they gave a crushing response to the unbelievers’ all-out attack on the Prophet ﷺ. At that time they displayed boundless courage and bravery. Abu Bakr al-Siddiq (may Allah be pleased with him) was the first to rush to the beloved Prophet ﷺ.

Ibn Hibban narrated in his Sahih from A’ishah (may Allah be pleased with her) that Abu Bakr (may Allah be pleased with him) said: On the day of Uhud, all the Companions had left the Prophet ﷺ—meaning that everyone except his bodyguards had gone to the front ranks to fight. After the incident in which the unbelievers surrounded him, I was the first to rush to the Prophet ﷺ. When I reached him, I saw a man fighting to protect the Prophet ﷺ. I said to myself, “That must be Talhah (may Allah be pleased with him). May my father and mother be sacrificed for you.” At that moment, Abu Ubaydah ibn al-Jarrah (may Allah be pleased with him) came running to me. We both went to the side of the Prophet ﷺ. We saw Talhah (may Allah be pleased with him) lying in front of the Prophet ﷺ. The Messenger of Allah ﷺ said, “Lift your brother. He has made Paradise obligatory for himself.” Abu Bakr (may Allah be pleased with him) said: When we reached him, we also saw that sharp links of the Prophet’s ﷺ helmet had pierced beneath his eye. I wanted to remove them. Abu Ubaydah (may Allah be pleased with him) said, “I adjure you by Allah, let me remove them.” He then gripped one link with his teeth and slowly pulled it out so that the Prophet ﷺ would feel less pain. When he finally removed one link, one of Abu Ubaydah’s lower teeth fell out. I wanted to remove the second link, but Abu Ubaydah (may Allah be pleased with him) said, “Abu Bakr, I adjure you by Allah, let me remove it.” He then removed the second link as well, causing another lower tooth to break. Then the Messenger of Allah ﷺ said, “Attend to your brother Talhah. He has made Paradise obligatory for himself.” Abu Bakr (may Allah be pleased with him) said: We then turned our attention to Talhah (may Allah be pleased with him). He had sustained more than eighty wounds on his body. [Zad al-Ma‘ad, vol. 2, p. 95].

This alone shows how bravely, selflessly, and courageously Talhah (may Allah be pleased with him) fought that day.

At that critical moment, a group of devoted Companions came to the Messenger of Allah ﷺ. Their names were Abu Dujanah, Mus‘ab ibn Umayr, Ali ibn Abi Talib, Sahl ibn Hunayf, Malik ibn Sinan (the father of Abu Sa‘id al-Khudri), Umm Ammarah Nusaybah bint Ka‘b al-Maziniyyah, Qatadah ibn al-Nu‘man, Umar ibn al-Khattab, Hatib ibn Abi Balta‘ah, and Abu Talhah (may Allah be pleased with him).

The Enemy’s Fierce Assault on the Muslims

Meanwhile, the number of enemies around the Prophet ﷺ was increasing, and consequently their attacks were intensifying. At one point, the Prophet ﷺ fell into a pit and injured his knee. Abu Amir al-Fasiq, driven by satanic impulses, had dug several such pits to harm the Muslims. After the Prophet ﷺ fell into the pit, Ali (may Allah be pleased with him) took the beloved Prophet’s ﷺ hand, while Talhah ibn Ubaydullah (may Allah be pleased with him) embraced the Prophet ﷺ and lifted him out.

Nafi‘ ibn Jabir said: I heard a Muhajir Companion say, “I was present at the Battle of Uhud. I noticed arrows being shot at the Prophet ﷺ from every direction. He was in the midst of the arrows, but the Companions were intercepting those arrows. I also noticed Abdullah ibn Shihab al-Zuhri saying, ‘Tell me, where is Muhammad? Now either I will remain or he will remain.’ Yet the Messenger of Allah ﷺ was right beside him, with no one else near him at that time. Ibn Shihab advanced at one point, and Safwan rebuked him. In reply, Ibn Shihab said, ‘By Allah, I did not see him. He has been concealed from our sight.’ Then four of us set out after pledging that we would kill Muhammad ﷺ—Allah forbid. But we could not even come near him.” [Zad al-Ma‘ad, vol. 2, p. 97].

Unprecedented Sacrifice and Courage

At that time, the Muslims displayed such extraordinary bravery and self-sacrifice that history contains no comparable example. Abu Talhah (may Allah be pleased with him) stood before the Messenger of Allah ﷺ with his chest thrust forward. To protect the beloved Prophet ﷺ from the arrows shot by the enemy, Abu Talhah stood somewhat higher up. Anas (may Allah be pleased with him) said: On the day of Uhud, the ordinary Muslims, having been defeated, were fleeing in different directions instead of coming to the beloved Prophet ﷺ. Abu Talhah (may Allah be pleased with him), holding a shield, stood before the beloved Prophet ﷺ as a defensive barrier. He was a skilled archer and shot arrows with great precision. That day he broke two—or perhaps three—bows. Whenever anyone passed by the Prophet ﷺ carrying a bow, the Prophet ﷺ would say, “Give it to Abu Talhah.” When the Prophet ﷺ raised his head to look toward the people, Abu Talhah (may Allah be pleased with him) said, “May my parents be sacrificed for you; do not raise your head. God forbid, an arrow may strike your blessed body. My chest is directly in front of your chest.” [Sahih Bukhari, vol. 2, p. 97].

It is also narrated from Anas (may Allah be pleased with him) that Abu Talhah (may Allah be pleased with him) formed a defensive barrier with a shield on the side facing the Messenger of Allah ﷺ. Abu Talhah (may Allah be pleased with him) was a skilled archer. After shooting an arrow, he would raise his head and observe where it had struck. [Sahih Bukhari, vol. 1, p. 406].

Abu Dujanah (may Allah be pleased with him) came before the Prophet ﷺ, stood facing him, and offered his own back as a shield. The arrows shot by the enemy pierced his back, but he did not move at all.

Hatib ibn Abi Balta‘ah (may Allah be pleased with him) pursued Utbah ibn Abi Waqqas. Utbah was striking the body of the Prophet ﷺ with a sword with tremendous force. Hatib (may Allah be pleased with him) seized Utbah’s sword and horse and killed him. Sa‘d ibn Abi Waqqas (may Allah be pleased with him) had been seeking an opportunity to kill his brother Utbah, but Hatib (may Allah be pleased with him) attained that honor.

Sahl ibn Hunayf (may Allah be pleased with him) was also an outstanding archer. He pledged allegiance to the Messenger of Allah ﷺ unto death. He fought with heroic valor on the battlefield.

The Messenger of Allah ﷺ himself was also shooting arrows. It is narrated from Qatadah ibn al-Nu‘man (may Allah be pleased with him) that the Messenger of Allah ﷺ shot arrows from his bow, causing one of the bow’s ends to break. Qatadah ibn al-Nu‘man (may Allah be pleased with him) later took that bow, and it remained with him. That day, Qatadah’s (may Allah be pleased with him) eye was struck so severely that it protruded from his face. The Prophet ﷺ restored the eye into its place with his blessed hand. Later, of his two eyes, that eye appeared more beautiful and had sharper vision.

Abd al-Rahman ibn Awf (may Allah be pleased with him) suffered a severe blow to the face while fighting. As a result, one of his front teeth was broken. He sustained twenty or twenty-two wounds. His leg was also injured, leaving him lame.

Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that Malik ibn Sinan sucked and cleaned the blood from the face of the Prophet ﷺ. The Prophet ﷺ told him, “Spit it out.” He said, “By Allah, I will not spit it out.” Then he turned and continued fighting. The Messenger of Allah ﷺ said, “Whoever wishes to see a person of Paradise should look at Malik ibn Sinan (may Allah be pleased with him).” Then he continued fighting until he was martyred.

The role of Muslim women in the Battle of Uhud was also remarkable. The female Companion Umm Ammarah Nusaybah bint Ka‘b (may Allah be pleased with her) displayed extraordinary courage. Fighting alongside several Muslims, she reached Ibn Qama’ah. When Ibn Qama’ah struck her with his sword, her shoulder was wounded. She too struck Ibn Qama’ah several times with her sword, but because he was wearing armor, none of her blows reached his body. Umm Ammarah (may Allah be pleased with her) sustained twelve wounds while fighting.

Mus‘ab ibn Umayr (may Allah be pleased with him) displayed extraordinary bravery and courage. He resisted the blows aimed at the Messenger of Allah ﷺ by Ibn Qama’ah and others. He held the flag of Islam. The enemy soldiers struck his right hand so severely that it was severed. He then took up the flag of Islam in his left hand, but the enemy’s attack severed his left hand as well. He then clasped the flag to his chest with his arms and raised it high. In that state he was martyred. His killer was Abdullah ibn Qama’ah. That wicked man mistook Mus‘ab (may Allah be pleased with him) for the Messenger of Allah ﷺ. Mus‘ab’s (may Allah be pleased with him) face bore some resemblance to the face of the Messenger of Allah ﷺ. After killing Mus‘ab (may Allah be pleased with him), Ibn Qama’ah went to the unbelievers and shouted, “Muhammad ﷺ has been killed.” [Ibn Hisham, vol. 2, pp. 73, 80, 83; Zad al-Ma‘ad, vol. 2, p. 97].

The News of the Prophet’s Martyrdom and Its Repercussions

When Ibn Qama’ah spread the news that the Prophet ﷺ had been killed, it reached the Muslims and unbelievers within moments. It was an extremely delicate moment. The morale of the Companions fighting far from the Prophet ﷺ collapsed. Many became bewildered and did not know what to do. The Companions scattered in confusion, and complete disorder appeared. One benefit, however, was that the unbelievers’ attack temporarily halted, because they thought their main objective had been accomplished. Many polytheists stopped attacking the Muslims and vented their savage rage upon the bodies of the martyrs. They mutilated the bodies of the martyrs.

Regaining Control of the Muslims’ Situation

After the martyrdom of Mus‘ab ibn Umayr (may Allah be pleased with him), the Messenger of Allah ﷺ handed the flag to Ali (may Allah be pleased with him). Ali (may Allah be pleased with him) fought bravely. Several other Companions present there also fought defensively and launched counterattacks with unparalleled bravery and courage. After the battle had continued for some time, it became possible for the Messenger of Allah ﷺ to make a path to the Companions who were nearby. The Prophet ﷺ set out to find safe refuge among the Companions. At that time, Ka‘b ibn Malik (may Allah be pleased with him) was the first to recognize him. He cried out joyfully, “O Muslims, good news for you! He is the Messenger of Allah.” The Prophet ﷺ gestured to him to remain silent so that the enemy would not recognize him. But the Muslims had heard that cry, and within a short time the Companions began coming toward the beloved Prophet ﷺ. Within a short time, thirty Companions were present.

Then the Messenger of Allah, peace and blessings be upon him, began moving toward the mountain pass, that is, toward the Muslims’ camp. If the Prophet, peace and blessings be upon him, reached the camp, the unbelievers’ objective would fail; therefore, they made desperate efforts to block his route. But the Prophet, peace and blessings be upon him, continued forward within the protective circle of several devoted Companions. At that time, a wicked man named Uthman ibn Abdullah ibn Mughirah advanced toward the Messenger of Allah, peace and blessings be upon him, saying, “Either I will remain, or he will remain.” But he could not advance very far, for his horse fell into a pit dug by Abu Amir al-Fasiq. In the meantime, al-Harith, may Allah be pleased with him, charged before him, struck him a powerful blow on the foot with his sword, and sent him to Hell. He then took his weapons and reached the Noble Messenger, peace and blessings be upon him. Meanwhile, an enemy soldier named Abdullah ibn Jabir struck al-Harith, may Allah be pleased with him, on the shoulder with his sword. But the Muslims seized him. Then Abu Dujanah, may Allah be pleased with him, wearing a red band around his head, leapt upon Abdullah ibn Jabir and cut off his head with a sword blow.

Behold the marvel of divine power: even amid such a life-and-death battle, sleep overcame the eyes of the Muslims. According to the words of the Holy Qur’an, this was a sign of tranquility granted by Allah. Abu Talhah, may Allah be pleased with him, said, “During the terrifying Battle of Uhud, I was one of those overcome by sleep. Several times, in my drowsiness, the sword fell from my hand. The situation became such that the sword would fall, and I would pick it up. This happened more than once.” [Sahih al-Bukhari, Volume Two, p. 582]

In short, through desperate effort, the Messenger of Allah, peace and blessings be upon him, and a limited number of Companions reached the Muslim camp situated at the mountain pass. Thus, Khalid ibn al-Walid’s strategy was overshadowed by the strategy of the Messenger of Allah, peace and blessings be upon him.

The Killing of Ubayy ibn Khalaf

Ibn Ishaq narrated that after the Messenger of Allah, peace and blessings be upon him, reached the pass, Ubayy ibn Khalaf advanced, saying, “Where is Muhammad? Either I will remain, or he will remain.” The Companions said to the Messenger of Allah, peace and blessings be upon him, “O Messenger of Allah, shall we attack him?” The Messenger of Allah, peace and blessings be upon him, took a small spear from al-Harith, may Allah be pleased with him, and advanced toward him. It was just as when a fly lands on someone’s body and he gives a slight shake, causing the fly to fly away. The Prophet, peace and blessings be upon him, then went face-to-face with Ubayy. There was a small exposed space near the throat between Ibn Umayyah’s helmet and armor. The Prophet, peace and blessings be upon him, aimed at that spot and cast the spear. Ubayy nearly fell from his horse, but regained his balance and returned to his clansmen.

His throat had been slightly torn. The wound was not severe, and no blood came out. Yet he began screaming, “By Allah, Muhammad has killed me!” The people said to him, “What nonsense are you saying? Your wound is not serious; it looks no more than a slight scratch.” Ubayy replied, “He told me in Mecca, ‘I will kill you.’” [The incident was this: whenever Ubayy met the Noble Messenger, peace and blessings be upon him, in Mecca, he would boast, “O Muhammad, I have a horse named Awad. I feed it three sa‘—that is, seven and a half kilograms—of food every day. One day I will kill you while riding that horse.” In reply, the Noble Messenger, peace and blessings be upon him, would say, “Rather, the opposite may happen. If Allah wills, I shall kill you.”] “Therefore, by Allah, my life will end.” Eventually, this marked enemy of Allah died at a place called Sarif on the way back to Mecca. [Ibn Hisham, Volume Two, p. 84; Zad al-Ma‘ad, Volume Two, p. 97] Abu al-Aswad narrated from Urwah, may Allah be pleased with him, that Ubayy would bellow like a cow and say, “By the One in whose hand is my soul, if the people of Dhu al-Majaz experienced the pain and suffering I am feeling, they would all die.” [Mukhtasar Sirat al-Rasul, Shaykh Abdullah, p. 250]

Talhah’s Sincerity

As the Noble Prophet, peace and blessings be upon him, was returning toward the mountain, an elevated place came into view. The Prophet, peace and blessings be upon him, could not climb it. For one thing, his body had become heavy because he was wearing two coats of armor; moreover, he was severely wounded. Talhah ibn Ubaydullah, may Allah be pleased with him, sat on his knees and helped the Prophet, peace and blessings be upon him, climb by lifting him onto his shoulders. Thus the Prophet, peace and blessings be upon him, crossed that elevated place. He then said, “Talhah has secured Paradise for himself.” [Ibn Hisham, Volume Two, p. 86]

The Enemy’s Final Attack

After the Messenger of Allah, peace and blessings be upon him, had reached the safe shelter inside the pass, the enemy made one final attempt to defeat the Muslims. Ibn Ishaq said that after the Messenger of Allah, peace and blessings be upon him, entered the pass, a group of unbelievers led by Abu Sufyan and Khalid ibn al-Walid tried to climb up. The Messenger of Allah, peace and blessings be upon him, prayed, “O Allah, do not let them climb up.” Then Umar ibn al-Khattab, may Allah be pleased with him, and a group of Emigrant Companions fought them and drove them down below the mountain. [Ibn Hisham, Volume Two, p. 86]

When several enemy soldiers climbed up, the Messenger of Allah, peace and blessings be upon him, said to Sa‘d, may Allah be pleased with him, “Drive them back.” Sa‘d said, “How can I do that alone?” The Messenger of Allah, peace and blessings be upon him, repeated the words three times. Sa‘d then took an arrow from his quiver and shot it at an enemy. That wicked man was killed on the spot. Sa‘d, may Allah be pleased with him, said, “I then shot that arrow; I recognized the man, and he died there. With that arrow I killed another man as well.” Then the enemy soldiers went down. I said, “This is a blessed arrow.” I subsequently kept that arrow in my quiver. By then the enemy had gone down. Later, the arrow remained with Sa‘d, may Allah be pleased with him, and after him his children preserved it. [Zad al-Ma‘ad, Volume Two, p. 95]

Mutilation of the Martyrs

This was the enemy soldiers’ final attack against the Messenger of Allah, peace and blessings be upon him. They still had no clear knowledge of the Prophet’s condition, but they assumed that he had been killed. Therefore, they returned to their camp and began preparing to go back to Mecca. At that time, some polytheistic men and women began mutilating the martyrs. They cut off the private parts, ears, noses, and other limbs of the martyrs. They slit open the abdomens of some of them. Hind bint Utbah, the wife of Abu Sufyan, slit open Hamzah’s chest, may Allah be pleased with him, removed his liver, and began chewing it. Unable to swallow it, she threw it away. She also threaded necklaces from the severed noses and ears and wore them around her neck and on her feet like anklets. [Ibn Hisham, Volume Two, p. 90]

The Muslims’ Resolve for the Final Battle

Toward the end, two incidents occurred from which it can readily be understood how firmly the devoted Muslims were resolved to continue fighting to the very end. They also show how immeasurable was their eagerness to sacrifice their lives to attain the pleasure of Allah, Lord of the Worlds.

The first incident: Ka‘b ibn Malik, may Allah be pleased with him, said, “I was one of them. I noticed that the martyrs were being desecrated by the Muslims’ enemies. I paused briefly and moved forward. I saw a huge man wearing armor passing over the bodies of the martyrs, while another Muslim was advancing toward him. I looked at both of them and mentally assessed their strength. It seemed to me that the unbeliever’s weapons were superior to the Muslim’s. I waited to see what would happen. At one point, the two engaged in combat. The Muslim struck the unbeliever with such force using his sword that the unbeliever was split in two and fell to the ground. The masked Muslim removed his mask and said, ‘O Ka‘b, how was that? I am Abu Dujanah.’” [Al-Bidayah wa al-Nihayah, Volume Four, p. 17]

The second incident: After the battle, some Muslims who had remained at the battlefield reached Medina. Anas, may Allah be pleased with him, said, “I saw A’ishah bint Abu Bakr, may Allah be pleased with her, and Umm Sulaym, may Allah be pleased with her. They had lifted their garments above their ankles, were carrying water skins filled with water, and were giving that water to the Muslims.” [Sahih al-Bukhari, Volume One, p. 403; Volume Two, p. 581]

Umar, may Allah be pleased with him, said, “On the day of Uhud, Umm Salit, may Allah be pleased with her, was bringing water-filled skins for us.” [Sahih al-Bukhari, Volume One, p. 403]

Umm Ayman was also among the women who brought water. When she saw the defeated Muslims entering Medina, she threw dust in their faces and said, “Here, take these spinning implements, and give your swords to us.” [In those days, Arab women spun thread for money. Many wore various thread ornaments, just as women in our country wear bangles. In our local idiom, this could be expressed as: “Wear these bangles, and give the swords to us.”] She then quickly reached the battlefield and began giving water to the wounded. A man named Hibban ibn Arqah shot an arrow at Umm Ayman, may Allah be pleased with her. She fell, and her veil came loose. The enemy of Allah saw this and laughed loudly. The Messenger of Allah, peace and blessings be upon him, was observing the incident and was deeply distressed. He gave an arrow to Sa‘d ibn Abi Waqqas, may Allah be pleased with him, and said, “Shoot this.” Sa‘d shot the arrow. Sa‘d’s arrow pierced Hibban’s throat, and he fell flat on his back. His veil came loose. At this, the Messenger of Allah, peace and blessings be upon him, laughed heartily. Then he said, “Sa‘d has avenged Umm Ayman. May Allah, Lord of the Worlds, accept her supplication.” [Al-Sirah al-Halabiyyah, Volume Two, p. 22]

After Taking Shelter in the Pass

After the Messenger of Allah, peace and blessings be upon him, took shelter in the mountain pass, Ali, may Allah be pleased with him, brought water from Mihraz in his shield. Mihraz was a kind of well made of stone. It is said that Mihraz was a spring at Uhud. Ali, may Allah be pleased with him, brought the water and offered it to the Prophet, peace and blessings be upon him, to drink. But sensing a slight odor, the Prophet, peace and blessings be upon him, did not drink it; instead, he washed the wounds on his face and poured some of the water over his head. At that time, the Messenger of Allah, peace and blessings be upon him, was saying, “Severe is the wrath of Allah upon the person who bloodied the face of Allah’s Messenger.” [Ibn Hisham, Volume Two, p. 85]

Sahl, may Allah be pleased with him, said, “I saw who washed the blood from the face of the Messenger of Allah, peace and blessings be upon him, who poured the water, and who treated him. The Prophet’s beloved daughter, Fatimah, may Allah be pleased with her, was washing his wounds, while Ali, may Allah be pleased with him, was pouring the water. Fatimah, may Allah be pleased with her, noticed that the blood continued to flow even after the water was poured; it would not stop at all. She then took a piece of a mat, burned it in the fire, and applied its ashes to the Prophet’s wound. The bleeding stopped immediately.” [Sahih al-Bukhari, Volume Two, p. 584]

Meanwhile, Muhammad ibn Maslamah, may Allah be pleased with him, brought cool, sweet water. The Prophet, peace and blessings be upon him, drank it and prayed for his well-being. [Al-Sirah al-Halabiyyah, Volume Two, p. 30]

Because of the pain from his wounds, the Prophet, peace and blessings be upon him, performed the noon prayer sitting. The noble Companions also performed the prayer sitting behind him. [Ibn Hisham, Volume Two, p. 87]

Abu Sufyan’s Boast

The unbelieving polytheists of Mecca were preparing to return. Abu Sufyan climbed Mount Uhud and asked, “Is Muhammad among you?” No one answered. He asked again, “Is the son of Abu Quhafah among you?” No one answered. He asked once more, “Is Umar ibn al-Khattab among you?” Again no one answered. The Prophet, peace and blessings be upon him, had forbidden them to reply. Abu Sufyan did not ask about anyone other than these three, because he knew very well that Islam was being propagated and expanded through these three men. Receiving no answer, Abu Sufyan muttered to himself, “Good; we have been rid of these three.” Hearing this, Umar, may Allah be pleased with him, could not restrain himself. He said, “O enemy of Allah, all those whose names you mentioned are alive. Allah has left you even more disgraceful means of humiliation.” Hearing this, Abu Sufyan said, “Your slain have been mutilated. I did not order this, but I am not displeased with it either.” Then he cried out, “Long live Hubal!”

The Prophet, peace and blessings be upon him, said, “Why are you not replying?” The Companions said, “What should we say?” The Prophet, peace and blessings be upon him, said, “Say: Allah is the Greatest and All-Powerful.”

Abu Sufyan shouted, “We have al-Uzza, whereas you have none.”

The Prophet, peace and blessings be upon him, said, “Why are you not replying?” The Companions asked, “What should we say?” The Prophet, peace and blessings be upon him, said, “Say: ‘Allah is our Master, and you have no master.’”

Then Abu Sufyan said, “What an excellent achievement! Today is the day of revenge for the Battle of Badr. War is like a bucket.” [Sometimes one side wins and sometimes the other, just as one person sometimes draws water with a bucket and at other times another person does.]

Umar, may Allah be pleased with him, replied, “They are not equal. Those of ours who were killed are in Paradise, while those of yours who were killed are in Hell.”

Then Abu Sufyan said, “O Umar, come a little closer.” The Messenger of Allah, peace and blessings be upon him, said, “Go and see what he says.” Umar, may Allah be pleased with him, went forward. Abu Sufyan said, “O Umar, I ask you by Allah: Were we able to kill Muhammad?” Umar, may Allah be pleased with him, replied, “By Allah, you were not. Rather, he is now listening to you.” Abu Sufyan said, “Umar, to me you are more truthful than Ibn Qum’ah.” [Ibn Hisham, Volume Two, pp. 93–94; Zad al-Ma‘ad, Volume Two, p. 94; Sahih al-Bukhari, Volume Two, p. 579]

Another Resolution to Meet at Badr

Ibn Ishaq, may Allah be pleased with him, said that as Abu Sufyan and his companions were departing, they said, “We pledge to fight again next year at the plain of Badr.” The Messenger of Allah, peace and blessings be upon him, told a Companion, “Tell them: Very well, agreed; that is the pact between you and us.” [Ibn Hisham, Volume Two, p. 94]

Observing the Enemy’s Movements

The Prophet, peace and blessings be upon him, then instructed Ali ibn Abi Talib, may Allah be pleased with him, to follow the unbelievers, saying, “Follow them and see what they are doing. What are their next intentions? If they are riding horses and camels, understand that they are heading toward Mecca. If they are riding horses and driving camels along, understand that they are coming to Medina.” Then he said, “By the One in whose hand is my soul, if they have set out toward Medina, I will go there and confront them.” Ali, may Allah be pleased with him, said, “I then followed the unbelievers and observed that they were riding horses and camels and returning to Mecca.” [Ibn Hisham, Volume Two, p. 64. Hafiz Ibn Hajar wrote on p. 347 of Volume Seven of Fath al-Bari that Sa‘d ibn Abi Waqqas, may Allah be pleased with him, had set out to learn the polytheists’ intentions.]

Caring for the Martyrs and the Wounded

After the unbelievers departed, the Muslims began searching for the martyrs and wounded. Zayd ibn Thabit, may Allah be pleased with him, said, “On the day of Uhud, the Messenger of Allah, peace and blessings be upon him, sent me to look for Sa‘d ibn al-Rabi‘, may Allah be pleased with him. He instructed me that if I found Sa‘d, I should convey his greetings to him and ask how he was feeling. I searched among the bodies of the martyrs and found him. When I approached, I saw him groaning in the throes of death. His body had suffered seventy wounds from spears, arrows, and swords. I said, ‘O Sa‘d, the Messenger of Allah, peace and blessings be upon him, sends you his greetings and wishes to know how you are feeling.’ Sa‘d ibn al-Rabi‘, may Allah be pleased with him, said, ‘Convey my greetings to the Messenger of Allah. Tell him that I smell the fragrance of Paradise. Tell my Ansari brothers that if the enemy can reach the Messenger of Allah while even a flicker of life remains in you, you will have no excuse before Allah.’ Immediately after saying this, he died. [Zad al-Ma‘ad, Volume Two, p. 96]

Among the wounded, Usayrim was also found. His name was Amr ibn Thabit, may Allah be pleased with him. His life still remained in him. He had previously been invited to Islam, but he had not accepted the invitation. Some people expressed amazement, saying, “How did Usayrim come here? We invited him to Islam, but he did not accept.” He was asked, “How did you come here? Was it out of love for Islam or to strengthen your people?” He replied, “I came out of love for Islam. I have believed in Allah, Lord of the Worlds, and His beloved Messenger, and I participated in the battle in support of the Messenger of Allah, peace and blessings be upon him. You can see my present condition.” He then died. When the Messenger of Allah, peace and blessings be upon him, was asked about him, he said, “He is among the people of Paradise.” Abu Hurayrah, may Allah be pleased with him, said, “Yet he had not performed even one prayer for Allah, the Exalted.” [Zad al-Ma‘ad, Volume Two, p. 94; Ibn Hisham, Volume Two, p. 90] (He attained martyrdom before the time for any prayer had arrived after accepting Islam.)

Among the wounded, a man named Quzman was also found. He had fought on the Muslims’ side in this battle and had killed seven or eight polytheists. His body bore numerous wounds. He was taken to the quarter of Banu Zafar. The Muslims gave him the glad tidings. He said, “By Allah, I fought only for the honor of my tribe. If I had not been concerned with preserving my tribe’s honor, I would not have fought.” When the pain of his wounds became severe, Quzman slaughtered himself and committed suicide. When the matter was mentioned to the Messenger of Allah, peace and blessings be upon him, he said, “He is surely one of the people of Hell.” [Zad al-Ma‘ad, Volume Two, pp. 97–98; Ibn Hisham, Volume Two, p. 88] This incident confirmed the truth of one of the prophecies of the Messenger of Allah, peace and blessings be upon him.

All those who fight for their country or for any other purpose rather than to raise high the word of Allah will meet the same fate as Quzman. Even if they fight beneath the banner of Islam alongside the Messenger of Allah, peace and blessings be upon him, or the noble Companions, they will still face this fate.

Among those killed was also a Jew from the tribe of Banu Tha‘labah. He said to his clansmen, “By Allah, you know that it is your duty to help Muhammad.” The Jews said, “Today is Saturday.” The Jew replied, “There is no Saturday for you.” He then set out for the battlefield with his sword and other necessary equipment. As he departed, he said, “If I am killed in battle, Muhammad shall own my wealth and property; he may do whatever he wishes with it.” He then died fighting on the Muslims’ side. After hearing the entire account, the Messenger of Allah, peace and blessings be upon him, said, “He was certainly a good Jew.” [Ibn Hisham, Volume Two, p. 88]

At that time, the Messenger of Allah, peace and blessings be upon him, himself inspected the bodies of the martyrs and said, “I shall bear witness for these people.” Indeed, whoever is wounded in the path of Allah will be raised by Allah on the Day of Resurrection in such a state that blood will continue to flow from his wounds. Its color will be that of blood, but it will emit the fragrance of musk. [Ibn Hisham, Volume Two, p. 98]

Some Companions transferred the bodies of close martyr Companions to Medina. When the Messenger of Allah, peace and blessings be upon him, learned of this, he ordered that those martyrs be buried at the places where they had attained martyrdom. He said, “Remove the martyrs’ weapons and outer garments and bury them without washing.” The Messenger of Allah, peace and blessings be upon him, ordered that the bodies of two or three Companions be buried in the same grave. He also ordered that the bodies of two Companions be wrapped in the same shroud and buried together. After two Companions had been wrapped in one shroud, the Messenger of Allah, peace and blessings be upon him, would ask which of the two had memorized more of the Noble Qur’an. He would instruct that the one indicated by the Companions be placed nearer the bottom of the grave. He would say, “I shall testify concerning them on the Day of Resurrection.” Abdullah ibn Amr ibn Haram, may Allah be pleased with him, and Amr ibn al-Jamuh, may Allah be pleased with him, were buried in the same grave because the two were close friends. [Zad al-Ma‘ad, Volume Two, p. 98; Sahih al-Bukhari, Volume Two, p. 584] The body of Hanzalah, may Allah be pleased with him, could not be found. After searching, it was found in one place, with water dripping from it. The body was somewhat above the ground. The Messenger of Allah, peace and blessings be upon him, told the Companions, “The angels are bathing him.” He then said, “Ask his wife what happened.” When she was asked, she related the incident. From then on, Hanzalah, may Allah be pleased with him, was known as Ghasil al-Mala’ikah, meaning one whom the angels washed. [Zad al-Ma‘ad, Volume Two, p. 94]

The Messenger of Allah, peace and blessings be upon him, became deeply grieved upon seeing the condition of his uncle Hamzah. The Noble Prophet’s paternal aunt, Safiyyah, may Allah be pleased with her, arrived. She wished to see Hamzah, may Allah be pleased with him. But the Messenger of Allah, peace and blessings be upon him, told Safiyyah’s son, Zubayr, may Allah be pleased with him, “Take her back. She should not see the condition of her brother.” Safiyyah, may Allah be pleased with her, said, “Why not? I know that my brother’s limbs have been mutilated. Hamzah was in the path of Allah. Therefore, we have accepted whatever has happened. I shall be patient, if Allah wills, hoping for reward.” She then came to Hamzah, saw him, recited, “Indeed, we belong to Allah,” prayed for him, and sought forgiveness for him. The Messenger of Allah, peace and blessings be upon him, then ordered that Hamzah, may Allah be pleased with him, be buried with Abdullah ibn Jahsh. He was Hamzah’s nephew and foster brother.

Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated that he had never seen the Messenger of Allah (peace and blessings of Allah be upon him) weep as he wept for Hazrat Hamzah (may Allah be pleased with him) at any other time. The Beloved Prophet (peace and blessings of Allah be upon him) laid Hazrat Hamzah (may Allah be pleased with him) facing the qiblah. Then he stood beside his funeral bier and wept so intensely that we could hear the sound of his sobbing. [This is Ibn Shadhan’s narration. See Mukhtasar al-Siyar li’l-Shaykh Abdullah, p. 355.]

The condition of the martyrs was truly heart-rending. Hazrat Khabbab ibn al-Aratt (may Allah be pleased with him) said that no shroud other than a black-bordered sheet could be found for Khabbab. When this sheet was used to cover his head, his feet were exposed. In the end, his feet were left uncovered and covered with idhkhir grass [a type of fragrant grass. In many places, this grass is cooked mixed with tea]. [Musnad Ahmad, Shifat, vol. 1, p. 140]

The martyrdom of Hazrat Abdur Rahman ibn ‘Awf (may Allah be pleased with him) occurred. He was better than I. He was shrouded in only one sheet. When his head was covered with that sheet, his feet became exposed; when his feet were covered, his head became exposed. Hazrat Khabbab (may Allah be pleased with him) also narrated this condition of his shroud. However, he added that, seeing his condition, the Messenger of Allah (peace and blessings of Allah be upon him) would tell us, “Cover his head with the sheet and place idhkhir grass over his feet.” [Sahih al-Bukhari, vol. 2, pp. 579–584]

The Messenger of Allah’s Supplication before Allah

It is narrated by Imam Ahmad that, after the polytheists turned back on the day of Uhud, the Messenger of Allah (peace and blessings of Allah be upon him) said to the Companions, “Stand in rows; I shall offer some praise to my Lord.” Then he said, “O Allah, Lord of the worlds, all praise belongs to You. No one can constrict what You make expansive, and no one can expand what You constrict. No one can guide whom You lead astray, while no one can lead astray whom You guide. No one can give what You withhold, while no one can withhold what You give. No one can bring near what You send away, while no one can send away what You bring near. O Allah, Lord of the worlds, spread Your blessings, mercy, grace, and provision over us.”

O Allah, I ask You for lasting blessings—blessings that will never end. O Allah Almighty, I ask You for help in days of poverty and security in days of fear. O Allah, I seek refuge in You from the evil of whatever You have given us and from the evil of whatever You have not given us. O Allah, make our faith beloved to us and beautify our hearts. Arrange matters so that we do not favor disbelief, wickedness, and disobedience, and include us among those who are guided. O Allah, let us die as Muslims and resurrect us in the Hereafter as Muslims. Keep us away from humiliation, tribulation, and disorder. Include us among Your righteous servants. O Allah, deal harshly with all the disbelievers You kill and cast them into punishment—those who deny Your prophets and turn people away from Your path. O Allah, also destroy those disbelievers who were given the Scripture.” [Bukhari, al-Adab al-Mufrad; Musnad Ahmad, vol. 3, p. 324.]

Return to Madinah

After burying the martyrs and supplicating to Allah, the Messenger of Allah (peace and blessings of Allah be upon him) set out for Madinah. Just as the Companions had demonstrated devotion and sacrifice on the battlefield, the relatives of the martyrs likewise demonstrated sacrifice and patience.

On the way to Madinah, the Prophet (peace and blessings of Allah be upon him) met Hazrat Hamnah bint Jahsh (may Allah be pleased with her). Her brother, Abdullah ibn Jahsh (may Allah be pleased with him), had been martyred in the battle. On hearing the news of his martyrdom, Hazrat Hamnah recited “Indeed, we belong to Allah,” and prayed for her brother’s forgiveness. Then she was informed of the martyrdom of her maternal uncle, Hazrat Hamzah ibn Abdul Muttalib (may Allah be pleased with him). She again recited “Indeed, we belong to Allah” and prayed for forgiveness. Then she was informed of the martyrdom of her husband, Mus‘ab ibn ‘Umair (may Allah be pleased with him). Hearing this, she cried out and began sobbing uncontrollably. The Messenger of Allah (peace and blessings of Allah be upon him) said, “A woman’s husband holds a special status in her eyes.” [Ibn Hisham, vol. 2, p. 98]

The Companions met a woman from the Banu Dinar tribe. Her husband, brother, and father had all been martyred. She was informed of their martyrdom. On hearing it, she asked, “How is the Messenger of Allah (peace and blessings of Allah be upon him)?” She was told that he was well. The woman said, “I would like to see him.” The Companions pointed the Prophet (peace and blessings of Allah be upon him) out to her. She immediately burst into tears and said, “Kullu musibatin ba‘duka jalalun”—that is, “While you are present, every calamity is insignificant.” [Ibn Hisham, vol. 2, p. 99] At that time, the mother of Hazrat Sa‘d ibn Mu‘adh (may Allah be pleased with him) hurried to the Messenger of Allah (peace and blessings of Allah be upon him). Hazrat Sa‘d (may Allah be pleased with him) was holding the reins of the beloved Prophet’s horse. He said, “O Messenger of Allah, this is my mother.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Welcome to her.” Then the Prophet (peace and blessings of Allah be upon him) stopped his horse in her honor. When the woman approached, the Prophet (peace and blessings of Allah be upon him) informed her of the martyrdom of one of her sons, Hazrat ‘Amr ibn Mu‘adh, and told her to be patient. She said, “After seeing you in good health, every calamity is insignificant to me.” Then the Messenger of Allah (peace and blessings of Allah be upon him) prayed for the martyrs of Uhud and said, “O Umm Sa‘d, rejoice. Go to the families of the martyrs and give them the good news that all their martyrs are together in Paradise and that their intercession for their family members has been accepted.” The woman said, “O Messenger of Allah, pray for the families of the martyrs.” The Prophet (peace and blessings of Allah be upon him) said, “O Allah Almighty, remove the pain of grief from their hearts, compensate them for their calamity, and protect everyone else.” [As-Sirat al-Halabiyyah, vol. 2, p. 47]

The Messenger of Allah in Madinah

The Messenger of Allah (peace and blessings of Allah be upon him) reached Madinah on Sunday afternoon, 7 Shawwal of the third year after the Hijrah. He handed his sword to Hazrat Fatimah (may Allah be pleased with her) and said, “Wash the blood from this sword. By Allah, this sword has proved itself today.” Hazrat ‘Ali (may Allah be pleased with him) also asked Hazrat Fatimah (may Allah be pleased with her) to wash the blood from his sword, and said, “By Allah, this sword has proved itself for me.” The Messenger of Allah (peace and blessings of Allah be upon him) then said, “You fought bravely in the battle, but remember that Suhayl ibn Hunayf and Abu Dujanah (may Allah be pleased with them) also fought bravely.” [Ibn Hisham, vol. 2, p. 100]

Seventy Muslims were martyred in the Battle of Uhud. Most narrators agree on this number. Sixty-five of the martyrs were Ansar: forty-one from the Khazraj tribe and twenty-four from the Aws tribe. One Jew was also killed. Only four martyrs were Emigrants. How many of the Quraysh disbelievers were killed? According to the historian Ibn Ishaq, twenty-two of them were killed. However, in light of the accounts given by military experts and authors of the Sirah, together with their accounts of those killed at different stages, it appears that thirty-seven, not twenty-two, were killed. Allah knows best about this. [Ibn Hisham, vol. 2, p. 122; Ghazwah-e Uhud, p. 180]

Emergency in Madinah

After returning from Uhud, the Muslims spent the night of 8 Shawwal in the third year after the Hijrah in an emergency situation. Although they were all exhausted from the battle, they spent the entire night along the roads of Madinah and at its entrances. They were also engaged in making special arrangements to protect the Messenger of Allah (peace and blessings of Allah be upon him), for they feared danger from various directions.

The Battle of Hamra al-Asad

The Messenger of Allah (peace and blessings of Allah be upon him) spent the entire night reflecting on the circumstances created by the battle.

He feared that if the enemy thought, “Although we outnumbered them on the battlefield, we gained no advantage,” they would certainly feel ashamed. As a result, they might turn back from the road to Makkah and attack Madinah. Therefore, the Messenger of Allah (peace and blessings of Allah be upon him) decided that the Makkan army must be pursued.

The authors of the Sirah have written that on the morning after the Battle of Uhud—that is, the morning of 8 Shawwal in the third year after the Hijrah—the Prophet (peace and blessings of Allah be upon him) announced that they had to set out to confront the enemy, and that only those who had taken part in the Battle of Uhud could accompany them. The hypocrite Abdullah ibn Ubayy requested permission, but the Prophet (peace and blessings of Allah be upon him) did not grant it. The Muslims, physically wounded, grief-stricken by the loss of relatives, and troubled by apprehension, submitted to the Prophet’s call. Hazrat Jabir ibn Abdullah (may Allah be pleased with him) had been unable to attend the Battle of Uhud. He requested permission and came before the beloved Prophet (peace and blessings of Allah be upon him), saying, “O Messenger of Allah, I wish to accompany you in every battle. In the Battle of Uhud, my father kept me behind to look after my sisters, and therefore I could not go.” The Prophet (peace and blessings of Allah be upon him) granted him permission. According to the plan, the Messenger of Allah (peace and blessings of Allah be upon him) set out with the Muslims and reached a place called Hamra al-Asad, eight miles from Madinah, where they established a camp.

At this time, Ma‘bad ibn Ma‘bad al-Khuza‘i appeared before the Messenger of Allah (peace and blessings of Allah be upon him) and accepted Islam. Before this, he had remained steadfast in polytheism, but he wished the Messenger of Allah (peace and blessings of Allah be upon him) well. A treaty of alliance existed between the Khuza‘ah and Banu Hashim tribes. Because of this treaty, he was well-intentioned toward the beloved Prophet (peace and blessings of Allah be upon him). He said to the Messenger of Allah (peace and blessings of Allah be upon him), “I am deeply distressed by the hardship that you and your companions suffered on the battlefield. I sincerely wished that you would be safe.” After expressing this sympathy, the Messenger of Allah (peace and blessings of Allah be upon him) said to Ma‘bad (may Allah be pleased with him), “Go to Abu Sufyan, sap his resolve, and discourage him.”

What the Prophet (peace and blessings of Allah be upon him) had feared—that the polytheists might set out again toward Madinah—came true. When the polytheists reached a place called Rawha, thirty-six miles from Madinah, they began blaming one another. One group said to the other, “You did nothing. Even after weakening them, you let them go. So many of their leaders are still alive that they will cause you trouble again. Come, let us turn back and uproot them completely.”

Those who made this proposal apparently had no accurate knowledge of the strength of either side. Therefore, a responsible man named Safwan ibn Umayyah opposed it, saying, “Do not do this. I fear that those Muslims who did not take part in the Battle of Uhud will now also rise against us. So return to Makkah, satisfied that we have won. Otherwise, attacking Madinah will bring you into danger.” But most of the disbelievers did not accept this opinion and remained determined to attack Madinah. Before they could set out toward Madinah, Ma‘bad ibn Ma‘bad al-Khuza‘i reached them. Abu Sufyan did not yet know that Ma‘bad had taken refuge beneath the cool shade of Islam. He asked, “Ma‘bad, what news do you bring from behind?” Ma‘bad cleverly replied, “Muhammad (peace and blessings of Allah be upon him) has set out with his companions in pursuit of you. They are so numerous that I have never seen such a large army before. They are all burning with anger against you. Those who did not join the Battle of Uhud have joined this time as well. They are ashamed of whatever they lost in the battle. They have now become so enraged against you that I have never before seen such anger.”

Abu Sufyan said, “Brother, what are you saying?”

Ma‘bad said, “Yes, I am telling the truth. I think you will see the cavalry before you leave this place. The vanguard of the army will emerge from behind that hill.”

Abu Sufyan said, “By Allah, we have sworn to launch a counterattack against them and annihilate them.”

Ma‘bad said, “Do not do that. I am advising you for your own good.”

On hearing these words, the disbelievers lost their morale. They considered it best to return to Makkah. However, Abu Sufyan adopted a tactic to discourage the Muslim army and avoid confrontation with them. He called out to some men from a caravan of Banu Abd al-Qays traveling toward Madinah and said, “Can you deliver a message from me to Muhammad? If you do, I promise that when you come to Makkah, I will give you so many raisins in the marketplace of ‘Ukaz that this she-camel can carry them.”

The men of Banu Abd al-Qays agreed to fulfill Abu Sufyan’s request.

Abu Sufyan said, “Tell Muhammad that we have decided to launch a counterattack in order to annihilate him and his companions.”

When the Muslims received this report from the men of the caravan, their faith grew even stronger. They said, “Allah alone is sufficient for us, and He is the best disposer of affairs.”

Because of this strength of faith, the Muslims set out toward Madinah with Allah’s blessings and grace. No harm could touch them. They followed the pleasure of Allah, Lord of the worlds. Surely Allah Almighty possesses infinite wisdom. The Messenger of Allah (peace and blessings of Allah be upon him) went to Hamra al-Asad on Sunday and remained there on Monday, Tuesday, and Wednesday—that is, on 9, 10, and 11 Shawwal of the third year after the Hijrah. He then returned to Madinah. Before he returned to Madinah, Abu ‘Azzah al-Jumahi fell into his hands. This man had been captured by the Muslims in the Battle of Badr. However, because he was poor and had many daughters, he had been released without ransom. He had promised not to help anyone against the Messenger of Allah (peace and blessings of Allah be upon him), but he did not keep his word. Through poetry, he continued to incite the common people against Allah, the Messenger, and the noble Companions. This has been discussed earlier. He then also took part in the Battle of Uhud against the Muslims. After this man was arrested and brought before the Messenger of Allah (peace and blessings of Allah be upon him), he said, “Muhammad, forgive my mistake. Have mercy on me. Release me for the sake of my daughters. I promise that I will never do such a thing again.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “It cannot be that you return to Makkah, stroking your face with your hands and saying, ‘Muhammad, I deceived you a second time.’ A believer is not stung twice from the same hole.” The Messenger of Allah (peace and blessings of Allah be upon him) then ordered Hazrat Zubayr—or, according to another report, Hazrat ‘Asim ibn Thabit—and they separated the head of that traitor from his body.

In this way, another spy from Makkah was also killed. His name was Mu‘awiyah ibn al-Mughirah ibn Abu al-‘As. He was the maternal grandfather of Abdul Malik ibn Marwan. On the day of Uhud, after the Makkan polytheists left Makkah, this man was granted security in Madinah through his cousin, Hazrat ‘Uthman (may Allah be pleased with him), by the Messenger of Allah (peace and blessings of Allah be upon him), on the condition that he could remain in Madinah for no more than three days. If he was seen in Madinah after that, he would be killed. After the Muslim Emigrants left for the Battle of Uhud, Mu‘awiyah ibn al-Mughirah remained in Madinah beyond three days to spy for the Quraysh. When the Muslim Emigrants returned, he attempted to flee. The Messenger of Allah (peace and blessings of Allah be upon him) ordered Hazrat Zayd ibn Harithah and Hazrat ‘Ammar ibn Yasir. Both Companions pursued, captured, and killed Mu‘awiyah. [The works from which the detailed accounts of the Battle of Uhud and Hamra al-Asad have been taken are Ibn Hisham, vol. 2, pp. 60–129; Zad al-Ma‘ad, vol. 2, pp. 91–109; Fath al-Bari, vol. 7, pp. 345–377; and Mukhtasar al-Sirah, pp. 242–257.]

An Analysis of Victory and Defeat in the Battle of Uhud

After the detailed account of the Battle of Uhud, it is necessary to ask how victory and defeat should be determined in light of what has been discussed. In view of the course of this battle, can it be declared that the Muslims won or were defeated? In reality, the battlefield was in the hands of the enemy in this manner. The loss of life was also greater—and more terrible—on the Muslim side. Some Muslims were certainly defeated and fled. At that time, the tide of battle favored the disbelievers. Nevertheless, there are several facts that make it impossible to say that the disbelievers won the Battle of Uhud. It is clear that the Makkan soldiers could not capture the Muslim camp. A large portion of the Madinan army did not flee despite the terrible turmoil and disorder. With boundless courage and steadfastness, they gathered around the supreme commander, the Messenger of Allah (peace and blessings of Allah be upon him). The number of Muslims had not fallen so low that the Makkan soldiers could pursue them. Moreover, not a single Muslim was taken prisoner by the disbelievers. The disbelievers could not seize any spoils of war. Furthermore, they did not prepare to fight the Muslims for a third time, even though the Muslim army was still in its camp. The disbelievers did not remain on the battlefield even for one day, whereas in those days victors would remain in their camp on the battlefield for at least three days. This was considered an essential sign of victory, intended to demonstrate the consolidation of victory. But the disbelievers quickly withdrew from the battlefield. They did not even have the courage to enter Madinah, plunder its wealth, or arrest its citizens, although the city of Madinah lay only a short distance from the plain of Uhud and security arrangements in Madinah were not strong at that time.

The essence of all these matters is that the Makkan Quraysh army did manage to surprise the Muslims by taking temporary advantage, but after gaining control of the Muslim army, they could not employ the essential military tactic of killing or capturing everyone and thereby securing victory. In contrast, the Muslim soldiers were able to recover from all the strain of their temporary losses. There are many examples of victors suffering such temporary losses. Therefore, the disbelievers cannot in any way be regarded as victorious in the Battle of Uhud merely because the Muslims experienced a temporary hardship.

Abu Sufyan’s rapid flight toward Makkah without beginning a third phase of the battle proves that he feared heavy losses among his soldiers if the fighting resumed. Abu Sufyan’s conduct in the Battle of Hamra al-Asad provides evidence of this.

In these circumstances, instead of saying which side won or lost the Battle of Uhud, we may call it an inconclusive battle. Both sides gained and suffered from their respective perspectives. The fighting ended without either side fleeing the battlefield or leaving its camp unprotected for the enemy to control. Such a battle is called inconclusive. In this connection, Allah, Lord of the worlds, says: “Do not falter in pursuing the enemy people. If you suffer, they also suffer as you do, but you hope from Allah what they do not hope for. Allah is All-Knowing, All-Wise.” (Surah al-Nisa, verse 104)

In this verse, Allah, Lord of the worlds, compares one army with the other in terms of causing and experiencing suffering. This means that both groups were in an equal position, and neither gained victory over the other.

The Qur’an’s Assessment of This Battle

Later, the Qur’an shed light on every aspect of this battle. Upon review, it identified the causes that had led the Muslims to face such enormous losses. The Qur’an clearly stated what weaknesses the believers and the best community had displayed in this campaign. This community had been granted the distinctive honor of being the best community. The weaknesses among the various groups within this community were identified.

Moreover, the Holy Qur’an mentioned the role of the hypocrites and openly exposed their condition. Their masks were removed by revealing the hidden hostility in their hearts toward Allah Almighty and His Messenger. The provocations carried out among the simple, sincere Muslims by the hypocrites and their Jewish allies were also brought to light. Then the inner purposes and objectives of this battle were presented.

Fifty verses of Surah Aal ‘Imran were revealed concerning this battle. First, the initial circumstances of the battle were mentioned. Allah Almighty says: “And remember when you left your household in the early morning to assign the believers their positions for battle—and Allah is All-Hearing, All-Knowing.” (Surah Aal ‘Imran, verse 121)

Finally, the results and wisdom of this campaign were explained in an orderly manner. Allah, Lord of the worlds, says: “Allah would not leave the believers in the state in which you are until He separates the evil from the good. Nor will Allah inform you of the unseen, but Allah chooses from among His messengers whom He wills. So believe in Allah and His messengers. If you believe and remain mindful of Allah, then you will have a great reward.” (Surah Aal ‘Imran, verse 179)

The Wisdom of Allah in This Battle

Allamah Ibn al-Qayyim discussed the above subject extensively. [Zad al-Ma‘ad, vol. 2, pp. 99–108

(Sayyid Qutb, may Allah grant him martyrdom, also presented a moving discussion of this subject in his great tafsir, Fi Zilal al-Qur’an. See volume 4 of the Bengali translation.)

The scholars say that the crisis and difficulties the Muslims faced in the Battle of Uhud contained divine wisdom. For example, the Muslims were being warned about the evil consequences of their actions. The archers violated the instruction given by the Messenger of Allah (peace and blessings be upon him) to remain steadfast at their positions. For this reason, they had to face disaster. Another purpose was to reveal to the Prophet the established practice that they would first be tested and then attain success. If the Muslims were always victorious, people who were not true believers would enter among the believers. As a result, it would not be possible to distinguish the truthful from the false. On the other hand, if they were always defeated, the very purpose of the advent of Allah’s Prophet would fail. Thus, by Allah’s wisdom, both conditions were brought about, so that truth could be distinguished from falsehood. For the hypocrisy of the hypocrites had remained hidden among the Muslims. After this incident exposed them and their identities became known through their words and deeds, the Muslims understood that the enemy was within their own homes. They therefore became cautious regarding them and prepared to confront them.

Another wisdom was that when help is delayed, patience often reaches its breaking point. After being tested, the Muslims remained patient, whereas the hypocrites fell into an uproar and began to lament.

Another wisdom was that Allah Most High has reserved in Paradise, the abode of honor for the believers, certain ranks to which it is not possible to rise through the ordinary means of earning a place. For this reason, certain means of hardship and calamity have been created so that the believers may rise to those ranks of honor.

Another wisdom was to grant the friends of Allah—that is, the awliya—the high rank of martyrdom.

Another wisdom was that Allah, Lord of the Worlds, wanted His enemies to be destroyed, and therefore created the means of their destruction. In disbelief, oppression, persecution, and causing suffering to the honored awliya, they displayed boundless arrogance and excess. As a consequence of these deeds, Allah the Most High, pleased with the patience and endurance of the believers, purified the believers and destroyed the unbelievers. [Fath al-Bari, vol. 7, p. 347]

Military Expeditions Following Uhud

The apparent defeat at Uhud deeply affected the Muslims’ reputation. Their influence in the eyes of Islam’s enemies declined. As a result, the believers’ internal and external problems increased. The danger of attacks on Medina from every direction grew. The Jews, hypocrites, and Bedouins began open hostility. Every group began trying to harm the Muslims. They even expressed the expectation that, if they wished, they could completely annihilate the Muslims. Consequently, before two months had passed after the Battle of Uhud, members of the Banu Asad tribe began preparing to attack Medina. In Safar of the fourth year after the Hijrah, members of the Adal and Qarah tribes plotted in such a way that ten Companions were martyred. In that same month, through the treachery of a leader of the Banu Amir tribe, seventy Companions were martyred. This incident became known as the tragedy of Bi’r Ma’unah. At this time, the people of Banu Nadir also began open hostility. In Rabi al-Awwal of the fourth year after the Hijrah, they attempted to assassinate the Messenger of Allah (peace and blessings be upon him). Meanwhile, the audacity of the Banu Ghatafan tribe had grown so much that in Jumada al-Awwal of the fourth year after the Hijrah they planned to attack Medina.

In short, the Muslims’ influence had been damaged at Uhud, and as a result they remained exposed to danger for a long time. But through the skillful leadership of the Messenger of Allah (peace and blessings be upon him), the Muslims’ prestige and influence returned. His first step in this regard was pursuing the polytheists as far as Hamra al-Asad. This largely restored the honor of the Muslim Muhajirun. Through this military action, the forces opposed to Islam, especially the hypocrites, were stunned. The Messenger of Allah (peace and blessings be upon him) then began a series of military activities through which the Muslims not only regained their former lost prestige but increased it further. I shall discuss this in the following pages.

1) The Expedition of Abu Salamah

After the Battle of Uhud, the Banu Asad ibn Khuzaymah tribe was the first to rise against the Muslims. News reached Medina that Talhah and Salamah, the two sons of Khuwailid, were organizing an attack on the Messenger of Allah (peace and blessings be upon him) with their tribe and other companions. Within a short time, the Messenger of Allah (peace and blessings be upon him) formed a force of one hundred and fifty Ansar and Muhajirun. Abu Salamah (may Allah be pleased with him) was appointed its commander. Before the expedition could begin against Banu Asad, Abu Salamah (may Allah be pleased with him) launched such a surprise attack on them that they scattered and fled. No face-to-face battle was necessary. The Muslims took control of their camels and livestock. They returned safely to Medina with the spoils. The Muslims set out on the night the crescent of Muharram appeared in the fourth year after the Hijrah. After returning to Medina, Abu Salamah (may Allah be pleased with him) became seriously ill. The wound he had suffered at Uhud worsened, and he died a few days later. [Zad al-Ma’ad, vol. 2, p. 108]

Abdullah ibn Unays (may Allah be pleased with him) returned on the twenty-third of Muharram after staying outside Medina for eighteen days. On his return, he had killed Khalid and brought his head with him. When he appeared before the Prophet (peace and blessings be upon him) and placed the head before him, the Messenger of Allah (peace and blessings be upon him) gave him a staff and said, “This will remain a sign between me and you on the Day of Resurrection.” When his death approached, he instructed that the staff be placed in his grave with his body. [Zad al-Ma’ad, vol. 2, p. 109; Ibn Hisham, vol. 2, pp. 619–620]

2) The Incident of al-Raji

In Safar of the fourth year after the Hijrah, several men from the Adal and Qarah tribes came before the Messenger of Allah (peace and blessings be upon him) and requested that, since some practice of Islam was developing among them, several Companions (may Allah be pleased with them) should be sent to teach them the Qur’an and religion. Accordingly, according to Ibn Ishaq, the Messenger of Allah (peace and blessings be upon him) sent six Companions with them, while according to Sahih al-Bukhari he sent ten. According to Ibn Ishaq, Murshid ibn Abi Murshid al-Ghanawi was made their leader; according to the account in Sahih al-Bukhari, it was Asim ibn Thabit, the maternal grandfather of Asim ibn Umar ibn al-Khattab. When they reached a spring called al-Raji, belonging to the Hudhayl tribe, between Rabigh and Jeddah, the aforementioned men of Adal and Qarah incited Banu Lihyan, a branch of Hudhayl, to attack them.

One hundred archers from that tribe began searching for the Companions.

3) The Expedition of Abdullah ibn Unays

On the fifth of Muharram in the fourth year after the Hijrah, news reached Medina that Khalid ibn Sufyan al-Hudhali was recruiting troops to attack the Muslims. The Messenger of Allah (peace and blessings be upon him) sent Abdullah ibn Unays (may Allah be pleased with him) on an expedition against him.

Abdullah ibn Unays (may Allah be pleased with him) remained outside Medina for eighteen days. During this time, they incited Banu Lihyan, a branch of Hudhayl, against them. As a result, about one hundred archers from Banu Lihyan attacked them. The Companions took refuge on a hill. The archers surrounded them and said, “We give you our word that if you come down, we will not kill any of you.” Ibn Unays (may Allah be pleased with him) refused to descend and began fighting them with his companions. Seven Companions were martyred in the intense shower of arrows. Three others were still alive: Khubayb (may Allah be pleased with him), Zayd ibn al-Dathinnah, and another man. The archers of Banu Lihyan renewed their pledge and asked the three to come down. With no alternative, the three Companions descended. As soon as they had them under control, they bound the three Companions. The third man then said, “You have already broken your pledge; I will never go with you.” They tried to drag the Companion of the Messenger of Allah (peace and blessings be upon him) away. When they failed, they killed him. They took Khubayb and Zayd ibn al-Dathinnah to Mecca and sold them. These two Companions had killed the leaders of the unbelievers in Mecca on the day of Badr. Khubayb (may Allah be pleased with him) remained imprisoned for some time. The criminals of Mecca then decided to kill him and took him to a place called Tan’im outside the Haram. As he was being taken to the gallows, he said, “Let me go. I will pray two rak’ahs.” The idolaters allowed him. He prayed two rak’ahs. After concluding the prayer, he said, “By Allah, if I had not feared that you would say I was prolonging what I was doing out of fear, I would have lengthened the prayer further.” Then he said, “O Allah, count them, kill them scattered one by one, and do not spare a single one of them.” Khubayb (may Allah be pleased with him) then recited poetry:

“They all surrounded me in groups,

Gathered tribe by tribe, leaving no one behind.

No woman or child remained; they came in throngs.

They brought me beneath a great tree.

Far from my homeland, today I am without support.

To You alone I cry for help, Lord of the Worlds!

Lord of the Throne, grant me a patient heart,

Grant me, O Lord, unceasing courage in body and soul.

They said, “To die is far better than becoming an unbeliever.”

My two eyes sob without tears.

I am going to die a Muslim—what have I to fear?

When I die in Allah’s path, I care not in which direction.

My martyrdom is for the pleasure of Allah the Most High.”

When Khubayb’s (may Allah be pleased with him) recitation of poetry ended, Abu Sufyan said to him, “Would you like us to capture Muhammad, behead him, and bring him to you in exchange for your return to your family?” Khubayb (may Allah be pleased with him) replied firmly, “By Allah, I would not wish that even a thorn should prick Muhammad’s (peace and blessings be upon him) foot, causing him pain where he is sitting, in exchange for my remaining with my family.”

The idolaters, enemies of Allah, then hanged Khubayb (may Allah be pleased with him) and appointed men to guard his body. Amr ibn Umayyah came at night, took down the body, and buried it. Khubayb (may Allah be pleased with him) was killed by Uqbah ibn al-Harith. Khubayb (may Allah be pleased with him) had killed his father at the Battle of Badr.

It is mentioned in Sahih al-Bukhari that Khubayb (may Allah be pleased with him) was the first noble man to establish the practice of praying two rak’ahs immediately before execution. While he was held captive by the unbelievers, he was seen eating fresh grapes, although there were not even dates available in Mecca at that time.

The other captured Companion, Zayd ibn al-Dathinnah (may Allah be pleased with him), was purchased by Safwan ibn Umayyah and killed in retaliation for his father’s death.

Asim (may Allah be pleased with him) had already been killed by the unbelievers’ arrows. The Quraysh of Mecca sent men to obtain even a part of Asim’s (may Allah be pleased with him) body, because he had killed a prominent leader of the unbelievers at Badr. But Allah Most High protected his body by sending a swarm of bees. Consequently, the unbelievers could not take even a small part of Asim’s (may Allah be pleased with him)’s blessed body. In fact, Asim (may Allah be pleased with him) had prayed to Allah that no polytheist should touch him and that he should not touch any polytheist. Later, when Umar (may Allah be pleased with him) heard of this incident, he would often say, “Allah, Lord of the Worlds, protects His believing servant after his death just as He protects him during his lifetime.” [Ibn Hisham, vol. 2, pp. 69–79; Zad al-Ma’ad, vol. 2, p. 209; Sahih al-Bukhari, vol. 2, pp. 568, 569, 585]

4) The Tragic Incident of Bi’r Ma’unah

The incident of Bi’r Ma’unah occurred in the same month as the incident of al-Raji. It was no less tragic than the incident of al-Raji. In brief, Abu Bara Amir ibn Malik came to the Messenger of Allah (peace and blessings be upon him) in Medina. He was known by the title “Lover of Spears,” meaning a spearmanship champion. After he appeared before the Messenger of Allah (peace and blessings be upon him), the Prophet invited him to Islam. He neither accepted Islam nor said that he disliked Islam. He said, “O Messenger of Allah (peace and blessings be upon him), if you send your Companions to the people of Najd, I believe they will accept the call to Islam.” The Messenger of Allah (peace and blessings be upon him) said, “I fear the people of Najd regarding my Companions.” Abu Bara said, “They will be under my protection.” After this, according to Ibn Ishaq’s account, the Messenger of Allah sent forty Companions with Abu Bara. The account of Imam al-Bukhari in Sahih al-Bukhari, which mentions seventy Companions, is the correct one. Mundhir ibn Amr was appointed commander of those seventy Companions. He belonged to the Banu Sa’idah tribe and was known by the title “the one who hastens toward death.” All seventy Companions mentioned above were highly proficient in various matters of Islam and extremely pious. During the day, they would cut wood and use the proceeds to purchase food for the people of Ahl al-Suffah; they would recite the Qur’an and teach it to others. At night, they spent their time in supplication and prayer before Allah, Lord of the Worlds. These seventy Companions, callers to Islam, journeyed onward until they reached the waters of Ma’unah. This watering place lay between Banu Amir and the Harrat of Banu Sulaym. Immediately after arriving, the Companions sent the letter conveyed by the Messenger of Allah (peace and blessings be upon him), through Haram ibn Malhan, the brother of Umm Sulaym, to Amir ibn Tufayl, a staunch enemy of Islam. This criminal did not even open the sacred letter of the Messenger of Allah (peace and blessings be upon him); rather, he signaled to a man. The man struck Haram ibn Malhan (may Allah be pleased with him) so forcefully from behind with a spear that its point emerged from the front. Seeing the blood, Haram ibn Malhan (may Allah be pleased with him) said, “Allah is the Greatest! By the Lord of the Ka’bah, I have succeeded.”

Shortly afterward, the staunch enemy of Allah, the wicked unbeliever Amir ibn Tufayl, called upon the people of his tribe, Banu Amir, to attack the other Companions. But because they were under Abu Bara’s protection, they did not answer Amir’s call. Frustrated by this, Amir called upon the people of Banu Sulaym. Three branches of Banu Sulaym—Usayyah, Ri’l, and Dhakwan—responded and came to surround the noble Companions. The Companions fought back, but nearly all of them were martyred. Only Ka’b ibn Zayd al-Najjar (may Allah be pleased with him) survived. He was taken away wounded from among the martyred Companions. He lived until the Battle of the Trench. Amr ibn Umayyah al-Damri was alone, tending the camels of Mundhir ibn Uqbah Amir (may Allah be pleased with him). They reached the site after seeing birds flying over it. Mundhir (may Allah be pleased with him) was martyred while fighting alongside his companions. Amr ibn Umayyah al-Damri was captured. He belonged to the Mudar tribe. Upon learning this, Amir ibn Tufayl cut some hair from the upper part of his forehead and released him on behalf of his mother. This criminal’s mother had previously vowed to free a slave.

Amr ibn Umayyah al-Damri reached Medina with this heartbreaking news. The martyrdom of seventy distinguished Companions recalled the disaster of Uhud. At Uhud, there had at least been the possibility of casualties on both sides in combat, but here the guileless Companions had fallen victim to shameless treachery. On his return, Amr ibn Umayyah al-Damri reached a place called Qarqarah near the plain of Qanat and stopped under the shade of a tree. Two men from the Banu Kilab tribe had also arrived there. After both had fallen asleep, Amr ibn Umayyah killed them. He thought that he was avenging the killing of his companions. Yet these two men carried a letter of protection from the Messenger of Allah (peace and blessings be upon him), though Amr did not know this. After he came to Medina and informed the Messenger of Allah (peace and blessings be upon him), he said, “You have killed two men whose blood money I must certainly pay.” The Messenger of Allah (peace and blessings be upon him) then began collecting the compensation from the Muslims and their Jewish allies. It was because of this incident that the campaign against Banu Nadir took place, which will be discussed later.

The Messenger of Allah (peace and blessings be upon him) was so deeply grieved and wounded by the incidents of Bi’r Ma’unah and al-Raji [al-Waqidi wrote that the Messenger of Allah received news of both incidents on the same night] that it cannot be expressed in words. [Ibn Sa’d narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) was never as distressed and sorrowful over any other incident as he was over Bi’r Ma’unah. Mukhtasar al-Sirah, Shaykh Abdullah, p. 260] Only a few days separated the two incidents. The Messenger of Allah (peace and blessings be upon him) invoked curses against the peoples and tribes that had committed such cruel treachery against the Companions for one month. It is narrated from Anas (may Allah be pleased with him) in Sahih al-Bukhari that the Messenger of Allah (peace and blessings be upon him) invoked curses for thirty days against those who had martyred the Companions at Bi’r Ma’unah. After the dawn prayer, he invoked curses against Ba’l, Dhakwan, Lihyan, and Usayyah, saying, “The people of Usayyah have disobeyed Allah and His Messenger.” Allah Most High revealed Qur’anic verses to relieve His Messenger’s anguish over this. That verse was later abrogated. The message of that verse in the Holy Qur’an was: “Tell our people that we met our Lord in such a state that He is pleased with us, and we are pleased with Him.”

After this verse was revealed, the Messenger of Allah (peace and blessings be upon him) stopped invoking curses. [Sahih al-Bukhari, vol. 2, pp. 586–588]

5) The Campaign against Banu Nadir

It has been mentioned earlier that the Jews burned with hatred for Islam and the Muslims. But they were not brave warriors; they were schemers and plotters. Therefore, instead of fighting, they expressed hatred and hostility. Despite their treaties and pledges with the Muslims, they sought various excuses to trouble and persecute them. After the expulsion of Banu Qaynuqa and the killing of Ka’b ibn al-Ashraf, the Jews lost courage. They remained frightened and quiet. But after the Battle of Uhud, their courage returned. They began open hostility and treachery against the Muslims. The hypocrites of Medina secretly allied themselves with the polytheists of Mecca, and the Jews continued assisting the polytheists. [Sunan Abi Dawud, commentary Awn al-Ma’bud, vol. 3, pp. 116–117]

Although the Messenger of Allah (peace and blessings be upon him) knew everything, he remained patient. But after the incidents of al-Raji and Ma’unah, their courage increased greatly and they decided to assassinate the Messenger of Allah (peace and blessings be upon him). The details are as follows: The Messenger of Allah, Muhammad Mustafa (peace and blessings be upon him), went with several Companions to the Jews. He discussed with them the blood money for the two men of Banu Kilab who had been mistakenly killed by Amr ibn Umayyah al-Damri. According to the treaty concluded with the Jews, they were obliged to help the Muslims pay this compensation. When the Messenger of Allah (peace and blessings be upon him) told them this, they said, “O Abu al-Qasim, we will do so. Sit here with your companions; we shall make the arrangements.” The Messenger of Allah (peace and blessings be upon him) then sat waiting, leaning against a wall belonging to the Jews. Abu Bakr (may Allah be pleased with him), Umar (may Allah be pleased with him), Ali (may Allah be pleased with him), and several other Companions were with the Messenger of Allah (peace and blessings be upon him) at that time.

After the Jews had gone a short distance, Satan took hold of them. He made their future misfortune appear to them as good fortune. The Jews conferred wickedly among themselves: “This is an excellent opportunity; let us kill Muhammad. Who is willing to throw a heavy millstone over the wall and kill the Messenger of Allah?” When they asked this, a Jew named Amr ibn Jihash agreed. A Jew named Sallam ibn Mishkam said, “Beware; do not do such a thing. By Allah, the Messenger of Allah will learn of your intention. Allah Most High will inform him. Besides, it would violate the pledge we have with the Muslims.” But the wicked, ill-fated Jews paid no attention to his words and remained determined to carry out their evil purpose.

Meanwhile, Allah, Lord of the Worlds, sent Gabriel (peace be upon him) to His beloved Messenger. The Messenger of Allah (peace and blessings be upon him) quickly rose from that place and set out toward Medina. The noble Companions followed him and said, “O Messenger of Allah (peace and blessings be upon him), you left so quickly that we understood nothing.” The Messenger of Allah (peace and blessings be upon him) informed the Companions about the plot of the scheming Jews.

After returning to Medina, the Messenger of Allah (peace and blessings be upon him) sent Muhammad ibn Maslamah to Banu Nadir and gave them this notice: “Leave Medina immediately. You cannot remain here with us. You are being given ten days. After that, anyone found here will be beheaded.” Upon receiving this notice, the Jews found no alternative but to accept expulsion. They began preparing for a journey lasting several days. But the hypocrite leader Abdullah ibn Ubayy sent word to the Jews: “Stand firm in your place; do not leave your homes. We have two thousand warriors under our command who will enter your fortress. They will leave with you. We will not be influenced by anyone’s threat concerning you. If you are fought, we will help you. In addition, the tribes of Banu Qurayzah and Banu Ghatafan are your allies; they too will help you.”

The Jews were encouraged by this message sent by the hypocrite Abdullah ibn Ubayy. They decided to fight rather than be expelled. The Jewish leader Huyayy ibn Akhtab had hoped that the hypocrite leader would keep his word. Therefore, he sent word to the Messenger of Allah (peace and blessings be upon him): “We will not leave our homes. Do whatever you can.”

For the Muslims, this was a delicate challenge and, from a historical perspective, a complex and important matter. At that turning point, the consequences of engaging in conflict with the enemy were by no means certain. A dangerous situation could arise at any moment. All Arabia was openly hostile to the Muslims. Two Muslim missionary delegations had been brutally murdered. The Jews of the Banu Nadir tribe were so powerful that forcing them to surrender their weapons was no easy task. Moreover, risking a war with them was dangerous. After the tragedy of Bi’r Ma‘unah and the earlier calamity, the Muslims had become much more conscious of crimes such as murder and treachery. Such crimes had caused them great mental anguish and disgust. Therefore, they decided that since Banu Nadir had plotted to kill the Messenger of Allah (peace and blessings be upon him), they had to fight them, whatever the consequences. Thus, as soon as the Messenger of Allah (peace and blessings be upon him) received the message from Huwayy ibn Akhtal, the Companions proclaimed “Allahu Akbar” and prepared for battle. At that time, Abdullah ibn Umm Maktum was placed in charge of Medina. Then the Messenger (peace and blessings be upon him), accompanied by the Companions, set out toward the settlement of Banu Nadir. The banner was entrusted to Ali ibn Abu Talib (may Allah be pleased with him). When they reached the territory of Banu Nadir, they laid siege to them.

Meanwhile, Banu Nadir took refuge inside their forts and became besieged. After closing the fort gates, they began shooting arrows and throwing stones. They used the dense date-palm groves as shields. At one point, the Messenger of Allah (peace and blessings be upon him) ordered that the date palms be cut down and burned. Alluding to this, the famous poet Hassan ibn Thabit (may Allah be pleased with him) wrote:

“For the chiefs of Banu Lu’ayy, it is but an ordinary affair

That the flames blaze fiercely over the waters of Buwaybah.”

Buwaybah was an area surrounded by the date orchards of the Banu Nadir tribe. Alluding to this, Allah, Lord of the Worlds, says: “Whatever palm trees you cut down or left standing on their trunks was by Allah’s permission.” For this reason, when presenting an example from this event, Allah, Lord of the Worlds, said: “Their example is like that of Satan, who says to man, ‘Disbelieve.’ Then when he disbelieves, Satan says, ‘I have nothing to do with you. Indeed, I fear Allah, Lord of all the worlds.’” (Surah al-Hashr, verse 16)

The siege did not last long—six or seven nights, or according to another account, fifteen nights. During this period, Allah cast fear of the Muslims into the hearts of the Jews, and their morale collapsed. They willingly agreed to surrender their weapons and sent word to the Messenger of Allah (peace and blessings be upon him): “We are prepared to leave Medina.” The Messenger (peace and blessings be upon him) approved the Jews’ proposal. He also permitted them to take with them whatever belongings they could carry, other than their weapons, and to leave Medina with their families. After receiving this permission, Banu Nadir surrendered their weapons and began dismantling their homes with their own hands and packing up the necessary items. They arranged to take as many doors and windows as possible. Some even took the roof beams and wall posts with them. Then they placed the women and children on camels and left Medina. Most of the Jews took refuge in Khaybar. Among them were the prominent Jews Huyayy ibn Akhtab and Sallam ibn Abi al-Huqayq. One group set out toward Syria. However, Yamin ibn Amr and Abu Sa‘id ibn Wahb accepted Islam. For this reason, the Muslims did not even touch their belongings.

In accordance with the terms, the Messenger of Allah (peace and blessings be upon him) took control of the weapons, land, houses, and orchards of Banu Nadir. Their weapons included fifty suits of armor, fifty helmets, and 340 swords.

The orchards, land, and houses of Banu Nadir belonged exclusively to the Messenger of Allah (peace and blessings be upon him). He alone had the right to keep them for himself or give them to someone else. Therefore, he did not take one-fifth from these assets as he would from war booty. Allah, Lord of the Worlds, had granted this property to His beloved Messenger (peace and blessings be upon him) as fay’. The Muslims had not acquired it through fighting. Because of his special authority and rights, the Messenger (peace and blessings be upon him) distributed this property only among the early emigrants. Two Ansari Companions, Abu Dujanah and Sahl ibn Hunayf (may Allah be pleased with them), were given some of it because of their poverty. The Messenger of Allah (peace and blessings be upon him) retained a small portion for himself. From this reserved property, he covered the yearly expenses of his wives.

This expedition against Banu Nadir took place on August 4, 625 CE. In connection with this event, Allah revealed the entire Surah al-Hashr. It exposed the Jews’ wickedness and unveiled the true nature of the hypocrites.

After explaining the principles of fay’, the Muhajirun and Ansar are praised, and it is also stated that, as a military strategy, the enemy’s trees may be cut down and burned. Such an act does not constitute spreading corruption in the land. The believers are then urged to attain taqwa and prepare for the Hereafter. Allah, Lord of the Worlds, concludes the surah by proclaiming His own praise and describing His names and attributes.

Therefore, Abdullah ibn Abbas (may Allah be pleased with him) said that it would be appropriate to call this surah Surah Banu Nadir. [Ibn Hisham, vol. 2, pp. 183–187; Zad al-Ma‘ad, vol. 2, pp. 209, 110; Sahih Bukhari, vol. 2, pp. 584, 568]

Six) The Expedition of Najd

In the campaign against Banu Nadir, the Muslims achieved an admirable success without making any significant sacrifice or enduring hardship. This further strengthened and consolidated Muslim authority in Medina. The hypocrites became disappointed, and their faces darkened. They no longer dared to undertake any action openly against Islam. Thereafter, the Messenger of Allah (peace and blessings be upon him) sought information about those Bedouins who, ever since Uhud, had subjected the Muslims to severe difficulties. They had attacked the callers and propagators of Islam with extreme brutality and taken their lives. Later, their boldness increased so much that they even began contemplating an attack on Medina.

A few days after the battle with Banu Nadir, while the Messenger of Allah (peace and blessings be upon him) was still in Medina, he received news that the Banu Muharib and Banu Tha‘labah tribes of Banu Ghatafan had begun gathering Bedouins to fight the Muslims. Immediately upon receiving this news, the Messenger of Allah (peace and blessings be upon him) decided to undertake an expedition to Najd. The Messenger (peace and blessings be upon him) and the Muslims advanced a great distance, crossing the plains of Najd. The purpose of this expedition was to strike fear into the hearts of the hard-hearted Bedouins so that they would not dare repeat their previous activities against the Muslims.

The Bedouins, accustomed and experienced in plunder, robbery, highway robbery, rashness, and similar acts, became frightened as soon as they heard of this sudden Muslim expedition. They fled and took refuge in the mountains. After asserting influence over these raiders, the Muslims set out for Medina.

Those who have written about the battles mention a specific battle at this point, known as the Battle of Dhat al-Riqa‘ in the fourth year after the Hijrah. From the available evidence, it appears that a battle did take place inside Najd at that time. The circumstances in Medina were somewhat similar. After returning from the Battle of Uhud, Abu Sufyan had threatened to fight the Muslims the following year at Badr, and the Muslims had accepted that challenge. The time for it was now approaching again. It would not have been wise to leave Medina for a major battle like Badr while allowing the Bedouins to continue their rashness and lawlessness. Rather, before setting out for a battle as terrible as the one fought at Badr, it was necessary to strike at the Bedouins’ excesses, so that, remembering that blow, they would never again even entertain the thought of attacking Medina.

It seems that the battle fought in the fourth year after the Hijrah, in Rabi‘ al-Thani or Jumada al-Awwal, was not the Battle of Dhat al-Riqa‘. As far as the available evidence shows, no such battle took place at that time. This is because Abu Hurayrah (may Allah be pleased with him) and Abu Musa al-Ash‘ari (may Allah be pleased with him) were present at the Battle of Dhat al-Riqa‘. Abu Hurayrah had accepted Islam only a few days before the Battle of Khaybar. Abu Musa al-Ash‘ari had joined the Messenger of Allah at Khaybar.

A second proof that the Battle of Dhat al-Riqa‘ took place considerably later than the fourth year after the Hijrah is that during it the Messenger of Allah (peace and blessings be upon him) performed the prayer of fear. [The prayer performed in a state of war is called the prayer of fear. One method is that half the soldiers, fully armed, pray behind the imam while the other half remain armed and watch the enemy. After one rak‘ah, the second half joins the imam and the first half moves forward to watch the enemy. The imam completes the second rak‘ah, while both groups complete their remaining prayer in turn. There are several other rules for this prayer, performed according to the circumstances of battle. For details, consult the books of hadith.] The prayer of fear was first performed during the expedition of Asfan. There is no doubt that the expedition of Asfan occurred after the Battle of the Trench. The Battle of the Trench took place toward the end of the fifth year after the Hijrah. In fact, the expedition of Asfan was an incident connected with the journey to Hudaybiyyah. The journey to Hudaybiyyah took place toward the end of the sixth year after the Hijrah. After returning from there, the Messenger of Allah (peace and blessings be upon him) set out toward Khaybar. This evidence also proves that the Battle of Dhat al-Riqa‘ took place after the Battle of Khaybar.

Seven) The Second Battle of Badr

After securing the area around Medina against its enemies and suppressing the Bedouins’ wicked activities, the Muslims began preparing to fight their principal enemy, the Quraysh. The year was rapidly drawing to a close, and the time fixed at Uhud was fast approaching. They would fight the Messenger of Allah (peace and blessings be upon him) and his people and thereby demonstrate to them that the Muslims were not weak. Moreover, in this battle, the group guided by Allah and obedient to the Lord of the universe would be regarded as the one deserving to prevail. Circumstances, too, would be in their favor.

In Sha‘ban of the fourth year after the Hijrah—that is, January 626 CE—the Messenger of Allah (peace and blessings be upon him) appointed Abdullah ibn Rawahah to oversee Medina and set out toward Badr for the planned battle. He was accompanied by 1,500 fighters and ten horses. The army’s banner was given to Ali (may Allah be pleased with him). Reaching the plain of Badr, the Messenger (peace and blessings be upon him) and the Muslims waited for the enemy.

Meanwhile, Abu Sufyan set out with a group of 2,000 polytheist soldiers and fifty mounted men, and pitched his tents beside the famous water reservoir called Majannah at Marr al-Zahran, a plain’s distance from Mecca. But Abu Sufyan had been terrified and distressed from the moment he left Mecca. He began assessing what they had gained from fighting the Muslims previously. Thinking of the Muslims’ valor and sacrifice, Abu Sufyan did not dare advance. When he reached a place called Marr al-Zahran, his morale completely collapsed. He began looking for an excuse to return to Mecca. Finally, he said to his companions: “Listen, companions. War can be undertaken when there is abundance—when there is plenty of grass, so the animals can graze to their hearts’ content and you can drink their milk. But now it is the dry season. So I am turning back; you should turn back too.”

All the soldiers of the Quraysh force seemed to be trembling with fear. After Abu Sufyan spoke, no one could offer any further argument. None of them remained eager to fight the Muslims. So they all turned back.

Meanwhile, the Muslims waited eight days on the plain of Badr for the enemy army. During that time, they sold their merchandise and turned one dirham into two. After eight days, the Muslims returned to Medina in high spirits and with the pride of victors.

At that time, circumstances were entirely in the Muslims’ favor. This battle is known as the Promised Battle, the Second Battle of Badr, the Other Battle of Badr, or the Minor Battle of Badr. [Ibn Hisham, vol. 2, p. 209; Zad al-Ma‘ad, vol. 2, p. 112]

The Battle of Dumat al-Jandal

The Messenger of Allah (peace and blessings be upon him) returned from Badr. An atmosphere of peace and tranquility prevailed everywhere. Throughout the region, Islam’s triumph was being proclaimed, and a serene, gentle, fragrant calm prevailed. The Messenger (peace and blessings be upon him) felt the need to extend his watch as far as the borders of Arabia. This was indeed necessary, because it would give the Muslims firm control over the situation, and both friend and foe would understand and acknowledge it.

After the Minor Battle of Badr, the Messenger of Allah (peace and blessings be upon him) spent six months in Medina in peace and tranquility. Then he was informed that tribes around Dumat al-Jandal, near Syria, were plundering passing caravans. They had also prepared a large force to attack Medina. In response to this news, the Messenger of Allah (peace and blessings be upon him) appointed Saba ibn ‘Arfatah al-Ghifari as his deputy in Medina and set out with 1,000 Muslims. This took place on 25 Rabi‘ al-Awwal in the fifth year after the Hijrah. A man named Madhkur from the Banu ‘Adhra tribe was taken along to guide them.

During this expedition, the practice of the Messenger of Allah (peace and blessings be upon him) was to travel at night and conceal himself during the day. This tactic was adopted to launch a surprise attack on the enemy. When they reached Dumat al-Jandal, they learned that its people had moved elsewhere. Their herds and shepherds were seized, although some escaped.

The inhabitants of Dumat al-Jandal also fled in every direction they could. When the Muslims reached the plain of Dumat al-Jandal, they could not find any of the local inhabitants. The Messenger of Allah (peace and blessings be upon him) stayed there for several days. Detachments were sent to various surrounding areas, but no one was found. After a few days, the Messenger of Allah (peace and blessings be upon him) returned to Medina. During this expedition, a treaty was concluded with ‘Uyaynah ibn Hisn. Dumat al-Jandal is a city on the Syrian frontier. It is five nights from Damascus and fifteen nights from Medina.

Through such well-considered measures and wise planning, the Messenger of Allah (peace and blessings be upon him) was able to spread Islam’s glory, strength, and ideal of peace far and wide. The tide of time turned in favor of the Muslims, and both internal and external problems and crises began to subside, although for some time both kinds of problems had surrounded them. As a result of these successful expeditions, the hypocrites fell silent. One Jewish tribe was expelled, while another promised to behave like a good neighbor. The power of the Quraysh also declined. The Muslims gained the opportunity to spread Islam’s sublime teachings and convey the message of Allah, Lord of the Worlds.

The Battle of the Trench

As a result of more than a year of Muslim military activity, peace was established throughout Jazirat al-Arab, the Arabian Peninsula. Muslim influence and authority spread everywhere. During this period, the Jews were subjected to various forms of humiliation and disgrace because of their vile conduct, conspiracies, and treachery. Yet they learned no lesson and gained no understanding. After their exile to Khaybar, the Jews waited to see how the conflict between the Muslims and the idolaters would end. But the situation was steadily moving in the Muslims’ favor, and Islam’s triumph was spreading far and wide. Seeing this, the Jews burned with jealousy. They began plotting anew and preparing to strike the Muslims one final blow. They wanted to eradicate the Muslims forever. But they lacked the courage for a direct confrontation, so they adopted a terrifying plan to achieve their goal.

The account is as follows: Twenty chiefs and leaders of the Banu Nadir tribe came to Mecca and appeared before the Quraysh. They urged the Quraysh to fight against the Messenger of Allah (peace and blessings be upon him), saying that they too would provide all possible assistance. The Quraysh agreed. During the Battle of Uhud, the Quraysh had promised to fight the following year at Badr but had been unable to do so. Therefore, they thought that a new military action would preserve the Quraysh’s reputation and fulfill the pledge they had previously made.

The Jewish delegation then went to Banu Ghatafan and inspired them to fight just as they had inspired the Quraysh. They too prepared themselves. The Jewish delegates then traveled among the various tribes of Arabia, inciting them against the Muslims and calling them to war. Many people prepared to fight. In short, the Jewish leaders successfully formed an alliance with the unbelievers and prepared a large number of people to fight the Messenger of Allah (peace and blessings be upon him), his call, and the Muslims.

Then, according to the planned program, the Quraysh, the Kinana, and the other allied tribes living in Tihamah set out from the south toward Medina. Their commander was the unbelieving leader Abu Sufyan. Their combined force numbered 4,000. When they reached Marr al-Zahran, members of the Banu Sulaym joined them. Meanwhile, from the east, the tribes of Ghatafan, Fazara, Murrah, and Ashja‘ set out.

The commander of the Fazara tribe was ‘Uyaynah ibn Hisn. The commander of Banu Murrah was al-Harith ibn ‘Awf, and the commander of Banu Ashja‘ was Mas‘arah ibn Rukhayl. Many people from Banu Asad and other tribes also joined the alliance.

On the appointed day, these people set out for Medina according to the previously announced plan. Within a short time, a huge army of 10,000 soldiers gathered near Medina. It was so large that even the entire population of Medina, including its women and children, did not equal their number. If this enormous army had suddenly descended upon Medina, it would have created a dangerous situation for the Muslims. It would not have been surprising if they had completely annihilated the Muslims. But the leader of the Muslims in Medina was exceptionally alert and conscientious. He made decisions according to the seriousness of the situation. Spies assigned to provide information to the Islamic state informed the Messenger of Allah (peace and blessings be upon him) in good time that soldiers from various tribes had set out toward Medina.

As soon as he received this news, the Messenger of Allah (peace and blessings be upon him) sat in a meeting of the shura with the distinguished Companions and began discussing the strategy for defending Medina. After reviewing the proposals, a suggestion from Salman al-Farsi (may Allah be pleased with him) was approved unanimously. Salman (may Allah be pleased with him) presented his proposal as follows: “O Messenger of Allah, when we were surrounded in Persia, we used to dig a trench all around us.”

This was a well-considered defensive proposal. The Arabs were unfamiliar with such a strategy. The Messenger of Allah (peace and blessings be upon him) approved it and immediately began the digging. He personally supervised the work and took part in digging the trench himself. It is narrated in Sahih Bukhari from Sahl ibn Sa‘d (may Allah be pleased with him): “We were with the Messenger of Allah (peace and blessings be upon him) at the trench. The people were digging, while we carried the soil on our shoulders and threw it away.” At that time, the Messenger of Allah (peace and blessings be upon him) said: “The life of the Hereafter is the true life. O Merciful One, forgive the Ansar and the Muhajirun.” [Sahih Bukhari, The Book of the Battle of the Trench, vol. 2, p. 588]

In another narration from Anas (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings be upon him) went toward the trench and saw the Muhajirun and Ansar engaged in digging on a cold morning. They had no slaves who could do the work in their place. Seeing the Companions’ hardship and hunger, the Messenger of Allah (peace and blessings be upon him) said:

“O Allah, life is truly the life of the Hereafter

So forgive the Muhajirun and the Ansar, O Most Merciful.”

The Ansar and the Muhajirun replied:

“As long as life remains for us

We pledge allegiance to wage jihad under Muhammad’s banner.” [Bukhari, vol. 1, p. 397; vol. 2, p. 588]

It is narrated in Sahih Bukhari from al-Bara ibn ‘Azib (may Allah be pleased with him) that he said: “I saw the Messenger of Allah, digging the earth during the Battle of the Trench. His body was covered with dust. He had abundant hair. In that state, he was digging the earth and saying:”

“Without You, we would not have found guidance, O Sovereign Lord

We would not have given zakat, nor would we have prayed.

Grant us peace, so that our hearts remain firm; when battle comes, keep our feet steadfast.

They have incited people against us

But we know that we shall never bow our heads in tribulation.”

Al-Bara said that the Messenger of Allah (peace and blessings be upon him) pronounced the final words firmly. In another narration, the final two lines of the poem are recorded as follows:

“If they commit oppression and seek to cast us into tribulation

We shall be those who never bow their heads.” [Bukhari, vol. 2, p. 589]

On the one hand, the Muslims worked with immense enthusiasm and energy; on the other, they endured intense hunger. Thinking about it makes one’s heart tremble. Anas (may Allah be pleased with him) said that some barley and some heated fat were brought to those digging the trench. This plain and tasteless food was all they ate. [Bukhari, vol. 2, p. 588]

Abu Talhah (may Allah be pleased with him) said: “We complained to the Messenger of Allah (peace and blessings be upon him) about hunger and showed him a stone tied against our stomach beneath our clothing. The Messenger of Allah (peace and blessings be upon him) showed us two stones tied against his stomach.” [Jami‘ al-Tirmidhi, Mishkat, vol. 2, p. 448]

Several signs of prophethood also became manifest while the trench was being dug. It is mentioned in Sahih al-Bukhari that Jabir ibn Abdullah, may Allah be pleased with him, seeing the Messenger of Allah, peace and blessings be upon him, overcome with hunger, slaughtered a young goat. His wife prepared bread from one sa‘ of barley—approximately two and a half kilograms. Then she secretly told the Messenger of Allah, peace and blessings be upon him, to come to their house with a few of his close Companions. But the Messenger of Allah, peace and blessings be upon him, set out with all the Companions engaged in the digging. Their number was one thousand. Thereafter, all the Companions ate their fill of bread and meat, while the pot of meat was still boiling on the stove. However much bread was prepared, it was all served, yet it did not run out. Bread was prepared again and again. [Sahih al-Bukhari, vol. 2, pp. 588, 4898]

The sister of Nu‘man ibn Bashir brought some dates near the trench. She had brought them so that her brother and maternal uncle could eat them. While taking them to the Messenger of Allah, peace and blessings be upon him, she took the dates back, spread a mat, and scattered them over it. Then she called the Companions engaged in the digging to eat. The Companions began eating. The more they ate, the more the dates increased. Everyone ate his fill and went back to work, while the dates were still falling beyond the spread cloth. [Ibn Hisham, vol. 2, p. 218]

An event even more astonishing than the two incidents mentioned above occurred at that time. Imam al-Bukhari narrated it from Jabir, may Allah be pleased with him. Jabir said: We were digging the trench when suddenly a large rock appeared. We could not move it in any way. We informed the Messenger of Allah, peace and blessings be upon him. He said, “I am coming.” At that time, the Messenger of Allah, peace and blessings be upon him, had a stone tied to his stomach. He struck the rock inside the trench with a shovel. Immediately, the rock turned into a heap of dust and sand. [Sahih al-Bukhari, vol. 2, p. 588]

Al-Bara ibn Azib, may Allah be pleased with him, said: During the digging of the trench, a huge obstacle arose. Whenever it was struck with a shovel, the shovel rebounded. We informed the Messenger of Allah, peace and blessings be upon him. He took the shovel, said “Bismillah,” and struck it. A portion of the rock broke away. He said, “Allahu Akbar! I have been given the keys to the land of Sham, meaning Syria. By Allah, I can now see the red palace there.” Then he struck it a second time, and another piece came out. He said, “By Allah, I can now see the white palace of Mada’in.” Then he struck it a third time and said, “Bismillah.” The remaining part of the rock was cut away. He said, “Allahu Akbar! I have been given the keys to Yemen. I can now see the gates of Sana’a.” [Sunan al-Nasa’i, vol. 2, p. 56]

Ibn Ishaq has also mentioned a similar narration from Salman al-Farsi, may Allah be pleased with him.

The city of Madinah was open to the north and surrounded on its other three sides by mountains and date orchards. The Messenger of Allah, peace and blessings be upon him, was a prudent military strategist. He knew that the unbelievers would come from the north to attack Madinah. Therefore, he had the trench dug only on the northern side. [Ibn Hisham, vol. 2, p. 219]

The Muslims continued the work of digging the trench in an orderly manner. They dug throughout the day and returned home in the evening. The digging was completed according to plan before the army of unbelievers reached the outskirts of Madinah. [Ibn Hisham, vol. 2, pp. 220–221]

The Quraysh arrived with four thousand soldiers and set up camp at Majma‘ al-Asyal, between Madinah’s Ruma, Jaraf, and Jaghabar. Meanwhile, Ghatafan and their allies from Najd arrived with six thousand soldiers and set up camp in the Jamb Naqmi area east of Uhud.

Allah the Exalted says: “When the believers saw the confederate forces, they said, ‘This is what Allah and His Messenger had promised us, and Allah and His Messenger had spoken the truth.’ And it only increased them in faith and submission.” (Surah al-Ahzab, verse 22)

But when the hypocrites and the weak-hearted saw them, they trembled with fear. Allah, Lord of the worlds, says: “And when the hypocrites and those whose hearts were diseased said, ‘Allah and His Messenger promised us nothing but deception.’” (Surah al-Ahzab, verse 12)

To confront the combined forces of the unbelievers, the Messenger of Allah, peace and blessings be upon him, prepared an army of ten thousand soldiers. They took up a defensive position with their backs toward Mount Sala‘ and the fortress behind them. In front of them was the trench. The Muslims’ coded expression was, “Ha-Mim, la yunsarun,” meaning that they should not be helped. Responsibility for Madinah was entrusted to Abdullah ibn Umm Maktum. The women and children were placed in various fortresses and fortified houses.

When the unbelievers arrived to attack Madinah, they found that a deep and wide trench stood between them and the city. Consequently, they remained in a state of siege. When they had set out toward Madinah, they had not imagined encountering such an obstacle, nor had they made any mental preparation for it. They were saying that such a defensive tactic was entirely new to the Arabs. Since they had never considered this unprecedented method of defense, the unbelievers were bewildered.

When the unbelievers reached the trench, they became frantic with anger. They had thought they would easily defeat the Muslims. Meanwhile, the Muslims kept watch on the unbelievers’ movements and did not allow them to approach the edge of the trench. Whenever they came near, the Muslims shot arrows at them. As a result, the unbelievers were placed in a terrible predicament. They did not dare approach the trench, and filling it with earth was unthinkable.

How could the Quraysh soldiers impose a siege near the trench and wait indefinitely without gaining anything? That was contrary to their custom and prestige. A group of them crossed the trench through a narrow passage. Some of them then rode horses around between the trench and Sala‘. They included Amr ibn Abd Wudd, Ikrimah ibn Abu Jahl, and Dhirar ibn al-Khattab, among others. Ali, may Allah be pleased with him, came out with several Muslims. He took control of the place through which they had entered and cut off their route of return. As a result, Amr ibn Abd Wudd challenged Ali, may Allah be pleased with him, with a roar to engage in single combat. The Lion of Allah, Ali, may Allah be pleased with him, said something that made Amr leap down from his horse in fury. He then killed the horse and stood before Ali, may Allah be pleased with him. He was a great warrior. A fierce battle broke out between the two. Each attacked the other in an attempt to overpower him. At last, Ali, may Allah be pleased with him, killed him. The other polytheists fled toward the opposite side of the trench. They were terrified. Ikrimah, the son of Abu Jahl, fled leaving his spear behind.

The polytheists tried every possible means to cross the trench or fill it and make a passage. But the Muslims did not allow them to approach the trench. They repelled them so effectively by shooting arrows at them and aiming spears at them that all their efforts failed.

Because of this intense confrontation, several prayers of the noble Companions were missed. It is narrated from Jabir, may Allah be pleased with him, in Sahih al-Bukhari and Sahih Muslim that Umar, may Allah be pleased with him, came on the day of the Trench and, severely criticizing the unbelievers, said to the Messenger of Allah, peace and blessings be upon him, “O Messenger of Allah, today I offered the prayer while the sun was setting.” The Messenger of Allah, peace and blessings be upon him, said, “As for me, I have not yet offered the prayer.” The Companions then performed ablution after the Messenger of Allah, peace and blessings be upon him, performed ablution. The Messenger of Allah, peace and blessings be upon him, offered the Asr prayer, by which time the sun had set. Then he offered the Maghrib prayer.

The Messenger of Allah, peace and blessings be upon him, was deeply grieved that he had been compelled to make up the Asr prayer. He prayed against the polytheists. It is narrated from Ali, may Allah be pleased with him, in Sahih al-Bukhari that on the day of the Trench the Messenger of Allah, peace and blessings be upon him, said: “O Allah, fill their houses and graves with fire, together with all the polytheists. They kept us from offering the Asr prayer until the sun had set.” [Sahih al-Bukhari, vol. 2, p. 590]

It is narrated in the Musnad of Ahmad and the Musnad of al-Shafi‘i that the polytheists prevented the Messenger of Allah, peace and blessings be upon him, from offering the Zuhr, Asr, Maghrib, and Isha prayers at their proper times. The Messenger of Allah, peace and blessings be upon him, offered these prayers together. Imam al-Nawawi said that the apparent contradiction among the narrations of these hadiths can be explained by saying that all of them are accurate. The Battle of the Trench continued for several days; the circumstances were one way on one day and another way on another day.

These hadiths show that the polytheists made desperate efforts for several days to cross the trench and attack Madinah, while the Muslims repelled those efforts. The trench stood as an obstacle between the two armies. Therefore, there was no opportunity for a bloody face-to-face clash. Rather, arrows were shot at one another.

Several people on both sides were killed by arrow fire. Their total number, however, was ten. Among the slain polytheists, two—or perhaps one—died from sword blows.

An arrow struck Sa‘d ibn Mu‘adh, may Allah be pleased with him, seriously wounding him. A polytheist named Hibban ibn al-‘Ariqah had shot the arrow at him. This man was of Quraysh origin. After being wounded, Sa‘d, may Allah be pleased with him, prayed: “O Allah, You know that there is no people whose fighting in Your path I love more than fighting those who disbelieved in Your Messenger, peace and blessings be upon him, and drove him from their homes. O Allah, I think You have brought the war between us and them to its final stage. O Allah, if any fighting with the Quraysh remains, keep me alive for that fighting so that I may fight them. If You have brought my fighting with the unbelievers to an end, then do not let the wound from this injury heal; make this injury the cause of my death. [Sahih al-Bukhari, vol. 2, p. 591]” At the end of the prayer he said: “O Allah, do not let me die until my eyes are cooled concerning Banu Qurayzah.” [Ibn Hisham, vol. 2, p. 227]

In short, while the Muslims faced problems on the battlefield, the vile activities of conspiracy and intrigue continued on the other side. The conspirators were trying to inject poison into the Muslims’ bodies. Huyayy ibn Akhtab, the wicked leader of Banu Nadir, came to the people of Banu Qurayzah and appeared before their chief, Ka‘b ibn Asad. This Ka‘b ibn Asad had been the intermediary who concluded the pledge on behalf of Banu Qurayzah. He had made an agreement with the Messenger of Allah, peace and blessings be upon him, to support him in wartime. This has been discussed earlier.

Huyayy came and called at Ka‘b’s door. As soon as Ka‘b saw Huyayy, he opened the door. After entering, Huyayy said, “O Ka‘b, I have brought you the honor of the age and a surging sea. I have gathered all the Quraysh, together with all their chiefs, at Majma‘ al-Asyal near Ruma. I have assembled the people of Banu Ghatafan, with all their chiefs, at Jamb Naqmi near Uhud. They have pledged to me that they will not leave that place until they have completely exterminated Muhammad and his companions.”

Ka‘b said, “By God, you have come to me with the disgrace of my age and a rain-bearing cloud. Lightning is flashing from that cloud and thunder is coming from it, but nothing good remains in it. Woe to you, Huyayy; leave me to my situation. I have seen nothing in Muhammad but truthfulness and loyalty.” But Huyayy began stroking Ka‘b’s head and body, embracing him with feigned emotion and expressing sincere affection for him. In this way, he eventually won Ka‘b over. However, Huyayy had to promise him that if the Quraysh were forced to return without killing Muhammad, he too would enter Ka‘b’s fortress with him and accept whatever fate befell him. After Huyayy’s promise, Ka‘b ibn Asad broke his pledge to the Messenger of Allah, peace and blessings be upon him, violated the treaty concluded with the Muslims, and joined the polytheists in fighting against them. [Ibn Hisham, vol. 2, pp. 220–221]

Thereafter, the Jews of Banu Qurayzah began preparing to fight the Muslims. Ibn Ishaq said that Safiyyah bint Abd al-Muttalib was inside the fortress known as Fari‘, belonging to Hassan ibn Thabit. Hassan was there with the women and children. Safiyyah, may Allah be pleased with her, said: A Jew passed by us and began going around the fortress. This was at the time when Banu Qurayzah had broken their treaty with the Messenger of Allah, peace and blessings be upon him, and engaged in war against him. At that time, there was no one between us and the treacherous Jews to ensure our safety. The Messenger of Allah, peace and blessings be upon him, was busy confronting the combined enemy forces with the Companions. If anyone attacked us, he could not come to us. At that moment I drew Hassan’s attention and said, “O Hassan, a Jew is prowling around the fortress. I fear that he will incite the other Jews against us. The Messenger of Allah, peace and blessings be upon him, and the Companions are so occupied with other matters that they cannot come here. Therefore, go and kill him.” Hassan, may Allah be pleased with him, said, “You know that I am not a man for such a task.” Safiyyah, may Allah be pleased with her, then said: I tied my garment around my waist, took a piece of wood, went outside the fortress to the Jew, and beat him mercilessly until I killed him. Then I returned to the fortress and told Hassan, “Go and take the man’s weapons and other belongings.” Since he was a man, I had not removed his weapons. Hassan, may Allah be pleased with him, said, “I have no need of his weapons or belongings.”¹⁸

This courageous action by the paternal aunt of the Messenger of Allah, peace and blessings be upon him, in protecting the Muslim women and children had a powerful effect. The Jews assumed that a supporting Muslim force was present inside the fortress. For this reason, they did not dare send anyone else near it, although there were no soldiers there at all.

Nevertheless, to demonstrate their solidarity with the idolatrous Quraysh soldiers, they regularly supplied them with food provisions. At one point, the Muslims seized twenty camels from those supplies.

In short, as soon as the Messenger of Allah, peace and blessings be upon him, learned that the Jews had broken their pledge, he turned his attention to the matter. First, he wanted to verify its truth so that Banu Qurayzah’s actual role would become clear. If evidence of a violation of the terms of the treaty was found, the necessary military measures would be taken accordingly.

For this purpose, the Messenger of Allah, peace and blessings be upon him, sent several Companions: Sa‘d ibn Mu‘adh, Sa‘d ibn Ubadah, Abdullah ibn Rawahah, and Khawwat ibn al-Zubayr, may Allah be pleased with them. The Messenger of Allah, peace and blessings be upon him, said, “Go and investigate what is being said about Banu Qurayzah, and report it to me by संकेत. If it is merely a rumor, publicly inform everyone that they remain steadfast in the treaty concluded with them.”

The Companions went to the people of Banu Qurayzah and observed that they were making insulting remarks about the Messenger of Allah and the Muslims. They were saying, “Who is this Messenger of Allah, anyway? There is no treaty between us and Muhammad.” Hearing this, the Companions returned. When they came to the Messenger of Allah, peace and blessings be upon him, they merely said by संकेत, “Adal and Qarah”—meaning that just as the tribes of Adal and Qarah had betrayed a Muslim delegation, Banu Qurayzah too were engaged in the same kind of treachery.

18. Ibn Hisham, vol. 2, p. 228

Although they intended to convey it by संकेत, the other Companions understood. Thus, everyone found himself facing a terrifying situation.

In reality, the Muslims were then facing a complicated situation. Behind them was Banu Qurayzah; if they attacked, there was no one to repel the attack. In front of them was the combined army of the unbelievers, and there was no way to neglect them either. There was no arrangement to protect the Muslim women and children; they were within reach of the treacherous Jews. For these reasons, the Muslims’ mental state had become extremely precarious. Allah the Exalted described that condition in these words: “When they came upon you from above you and from below you, and when eyes grew wild and hearts reached the throats, and you assumed various thoughts about Allah. There the believers were tested and shaken with a severe shaking.” (Surah al-Ahzab, verses 10–11)

At that time, some hypocrites also became active. They were saying, “Muhammad promised us that we would enjoy the treasures of Caesar and Kisra, yet the situation here has become such that even going out to urinate or defecate means risking our lives.” Some hypocrites went to the leaders of their group and said, “Our homes are exposed before the enemy. Give us permission to return to our homes. Our homes are outside the city.”

The situation became so severe that the resolve of the people of Banu Salimah began to waver. They were considering retreat. Allah the Exalted says concerning them: “And the hypocrites and those whose hearts contained disease were saying, ‘Allah and His Messenger promised us nothing but deception.’ And a group of them said, ‘O people of Yathrib, there is no position for you here, so return.’ And a group of them sought permission from the Prophet, saying, ‘Indeed, our homes are exposed.’ Yet they were not exposed; they only intended to flee.” (Surah al-Ahzab, verses 12–13)

While matters were in this state, the Messenger of Allah, peace and blessings be upon him, lay down wrapped in his cloak. Seeing him remain lying there for a long time increased the Companions’ mental agitation. After some time, a new awareness was inspired into the heart of the Messenger of Allah, peace and blessings be upon him. He rose, saying “Allahu Akbar,” and said, “O Muslims, receive the glad tidings of Allah’s help and victory.”

The Messenger of Allah, peace and blessings be upon him, then adopted a plan to deal with the existing situation. He sent a group of Muslims to ensure security. He feared that, seeing the Muslims’ lack of attention, the Jews might suddenly attack the Muslim women and children. But it was essential to take a decisive step that would separate the enemy groups from one another. To achieve this, the Messenger of Allah, peace and blessings be upon him, considered reaching a settlement with the two chiefs of Banu Ghatafan, Uyaynah ibn Hisn and al-Harith ibn Awf.

Under the settlement, one-third of the crops produced in Madinah would be given to Banu Ghatafan. If such a concession could be made, the Jews would withdraw. As a result, the Muslims would be able to confront the Quraysh enemy more effectively. Such a proposal was discussed. But when the Messenger of Allah, peace and blessings be upon him, consulted two distinguished Companions, Sa‘d ibn Mu‘adh and Sa‘d ibn Ubadah, they expressed a different opinion. They said, “O Messenger of Allah, if Allah the Exalted has commanded you to do this, we will accept it without objection. But if you wish to do this only for our sake, then we say that we have no need of it. When we and they practiced idolatry, they could not expect a single grain from us except through hospitality and trade. Now Allah the Exalted has honored and dignified us; should we give them our wealth in this situation? By Allah, we will give them nothing but our swords.” The Messenger of Allah, peace and blessings be upon him, remarked that the opinions of both Companions were correct and said, “I had thought otherwise. All Arabia has united and risen against you. It was only for your sake, considering this, that I wanted to do this.”

Then, by Allah’s will, division appeared among the enemy forces. A crack developed in their unity, and their edge was blunted. Nu‘aym ibn Masud ibn Amir al-Ashja‘i of Banu Ghatafan came secretly to the Messenger of Allah, peace and blessings be upon him, and said, “O Messenger of Allah, I have accepted Islam, but I have not disclosed this to my people. Give me whatever command you wish.” The Messenger of Allah, peace and blessings be upon him, said, “You cannot take military action against them, but create division among them as much as you can and destroy their morale. War is deception.”

After hearing this, Nu‘aym, may Allah be pleased with him, went without delay to Banu Qurayzah. He had once been very close to them. He went to them and said, “You know that I love you and have a special relationship with you.” They said, “Yes.” Nu‘aym said, “Then listen. Your view regarding the Quraysh differs from mine. This is your own territory. Your homes, wealth, and families are all here. You cannot leave these things behind. The Quraysh and Ghatafan have come to fight the Muslims, and you are expressing support and solidarity with them. What have you done? What do the Quraysh and Ghatafan have here? They have no homes, wealth, or families. If they get an opportunity, they will take action; otherwise, they will pack up and leave. Then you and Muhammad, peace and blessings be upon him, will remain. At that time, Muhammad, peace and blessings be upon him, will take revenge on you as he wishes.” Hearing this, Banu Qurayzah were startled. They said, “Nu‘aym, tell us what can be done now.” Nu‘aym said, “Ask the Quraysh to give you some men as hostages. If they refuse, do not join them in battle under any circumstances.” The people of Banu Qurayzah said, “You have spoken rightly and reasonably.”

Then Hazrat Nu‘aym (RA) went straight to the leaders of Quraysh. He said to them, “You are not unaware of my love for you and my sincerity in wishing you well.” Hearing Nu‘aym, they said, “Yes, indeed.” Hazrat Nu‘aym said, “Then listen. The Jews regret breaking their treaty with Muhammad. They have now made a written agreement among themselves that they will take some of your men as guarantors and hand them over to Muhammad. Then they will restore their relations with Muhammad. Therefore, if the Jews ask you for some men as guarantors, do not give them under any circumstances.” After this, Hazrat Nu‘aym (RA) went to the people of the Banu Ghatafan tribe and told them the same thing, making them suspicious of Quraysh. Thus, in the middle of the night, Ghatafan and Quraysh sent word to the Jews: “Our position is not good. Horses and camels are dying. So come, let us attack Muhammad together. You attack from that side, and we will attack from this side.” The Jews replied, “Today is Saturday, as you know. You also know what punishment those who previously violated the religious injunction concerning this day received. Moreover, we will not take part in the battle until you give us some of your men as guarantors.” When the messenger returned and reported the Jews’ reply, Quraysh and Ghatafan said, “By Allah, Nu‘aym had spoken the truth.” They then sent word to the Jews: “By God, we cannot send you any men as guarantors. Attack now from your position, and we will attack from this side.” Hearing this, the people of Qurayzah said, “Nu‘aym has indeed spoken the truth.” Thus distrust arose between the two groups. Despair also spread among their soldiers, and the allied forces began to split apart.

At that time, the Messenger of Allah (peace and blessings be upon him) and the Muslims raised their hands in supplication to Allah, Lord of the Worlds. The Muslims prayed, “O Allah, protect us and deliver us from our calamity.”

The Messenger of Allah (peace and blessings be upon him) prayed, “O Allah, You have revealed the Book, and You will soon bring them to account. Defeat those armies, O Allah; defeat them and shake them.” [Bukhari, Kitab al-Jihad, vol. 1, p. 411; Kitab al-Maghazi, vol. 2, p. 590]

Allah, Lord of the Worlds, accepted the supplication of His beloved Messenger (peace and blessings be upon him) and the devoted Muslims. After discord arose in the idolaters’ alliance and despair and mutual distrust spread among them, Allah sent a stormy wind against them. The wind overturned their tents, scattered their belongings, uprooted the tent poles, and left nothing in its proper place. Along with it, Allah sent a group of angels. As a result, the hearts of the disbelievers trembled violently, and the Muslims’ overwhelming influence made a deep impression on them.

On that cold, stormy night, the Messenger of Allah (peace and blessings be upon him) sent Hazrat Hudhayfah ibn al-Yaman to bring news of the disbelievers. He found that the polytheists were preparing to flee. Hazrat Hudhayfah (RA) returned and informed the Messenger of Allah (peace and blessings be upon him). In the morning, it was seen that the entire field was empty. Allah had compelled the enemy soldiers to return without gaining anything. Thus Allah fulfilled His promise to His beloved Messenger (peace and blessings be upon him) and the Muslims. He honored His beloved servants, helped them, and defeated the disbelieving army. After the disbelievers departed, the Messenger of Allah (peace and blessings be upon him) returned to Madinah.

According to the sounder account, the Battle of the Trench took place in Shawwal of the fifth year after the Hijrah. The idolaters besieged the Muslims for a month or approximately a month. Upon reviewing all the evidence, it appears that the siege began in Shawwal and ended in Dhu al-Qi‘dah. Ibn Sa‘d says that the day the Messenger of Allah (peace and blessings be upon him) returned from the Trench was a Wednesday. Seven days still remained before the end of Dhu al-Qi‘dah.

The Battle of the Trench, or Ditch, was not in reality a battle of defeat; rather, the Muslims won it. There was no major bloody clash in this battle. Nevertheless, it was a decisive battle in the history of Islam. The morale of the idolaters was completely shattered, and it became clear that no power in Arabia could eliminate the power developing in Madinah. The polytheists would never again be able to assemble more troops than they had gathered for the Battle of the Trench—nor had they been able to do so then. For this reason, when the Messenger of Allah (peace and blessings be upon him) returned from the Battle of the Trench, he said, “Now we will attack them, and they will no longer be able to attack us. Now our army will go toward them.” (Sahih Bukhari, vol. 2, p. 590)

The Battle of Banu Qurayzah

After the Messenger of Allah (peace and blessings be upon him) returned from the Trench, he was resting for a while in the house of Hazrat Umm Salamah at the time of the noon prayer. At that moment, Hazrat Jibril (AS) came and said, “O Messenger of Allah, you have laid down your weapons, but the angels have not yet laid down theirs. Following your people, I too have come to you. Rise and go with your companions to Banu Qurayzah. I am going ahead. I will put trembling in their fortresses and fear and terror in their hearts.” Having said this, Hazrat Jibril (AS) departed with the angels.

Meanwhile, the Messenger of Allah (peace and blessings be upon him) had a Companion announce that those who could hear and were willing to obey should perform the afternoon prayer at Banu Qurayzah. He placed Hazrat Abdullah ibn Umm Maktum (RA) in charge of Madinah’s affairs, handed the standard to Hazrat Ali (RA), and set out for Banu Qurayzah. When Hazrat Ali (RA) reached the fortress of Banu Qurayzah, the Jews of that tribe began insulting the Messenger of Allah (peace and blessings be upon him).

The Messenger of Allah (peace and blessings be upon him) arrived there shortly afterward with the Muhajir and Ansar Companions. First, he stopped beside a water reservoir called Anna. The Muslims also set out toward Banu Qurayzah after hearing the announcement of war. On the way, it became time for the afternoon prayer. Some said, “We have been instructed to perform the afternoon prayer at Banu Qurayzah; we will pray only after reaching there.” They performed the afternoon prayer after the night prayer. Other Companions prayed on the way when the time for the afternoon prayer arrived. They said that the Messenger of Allah (peace and blessings be upon him) had told them to pray the afternoon prayer at Banu Qurayzah only to emphasize that they should reach there quickly. When this matter was brought before the Messenger of Allah (peace and blessings be upon him), he criticized neither group.

In short, the Companions, divided into various groups, reached Banu Qurayzah and joined the Messenger of Allah (peace and blessings be upon him). They then besieged the fortresses of Banu Qurayzah. The Companions numbered three thousand, and they had thirty horses with them. When the siege became severe, Ka‘b ibn Asad, the Jewish leader, placed three proposals before all the Jews.

1) To accept Islam, enter the religion of Muhammad, and thereby protect their lives, property, and families. “By Allah, it has become clear to you that Muhammad is truly a Prophet and Messenger, and that he is the very Prophet (peace and blessings be upon him) whose coming is mentioned in your Scripture.”

2) To kill their own families with their own hands and then attack the Muslims with their swords using all their strength. Thereafter, they would either win or be defeated. It was also possible that everyone would be killed in the battle.

3) To deceive the Messenger of Allah (peace and blessings be upon him) and the Companions and attack them on Saturday, since they would be certain that no fighting would take place on that day.

Some of the Jews accepted none of the three proposals. Irritated, Ka‘b ibn Asad said, “Since your birth from your mothers’ wombs, none of you has spent even one night with sound judgment.”

After rejecting all three proposals, only one path remained open to Banu Qurayzah: to surrender their weapons before the Messenger of Allah (peace and blessings be upon him) and place the responsibility for deciding their fate in his hands. Before surrendering their weapons, however, the Jews expressed a desire to consult some of their Muslim allies. They thought that through this discussion they might obtain some indication from the Muslims about the consequences of surrendering their weapons. Accordingly, they sent a proposal to the Messenger of Allah (peace and blessings be upon him): “Please send Abu Lubabah to us. We wish to consult him about something.” Abu Lubabah was an ally of the Jews. He had a garden and family in the Jewish area. When Hazrat Abu Lubabah (RA) arrived there, the Jewish women and children ran to him and began weeping loudly. Seeing this, his own eyes filled with tears. The Jews asked him, “Abu Lubabah, do you want us to surrender our weapons subject to Muhammad’s judgment?” He replied, “Yes.” Then he gestured toward his throat. This gesture meant: You may surrender your weapons, but afterward you will be slaughtered. As soon as he made this gesture, Hazrat Abu Lubabah remembered that he had betrayed Allah and the Messenger of Allah (peace and blessings be upon him). Upon remembering this, instead of returning to the Messenger of Allah (peace and blessings be upon him), he went straight to the Prophet’s Mosque. He then tied himself to one of the mosque’s pillars and swore that no one but the Messenger of Allah (peace and blessings be upon him) would untie him with his own blessed hands. He also vowed never again to enter the territory of Banu Qurayzah. Meanwhile, the Messenger of Allah (peace and blessings be upon him) wondered about the delay of the envoy, Abu Lubabah. After hearing everything, he said, “If he had returned to me, I would have prayed to Allah for his forgiveness. But since he has done this, I cannot untie him until Allah accepts his repentance.”

Despite Abu Lubabah’s gesture, the Jews decided to surrender their weapons before the Messenger of Allah (peace and blessings be upon him). They thought they would accept whatever decision he made. Yet Banu Qurayzah could have endured the siege for a long time. They had sufficient provisions, an abundance of water, and strong fortresses. In contrast, the Muslims were suffering in the open field from freezing cold and hunger. Because of several battles even before the Trench, they were physically and mentally exhausted. But the battle with Banu Qurayzah was in reality a psychological war. Allah had made the Muslims’ influence overwhelming in the Jews’ minds, and their morale had collapsed. Then a declaration by Hazrat Ali (RA) completely broke them. Hazrat Ali (RA) and Hazrat al-Zubayr ibn al-Awwam advanced toward the settlement of Banu Qurayzah. Hazrat Ali (RA) then proclaimed heroically, “Hear me, believing Muhajirs! Listen! No more delay. By Allah, I shall either drink what Hazrat Hamzah (RA) drank, or conquer the fortress.”

Hearing this courageous resolve of Hazrat Ali (RA), Banu Qurayzah delayed no longer. They surrendered themselves to the Messenger of Allah (peace and blessings be upon him) and said, “Do whatever you think best.” The Messenger of Allah (peace and blessings be upon him) said, “Bind the men.” Under the supervision of Muhammad ibn Maslamah al-Ansari, all the men were bound. The women and children were separated. The people of the Aws tribe began pleading with the Messenger of Allah (peace and blessings be upon him): “You remember how you treated Banu Qaynuqa. Banu Qaynuqa were allies of our brothers, the Khazraj; these people are also our allies. So show them favor.” The Messenger of Allah (peace and blessings be upon him) said, “Would you be pleased if one of your own men decided their case?” They said, “Yes, certainly.” The Messenger of Allah (peace and blessings be upon him) said, “Sa‘d ibn Mu‘adh will decide this matter.” The people of Aws said, “We are satisfied with that.”

The Messenger of Allah (peace and blessings be upon him) then sent for Hazrat Sa‘d ibn Mu‘adh. He was in Madinah and had been unable to come with the Muslim Muhajirs. During the Battle of the Trench, an enemy arrow had severed a vein in his arm. He was brought before the Messenger of Allah (peace and blessings be upon him) riding on a donkey. As he entered the territory of Banu Qurayzah, the Jews surrounded him and began saying, “O Sa‘d, show mercy to your allies and give a favorable verdict for them. The Messenger of Allah (peace and blessings be upon him) has appointed you judge.” Hazrat Sa‘d remained silent and gave no answer. Exhausted by the appeals from every side, he finally said, “Now the time has come for Sa‘d not to fear the angry glare of any powerful person concerning Allah.” Hearing this, some people immediately hastened to Madinah and spread the announcement that the prisoners would be put to death.

When Hazrat Sa‘d came near the Messenger of Allah (peace and blessings be upon him), the Messenger of Allah said to the Jews, “Advance toward your leader.” When Hazrat Sa‘d (RA) appeared before the Messenger of Allah, he said, “O Sa‘d, they have agreed to accept your decision.” Hazrat Sa‘d (RA) asked, “Will my decision apply to them?” Everyone said, “Yes.” He asked, “Will it also apply to the Muslims?” They said, “Yes.” He asked, “Will it also apply to the one who is present here?” He said this while indicating the Messenger of Allah (peace and blessings be upon him), but he did not have the courage to look directly at the Messenger’s radiant face. He spoke while looking elsewhere. The Messenger of Allah replied, “Yes, it will apply to me as well.” Hazrat Sa‘d (RA) said, “Then I decree concerning them that the men shall be killed, the women and children shall be taken captive, and their property shall be distributed.” The Messenger of Allah (peace and blessings be upon him) said, “You have judged concerning them with the very judgment that Allah had decreed above the seven heavens.”

This judgment of Hazrat Sa‘d ibn Mu‘adh (RA) was completely sound and just. Banu Qurayzah had committed a terrible betrayal when the Muslims were exhausted at the threshold between life and death. Moreover, whether or not they could annihilate the Muslims, they were determined to do so. They had stockpiled fifteen hundred swords, two thousand spears, three hundred suits of armor, and five hundred shields for use against the Muslims. After the victory, the Muslims recovered those weapons.

After this judgment, on the order of the Messenger of Allah (peace and blessings be upon him), Banu Qurayzah were brought to Madinah and detained in the house of the daughter of Harith of the Banu Najjar tribe. This woman was the daughter of a man named Harith of Banu Najjar. A trench was then dug in the marketplace of Madinah. After the deep ditch had been dug, the bound Jews were brought in groups, beheaded, and thrown into it. When the mass killing began, several Jews asked their leader, Ka‘b ibn Asad, “What is your reaction to the treatment being given to us?” He replied harshly, “Do you understand nothing? Can you not see that whoever is taken away does not return? New people continue to be summoned. They are being killed—simply summoned and killed.” In short, all the bound Jews were killed in Madinah. Their number was between six and seven hundred.

As a result of this action, these poisonous snakes of treachery were eliminated. They had broken their firm pact with the Muslims. In order to annihilate the Muslims, they had cooperated with the enemy at a critical time and committed a grave war crime. The only punishment for this serious crime was execution. No injustice was done to them.

With the destruction of Banu Qurayzah, the devil of Banu Nadir and the principal criminal of the Battle of the Trench, Huyayy ibn Akhtab, also reached the end of the consequences of his deeds. He was the father of the Mother of the Believers, Hazrat Safiyyah (RA). After Quraysh and Banu Ghatafan departed, the Messenger of Allah (peace and blessings be upon him) and the Muslims besieged Banu Qurayzah. After they were besieged, Huyayy ibn Akhtab was also besieged, for during the Battle of the Trench he had promised Ka‘b ibn Asad that he would remain with them in their time of difficulty when he urged him to betray the Muslims. He was now keeping that promise. When he was brought before the Messenger of Allah (peace and blessings be upon him), it was seen that his garment had been torn about a finger’s width on every side. He had torn it in this way so that he could tie his garment tightly. Appearing before the Messenger of Allah, he said, “Listen, I do not regret being hostile toward you. The fact is that whoever fights Allah is defeated.” Then he addressed everyone, saying, “O people, there is no regret over Allah’s decree. This is the writing of destiny and a great slaughter that Allah had prescribed for the Children of Israel.” He then sat down, and he was beheaded.

A woman of Banu Qurayzah was also killed in this incident. She had killed Khallad ibn Suwayd by throwing a millstone used for grinding wheat at him. She was killed in retaliation for that killing.

The Messenger ordered that only those whose pubic hair had grown should be killed. The pubic hair of ‘Atiyyah al-Qurazi had not yet grown, so he was spared. Later, he entered the shade of Islam and made his life blessed.

Hazrat Thabit ibn Qays requested that al-Zubayr ibn Bata and his family be granted to him. The Messenger of Allah (peace and blessings be upon him) accepted this request. Thabit ibn Qays then said to al-Zubayr, “The Messenger of Allah (peace and blessings be upon him) has placed you and your family in my charge. I am freeing you. From now on, you are free.” When al-Zubayr ibn Bata learned that his fellow tribesmen had been killed, he said to Hazrat Thabit ibn Qays, “Thabit, by the favor I once showed you, I ask you to send me to my friends as well.” He was then killed. Al-Zubayr ibn Bata’s son, Abd al-Rahman, was also about to be killed, but Abd al-Rahman later accepted Islam. Umm al-Mundhir Salma bint Qays of the Banu Najjar tribe requested from the Messenger of Allah (peace and blessings be upon him) that Rifa‘ah, son of Samaw’al al-Qurazi, be granted to her. The Messenger of Allah accepted this request as well and placed Rifa‘ah in her care. Umm al-Mundhir kept Rifa‘ah alive. Later, Rifa‘ah accepted Islam.

Before the surrender of the weapons that night, several people accepted Islam, and their lives, property, and families were thereby granted protection. That night, a man named ‘Amr came out. He had not participated in Banu Qurayzah’s treachery. The commander of the guards, Hazrat Muhammad ibn Maslamah (RA), recognized him and released him after recognizing him. Later, this man disappeared, and no further news of him was received.

The Messenger of Allah (peace and blessings be upon him) set aside one-fifth of Banu Qurayzah’s property and distributed the rest among the Muslims. He gave three shares to cavalrymen: one share for the rider and the remaining two for his horse. Those who came on foot received one share. The captives and children were sent to Najd under the leadership of Hazrat Sa‘d ibn Zayd al-Ansari, and weapons and horses were purchased in exchange for them.

Among the women of Banu Qurayzah, the Messenger of Allah (peace and blessings be upon him) chose Rayhanah bint ‘Amr ibn Khunafah for himself. According to Ibn Ishaq’s account, this woman remained with the Messenger of Allah (peace and blessings be upon him) until his death. [Ibn Hisham, vol. 2, p. 245]

Al-Kalbi narrated that the Messenger of Allah (peace and blessings be upon him) freed Rayhanah and married her. Hazrat Rayhanah (RA) died after the Messenger of Allah (peace and blessings be upon him) returned from the Farewell Pilgrimage. She was buried in Jannat al-Baqi. [Tanqih al-Fuhum, p. 12]

After the incident of Banu Qurayzah, the time drew near for the supplication of Allah’s righteous servant, Hazrat Sa‘d ibn Mu‘adh (RA), to be answered. This was mentioned during the discussion of the Battle of the Trench. Hazrat Sa‘d’s wound reopened. At that time he was in the Prophet’s Mosque. The Messenger of Allah (peace and blessings be upon him) set up a tent for him there so that he could be cared for nearby. Hazrat A’ishah (RA) said that when the wound reopened, there were several tents of Banu Ghifar in the mosque. They were startled when they saw Hazrat Sa‘d’s blood flowing. They said, “O people of the tents, what is this? It is coming toward us from your direction.” On closer observation, it was found that Hazrat Sa‘d’s blood was flowing continuously. Ultimately, Hazrat Sa‘d ibn Mu‘adh (RA) died from that wound. [Sahih Bukhari, vol. 2, p. 591]

It is narrated from Hazrat Jabir (RA) in Bukhari and Muslim that the Messenger of Allah (peace and blessings be upon him) said, “At the death of Sa‘d ibn Mu‘adh (RA), the Throne of the Most Merciful shook.” [Sahih Bukhari, vol. 1, p. 536; Muslim, vol. 2, p. 294; Jami‘ al-Tirmidhi, vol. 2, p. 225]

Imam al-Tirmidhi narrated a hadith from Hazrat Anas (RA) and described it as sahih. It is narrated in that hadith that when Hazrat Sa‘d’s bier was lifted, the people said, “How light his bier is!” The Messenger of Allah (peace and blessings be upon him) said, “The angels are carrying his bier.” [Jami‘ al-Tirmidhi, vol. 2, p. 225]

During the siege of Banu Qurayzah, one Muslim attained martyrdom. A woman of Banu Qurayzah had thrown a millstone used for grinding wheat at this Companion. In addition, Abu Sinan ibn Muhsin, the brother of Hazrat ‘Ukashah, died during the siege.

Hazrat Abu Lubabah (RA) spent six consecutive nights tied to a pillar of the Prophet’s Mosque. When it was time for prayer, his wife would untie him, and after the prayer she would tie him again. On the morning of the sixth day, revelation came to the Messenger of Allah (peace and blessings be upon him) that Abu Lubabah’s repentance had been accepted. At that time, the Messenger of Allah (peace and blessings be upon him) was staying in the house of Hazrat Umm Salamah. Hazrat Abu Lubabah (RA) said, “The Mother of the Believers, Hazrat Umm Salamah (RA), stood at the door of her room and said to me, ‘O Abu Lubabah, rejoice; Allah has accepted your repentance.’” Hearing this, the Companions came forward to untie him, but he refused. He said, “No one but the Messenger of Allah (peace and blessings be upon him) will untie me.” When the Messenger of Allah (peace and blessings be upon him) went to perform the dawn prayer, he untied Abu Lubabah.

This siege took place in the month of Dhu al-Qi‘dah. The siege remained in effect for as long as 25–26 days. [Ibn Hisham, vol. 2, pp. 237–238. For a detailed account of the battle, see Ibn Hisham, vol. 2, pp. 233–273; Sahih Bukhari, vol. 2, pp. 590–591; Zad al-Ma‘ad, vol. 2, pp. 72–73, 74; Mukhtasar al-Siyar, Shaykh Abdullah, pp. 287–290]

Allah Most High revealed numerous verses in Surah al-Ahzab of the Holy Qur’an concerning the battles of Banu Qurayza and the Trench. Various matters relating to both battles were reviewed therein. The condition of the believers and the hypocrites was described. The discord and cowardice among the various enemy groups were mentioned. The consequences of the treachery of the People of the Book were also explained.

Military Expeditions after the Battles of the Trench and Banu Qurayza

1) The Killing of Sallam ibn Abu al-Huqayq

Sallam ibn Abu al-Huqayq’s kunya was Abu Rafi. He was one of the most notorious Jewish criminals, having aided conspiracies against the Muslims with wealth and food supplies. He had also caused hardship to the Messenger of Allah (peace and blessings be upon him). For these reasons, after the Muslims had been rid of Banu Qurayza, several Companions from the Khazraj tribe asked permission to kill Abu Rafi. Previously, several Companions from the Aws tribe had taken part in the killing of Ka’b ibn al-Ashraf. Therefore, the Companions of the Khazraj wished to achieve a similar distinction. They consequently asked the Messenger of Allah (peace and blessings be upon him) for permission to kill Abu Rafi. [Fath al-Bari, vol. 7, p. 343]

The Messenger of Allah (peace and blessings be upon him) granted the Companions permission, but emphatically instructed them not to kill women or children. Thereafter, a group of five Companions set out on their mission. All of these Companions belonged to the Banu Salimah branch of the Khazraj tribe. Abu Abdullah ibn Atiq was appointed their commander.

This small group set out toward Khaybar, for Abu Rafi’s fortress-like residence was there. When the Companions reached Khaybar, the sun had already set. Everyone was returning home with his belongings. Abdullah ibn Atiq said to his companions, “Wait here; I am going. I shall try to enter by making some excuse to the doorkeeper.” He then went forward. Nearing the door, he covered his head with a cloth and sat down in such a way that he appeared to be sitting there to relieve himself. The guard called out, “O servant of Allah, if you want to go inside, then go in; I am about to close the door.”

Abdullah ibn Atiq said: I entered and concealed myself. Thinking that everyone had gone inside, the guard closed the door and hung the key on a post. After some time, when everything had become completely silent, I rose, took the key, and opened the door. Abu Rafi lived in a room on the upper floor. Gatherings of entertainment were held there. When the people at the gathering had left, I began to climb upward. Whenever I opened a door, I closed it from the inside. I thought to myself that even if someone noticed my arrival, I would kill Rafi before he could reach me. Eventually I came near Abu Rafi, but he was lying in a room with his children. The room was dark, and it was impossible to tell where Abu Rafi was. I called out to Abu Rafi. He replied, “Who is calling?” I quickly moved toward the sound and struck with my sword. But because I was extremely agitated, I could not accomplish my purpose; the blow missed its mark. Abu Rafi began screaming. I quickly left the room, altered my voice, and said, “Abu Rafi, what was that sound I heard?” He replied, “May your mother be ruined! Someone has just struck me with a sword in this room.”

Abdullah ibn Atiq said: I then went to Abu Rafi and struck him again. This blow did not miss its mark, and Abu Rafi became covered in blood. Yet I still had not killed him. Therefore, I thrust the point of my sword into his abdomen. The sharp point pierced his stomach and went through to his back. I thought that I had killed him. With that thought, I began to leave. I opened one door and came out. After opening another door, I placed my foot on the staircase. I thought I had reached the bottom, but I was mistaken. Suddenly I fell down. It was a moonlit night, and I sprained my ankle. I removed my turban and tied my foot firmly. Then I came to the door and sat there. I thought to myself that I would not leave until I knew whether I had truly managed to kill Abu Rafi.

After the rooster crowed before dawn, a man climbed onto the roof of the house and loudly proclaimed, “I announce the death of Abu Rafi, the distinguished merchant of the Hijaz.”

Abdullah ibn Atiq said: I then went to my companions and said, “Flee! By Allah’s will, Abu Rafi has reached the place where he will receive the recompense for his deeds.” We then reached the Messenger of Allah (peace and blessings be upon him), and I related the entire incident to him. The Messenger of Allah (peace and blessings be upon him) said, “Stretch out your foot.” I stretched it out, and he gently touched it with his hand. Immediately, it felt as though my foot had never been painful. [Sahih al-Bukhari, vol. 2, p. 577]

This is the account in Sahih al-Bukhari. Ibn Ishaq’s account states that all five Companions entered Abu Rafi’s house and that they all took part in the killing. The man who struck Abu Rafi’s body was named Abdullah ibn Unays. This account also states that after Abu Rafi was killed at night, the bone of Abdullah ibn Atiq’s ankle was broken. The other Companions carried him away and concealed themselves near a pool adjoining the fortress wall. Meanwhile, the Jews lit fires and came running from all directions. After searching extensively without finding anyone, they returned to the body of the slain man. When the Companions returned, they supported Abdullah ibn Atiq and took him to the Messenger of Allah (peace and blessings be upon him). [Ibn Hisham, vol. 2, pp. 284–285]

This military expedition took place in Dhu al-Qa’dah or Dhu al-Hijjah of the fifth year after the Hijrah. [Rahmatul lil-‘Alamin, vol. 2, p. 223]

After the battles of the Trench and Banu Qurayza, and after the execution of the war criminals, the Messenger of Allah (peace and blessings be upon him) undertook a new initiative. He began expeditions against those tribes and people who were creating obstacles in the way of peace and stability. Without taking action against them, the hope of peace was very remote.

2) The Expedition of Muhammad ibn Maslamah

This was the first military expedition after the battles of the Trench and Banu Qurayza. A group of thirty Companions took part in it.

This force was sent to Riyah in the Bakrat area, in the interior of Najd. It was dispatched on the tenth of Muharram in the Hijri year. Riyah was seven nights’ journey from Medina. The target was a branch of the Banu Bakr ibn Kilab tribe. When the Muslims pursued them, all the enemies fled. The Muslims captured a number of four-legged animals, including goats, and reached Medina one day before the end of Muharram. They also captured Thumamah ibn Uthal al-Hanafi, the chief of the Banu Hanifah tribe. At the command of the false prophet Musaylimah al-Kadhdhab, Thumamah had disguised himself and set out to kill the Messenger of Allah (peace and blessings be upon him). [Sirat Halabiyyah, vol. 2, p. 297]

The Muslims arrested Thumamah and tied him to a pillar in the Prophet’s Mosque. The Messenger of Allah (peace and blessings be upon him) came and asked him, “Thumamah, what do you have to say?” He replied, “O Muhammad, I have goodness. If you kill me, you will kill a man whose blood is plentiful. If you show mercy, you will show mercy to one who is not ungrateful. If you want wealth, say how much you require.” After hearing this, the Messenger of Allah (peace and blessings be upon him) left him in that condition. He came a second time, asked the same question, and Thumamah gave the same answer. Then the Messenger of Allah (peace and blessings be upon him) came a third time, asked the same question, and received the same answer. The Messenger of Allah (peace and blessings be upon him) then ordered, “Release Thumamah.” He was released. Thumamah went to a date orchard beside the Prophet’s Mosque, bathed, and purified himself. Then he came to the Messenger of Allah (peace and blessings be upon him) and embraced Islam. After accepting Islam, he said, “By Allah, no man’s face on the whole earth was more hateful to me than your face; but today no man’s face is dearer to me than your face. By Allah, no religion in the world was more hateful to me than your religion, but today no religion is dearer to me than your religion. Your riders captured me while I was intending to perform Umrah.” The Messenger of Allah (peace and blessings be upon him) gave him glad tidings and instructed him to perform it. When he reached the Quraysh, they said, “Thumamah, you have become a disbeliever.” He replied, “No, I have become a Muslim at the hands of Muhammad (peace and blessings be upon him). Listen: no grain from Yamamah will reach you until the Messenger of Allah (peace and blessings be upon him) gives permission. Yamamah is like the fields of the people of Makkah.” When Thumamah returned home, he stopped the export of grain to Makkah. The Quraysh consequently fell into great difficulty. They wrote to the Messenger of Allah (peace and blessings be upon him), invoking their ties of kinship and asking him to request Thumamah to lift the ban on exporting grain to Makkah. The compassionate Prophet, Muhammad Mustafa (peace and blessings be upon him), did so. [Zad al-Ma’ad, vol. 2, p. 119; Mukhtasar al-Siyar, Shaykh Abdullah, pp. 292–293]

3) The Expedition of Banu Lihyan

It was the people of Banu Lihyan who deceived ten Companions at a place called Raji’, killed eight of them, and sold two to the people of Makkah. The people of Makkah brutally killed those two there. Since the territory of Banu Lihyan was close to Makkah, while the Quraysh and the Muslims were engaged in intense conflict, the Messenger of Allah (peace and blessings be upon him) did not consider it appropriate to approach the enemies so closely. In the meantime, divisions had appeared among the various Quraysh groups; their resolve to oppose the Muslims had weakened considerably, and they had accepted the circumstances they faced. The Messenger of Allah (peace and blessings be upon him) therefore felt that the time had come to take revenge on Banu Lihyan for the killing of the martyrs of Raji’. In Sha’ban or Jumada al-Awwal of the sixth year after the Hijrah, the Messenger of Allah (peace and blessings be upon him) set out toward Banu Lihyan with two hundred Companions. He appointed Abdullah ibn Umm Maktum as his deputy in Medina. The people were told that he was going to Syria. The Messenger first reached the valley called Batn Gharran, situated between the places of Umayj and Usfan. The Companions had been killed there. The Messenger prayed there before Allah for the Companions. Meanwhile, when the people of Banu Lihyan heard that the Messenger of Allah (peace and blessings be upon him) had arrived, they fled into the mountainous region. Thus, it was not possible to capture any of them. The Messenger of Allah (peace and blessings be upon him) stayed there for two days and sent the Companions in separate groups to various areas, but no one was found. Later, the Messenger of Allah (peace and blessings be upon him) went to a place called Usfan and sent ten mounted Companions from there to a place called Kura’ al-Ghamim. They were sent merely to inform the Quraysh of his arrival. After remaining away for a total of fourteen days, the Messenger of Allah (peace and blessings be upon him) returned to Medina.

After returning from this expedition, the Messenger of Allah (peace and blessings be upon him) sent several military expeditions in succession. A brief account of them is presented here.

4) The Expedition of Ghamr

In Rabi’ al-Awwal or Rabi’ al-Thani of the sixth year after the Hijrah, the Messenger of Allah (peace and blessings be upon him) sent forty Companions on an expedition to a place called Ghamr. Ghamr was the name of a watering place belonging to the Banu Asad tribe. Muhammad ibn Maslamah (may Allah be pleased with him) led the expedition. When the enemy heard of the Muslims’ arrival, they fled. The Muslims brought two hundred camels back to Medina.

5) The Expedition of Dhu Qissah (1)

In Rabi’ al-Awwal or Rabi’ al-Thani of the sixth year after the Hijrah, a force of ten Companions set out under the leadership of Muhammad ibn Maslamah toward a place called Dhu Qissah. This place was situated in the settlement area of the Banu Tha’labah tribe. The enemy numbered one hundred. They fled and concealed themselves. When the Companions fell asleep, the enemy launched a sudden attack and killed nine of them. Only the leader of the group, Muhammad ibn Maslamah, survived. He returned to Medina wounded.

6) The Expedition of Dhu Qissah (2)

After the martyrdom of the force led by Muhammad ibn Maslamah, in Rabi’ al-Thani of the sixth year after the Hijrah, the Messenger of Allah (peace and blessings be upon him) appointed Abu Ubaydah (may Allah be pleased with him) as commander and sent a group of Companions to Dhu Qissah. This force of forty Companions set out toward the place where the aforementioned nine Companions had been martyred. They walked all night and reached Dhu Qissah. As soon as they arrived, they began searching for the enemy. This enemy group of Banu Tha’labah quickly fled into the mountainous region. The Muslims were unable to find any trace of them. They managed to arrest only one man, who also accepted Islam. In this expedition, a number of livestock, including goats, came into the Muslims’ possession.

7) The Expedition of Jamum

This military expedition was sent under the leadership of Zayd ibn Harithah (may Allah be pleased with him) to the area of Jamum in Rabi’ al-Thani of the sixth year after the Hijrah. Jamum was the name of a watering place belonging to the Banu Sulaym tribe, in Marraj al-Zahran, in the present-day Fatimah plain. After Zayd (may Allah be pleased with him) arrived there, he arrested a woman named Halimah from the Muzaynah tribe. The woman informed the Mujahideen of the location of a place belonging to Banu Sulaym. From there, many animals, including goats, and prisoners came into the Muslims’ possession. The Messenger of Allah (peace and blessings be upon him) freed the woman and married her.

8) The Expedition of Ghayth

The force in this expedition numbered 117. This expedition was also sent under the leadership of Zayd ibn Harithah (may Allah be pleased with him), in Jumada al-Awwal of the sixth year after the Hijrah, for the same purpose. The goods of a Quraysh trade caravan fell into the hands of the Muslims. That caravan was traveling under the leadership of the Messenger of Allah’s son-in-law, Abu al-As. Abu al-As had not yet accepted Islam, and it was not possible to arrest him. He fled quickly, reached Medina, and sought refuge with his wife, Zaynab (may Allah be pleased with her). He then asked his wife to tell her father, the Messenger of Allah (peace and blessings be upon him), to arrange for the captured caravan goods to be returned. Zaynab (may Allah be pleased with her) informed her father of her husband’s request. In response to Zaynab’s request, the Messenger of Allah (peace and blessings be upon him) indicated that the Companions should return the goods; he exerted no pressure. The noble Companions returned all the wealth. Abu al-As took these goods to Makkah, handed all the Quraysh property back to them, then returned to Medina and accepted Islam. In accordance with the earlier marriage, the Messenger of Allah (peace and blessings be upon him) returned Zaynab (may Allah be pleased with her) to Abu al-As. [See Sunan Abu Dawud]

The Messenger of Allah (peace and blessings be upon him) did not renew the marriage of his daughter and son-in-law, since the verse declaring it unlawful for Muslim women to live with unbelieving husbands had not yet been revealed. However, a hadith states that the Messenger of Allah (peace and blessings be upon him) performed a new marriage between Zaynab and Abu al-As. This hadith is not sound in either meaning or chain of transmission. [Tuhfat al-Ahwazi, vol. 2, pp. 195–196] It is weak from both perspectives. Those who cite this weak hadith make remarkably contradictory statements. They say that Abu al-As accepted Islam toward the end of the eighth year after the Hijrah, shortly before the conquest of Makkah. They also state that Zaynab (may Allah be pleased with her) died at the beginning of the eighth year. Yet these two contradictory statements cannot be accepted. In that case, Zaynab was no longer alive when Abu al-As accepted Islam and emigrated to Medina. In such circumstances, how could she have been given to Abu al-As, whether through the previous marriage or through a new marriage?

The renowned scholar Musa ibn Uqbah (may Allah be pleased with him) stated that this incident occurred in the hands of Abu Basir and his companions in the seventh year after the Hijrah. But this information is not accurate according to either an authentic or a weak hadith.

9) The Expedition of Taraf or Tarq

This expedition was sent under the leadership of Zayd ibn Harithah (may Allah be pleased with him) to the area of Taraf or Tarq in Jumada al-Thani. It was located in the territory of Banu Tha’labah. Zayd (may Allah be pleased with him) was accompanied by fifteen Companions. The Bedouins fled as soon as they received the news. They feared that the Messenger of Allah (peace and blessings be upon him) was coming. Zayd (may Allah be pleased with him) captured four camels and returned to Medina four days later.

10) The Expedition of Wadi al-Qura

The force in this expedition numbered twelve. Its leader was also Zayd ibn Harithah (may Allah be pleased with him). In Rajab of the sixth year after the Hijrah, he set out toward Wadi al-Qura. The purpose was to observe the enemy’s movements. However, the inhabitants of Wadi al-Qura attacked them. Nine Companions were martyred in the attack. Zayd and three other Companions survived. [Rahmatul lil-‘Alamin, vol. 2, p. 226; Zad al-Ma’ad, vol. 2, pp. 120–122; and the marginal notes to Talqih al-Fuhum li Athar, pp. 28–29]

11) The Expedition of Kh al-Bat

This expedition took place in Rajab of the eighth year after the Hijrah. However, the sequence of events suggests that it took place before the Treaty of Hudaybiyyah. Jabir (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) sent three hundred riders under the leadership of Abu Ubaydah ibn al-Jarrah. Their purpose was to search for a Quraysh trade caravan. During this expedition we suffered extreme hunger, to the extent that we even ate tree leaves. For this reason the expedition was named Khabbat. Leaves plucked from trees are called khabbat. Later, overcome by severe hunger, nine camels were slaughtered, three at a time. Abu Ubaydah (may Allah be pleased with him) then forbade the slaughter of any more camels. Later, a large fish called anbar was found on the seashore. For fifteen days we ate from it and used its oil.

As a result, our health returned to normal. Abu Ubaydah (may Allah be pleased with him) lifted one of the ribs from the back of that enormous fish. The tallest man among the soldiers and the tallest camel were placed to one side. The tall man was then seated on the camel and told to pass beneath the rib. Riding on the camel, he passed easily beneath the rib. We had kept some portions of the fish. After reaching Medina, we discussed the matter with the Messenger of Allah (peace and blessings be upon him). He said, “This is provision from Allah. He provided it for you. If any of this fish remains with you, feed me some as well.” We sent some fish to the house of the Messenger of Allah (peace and blessings be upon him). This concludes the detailed account of the incident. [Sahih al-Bukhari, vol. 2, pp. 625–626; Sahih Muslim, vol. 2, pp. 145–146]

It was mentioned earlier that the sequence of events indicates that this incident occurred before the Treaty of Hudaybiyyah, because after that treaty the Muslims did not attempt to seize Quraysh trade caravans.

The Expedition of Banu Mustaliq

This expedition was not large from a military point of view. However, several incidents occurred immediately before it that caused unrest and commotion in Islamic society. On the one hand, these incidents exposed the true nature of the hypocrites; on the other, certain laws were revealed through which Islamic society gained distinction and uniqueness in terms of honor and status. Islamic society acquired a particular framework and form. First, we will mention the expedition itself, and then we will present the detailed account.

According to the accounts of the biographers, this expedition took place in Sha’ban of the fifth or sixth year after the Hijrah. [It has been argued that the incident of the Ifk occurred on the return journey from this expedition—that is, the false accusation was made against A’ishah (may Allah be pleased with her). This occurred after the Messenger of Allah’s marriage to Zaynab (may Allah be pleased with her) and after the injunction of hijab was revealed for Muslim women. Zaynab’s marriage took place toward the end of the fifth year after the Hijrah, that is, in Dhu al-Qa’dah or Dhu al-Hijjah. It is unanimously accepted that this expedition took place in Sha’ban. Therefore, it could not have been Sha’ban of the fifth year, but must have been Sha’ban of the sixth year. On the other hand, those who place the expedition in Sha’ban of the fifth year argue that the mention of Sa’d ibn Mu’adh in the hadith concerning the Ifk is evidence that he was present during the incident; yet Sa’d ibn Mu’adh died after the expedition against Banu Qurayza, toward the end of the fifth year. Their argument is therefore that the incident occurred in the fifth year, not the sixth.]

The proponents of the first view replied that the mention of Sa’d ibn Mu’adh in the hadith of the Ifk was an error by the narrator. This hadith was transmitted from A’ishah by Ibn Utbah. The chain is from A’ishah (may Allah be pleased with her) to Abdullah ibn Utbah, and from Abdullah ibn Utbah to al-Zuhri. In it, Ussayd ibn Hudayr is mentioned instead of Sa’d ibn Mu’adh. Imam Abu Muhammad ibn Hazm said that this is undoubtedly the authentic version and that the mention of Sa’d ibn Mu’adh is imaginary. (See Zad al-Ma’ad, vol. 2, p. 115.) Although the argument of the first view seems quite strong, and I initially agreed with it for that reason, reflection shows that its central premise is that the Messenger of Allah married Zaynab (may Allah be pleased with her) toward the end of the fifth year after the Hijrah. Apart from some indirect indications, there is no clear proof of this. Yet the presence of Sa’d ibn Mu’adh at the incident of the Ifk—and his death in the fifth year—is established by several authentic reports. It is difficult to dismiss those reports as imaginary. Therefore, the truth is that Zaynab’s marriage took place at the end of the fourth year or the beginning of the fifth year after the Hijrah, as will be stated later. The incident of the Ifk and the military expedition against Banu Mustaliq took place in Sha’ban of the fifth year. In the course of events, the Messenger of Allah (peace and blessings be upon him) learned that Harith ibn Abi Dhirar, chief of Banu Mustaliq, was coming with his own tribe and other Arab tribes to fight the Muslims. To verify the truth of this report, he sent Buraydah ibn al-Husayb al-Aslami (may Allah be pleased with him). He went and spoke with Harith ibn Abi Dhirar. After returning, he informed the Messenger of Allah (peace and blessings be upon him) of everything.

After learning everything and becoming certain, the Messenger instructed the Companions to prepare. The expedition was launched immediately. The Companions departed on the second of Sha’ban. A number of hypocrites who had never before participated in any battle also accompanied the Messenger, peace and blessings be upon him, on this expedition. The Messenger entrusted responsibility for administering Medina to Zayd ibn Harithah—or, according to another opinion, Abu Dharr, or Numaylah ibn Abdullah al-Laythi, may Allah be pleased with him. When Harith ibn Abi Dirar and his companions heard that the Messenger, peace and blessings be upon him, had set out, they became extremely frightened. They also learned that the spy they had sent had been killed. The people of various tribes who were Harith’s allies dispersed. When the Messenger of Allah, peace and blessings be upon him, reached the vicinity of the Muraysi’ watering place [Muraysi’ was the name of a watering place belonging to the Banu Mustaliq on the seacoast in the Qadid area. See Sahih al-Bukhari, Kitab al-‘Itq, vol. 1, p. 345; Fath al-Bari, vol. 7, p. 431], the Banu Mustaliq prepared for battle. The Messenger, peace and blessings be upon him, and the Companions also prepared themselves.

Abu Bakr al-Siddiq, may Allah be pleased with him, was the commander of the entire Islamic army. The banner of the Ansar was placed in the hands of Sa’d ibn ‘Ubadah, may Allah be pleased with him. Arrows were exchanged for some time. Then, at the command of the Messenger, peace and blessings be upon him, the Companions launched a united attack and achieved victory. Some of the polytheists were killed. The women and children were taken captive. The livestock, including goats, also fell into the Muslims’ possession. Only one Muslim was killed. Even that was because an Ansari struck him, mistakenly thinking him to be an enemy.

This is all that the authors of the sirah have written about this battle. Allamah Ibn al-Qayyim rejected these accounts as imaginary. He wrote that there was no fighting in this expedition; rather, the enemy was attacked and the women, children, and livestock were seized. It is mentioned in Sahih al-Bukhari that when the Messenger of Allah, peace and blessings be upon him, attacked the Banu Mustaliq, they were unprepared and unaware. In other words, they had not prepared for such an attack. See the hadith. [Sahih al-Bukhari, Kitab al-‘Itq, vol. 1, p. 345; Fath al-Bari, vol. 7, p. 431]

Among the captives was Juwayriyyah, may Allah be pleased with her. She was the daughter of Harith ibn Abi Dirar, chief of the Banu Mustaliq. She was owned by Thabit ibn Qays. Thabit entered into a mukatabah contract with Juwayriyyah. [A mukatab is a male or female slave who makes an agreement with the owner to purchase freedom by paying a stipulated sum.] Thereafter, the Messenger, peace and blessings be upon him, paid the stipulated amount, freed her, and married her. Because of this marriage, the Muslims freed one hundred families of the Banu Mustaliq. They all embraced Islam. They were freed because they had become relatives of the Messenger of Allah, peace and blessings be upon him, through marriage. [Zad al-Ma’ad, vol. 2, pp. 112–113; Ibn Hisham, vol. 2, pp. 289–290, 294–295]

This is the account of the battle. Other events that occurred during it also need to be mentioned. The most notable of these was the incident of the Ifk. The hypocrite leader, Abdullah ibn Ubayy, was responsible for this incident. This hypocrite and his companions spread the rumor. Therefore, a brief account of their disgraceful role in Islamic society will first be given, followed by a detailed account of the incident.

The Role of the Hypocrites before the Battle of Banu Mustaliq

It has been mentioned several times that Abdullah ibn Ubayy was generally hostile to Islam and the Muslims, and especially hostile to the Messenger of Allah, peace and blessings be upon him. The tribes of Aws and Khazraj had united in confidence in his leadership. Arrangements had even been made for his enthronement. A crown was being prepared to place on Abdullah ibn Ubayy’s head. At that very time, the Messenger of Allah, peace and blessings be upon him, came to Medina bearing the radiance of revolutionary light. As a result, the attention of people from every level of Medinan society shifted away from Abdullah. This man then began to think that the Messenger of Allah had seized his kingship from him.

Abdullah ibn Ubayy’s vengefulness and anger first became apparent at the beginning of the Messenger’s Hijrah, peace and blessings be upon him. At that time he had not yet shown outward allegiance to Islam. Although he later professed outward allegiance to Islam, his attitude did not change. Before he outwardly professed allegiance to Islam, one day the Messenger, peace and blessings be upon him, was riding a donkey on his way to visit Sa’d ibn ‘Ubadah.

On the way, the Messenger, peace and blessings be upon him, passed by a gathering of people. The future hypocrite, Abdullah ibn Ubayy, was also there. Covering his nose with his shawl, he said, “Do not raise dust over us.” The Messenger, peace and blessings be upon him, was reciting the pure words of Allah to the people in the gathering. Abdullah ibn Ubayy said, “Stay in your own house; do not come and disturb us in our assembly.” [Ibn Hisham, vol. 2, pp. 584, 587; Sahih al-Bukhari, vol. 2, p. 924; Sahih Muslim, vol. 2, p. 109]

This occurred before he outwardly professed allegiance to Islam. After the Battle of Badr, Abdullah ibn Ubayy accepted Islam after observing which way the wind was blowing. Yet even after accepting Islam, this detestable man remained an enemy of Allah, His beloved Messenger, and the Muslims. He made no effort to create disorder in Islamic society and weaken Islam’s voice. He continued his anti-Islamic activities step by step. He maintained sincere and intimate relations with the enemies of Islam. Abdullah ibn Ubayy interfered most objectionably in the matter of the Banu Qaynuqa. This has been discussed earlier. Likewise, this scoundrel made desperate efforts during the Battle of Uhud to create division, disorder, frustration, and chaos among the Muslims. That too has been described earlier.

After accepting Islam, this hypocrite would stand in the Prophet’s Mosque every Friday before the Messenger, peace and blessings be upon him, delivered the sermon, and say, “O people, he is Allah’s Messenger among you. Through him Allah has granted you honor and dignity. Therefore, help him, strengthen his hand, listen to him, and obey him.” After saying this, he would sit down. His shamelessness and obstinacy later reached such a degree that he began to say the same things at the first Friday prayer after the Battle of Uhud, even though everyone knew about his anti-Islamic role in that battle. This time, while he was speaking, the Muslims pulled at his clothes from various directions and said, “O enemy of Allah, sit down. After what you have done, such words do not suit you.” Faced with this opposition, he arrogantly strode out with long steps. As he left, he muttered, “I stood up to support them, and it seems as though I have committed a crime. Did I say anything wrong?” At the door he met an Ansari, who said, “May you perish! Go back. The Messenger, peace and blessings be upon him, will pray for your forgiveness.” He replied, “By God, I do not want him to pray for my forgiveness.” [Ibn Hisham, vol. 2, p. 105]

Moreover, Abdullah ibn Ubayy established relations with the Banu Nadir and continued to conspire secretly with them against the Muslims.

Similarly, Abdullah ibn Ubayy and his companions continued plotting in various ways to create disorder among the Muslims and influence them during the Battle of the Trench. Allah Almighty says about this in Surah al-Ahzab: “And a group of them said, ‘O people of Yathrib, there is no place for you here, so return.’ And a group of them asked the Prophet for permission to leave, saying, ‘Indeed, our houses are exposed,’ although they were not exposed. They only intended to flee. If the enemy had entered upon them from all sides of the city and then asked them to revolt, they would certainly have done so without delay. Yet they had already pledged to Allah that they would not turn their backs. And the covenant with Allah will be questioned. Say, ‘Flight will not benefit you if you flee from death or killing; even then you will enjoy only briefly.’ Say, ‘Who can protect you from Allah if He intends harm for you, or intends mercy for you? They will find for themselves, besides Allah, no protector or helper.’ Allah certainly knows those among you who hinder others from fighting and say to their brothers, ‘Come to us.’ They take little part in the fighting, and even that is out of stinginess toward you. When danger comes, you see them looking at you, their eyes rolling like those of one fainting from fear of death. But when the danger passes, they assail you with sharp tongues, coveting the spoils. They have not believed, so Allah has rendered their deeds void; and that is easy for Allah. They think the confederate forces have not departed, and if the confederates were to return, they would wish they were among the desert Arabs, asking for news about you. Even if they remained among you, they would fight only a little.” (Surah al-Ahzab, verses 13–20)

These verses present a complete outline of the hypocrites’ ideas, thoughts, actions, mental state, selfishness—in short, their opportunistic character.

Despite all this, the Jews, hypocrites, and polytheists—in other words, all the enemies of Islam—had clearly understood that the cause of Islam’s victory was not material strength or an abundance of weapons. This victory was in fact rooted in obedience to Allah and moral values. Through it, the entire Islamic society and all those connected with Islam achieved success. These enemies of Islam also knew that the source of all these successes lay in the personality of the Messenger, peace and blessings be upon him, whose character and personality were an incomparable model.

After trying for five years, all these enemies of Islam realized that the followers of this religion could not be destroyed by weapons. They therefore apparently concluded that widespread propaganda could be waged against this religion by casting aspersions on its moral character. For this purpose, they chose the Messenger of Allah himself. Since the hypocrites lived among the Muslims and in Medina, they had easy opportunities to mix with Muslims. Consequently, they could easily hurt the Muslims’ feelings. Thus, the hypocrites took responsibility for this propaganda upon themselves. The hypocrite leader, Abdullah ibn Ubayy, assumed responsibility for this propaganda.

This plan and conspiracy once became apparent when, after Zayd ibn Harithah, may Allah be pleased with him, divorced Zaynab, may Allah be pleased with her, the Messenger, peace and blessings be upon him, married her. The Arab custom was to regard an adopted son as one’s own son and to consider his wife forbidden, just like one’s biological son’s wife. Therefore, after the Messenger, peace and blessings be upon him, married Zaynab, may Allah be pleased with her, the hypocrites began a campaign against him. They found two effective subjects for their propaganda.

First, Zaynab, may Allah be pleased with her, was the Messenger’s fifth wife, peace and blessings be upon him, whereas the Holy Qur’an did not permit a Muslim to have more than four wives. So how could this marriage of the Messenger, peace and blessings be upon him, be lawful?

Second, Zaynab, may Allah be pleased with her, had been the wife of the Messenger’s adopted son, Zayd, may Allah be pleased with him. According to Arab custom, marrying the wife of an adopted son was therefore a serious offense and a grave sin. The propagandists spread extensive propaganda on this matter and circulated all kinds of statements. They even claimed that Muhammad had suddenly seen Zaynab and had been so captivated by her beauty that he immediately fell in love with her. After his adopted son Zayd learned of this, he cleared the way for Zaynab for Muhammad.

The hypocrites spread this story in such a manner that discussion and criticism concerning it continued even afterward. This propaganda had such an effect on the simple-hearted Muslims that Allah Almighty eventually revealed verses concerning it, giving an appropriate answer to the matter. Its importance can be understood from the fact that at the very beginning of Surah al-Ahzab, Allah, the Lord of the Worlds, says concerning it: “O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Indeed, Allah is All-Knowing, All-Wise.” (Surah al-Ahzab, verse 1)

Here, the activities of the hypocrites have been indicated and their profile briefly presented. The Messenger, peace and blessings be upon him, endured these activities of the hypocrites with patience, forbearance, and gentleness. The ordinary Muslims also protected themselves from the hypocrites’ activities and passed their days patiently, knowing that Allah Almighty would disgrace and humiliate the hypocrites in various ways. As Allah Almighty says: “Do they not see that they are tested once or twice every year? Yet they do not repent or take heed.” (Surah al-Tawbah, verse 126)

The Activities of the Hypocrites during the Expedition against Banu Mustaliq

The hypocrites also took part in the military expedition against Banu Mustaliq. Allah Almighty has described in His Holy Book what they did during this expedition: “Had they gone out with you, they would have only increased you in confusion and rushed about among you, seeking to cause discord among you.” (Surah al-Tawbah, verse 47)

During this expedition, they received two opportunities to express their accumulated resentment against the Muslims. They created widespread agitation and disorder among the Muslims and launched vile propaganda against the Messenger, peace and blessings be upon him. A brief account of the two incidents follows—

1) The Statement about Expelling the Meanest Person

After the military expedition against Banu Mustaliq, the Messenger of Allah, peace and blessings be upon him, was camped beside the Muraysi’ watering place. At that time, some people went to the watering place to draw water. Among them was a worker of Umar, may Allah be pleased with him. His name was Jahjah al-Ghifari. While fetching water, he first argued with Sinan ibn Wabr al-Juhani, and then the two began grappling. Juhani called out, “O Ansar, help!” Jahjah also shouted, “O Muhajirun, help!” As soon as the Messenger, peace and blessings be upon him, heard, he went there and said, “I am present among you, yet you are calling out as in the Days of Ignorance? Leave him; it is repulsive.”

When Abdullah ibn Ubayy heard about this incident, he burst into anger. He said, “So they have done such a thing? Has he become our opponent and enemy in our own territory? This situation proves the truth of the old proverb: nourish and fatten your own dog so that it may bite you to pieces. Listen, when we reach Medina, the honored among us will expel the meanest from Medina.” Then he addressed those present, saying, “You yourselves have brought this calamity upon us. You allowed him to live in your city and gave him a share of your wealth. Look, if you stop giving him what you have, he will leave your city and go somewhere else.”

A young Companion, Zayd ibn Arqam, may Allah be pleased with him, was also present. He came and told his uncle everything. His uncle informed the Messenger, peace and blessings be upon him. Umar, may Allah be pleased with him, was also present. He said, “O Messenger of Allah, tell Ubbad ibn Bishr to kill him.” The Messenger, peace and blessings be upon him, said, “Umar, how could that be? Would Muhammad kill his companions? Rather, announce that we are leaving here.” It was not a time when anyone normally set out. The Messenger, peace and blessings be upon him, never departed at such a time. When the Companions began the journey, Usayd came to the Messenger, peace and blessings be upon him, greeted him, and said, “Have you set out today at an unusual time?” He said, “Do you know what your companion said?” Usayd asked, “What did he say?” He replied, “He said that when we reach Medina, the honored person will expel the meanest person from Medina.” Usayd said, “O Messenger of Allah, if you wish, expel him from Medina. By Allah, he is the mean one and you are the honored one.” Then he said, “O Messenger of Allah, treat him gently. By Allah, Allah brought you among us at a time when his people were preparing a jeweled crown for his enthronement. For this reason, he thinks that you have taken his kingship from him.”

The Messenger, peace and blessings be upon him, then continued walking from that morning until evening, and until the sun had risen high the following day. As soon as he called a halt and everyone lay down on the ground, they fell asleep unaware. This was what the Messenger, peace and blessings be upon him, wanted. He did not want the Companions to sit comfortably and engage in idle conversation.

Meanwhile, when Abdullah ibn Ubayy learned that Zayd ibn Arqam had disclosed everything, he went to the Messenger, peace and blessings be upon him, and began swearing oaths. He said, “What you have heard is not true. I never said any of that, not in all my life. I never uttered such words.” The Ansar who were present said, “O Messenger of Allah, Zayd is still a boy. Perhaps he heard incorrectly. Zayd may not have remembered well what Abdullah said. Thus, you have believed everything you heard about Abdullah ibn Ubayy.”

Zayd ibn Arqam, may Allah be pleased with him, said, “After that I was so deeply distressed that I had never been distressed like that before. Grieving, I remained at home. Then Allah Almighty revealed Surah al-Munafiqun. In that surah Allah Almighty testified: ‘They say, “Do not spend on those who are with the Messenger of Allah until they disperse.”’”

Allah Almighty also says: “They say, ‘When we return to Medina, the more honorable will surely expel the inferior from it.’”

Zayd, may Allah be pleased with him, said, “After this verse was revealed, the Messenger of Allah sent someone to summon me. He recited the revealed verse to me and then said, ‘Allah Almighty has testified to the truth of what you said.’” [Sahih al-Bukhari, vol. 1, p. 499; vol. 2, pp. 227–229; Ibn Hisham, vol. 2, pp. 290–292]

This hypocrite also had a son named Abdullah. He was completely unlike his father. He was a highly pious and virtuous Companion. Severing relations with his father, he came to the gate of Medina and stood there with a sword in his hand. When his father, Abdullah ibn Ubayy, arrived, he said, “By Allah, you will not take a single step forward until the Messenger, peace and blessings be upon him, gives permission. The Messenger of Allah is honored, while you are disgraced.” Then the Messenger, peace and blessings be upon him, came there and permitted the hypocrite leader to enter Medina. This same Abdullah had said to the Messenger, peace and blessings be upon him, “O Messenger of Allah, if you wish to kill him, tell me. By Allah, I will cut off his head and bring it before you.” [Ibn Hisham, Mukhtasar al-Sirah, Shaykh Abdullah, p. 277]

2) The Incident of the Ifk

Another important aspect of this expedition was the incident of the Ifk, meaning the slander against a person’s character. The account is as follows: Whenever the Messenger of Allah, peace and blessings be upon him, went on a journey, he would write the names of his wives and draw lots. He would take whichever wife’s name was drawn as his companion on the journey. When he went on this expedition, the name of Aishah, may Allah be pleased with her, was drawn.

The Messenger, peace and blessings be upon him, took her with him. On the return journey, he halted at a place. She had borrowed this necklace from her sister. When she noticed that the necklace was missing, she immediately went to search for it. Meanwhile, the Messenger, peace and blessings be upon him, and the Companions set out toward Medina. Those who placed Aishah’s howdah, may Allah be pleased with her, on the camel thought that she was inside it. They therefore lifted the howdah onto the camel’s back and fastened it. It did not occur to them that the howdah was not very heavy. Aishah, may Allah be pleased with her, was still young and slight. Since several people lifted the howdah together, they did not realize that there was no one inside. If one or two people had lifted it, they might have noticed that it was unusually light.

In short, after searching for the necklace, Aishah, may Allah be pleased with her, returned to the campsite and found that everyone had left and the field was empty. She sat down, thinking that someone would surely come looking for her when they discovered she was missing. Allah Almighty certainly brings about whatever He wills. Aishah, may Allah be pleased with her, lay down and eventually fell asleep. Hearing someone say, “Indeed we belong to Allah and to Him we shall return—the wife of the Messenger of Allah?” Aishah, may Allah be pleased with her, awoke. The speaker was Safwan ibn al-Mu’attal, may Allah be pleased with him. He was a heavy sleeper, and this sleepy Companion had also fallen behind. He recognized Aishah as soon as he saw her, because he had seen her before the injunction of the veil was revealed. He recited, “Indeed we belong to Allah,” brought his mount to her, and made her sit on it. Aishah, may Allah be pleased with her, mounted the animal. Safwan did not say a single word apart from “Indeed we belong to Allah.” He did not ask Aishah anything. Silently holding the camel’s reins, he walked until he reached the caravan.

It was exactly noon. Everyone in the caravan was resting at that time. When the Companions saw Safwan arriving in this manner, discussion and criticism began among them. The enemy of Allah, Abdullah ibn Ubayy, found an opportunity to express the filth in his heart. He had a chance to fan further the smoldering fire of hatred and envy burning within him. He began spreading a slander about the wife of the Messenger of Allah. His companions also began circulating various statements to make themselves dear to him. After they reached Medina, the slander was embellished and spread far and wide. The Messenger, peace and blessings be upon him, heard everything but remained silent. He said nothing about the matter. Revelation did not come for several days. Seeing this situation, the Messenger, peace and blessings be upon him, consulted his close Companions about separating from Aishah, may Allah be pleased with her. Ali, may Allah be pleased with him, hinted that he should separate from her and marry someone else. Usamah, may Allah be pleased with him, and several other Companions said, “O Messenger of Allah, do not divorce Aishah; do not heed what the enemies say.” The Messenger, peace and blessings be upon him, then stood on the pulpit of the Prophet’s Mosque and drew the Companions’ attention to freeing themselves from the suffering caused by Abdullah ibn Ubayy. Hearing the Messenger’s words, Sa’d ibn Mu’adh expressed his intention to kill Abdullah ibn Ubayy. Sa’d ibn ‘Ubadah, may Allah be pleased with him, disliked this. He was the chief of the Khazraj, and Abdullah belonged to his tribe. Tribal loyalty was therefore stirred in his heart. Sa’d ibn Mu’adh and Sa’d ibn ‘Ubadah began arguing, causing the members of both tribes to growl angrily. The Messenger of Allah, peace and blessings be upon him, calmed both sides after much persuasion, and then remained silent.

Meanwhile, Aishah, may Allah be pleased with her, fell ill as soon as she returned from the journey. She remained bedridden for a month. She knew nothing about the slander spread in her name. However, she sometimes thought that, unlike during her previous illness, the Messenger, peace and blessings be upon him, was not treating her with the same sympathy. After recovering, Aishah went one night with Umm Mistah into the open field to relieve herself. By coincidence, Umm Mistah tripped over the edge of her cloak and fell. She then cursed her own son.

When Aisha (may Allah be pleased with her) criticized Umm Mistah for this, she said, “My son is a participant in the crime of spreading the propaganda.” Having said this, she told Aisha (may Allah be pleased with her) the incident of the slander spread in her name. Aisha (may Allah be pleased with her) asked permission to go to her parents to learn everything properly. After receiving permission, she went to her own home. After hearing everything there, she began to weep uncontrollably. She spent two nights and a day weeping. During this time, she neither wiped her eyes nor slept. She felt as though her chest would split from weeping. In that state, the Messenger of Allah (peace and blessings be upon him) arrived. After reciting the testimony of faith, he said in a speech, “O Aisha, such talk about you has reached my ears. If you are free from these allegations, Allah Most High will soon make it clear. But if, Allah forbid, you have committed some sin, then seek Allah’s forgiveness and repent. When a servant acknowledges his sin and repents to Allah, Allah Most High accepts that repentance.”

As soon as Aisha heard this, her weeping stopped. Not a single tear came to her eyes. She asked her parents to answer him, but they did not know what answer to give. Then Aisha (may Allah be pleased with her) herself said, “By Allah, I know that, from hearing this repeatedly, it has become fixed in your minds. You regard it as true. If I now say that I am innocent, you will not believe me. On the other hand, if I confess guilt, you will believe that. Allah Most High knows well that I am innocent. Therefore, our situation at this moment is like that of the father of Joseph (peace be upon him), Jacob (peace be upon him), who said: ‘So patience is most fitting, and Allah alone is my source of help concerning what you claim.’”

After this, Aisha (may Allah be pleased with her) went aside and lay down. Just then, revelation began to descend upon the Messenger. After the difficult state accompanying the descent of revelation had ended, the Messenger of Allah (peace and blessings be upon him) was smiling gently. He first said, “O Aisha, Allah Most High has declared your innocence.” Her mother happily said, “Aisha, go to the Messenger of Allah.” Aisha (may Allah be pleased with her), in a tone of feigned reproach, said, “I will not go; I will praise only Allah.”

The verses revealed concerning this incident are included in Surah al-Nur. They begin from verse ten of that surah.

Afterward, for the accusation of spreading the slander, each of the three Companions—Mistah ibn Uthathah, Hassan ibn Thabit, and Hamnah—was given eighty lashes. [In Islamic law, if someone accuses another of adultery but cannot prove it, the one who spreads the slander is to receive eighty lashes.]

The back of the hypocrite leader Abdullah ibn Ubayy escaped punishment. Yet he was at the forefront of spreading this slander. That wicked man had played the principal role in the matter. Why was he not given any punishment?

The reason is that those who were punished receive forgiveness in the Hereafter in exchange for that punishment. This punishment serves as an expiation for them. Since Allah Most High had declared that He would punish Abdullah ibn Ubayy severely in the Hereafter, he was not punished. Or, he was not punished for the same reason that he was not killed. [Sahih al-Bukhari, vol. 1, p. 364; vol. 2, pp. 696–698; Zad al-Ma’ad, vol. 2, pp. 113–115; Ibn Hisham, vol. 2, pp. 297–307]

Thus, after a month, the dark cloud of doubt, uncertainty, and mental turmoil lifted from the atmosphere of Medina. Abdullah ibn Ubayy was so humiliated that the wicked man could never again raise his head. Ibn Ishaq says that thereafter, whenever he went too far, the people of his own clan would disgrace him. Seeing this, the Messenger of Allah (peace and blessings be upon him) once said to Umar (may Allah be pleased with him), “Umar, what do you think? Look, if you had killed him that day, many proud people would have raised a hue and cry in criticism. And today? If those very people were now ordered to kill him, those same critics would kill him.” Umar (may Allah be pleased with him) said, “By Allah, I understand that the judgment of the Messenger of Allah is better than my judgment.” [Ibn Hisham, vol. 2, p. 293]

Military Expeditions Following the Battle of Muraysi‘

1) The Expedition to the Abode of Banu Kilab (the Dumah al-Jandal area)

This expedition was conducted in Sha’ban of the sixth year after the Hijrah under the leadership of Abd al-Rahman ibn Awf (may Allah be pleased with him). The Messenger of Allah (peace and blessings be upon him) seated Abd al-Rahman before him, tied a turban on his head with his own hands, and advised him to act properly during the fighting. He said, “If they accept your authority, marry the daughter of their king.” Upon reaching Dumah al-Jandal, Abd al-Rahman ibn Awf (may Allah be pleased with him) invited them to Islam continuously for three days. At last, they accepted Islam. Thereafter, Abd al-Rahman (may Allah be pleased with him) married Tamadur bint al-Asbagh. This woman was the mother of Abd al-Rahman’s son, Abu Salamah. Her father was the chief and king of the people.

2) The Expedition to the Abode of Banu Sa’d (the Fadak area)

This expedition was conducted in Sha’ban of the sixth year after the Hijrah under the leadership of Ali (may Allah be pleased with him). The Messenger of Allah (peace and blessings be upon him) learned that a group of the Banu Sa’d tribe was preparing to assist the Jews against the Muslims. Upon receiving this news, he sent Ali (may Allah be pleased with him) with two hundred men. They traveled at night and hid during the day. At last, a spy was captured. He admitted that they had offered to assist the Jews in exchange for dates from Khaybar. The spy also reported that Banu Sa’d were gathered at a certain place. Ali (may Allah be pleased with him) launched a surprise attack at night and seized five hundred camels and two thousand goats. The people of Banu Sa’d managed to flee with their women and children. Their chief was named Ubar ibn Alim.

3) The Expedition to Wadi al-Qura

This was conducted in Ramadan of the sixth year after the Hijrah under the leadership of Abu Bakr al-Siddiq (may Allah be pleased with him), or Zayd ibn Harithah (may Allah be pleased with him). The reason was that a branch of the Banu Fazara tribe had plotted to kill the Messenger of Allah (peace and blessings be upon him) through deception. Therefore, the Messenger of Allah (peace and blessings be upon him) sent Abu Bakr (may Allah be pleased with him). Salamah ibn al-Akwa said, “I too was with him on this expedition.” After performing the Fajr prayer, we attacked on Abu Bakr’s (may Allah be pleased with him) orders.

Abu Bakr (may Allah be pleased with him) killed some people. I saw a group of people, among whom were women and children. I feared that they might flee into the mountains. Thinking this, I advanced and shot an arrow between them and the mountain. This stopped them. Among them was a woman named Umm Qirfa. She wore an old fur garment. Her young daughter was with her. She was one of the most outstandingly beautiful girls in Arabia. I drove them to Abu Bakr (may Allah be pleased with him), and he gave the girl to me. I never uncovered her clothing. Later, the Messenger of Allah (peace and blessings be upon him) requested responsibility for this girl from Salamah ibn al-Akwa and sent her to Mecca. In exchange for this girl, several Muslims detained in Mecca were freed and brought back. Sahih Muslim, vol. 2, p. 89. It is also mentioned that this military expedition took place in the seventh year after the Hijrah.]

Umm Qirfa was a devilish woman. She was involved in a plot to kill the Messenger of Allah. For this purpose, she had prepared thirty mounted men from her tribe. In this expedition she received her due. All thirty of her mounted men were killed.

4) The Expedition to Uraniyyayn

This expedition was conducted in Shawwal of the sixth year after the Hijrah under the leadership of Kars ibn Jabir al-Fihri (may Allah be pleased with him). [This is the same Karz ibn Jabir al-Fihri who, before the Battle of Badr, raided the livestock around Medina during the military expedition to Safwan. He later accepted Islam and was martyred at the conquest of Mecca.] The reason was that some people from the tribes of Ukl and Uraynah came to Medina, accepted Islam, and remained there. But they could not tolerate staying there with several camels. The Messenger of Allah (peace and blessings be upon him) sent them with several camels to a pasture and instructed them, “Drink the camels’ milk and urine.” After recovering, they killed the camel herders sent by the Messenger of Allah, took the camels, and disappeared. After accepting Islam, they returned to disbelief. The Messenger of Allah (peace and blessings be upon him) sent a group of twenty Companions under the leadership of Karz ibn Jabir al-Fihri to search for them. He supplicated against these ungrateful apostates, saying, ‘O Allah, make the road blind to them and make it narrower for them than a ring.’”

The Companions pursued and captured them. As punishment for killing the Muslim herders, their hands and feet were cut off, along with other punishments. They were then left in an area called Harrah. There they suffered the consequences of their deeds, scraping at the earth. [Zad al-Ma’ad, vol. 2, p. 122] In other books as well, this incident is narrated from Anas (may Allah be pleased with him). [Sahih al-Bukhari, vol. 2, p. 602]

This is the incident in which Amr ibn Umayyah al-Damri went to Mecca to kill Sufyan, because Abu Sufyan had sent a Bedouin to Medina to kill the Messenger of Allah (peace and blessings be upon him). However, neither of them was able to accomplish his objective.

The authors of the books of Prophetic biography have also written that during this expedition, Amr ibn Umayyah al-Damri killed three unbelievers. He also brought back the body of Khubayb (may Allah be pleased with him). Yet the martyrdom of Khubayb (may Allah be pleased with him) occurred on the day of the Raji expedition or several months afterward. The incident of Raji took place in Safar of the fourth year after the Hijrah. Thus, the two incidents occurred during separate journeys, but I do not understand why the authors of the books of Prophetic biography mentioned them in such a confused manner and created uncertainty. They have described both incidents as occurring during the same journey. Or it may be that, chronologically, both incidents did occur during the same journey, but the authors of the books of Prophetic biography mistakenly assigned the sixth year after the Hijrah instead of the fourth year when determining the date.

Allamah Mansur Puri has also objected to recognizing this incident as a military expedition or sariyyah. Allah Most High knows best.

All these military expeditions were conducted after al-Ahzab and Banu Qurayzah. Not one of these expeditions involved a serious clash or battle. Ordinary attacks and skirmishes occurred in some of them. The purpose of these expeditions was to terrify and influence the enemy.

A review of everything shows that the situation changed rapidly after the Battle of al-Ahzab. The morale of the enemies of Islam was broken. The enemies abandoned all hope of destroying the call of Islam and dimming its glory. However, after the Treaty of Hudaybiyyah, the situation changed remarkably. This treaty was in reality an outward manifestation of Islam’s strength. Through it, it became clear that no power remained in Arabia capable of halting Islam’s advance, and that the victory of Islam was inevitable.

The Treaty of Hudaybiyyah

Preparation for Umrah

The situation in Arabia had become almost favorable to the Muslims. Signs of the success of the Islamic call and of a major victory were gradually appearing. The polytheists had kept the doors of al-Masjid al-Haram closed to the Muslims for six years. The initial steps had begun toward securing recognition of the Muslims’ right to worship in that sacred mosque.

In Medina, the Messenger of Allah (peace and blessings be upon him) was shown in a dream that he and the Companions had entered al-Masjid al-Haram. He also saw in the dream that he had taken the key to the Kaaba and that, together with the Companions, he performed tawaf of the Kaaba and Umrah. Then some of the Companions shaved their hair, while some merely clipped their nails. The Messenger of Allah (peace and blessings be upon him) told the Companions about this dream. They were very happy upon hearing it. They hoped inwardly that they would be able to go to Mecca that year. The Messenger of Allah (peace and blessings be upon him) also informed the Companions that he would perform Umrah. After saying this, the Companions began preparing for the journey.

Announcement of the Muslims’ Departure

The Messenger of Allah (peace and blessings be upon him) announced in Medina and its surrounding areas that he would be going to Mecca and invited people to accompany him. Most of the Arabs hesitated. Meanwhile, the Messenger of Allah (peace and blessings be upon him) cleaned his clothes. He entrusted responsibility for Medina to Abdullah ibn Umm Maktum, or, according to another view, Namila al-Laythi (may Allah be pleased with him). Riding his she-camel named Qaswa, the Messenger of Allah (peace and blessings be upon him) set out toward Mecca on the first of Dhu al-Qadah in the sixth year after the Hijrah. His wife, Umm Salamah (may Allah be pleased with her), accompanied him. Fourteen hundred, or according to another report, fifteen hundred Companions set out. The Messenger of Allah (peace and blessings be upon him) carried the weapons customary for travelers; he took no weapon other than a sheathed sword.

The Messenger of Allah (peace and blessings be upon him) and the Muslims proceeded toward Mecca. Upon reaching a place called Dhu al-Hulayfah, the Messenger of Allah (peace and blessings be upon him) adorned his hady. [“Hady” refers to an animal that pilgrims performing Hajj or Umrah slaughter in Mecca or Mina. In the Age of Ignorance, if the hady was a sheep or goat, a piece of cloth was tied around its neck as a mark. If it was a camel, its hump was slit and marked with blood. No one harmed this animal. Islamic law has preserved this practice.] He marked the camel by slitting its hump and entered ihram for Umrah. He did this so that everyone could be certain that he was going only to perform Umrah and had no intention of fighting. A spy from the Khuza’ah tribe was sent ahead of the caravan to learn the Quraysh’s attitude. When they reached a place called Asfan, the spy arrived and reported, “I have just seen Ka’b ibn Lu’ayy. He is gathering men from their allied tribe, the Ahhabish, to confront you. People are also being gathered from other places. They are determined to fight you and prevent you from entering Mecca.” Upon hearing this, the Messenger of Allah (peace and blessings be upon him) consulted the Companions.

He said, “What is your opinion? Should we attack the tribes that have prepared to assist the Quraysh by going to their territory? Even if they remain quiet, the terror of war will surround their hearts. If they flee, then, Allah willing, someone’s neck may be cut. Or do you want us to set out for the Kaaba and fight those who create obstacles along the way?” Hearing this, Abu Bakr al-Siddiq (may Allah be pleased with him) said, “Allah Most High and His Messenger know best. But we came intending to perform Umrah; we did not come to fight anyone. However, we will fight those who stand between us and the House of Allah.” The Messenger of Allah (peace and blessings be upon him) said, “Very well, let us go.” Then they all continued toward Mecca.

The Attempt to Prevent the Muslims from Reaching the House of Allah

Meanwhile, after learning that the Messenger of Allah (peace and blessings be upon him) had set out, the Quraysh held a council and decided that the Muslims must be kept away from the House of Allah at any cost. The Messenger of Allah (peace and blessings be upon him) continued traveling past the Ahhabish tribe. A man from the Banu Ka’b tribe came and said that the Quraysh had taken up position at a place called Dhu Tuwa. Khalid ibn al-Walid was ready at Kura al-Ghamim with a force of two hundred horsemen. This place lay on the main road to Mecca. Khalid ibn al-Walid tried to block the Muslims. He positioned his troops where the two sides could see one another.

During the Muslims’ noon prayer, Khalid noticed that the Muslims were bowing and prostrating. After the prayer, Khalid remarked that they had been heedless during the prayer. If we had attacked at that time, he said, we could have subdued them. Khalid then decided that when the Muslims stood for the Asr prayer, they should suddenly be attacked. At that time, Allah Most High revealed the instruction concerning Salat al-Khawf. Although Khalid ibn al-Walid wished to do so, he could not attack the Muslims.

Attempt to Avoid Bloodshed

Meanwhile, the Messenger of Allah (peace and blessings be upon him) left the main road at Kura al-Ghamim and proceeded along another route. That route passed through mountainous terrain. Turning right, the Messenger of Allah (peace and blessings be upon him) went between Hamsh along a path that ended at a place called Thaniyat al-Marar. From Thaniyat al-Marar they went to Hudaybiyyah. This place was near Mecca. Seeing the Muslims leave Kura al-Ghamim by another route—in other words, change their course—Khalid hurried to Mecca with his companions to inform the Quraysh of the new situation.

Meanwhile, the Messenger of Allah (peace and blessings be upon him) continued his journey. When they reached a place called Thaniyat al-Marar, the she-camel sat down. The people said, “Halt, halt,” but the she-camel remained seated. The Messenger of Allah (peace and blessings be upon him) said, “This she-camel does not usually sit down in this way. The One who stopped the elephant has held it back.” Then he said, “By the One in whose hand is my soul, they will not demand anything that shows reverence for an act forbidden by Allah, but I will certainly accept it.” As soon as the Messenger of Allah (peace and blessings be upon him) urged the she-camel to rise, it stood up. He then slightly changed the route and stopped near a waterhole at Hudaybiyyah. There was not much water in the pool. After taking it little by little, they soon exhausted it. The Companions informed the Messenger of Allah of their thirst. He took an arrow from his quiver and ordered that it be placed in the waterhole. They did so. Water then began to gush continuously from the pool, and the Companions’ difficulty over water was relieved.

The Arrival of Budayl ibn Warqa

While the Messenger of Allah (peace and blessings be upon him) was staying there in confidence, Budayl ibn Warqa of the Khuza’ah tribe came with several members of his tribe to meet the Messenger of Allah. Among the inhabitants of Tihamah, the people of this tribe were well-wishers of the Messenger of Allah and the Muslims. Budayl said, “I have just seen Ka’b ibn Huwayy, who has taken control of the water reservoir at Hudaybiyyah. Women and children are with him. He is determined to fight you and keep you away from the House of Allah.” The Messenger of Allah (peace and blessings be upon him) said, “We have not come to fight anyone. Fighting has broken the Quraysh and inflicted severe losses upon them. Therefore, if they wish, I will set a time with them, and they will withdraw from between us and our people. If they wish, they may abandon the matter into which the people have entered; otherwise, they will at least attain peace. If they will agree to no arrangement other than fighting, then, by the One in whose hand is my soul, I will fight them for the religion until life remains in my body or until Allah’s will is fulfilled.”

Budayl said, “I will convey your statement to the Quraysh.” He then went to the Quraysh and said, “I have just come from them. I heard something from them; if you wish to hear it, I can tell you.” The foolish ones said, “We do not need to hear it. We do not want to hear anything they say.” Some sensible people said, “Let us hear what he has to say.” Budayl explained everything. The Quraysh then sent Mikraz ibn Hafs as their representative. On seeing him, the Messenger of Allah (peace and blessings be upon him) said, “This man is treacherous.” After Mikraz came and spoke with the Messenger of Allah, the Messenger repeated to him what he had earlier told Budayl. Mikraz returned and informed the Quraysh of everything.

The Quraysh Send an Envoy

Then a man named al-Hulays ibn Alqamah of the Banu Kinanah tribe said, “Let me go to them.” The Quraysh gave him permission. Seeing him, the Beloved Prophet told the Companions, “This is so-and-so. He belongs to a people who honor the animals brought as hady. So make the herd stand.” The Companions stood the herd up and welcomed him by calling out, “Labbayk.” Seeing this, the man said, “Glory be to Allah! It is not at all proper to prevent these people from reaching the House of Allah.” Without saying anything else, he went straight back to the Quraysh and said, “I have seen the hady—that is, the animals brought for slaughter for the sake of Allah’s pleasure. Pieces of cloth are tied around their necks, and the humps of many animals have been cut and marked with blood. Therefore, I do not think it proper to keep them away from the House of Allah.” Some words were then exchanged between him and the Quraysh, and he became angry.

Urwah ibn Masud al-Thaqafi intervened at that point and said, “He has made you a proposal. Accept this proposal and let me go to him.” The Quraysh gave him permission. He came and began speaking with the Messenger of Allah. The Messenger of Allah (peace and blessings be upon him) repeated to him what he had said to Budayl and his companions. Hearing this, Urwah said, “O Muhammad (peace and blessings be upon him), tell me: if you were to annihilate your own people, have you ever heard of an Arab before you who annihilated his own people completely? If circumstances turn otherwise, then, by God, I have seen faces and distraught people who seem likely to flee and abandon you.” Upon hearing this, Abu Bakr (may Allah be pleased with him) said, “Go and suck the hanging skin of al-Lat’s private parts! Would we flee and abandon the Messenger of Allah?” Urwah asked, “Who is this man?” The Companions said, “This is Abu Bakr (may Allah be pleased with him).” Urwah then addressed Abu Bakr (may Allah be pleased with him), saying, “Look, by the One in whose hand is my soul, you once did me a favor. Had that not been so, and had I not had that favor to repay, I would certainly have answered those words.”

Then Urwah continued speaking with the Messenger of Allah (peace and blessings be upon him). While speaking, he would touch the Messenger of Allah’s beard. Mughirah ibn Shu’bah (may Allah be pleased with him) was standing at the Messenger of Allah’s head, holding a sword. Whenever Urwah placed his hand on the Messenger of Allah’s beard, Mughirah would push his hand away with the hilt of the sword and say, “Keep your hand away from the Messenger of Allah’s beard.” At one point, Urwah raised his head and asked who Mughirah was. The Companions said, “Mughirah ibn Shu’bah (may Allah be pleased with him).” Urwah said, “Traitor! Did I not run about on your behalf?” The incident was that Mughirah ibn Shu’bah had been with some people. He then killed them, took their wealth, and came to Medina. He accepted Islam in the presence of the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) had said, “I accept your becoming Muslim, but I have no connection with that wealth.” Urwah had run about because of this incident. He was referring to that now. It should be noted that Mughirah was Urwah’s nephew.

Afterward, Urwah began observing the special relationship between the Messenger of Allah (peace and blessings of Allah be upon him) and the Companions. After some time, he returned to Makkah and said to his companions, “O people, I have visited emperors such as Caesar, Chosroes and the Negus. By Allah, I have never seen a king receive from his companions the degree of honour and respect that I have seen Muhammad receive. By Allah, when he spits, someone reaches out and takes his spittle, then rubs it over his face and body. When he gives an order, everyone hastens to carry it out. When he begins performing ablution, his companions nearly come to blows trying to obtain the water he has used. When he begins speaking, his companions lower their voices. Out of profound respect, they do not look directly at him. Such a man has offered you a sound proposal. I urge you to accept it.”

When the warlike young men of Quraysh noticed that the elders were occupied with a formula for reconciliation, they began plotting to provoke a war. They decided that at night they would secretly go to the Muslims’ camp and create such an uproar that the flames of war would be kindled between both sides. They then set out to carry out their plan. In the darkness of night, seventy or eighty young men descended from Mount Tan‘im and secretly tried to enter the Muslim camp. But the Muslim military commander, Muhammad ibn Maslamah (may Allah be pleased with him), arrested them all and brought them before the Messenger of Allah (peace and blessings of Allah be upon him). The Merciful Prophet forgave and released them all in order to fulfil the objective of the truce. Regarding this, Allah, Lord of the Worlds, says: “He restrained their hands from you and your hands from them in the valley of Makkah, after giving you power over them.” (Surah al-Fath, 24)

The Journey of Uthman (may Allah be pleased with him) to Makkah

The Messenger of Allah (peace and blessings of Allah be upon him) felt it necessary to send an envoy to Makkah to explain clearly to Quraysh the purpose of his arrival. For this task, he summoned Umar ibn al-Khattab (may Allah be pleased with him). Umar expressed his inability, saying, “O Messenger of Allah, if the unbelievers mistreat me, not a single man from the Banu Ka‘b in Makkah will come to my support. In my view, Uthman is better suited to this task. I request that you send him. Members of his clan are in Makkah, and he will be able to explain the purpose of our arrival to Quraysh properly.” The Messenger of Allah (peace and blessings of Allah be upon him) then summoned Uthman and instructed him to go to Quraysh and say, “We have not come to fight; we have come only to perform Umrah. Invite them to Islam.” The Messenger of Allah (peace and blessings of Allah be upon him) also told Uthman (may Allah be pleased with him) to visit and comfort the believing men and women of Makkah. He was to tell them that Allah, the Most High, would soon establish Islam as the victorious power in Makkah. Because of their faith, no one would then have to worship Allah secretly. Uthman (may Allah be pleased with him) set out carrying the message of the Messenger of Allah (peace and blessings of Allah be upon him). At a place called Baldah, he met several men of Quraysh. They asked, “Where are you going?” Uthman (may Allah be pleased with him) replied, “The Messenger of Allah, Muhammad (peace and blessings of Allah be upon him), has sent me to you with this message.” The Quraysh men said, “We have already heard the message you have brought. Go about your own business.” At this point, Sa‘id ibn al-‘As rose and said to Uthman (may Allah be pleased with him), “Welcome.” He then saddled his own horse, seated Uthman (may Allah be pleased with him) on it, and took him to his residence in Makkah. There Uthman (may Allah be pleased with him) explained the Messenger of Allah’s message to the leaders of Quraysh. Quraysh offered Uthman (may Allah be pleased with him) the opportunity to circumambulate the Ka‘bah, but he refused. He did not wish to circumambulate the Ka‘bah before the Messenger of Allah (peace and blessings of Allah be upon him).

The Rumour of Uthman’s (may Allah be pleased with him) Martyrdom and the Pledge of Ridwan

Uthman (may Allah be pleased with him) completed the task entrusted to him. But Quraysh detained him among them. Perhaps they wished to reach a definite decision through mutual consultation in light of the situation that had arisen. They would then send a reply to the message brought by Uthman (may Allah be pleased with him). When Uthman (may Allah be pleased with him) did not return for a long time, a rumour spread among the Muslims that he had been killed. When the Messenger of Allah was informed, he said, “We will not leave this place without fighting Quraysh.” After saying this, he called upon the Companions to give their pledge. The noble Companions eagerly pledged that none of them would flee from the battlefield. Abu Sinan al-Asadi was the first to pledge. Salamah ibn al-Akwa‘ (may Allah be pleased with him) pledged three times—at the beginning, in the middle and at the end. The Messenger of Allah placed one of his hands over the other and said, “This hand is Uthman’s.” After the pledges had been completed, Uthman (may Allah be pleased with him) arrived and also gave his pledge. A man named Jad ibn Qays did not participate in the pledge. He was a hypocrite.

The Messenger of Allah (peace and blessings of Allah be upon him) accepted this pledge beneath a tree. Umar (may Allah be pleased with him) was holding the hand of the Messenger of Allah (peace and blessings of Allah be upon him). Ma‘qil ibn Yasar (may Allah be pleased with him) held back several branches of the tree so that they would not hang over the Messenger of Allah (peace and blessings of Allah be upon him). Regarding this pledge, Allah the Exalted revealed the following verse in the Noble Qur’an: “Indeed, Allah was pleased with the believers when they pledged allegiance to you beneath the tree.” (Surah al-Fath, verse 18)

The Terms of the Historic Truce

Quraysh realised how precarious the situation was. They quickly sent Suhayl ibn Amr to negotiate a truce. Suhayl was emphatically instructed that the Messenger of Allah must return this year, lest the Arabs say that he had forcibly entered their city. When the Messenger of Allah (peace and blessings of Allah be upon him) saw Suhayl, he told the Companions, “Your task has been made easy for you. The sending of this man means that Quraysh wants a truce.” Suhayl came to the Messenger of Allah (peace and blessings of Allah be upon him) and spoke with him for some time. The terms of the truce were then drafted as follows.

1) The Messenger of Allah (peace and blessings of Allah be upon him) will return this year without entering Makkah. The Muslims will come to Makkah the following year and remain there for three days. They may carry weapons for self-defence, but their swords must remain sheathed. No one will harass them.

2) Both sides will cease hostilities for ten years. During this period, the people will remain secure and at peace. Neither side will raise a hand against the other.

3) Whoever wishes may join the way of Muhammad (peace and blessings of Allah be upon him), and whoever wishes to remain with the way of Quraysh may do so. Any tribe that joins another tribe will be regarded as part of that tribe. Therefore, aggression against such a tribe will also be considered aggression against the people of the tribe that joined it.

4) If anyone from Quraysh goes to Muhammad without the permission of its leaders—that is, if he flees to him—he will return him. But if anyone among Muhammad’s companions goes to Quraysh seeking protection, Quraysh will not return him.

After the draft agreement had been prepared, the Messenger of Allah (peace and blessings of Allah be upon him) summoned the Lion of Allah, Ali (may Allah be pleased with him), and had him write the terms. At the beginning, the Messenger of Allah instructed him to write, “In the name of Allah, the Most Compassionate, the Most Merciful”—that is, “I begin in the name of Allah, the Most Compassionate and Most Merciful.” Suhayl objected, saying, “We do not know what ‘the Most Compassionate’ means. Rather, tell him to write: ‘In Your name, O Allah.’” The Messenger of Allah (peace and blessings of Allah be upon him) therefore told Ali (may Allah be pleased with him) to write that. Then the Messenger of Allah (peace and blessings of Allah be upon him) said, “Muhammad, the Messenger of Allah, has made a truce on the following terms.” Hearing this, Suhayl said, “Had we known that you were the Messenger of Allah, we would not have prevented you from circumambulating the Ka‘bah, nor would we have fought you. Tell him to write ‘Muhammad ibn Abdullah.’” He replied, “Even if you do not acknowledge it, I am the Messenger of Allah.” He then told Ali (may Allah be pleased with him), “Write ‘Muhammad ibn Abdullah’ and erase the words ‘the Messenger of Allah.’” Ali (may Allah be pleased with him) refused, so the Messenger of Allah erased the words with his own hand. The terms of the truce were then recorded in full.

After the truce was concluded, the Banu Khuza‘ah tribe joined the way of the Messenger of Allah (peace and blessings of Allah be upon him). In fact, the people of this tribe had been allies of Banu Hashim even during the time of Abd al-Muttalib. This was discussed at the beginning of the book. Joining or adopting a way means acknowledging the ancient alliance and strengthening the bond of alliance. On the other hand, the Banu Bakr tribe joined the way of Quraysh.

The Return of Abu Jandal

While the terms of the truce were being written, Abu Jandal, the son of Suhayl, arrived there dragging his chains. He had come from Makkah and thrown himself among the Muslims. Suhayl said, “I am implementing the first clause of our agreement concerning him. Return him to me.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “The truce has not yet been completed.” Suhayl said, “I will not make a truce with you unless you return Abu Jandal.” The Messenger of Allah (peace and blessings of Allah be upon him) said to Suhayl, “All right, release him for my sake.” Suhayl replied, “I cannot release him even for your sake.” The Messenger of Allah (peace and blessings of Allah be upon him) pleaded again, “Please, let him go!”

Suhayl said, “No, no, I cannot do that.” He then slapped Abu Jandal in the face and began dragging him by the collar of his garment to take him back to Makkah. Abu Jandal cried out, “O Muslims, am I to return to the idolaters? They will subject me to persecution because of my religion.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Abu Jandal, be patient and consider patience a means of earning reward. Allah will provide relief and a place of refuge for you and the other weak Muslims who are with you. We are making a truce with Quraysh. We have pledged to them, and they to us, in the name of Allah. Therefore, we cannot violate the terms of the truce.”

Umar (may Allah be pleased with him) hurried to Abu Jandal. As he walked beside him, he said, “Abu Jandal, be patient. They are polytheists and idolaters. Their blood is the blood of dogs.” As he said this, Umar (may Allah be pleased with him) was bringing his own sword close to Abu Jandal. Umar (may Allah be pleased with him) later said, “I hoped that Abu Jandal would take the sword from me and kill his father.” But Abu Jandal did not do so. At last, the terms of the truce were implemented.

Sacrificing Animals and Shaving the Head after Considering the Umrah Complete

After having the terms of the truce written, the Messenger of Allah (peace and blessings of Allah be upon him) said, “Rise and sacrifice your animals.” None of the Companions rose. The Messenger of Allah (peace and blessings of Allah be upon him) repeated the same command three times, but no one showed any enthusiasm. He then expressed this to Umm al-Mu’minin Salamah (may Allah be pleased with her). The Prophet’s wife said, “O Messenger of Allah, if you believe that the sacrificial animals must be slaughtered, go yourself, slaughter your animal without saying anything to anyone, then call your barber and have your head shaved.” Following the advice of Umm al-Mu’minin, the Messenger of Allah (peace and blessings of Allah be upon him) slaughtered his sacrificial animal and arranged for his head to be shaved. Within a short while, seeing the Messenger of Allah, the Companions slaughtered their own sacrificial animals. Then they began cutting one another’s hair. Some shaved all their hair, while others had it trimmed short. Everyone was solemn and anxious. Their state of mind was so distressed that it seemed they might kill one another from the intensity of their worry. At that time, each cow and camel was slaughtered on behalf of seven people. The Messenger of Allah (peace and blessings of Allah be upon him) slaughtered one of Abu Jahl’s camels. A silver ring was attached to the camel’s nose. The purpose was that when the polytheists heard the news, they would become consumed by futile rage. The Messenger of Allah (peace and blessings of Allah be upon him) prayed for their forgiveness once. During this journey, Allah, Lord of the Worlds, revealed a ruling concerning Ka‘b ibn Ujrah: whoever shaves his head while in ihram because of hardship must offer expiation by fasting, giving charity or slaughtering an animal.

Refusal to Return the Emigrant Women

Some believing women came from Makkah to the Messenger of Allah (peace and blessings of Allah be upon him). Their relatives demanded that they be returned in accordance with the Truce of Hudaybiyyah. The Messenger of Allah (peace and blessings of Allah be upon him) rejected this demand. He argued that the written wording of the agreement stated that any man from among us who went to them must be returned, regardless of the religion he believed in. Women were not mentioned. [Sahih al-Bukhari, vol. 1, p. 307] Therefore, women were outside the scope of this condition of the truce. Allah, Lord of the Worlds, then revealed this verse: “O believers, when believing women come to you as emigrants, examine them. Allah knows best about their faith. If you ascertain that they are believers, do not return them to the disbelievers. These women are not lawful for the disbelievers, nor are the disbelievers lawful for them. Return to the disbelievers what they have spent. There is no blame upon you if you marry them after giving them their bridal gifts. Do not maintain marital bonds with disbelieving women.” (Surah al-Mumtahanah, verse 10)

After this verse was revealed, whenever a believing woman emigrated, the Messenger of Allah (peace and blessings of Allah be upon him) accepted her pledge. Allah, Lord of the Worlds, says concerning this: “O Prophet, when believing women come to you and pledge allegiance to you that they will not associate anything with Allah, will not steal, will not commit adultery, will not kill their children, will not fabricate and spread slander knowingly, and will not disobey you in what is right, accept their pledge and ask Allah to forgive them. Indeed, Allah is Most Forgiving, Most Merciful.” (Surah al-Mumtahanah, verse 12)

The women who emigrated made their pledge according to the conditions of the verse. The Messenger of Allah (peace and blessings of Allah be upon him) would say, “I have accepted your pledge.” He would not send them back afterward.

In accordance with this instruction, the Muslims divorced their non-Muslim—that is, disbelieving—wives. At that time, Umar (may Allah be pleased with him) had two disbelieving wives. He divorced them. Muawiyah married one of them, and Safwan ibn Umayyah married the other.

The Essence of the Terms of the Truce

This is the Truce of Hudaybiyyah. A deep reflection on its terms makes it clear that it was a great victory for the Muslims. Until then, Quraysh had not even acknowledged the Muslims’ existence. They were determined to annihilate them and were waiting for this power to be destroyed sooner or later. Moreover, since Quraysh occupied the position of leadership in religious and worldly affairs throughout Arabia, they strove with all their might to obstruct the Islamic call among the people. From this perspective, even a little thought about the truce makes clear that it constituted recognition of the Muslims and an announcement that Quraysh no longer had the power to nullify Muslim strength. The psychological analysis of the third clause of the truce is that Quraysh had failed to fulfil the responsibility they had held in religious and worldly affairs. They were now absorbed only in concern for their own interests. They had no concern or anxiety for other people—in other words, for the people of the entire Arabian Peninsula.

Even if the people of Arabia as a whole accepted Islam, Quraysh would not care; they would not interfere in the matter. In view of Quraysh’s resolve and the purpose behind it, was this not their manifest defeat? In view of the Muslims’ situation, was it not their manifest victory? The purpose of the bloody conflict between the followers of Islam and its enemies was that people should attain complete freedom and autonomy in matters of faith. In other words, through their free will, whoever wished could become Muslim, and whoever wished could remain a disbeliever. No power would stand in the way of their exercising this choice. It was never the Muslims’ purpose to seize the disbelievers’ wealth, drive them to death, or force them to become Muslims. The Muslims’ purpose was expressed in the words of Allama Iqbal as follows:

“The believer’s aim is nothing but martyrdom;

He seeks no bravado, nor spoils of war.”

A little reflection makes it clear that through the Truce of Hudaybiyyah, the Muslims fully achieved their purpose and objective. The importance and significance of this success were far greater than the success of winning a battle. Because of this freedom, the Muslims achieved remarkable success in calling people to Islam and conveying its message. Before this truce, the number of Muslim soldiers had never exceeded three thousand; within two years, on the eve of the conquest, it had risen to ten thousand.

The second clause of the truce was also part of the manifest victory. For it was not the Muslims but the unbelievers who had initiated the war. As Allah the Exalted says, “They were the first to begin against you.”

Through military expeditions, the Muslims sought to restrain Quraysh from their foolish conduct—that is, from their attempts and obstinacy in preventing people from following the path of Allah. The Muslims’ demand was equal rights in their mutual dealings. Each side would act freely in its own sphere, enjoy equal rights and express its views independently. But the unbelievers did not grant this. Eventually, the condition of ceasing war for ten years was included in the truce. This meant that they would no longer obstruct the path of Allah. It meant that those who had initiated the war had become weak, helpless and completely defeated.

A review of the wording mentioned in the first clause of the truce shows that it was in fact a sign of the Muslims’ success, not failure in any way. The unbelievers had prohibited the Muslims from going to the Noble Ka‘bah; this clause announced the withdrawal of that prohibition. However, the clause contained something that could console the unbelievers: they had succeeded in keeping the Muslims away from their beloved House of Allah for one year. But it is clear even without saying so that this was temporary and a futile success.

A closer review of the Truce of Hudaybiyyah shows that Quraysh granted the Muslims three advantages while gaining one advantage for themselves. That advantage is mentioned in the fourth clause of the truce. But it was insignificant and worthless, and caused the Muslims no harm. It was obvious that as long as the Muslims remained Muslim, they would not flee from Madinah to Makkah. They could flee only if they apostatised, whether openly or secretly. Once a Muslim apostatised, the Muslims no longer had any need of him. It was better for the Muslims that he leave the Islamic society rather than remain in it. The Messenger of Allah (peace and blessings of Allah be upon him), alluding to this, said, “Whoever leaves us and flees to the camp of the polytheists, Allah has removed him from us.” [Sahih Muslim, The Truce of Hudaybiyyah, vol. 2, p. 105] No advantage had been stipulated in the terms of the truce for the people of Makkah who had become or would become Muslim. Thus, they had no opportunity to find refuge in Madinah. But was it not a great refuge? At that time, the inhabitants of Madinah did not even know the name of Islam. Even now, some part of the world will open its arms to the Muslims. Alluding to this, the Messenger of Allah (peace and blessings of Allah be upon him) said, “Whoever among them comes to us, Allah will provide them with relief and a way out.”

Under such an arrangement, Quraysh appeared to benefit, but in reality it was a sign of their mental fear, distress, terror, agitation and defeat. It showed that they had become paralysed with fear regarding their idol-based social system. They felt that their social structure stood in such a fragile and hollow state that it could collapse at any moment. Therefore, it was essential to strengthen security measures to protect it. On the other hand, the Messenger of Allah (peace and blessings of Allah be upon him) accepted with such generosity the condition that he would not demand the return of any Muslim who sought refuge with Quraysh. This proves that he had complete confidence in the maturity and steadfastness of Islamic society. Such a condition would cause it no harm.

Umar’s (may Allah be pleased with him) Doubt

The terms of the Truce of Hudaybiyyah have been discussed from various angles. Among its conditions were two matters that left the Muslims mentally distressed. First, the Messenger of Allah (peace and blessings of Allah be upon him) had said that he would go to the Noble House of Allah and circumambulate it, yet he was returning without having circumambulated it. Second, he was the Messenger of Allah and was upon the truth. Allah had promised to grant victory to His religion. Why, then, had the Messenger of Allah been influenced and agreed to the truce by yielding? These two matters gave rise to various doubts and questions, and wounded the Muslims’ feelings so deeply that they were overcome with grief and anxiety. Umar ibn al-Khattab was perhaps suffering the greatest mental anguish. He went to the Messenger of Allah and said, “O Messenger of Allah, are we not upon the truth and they upon falsehood?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Indeed.” He said, “Are not our slain in Paradise and their slain inhabitants of Hell?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Indeed.” He said, “Then why have we yielded concerning our religion, accepted such conditions and fallen into this situation, even though Allah has not yet decided between us and them?” The Messenger of Allah said, “O Umar, son of al-Khattab, I am the Messenger of Allah. I cannot disobey Allah. Allah will help me and will never cause me to perish.” He said, “Did you not tell us that we would go to the Noble House of Allah and circumambulate it?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Indeed. But did I say that we would succeed this year?” He replied, “No.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Then listen: you will certainly go to the House of Allah and circumambulate it.”

But Umar (may Allah be pleased with him), still dissatisfied, went to Abu Bakr (may Allah be pleased with him) and told him what he had said to the Messenger of Allah (peace and blessings of Allah be upon him). Abu Bakr gave him the same answers that the Messenger of Allah (peace and blessings of Allah be upon him) had given him. Abu Bakr (may Allah be pleased with him) then added, “Remain steadfast in obedience to the Messenger of Allah until death.”

Later, Allah, the Lord of the worlds, revealed in Surah al-Fath the verses beginning: “Indeed, We have granted you a clear victory.” In this surah, the Treaty of Hudaybiyyah is described as a clear victory for the Muslims. After these verses were revealed, the Messenger of Allah, peace and blessings be upon him, summoned Umar and recited the verses to him.

Umar said, “O Messenger of Allah, is this a victory?” The Messenger, peace and blessings be upon him, replied, “Yes, it is a victory.” Hearing this, Umar’s heart was reassured, and he returned.

Later, Umar became very ashamed when he realized his mistake. He said, “Because of the mistake I made and the words I spoke that day, I performed many righteous deeds out of fear: I regularly gave charity, fasted, offered prayers, and emancipated slaves. Now I am hopeful of attaining goodness.” [Fath al-Bari, vol. 7, pp. 339–439; Sahih al-Bukhari, vol. 1, pp. 598–600, 717; Sahih Muslim, vol. 2, pp. 104–105; Ibn Hisham, vol. 2, pp. 308, 322; Zad al-Ma‘ad, vol. 2, pp. 122–127; Mukhtasar al-Sirah, Shaykh Abdullah, pp. 207–305; Tarikh Umar ibn al-Khattab, by Ibn al-Jawzi, pp. 39–40]

Resolving the Problems of the Weak Muslims

The Messenger of Allah, peace and blessings be upon him, returned to Madinah and felt secure. At that time, a Muslim named Abu Basir fled from Makkah to Madinah, distressed by the persecution and torture inflicted by the unbelievers. Abu Basir belonged to the Thaqif tribe, which was an ally of the Quraysh. The Quraysh sent two men to Madinah to take Abu Basir back. They were instructed to say, “Fulfill the terms of the treaty concluded between us and you.” The Messenger, peace and blessings be upon him, sent the newly arrived Abu Basir back to Makkah with them. When the three reached a place called Dhu al-Hulayfah, they began eating dates. Abu Basir then said to one of the two men, “By Allah, your sword looks very fine.” The man, delighted, replied, “Yes, it is. I have tested it several times.” Abu Basir said, “Let me see it; I would like to examine it too.” The man placed the sword in Abu Basir’s hand, and Abu Basir immediately killed him.

The other man fled to Madinah and entered the Prophet’s Mosque. Seeing him, the Messenger, peace and blessings be upon him, remarked, “This man has seen something terrible.” The man came to the Messenger of Allah and said, “My companion has been killed, and I too will be killed.” At that moment Abu Basir returned and said, “O Messenger of Allah, Allah has fulfilled your pledge. You sent me back with them, and then Allah freed me from their hands.” The Messenger of Allah, peace and blessings be upon him, said, “May his mother be bereaved! If he finds anyone to support him, he will kindle the fire of war.” Hearing this, Abu Basir understood that he would now be handed over to the unbelievers. Therefore, he left Madinah and went to a coastal area. Meanwhile, Abu Jandal ibn Suhayl escaped from Makkah and joined Abu Basir. Everyone among the Quraysh who accepted Islam also joined Abu Basir. A group was formed there. They then began raiding Quraysh trade caravans traveling to Syria and brutally beating the caravan members. Exasperated, the Quraysh appealed to the Messenger of Allah, peace and blessings be upon him, invoking their close kinship, saying, “Call them to yourself. From now on, anyone from Makkah who accepts Islam and comes to you will be safe. We will raise no objection concerning them.” The Messenger, peace and blessings be upon him, then summoned the Muslims on the coast to Madinah. [See note 3.]

The Conversion to Islam of Prominent Quraysh Leaders

In the early part of the seventh year after the Hijrah, following the treaty, Amr ibn al-As, Khalid ibn al-Walid, and Uthman ibn Talhah embraced Islam. When they appeared before the Messenger of Allah, he said, “Makkah has placed its most precious people in our hands.” [There is disagreement regarding the time when these Companions embraced Islam. Various books of al-Asma wa al-Rijal mention the eighth year after the Hijrah. However, it is widely known that Amr ibn al-As embraced Islam at the court of the Negus, which occurred in the eighth year. On his return from Abyssinia, Amr met Khalid and Uthman ibn Talhah, and the three of them appeared together before the Messenger of Allah and embraced Islam. This indicates that they too accepted Islam in the early part of the seventh year after the Hijrah. Allah knows best.]

In reality, the Treaty of Hudaybiyyah marked the beginning of a transformation in the life of Islam and the Muslims. The Quraysh had been the strongest, most obstinate, and most warlike opponents of Islam. By moving from the battlefield to a state of peace, one arm of the three-party alliance formed during the Battle of the Trench—namely, the Quraysh, Ghatafan, and the Jews—was broken. The Quraysh had been the driving force behind idolatry throughout the Arabian Peninsula, and that fervor also began to subside. A change began in the sphere of their hostile conduct as well. This is why, after the treaty, the Ghatafan tribe did not engage in any significant hostile activity. Whenever they did anything, it was at the instigation of the Jews.

After being expelled from Madinah, the Jews made Khaybar their center of plotting and conspiracy. There, their devils were producing offspring. They were engaged in kindling the fires of discord. The Jews were inciting the Bedouins around Madinah and plotting either to destroy the Messenger, peace and blessings be upon him, and the Muslims, or to inflict some major harm upon them. For these reasons, after the Treaty of Hudaybiyyah the Messenger of Allah, peace and blessings be upon him, first turned his attention to uprooting the Jews’ center of mischief.

In short, the new era of peace that began after the Treaty of Hudaybiyyah gave the Muslims an important opportunity to invite people to Islam, propagate it, and convey the religion. Thus, the Muslims’ activity in the field of da‘wah and propagation increased many times over during this period. This propagation activity surpassed their military activity. That period may be divided into two parts.

Before discussing the military activity, it is appropriate first to shed light on the activity of da‘wah and propagation. For propagation work deserves priority, and it is the true work of Islam. It was for the spread of this propagation work that the Muslims endured so much danger, hardship, unrest, war, turmoil, and disorder.

Letters to Kings and Rulers

After returning from Hudaybiyyah toward the end of the sixth year after the Hijrah, the Messenger of Allah, peace and blessings be upon him, sent letters to various kings and rulers, inviting them to Islam. When the Messenger, peace and blessings be upon him, intended to send these letters, he was told that a king would accept a letter only if it bore a seal. Therefore, the Messenger of Allah, peace and blessings be upon him, had a silver ring made, on which the three words “Muhammad,” “Messenger,” and “Allah” were engraved. “Allah” was written on the first line, “Messenger” on the second, and “Muhammad” on the third. [Sahih al-Bukhari, vol. 2, p. 872]

After writing the letters, the Messenger, peace and blessings be upon him, sent several experienced Companions with them to various places. He dispatched these envoys on 1 Muharram of the seventh year after the Hijrah, a few days before departing for Khaybar. [Rahmatul lil-Alamin, vol. 1, p. 171] Their missions are discussed below.

1) To the Negus, King of Abyssinia

The Negus’s real name was Ashamah ibn al-Abjar. After the Messenger of Allah had written the letter, he sent it through Amr ibn Umayyah al-Damri at the end of the sixth year or the beginning of the seventh year after the Hijrah. Allamah al-Tabari also mentions the contents of the letter. However, careful examination shows that this was not a letter written after the Treaty of Hudaybiyyah. It appears to have been the letter that the Messenger of Allah gave to Ja‘far al-Tayyar when he migrated to Abyssinia during the Makkan period, for delivery to the Negus. At the end of the letter, the emigrants are mentioned in these words: “I have sent my cousin Ja‘far to you with a group of Muslims. When they reach you, keep them under your protection and do not subject them to any compulsion.”

Imam al-Bayhaqi, citing Abdullah ibn Abbas, also mentions another letter that the Messenger, peace and blessings be upon him, sent to the Negus. Its contents are as follows: “This letter is from the Prophet Muhammad to Ashamah, the King of Abyssinia. Peace be upon whoever follows guidance and places faith in Allah and His Messenger. I testify that there is no one worthy of worship except Allah, the One and Only. He has no wife or son. I also testify that Muhammad is the servant and Messenger of Allah. I invite you to Islam, for I am the Messenger of Allah. So accept Islam and you will be at peace. O People of the Book, come to a word that is common between us and you: that we worship none but Allah, associate no partner with Him, and accept none besides Allah as a lord. If anyone refuses to accept this belief, tell him: Bear witness that I am a Muslim. If you do not accept this invitation, the sins of the Christians among your people will be upon you.”

Dr. Muhammad Hamidullah of Paris has also cited the contents of another letter that has been discovered. This letter is mentioned, with a difference of one word, in Allamah Ibn Qayyim’s work Zad al-Ma‘ad. The doctor made considerable effort to establish the authenticity of the letter’s contents.

Dr. Hamidullah included a photocopy of this letter, published in the modern era, in his work. Its translation is as follows: In the name of Allah, the Most Compassionate, the Most Merciful.

“From Muhammad, the Messenger of Allah, to the Negus of Abyssinia, Azar. Peace be upon whoever follows guidance. I praise before you the Most High Allah, besides whom there is no deity: the Holy, the Source of Peace, the Giver of security and peace, the Protector and Guardian. I testify that Jesus, son of Mary, is the spirit of Allah and His word. Allah placed him in the womb of the pure and chaste Mary. Through Allah’s spirit and breath, Mary became pregnant, just as Allah created Adam with His own hands. We invite one another to believe in the One and Only Allah and to obey Him. We also invite you to unity: obey me and believe in what I have brought. For I am the Messenger of Allah. I call you and your army to Allah, the Lord of the worlds, the Almighty. I have conveyed the message and offered counsel, so accept my conveyance and counsel. In conclusion, peace be upon whoever follows guidance. [Rasulullah’s Political Life, Dr. Muhammad Hamidullah, pp. 108, 109, 122–125. In Zad al-Ma‘ad, the final words read ‘whoever accepts Islam’ instead of ‘whoever follows guidance.’ See Zad al-Ma‘ad, vol. 3, p. 60]”

Dr. Muhammad Hamidullah firmly states that this is the letter the Messenger, peace and blessings be upon him, sent to the Negus after the Treaty of Hudaybiyyah. In view of the chains of transmission concerning this letter, there seems to be no reason to doubt this claim. However, there is no evidence that the Messenger, peace and blessings be upon him, sent this letter after the Treaty of Hudaybiyyah. Rather, the letter cited by Imam al-Bayhaqi through the narration of Abdullah ibn Abbas appears more consistent with the descriptions of the letters sent to the other kings. The letters compiled by Imam al-Bayhaqi correspond to the Quranic verse addressing the “People of the Book.” Similar verses are also mentioned in the letters compiled by other Imams. The letter compiled by Imam al-Bayhaqi names the King of Abyssinia as Ashamah, whereas Dr. Hamidullah’s letter does not mention anyone’s name. In these circumstances, I believe that the doctor’s letter was actually the letter that the Messenger of Allah, peace and blessings be upon him, wrote to Ashamah’s successor after Ashamah’s death. This may be why no one’s name appeared in the letter.

We have no evidence concerning this matter. Rather, the basis consists of the internal evidence that can be drawn from the contents of the letter. However, it is surprising that Dr. Hamidullah has stated with complete certainty that the letter cited by al-Bayhaqi through Abdullah ibn Abbas is the Messenger of Allah’s letter written to Ashamah’s successor after Ashamah’s death. Alternatively, the letter addressed to Ashamah clearly bears his name.

In short, Amr ibn Umayyah al-Damri delivered the Messenger of Allah’s letter to the Negus. The Negus touched the letter to his eyes, descended from his throne, and then accepted Islam at the hands of Ja‘far ibn Abi Talib. In reply to the letter sent by the Messenger, peace and blessings be upon him, he sent a letter to Madinah. Its contents are as follows.

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

From the Negus Ashamah to Muhammad, the Messenger of Allah.

O Prophet of Allah, may peace, mercy, and blessings from Allah descend upon you. From Allah, besides whom there is no one worthy of worship. Now, O Messenger of Allah, your letter has reached me. In it, you mentioned Jesus. By the Lord of the heavens and the earth, Jesus was no more than what you have described. He was exactly as you have described him. [The Negus, that is, Ashamah’s, statement concerning Jesus proves that the letter was sent in Ashamah’s name, as mentioned.] I have understood everything you wrote to me, and I am hosting your cousin and your Companions. I testify that you are Allah’s true and sincere Messenger. I pledge allegiance to you, pledge allegiance to your cousin, and through him I have accepted Islam for Allah, the Lord of the worlds. [Zad al-Ma‘ad, vol. 3, p. 61]

The Messenger, peace and blessings be upon him, also requested the Negus to send Ja‘far and the other emigrants in Abyssinia to him. Accordingly, the Negus arranged for the Companions to return with Amr ibn Umayyah al-Damri in two ships. Ja‘far, Abu Musa al-Ash‘ari, and several other Companions were in one ship. They first reached Khaybar and from there proceeded to Madinah. Most of those in the other ship were children and youths; they traveled directly from Abyssinia to Madinah. [Zad al-Ma‘ad, vol. 3, p. 61]

It should be noted that the Negus died in the ninth year after the Hijrah, following the Battle of Tabuk. On the very day of the Negus’s death, the Messenger of Allah informed the Companions of his death and arranged a funeral prayer in absentia. Later, the Messenger of Allah, peace and blessings be upon him, also wrote a letter to the king who succeeded the Negus, but it is not known whether he accepted Islam. [The same work, same page]

2) To Muqawqis, the King of Egypt

The Messenger, peace and blessings be upon him, also wrote a letter to Juraij ibn Mata, the governor of Egypt and Alexandria. [Allamah Manzurpuri discusses him on page 178 of Rahmatul lil-Alamin. Dr. Hamidullah, in his work Rasulullah’s Political Life, gives this king’s name as Bani Yamin.] Juraij’s title was Muqawqis. The letter was as follows:

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

From Muhammad, the servant of Allah and His Messenger, to Muqawqis, the great ruler of the Copts. Peace be upon whoever follows guidance.

I invite you to Islam. Accept Islam and you will be at peace. If you accept Islam, Allah will grant you two rewards. If you do not accept Islam, the sins of the Coptic people will also be upon you. O Copts, come to a word that is common between us and you: that we worship none but Allah, associate no partner with Him, and none among us should take anyone besides Allah as a lord. If anyone turns away from this invitation, say: Bear witness that we are Muslims.” [It is mentioned on page 61 of volume 3 of Zad al-Ma‘ad that this letter was recently discovered. Only two words differ between the description of the printed photocopy by Dr. Hamidullah and the description of the version mentioned in Zad al-Ma‘ad. See Rasulullah’s Political Life, pp. 136–137.]

Hateb ibn Abi Balta‘ah was chosen to deliver this letter. After reaching Muqawqis’s court, he said, “Before you, there was a ruler in this land who considered himself the supreme lord. Allah made him an example for earlier and later people. First, others took revenge through him; then he himself became the object of revenge. Therefore, learn from the fate of others, lest others learn from your fate.”

Muqawqis replied, “We have a religion and a belief that we cannot abandon until we find a better religion and belief than it.”

Hateb said, “I invite you to Islam. Allah has deemed this religion sufficient in place of all earlier religions. After the Prophet of Islam—the religion chosen by Allah—invited people to the religion, the Quraysh became his principal enemy. The Jews too began hostility and plotting. The Christians were close behind. By Allah, just as Moses gave glad tidings concerning Jesus, we invite you to the Quran in the same manner that you invite the followers of the Torah to the Gospel. Each prophet is essential for his people.

You have reached the era of the newly sent Prophet, so obey him. We are not asking you to turn away from the religion of the Messiah; rather, we are essentially inviting you to that very religion.”

Muqawqis said, “I inquired about that Prophet and heard that he commands no reprehensible act and forbids no commendable act. He is not a misguided magician or a lying soothsayer. Rather, I have seen that he bears this sign of prophethood: he reveals hidden matters and gives news of unseen things. I will think further about his invitation.”

Muqawqis placed the Messenger of Allah’s letter in an ivory box, closed it, sealed it, and entrusted it to one of his maidservants. He then summoned a scribe who knew Arabic and dictated the following letter to the Messenger of Allah, peace and blessings be upon him.

“In the name of Allah, the Most Compassionate, the Most Merciful. From Muqawqis, the great ruler of the Copts, to Muhammad ibn Abdullah. Peace be upon you. I have read your letter and understood its contents and invitation. I know that a prophet still remains to come. I had thought that he would appear in Syria. I have honored your envoy. I am sending you two maidservants, as well as a mule as a gift for your mount. Peace be upon you.”

Muqawqis wrote nothing more, nor did he accept Islam. The names of the maidservants he sent were Maria al-Qibtiyya and Shirin. The mule was named Duldul. It remained alive until the time of Muawiyah. [Zad al-Ma‘ad, vol. 3, p. 61] The Chosen Messenger, peace and blessings be upon him, kept Maria for himself. It was through Maria that the Messenger’s son Ibrahim was born. Shirin was given to the poet Hassan ibn Thabit al-Ansari.

3) To the Persian Emperor Khusrau Parvez

The Messenger of Allah, peace and blessings be upon him, also sent a letter to the Persian emperor Kisra. It was as follows:

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

From Muhammad, the Messenger of Allah, to Parvez of Persia.”

Peace be upon whoever follows guidance and believes in Allah and His Messenger. He is One and Unique, without partner; Muhammad is His servant and Messenger. I call you to Allah, for I have been sent by Allah to all people. My duty is to warn those who are alive of the consequences and to establish the truth against the unbelievers. Therefore, accept Islam and you will be at peace. If you refuse, the sins of all the fire-worshippers will be upon you.”

Abdullah ibn Hudhafah al-Sahmi was chosen to carry this letter. He delivered it to the ruler of Bahrain. It is not known whether the ruler of Bahrain sent it onward through an envoy or sent Abdullah ibn Hudhafah himself. In any case, after the letter was read to Parvez, he tore it up and arrogantly said, “One of my subjects has written his name before my name.” When the Messenger of Allah learned of this, he said, “May Allah tear his kingdom apart.” What the Messenger, peace and blessings be upon him, said subsequently came to pass.

The emperor wrote to his governor in Yemen, Badhan: “Send me two strong men from your land so that they may go to the Hijaz and bring that man to me.” To carry out the emperor’s order, Badhan sent two men to the Messenger of Allah with his letter. The two envoys went to the Messenger in Madinah. One of them said, “The Shahanshah has written a letter instructing Badhan to bring you before him. The governor Badhan has sent us to you, so come with us.” Both visitors then spoke some threatening words. The Messenger of Allah, peace and blessings be upon him, calmly said, “Come and see me tomorrow.”

Meanwhile, the family rebellion and discord of Khosrow Parvez of Persia intensified. The Persian forces continued to suffer one defeat after another at the hands of the Caesar’s troops. Eventually, becoming frustrated and enraged, the emperor’s son Shirway killed his father and seized power himself. It was Tuesday night, the 10th of Jumada al-Awwal in the seventh year after the Hijrah [Fath al-Bari, vol. 8, p. 127]. The Messenger of Allah, peace and blessings be upon him, received this news through revelation. The next day, when the two envoys came before the Messenger of Allah, he informed them of it. They said, “What sort of nonsense are you talking about? We have counted even lesser statements as offenses against you. Shall we write this statement of yours to the king?” The Messenger, peace and blessings be upon him, said, “Yes, write it. Also write that my religion and my government will reach even the place where your king has reached. Not only that, they will reach places beyond which no camel or horse can travel. Tell him also that if he becomes Muslim, everything under his control will be given back to him, and we will make him the king of his people.”

The two envoys then went from Medina to Badhan in Yemen and told him everything. After a short while, a letter arrived in Yemen stating that Shirway had killed his father and ascended the throne. In his letter, the new emperor also instructed Badhan, the governor of Yemen, not to trouble the man about whom his father had written until further instructions were received.

Because of this incident, Badhan and all his Persian associates who were present in Yemen accepted Islam and became Muslims. [Muhadirat Khazrami, vol. 1, p. 147; Fath al-Bari, vol. 8, pp. 127–128; Rahmatul-lil-Alamin]

4) To the Roman Emperor Caesar—

A detailed hadith in Sahih al-Bukhari mentions the account of this letter. The details of the letter that the Messenger sent to the Roman Emperor Heraclius are as follows—

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

From Muhammad, the servant of Allah and His Messenger, to the great Heraclius of Rome.

Peace be upon the one who follows guidance. If you accept Islam, you will be safe. If you accept Islam, you will receive a double reward. If you reject it, the sins of your subjects will also be upon you. O People of the Book, come to a word that is equal between us and you: that we worship and obey none but Allah, associate no one with Him, and do not take one another as lords besides Allah. If they turn away, then tell them, “Bear witness that we are Muslims.” [Sahih al-Bukhari, vol. 2, pp. 4–5]

To deliver this letter, the Messenger, peace and blessings be upon him, appointed Dihyah al-Kalbi. He instructed him to give the letter to the governor of Basra, who would deliver it to Emperor Heraclius. What happened afterward is narrated in Sahih al-Bukhari from Abdullah ibn Abbas. He said that Abu Sufyan ibn Harb told him that Emperor Heraclius invited him to his court along with a group of Quraysh. In accordance with the terms of the Treaty of Hudaybiyyah, this caravan had gone to Syria for trade with merchandise. The caravan appeared before Emperor Heraclius at Iliya, that is, Bayt al-Maqdis. [At that time Emperor Heraclius had gone from Hims to Bayt al-Maqdis. He went there to thank Allah for victory in the war against Persia. See Sahih Muslim, vol. 2, pp. 4–5. The account indicates that after the assassination of Khosrow Parvez, the Romans made peace with the Persian emperor on the condition that their lost territories be restored. Persia also returned the cross which Christians believed was the one upon which Jesus had been crucified. After the treaty, Emperor Heraclius went to Iliya, that is, Bayt al-Maqdis, in 629 CE, the seventh year after the Hijrah, to reinstall the recovered cross in its proper place and thank Allah for the great victory.] The emperor summoned them. Many prominent people of the country were present at the court at that time.

Emperor Heraclius summoned his interpreter while the Meccan trade delegation stood before him. Through the interpreter, he asked, “Who among you is closest to the man who claims to be a prophet in terms of lineage?” Abu Sufyan said, “I told the king that I was the closest to him.” Heraclius then said, “Bring him near me and seat his companions behind him.” Heraclius then told his interpreter, “I will question this man about the claimant to prophethood. If he lies in answer to anything, tell his companions to immediately contradict him.” Abu Sufyan said, “By Allah, had I not feared being disgraced as a liar, I would certainly have lied about him.”

Abu Sufyan said, “After I was brought forward and seated, Heraclius first asked me, ‘What is the man’s lineage like among you?’”

I: He is of noble lineage.

Heraclius: Has anyone among you ever made such a claim before him?

I: No.

Heraclius: Was anyone among his ancestors an emperor?

I: No.

Heraclius: Do the nobles follow him, or the weak?

I: The weak.

Heraclius: Are their numbers increasing or decreasing?

I: They are continually increasing.

Heraclius: After accepting this religious belief, has anyone abandoned it?

I: No.

Heraclius: Before he began saying these things, had anyone ever accused him of lying?

I: No.

Heraclius: Does he betray trusts?

I: No. However, we are currently bound to him by a treaty, and we do not know what he will do concerning it. Abu Sufyan said, “Apart from this statement, I had no opportunity to add anything on my own.”

Heraclius: Have you fought him?

I: Yes.

Heraclius: How has the fighting between you and him been?

I: The war between us and him is like a bucket being passed back and forth. Sometimes he defeats us, and sometimes we defeat him.

Heraclius: What does he command you to do?

I: He says, “Worship Allah alone and associate no one with Him.” He commands the truthfulness, piety, purity, cleanliness, and good treatment of close relatives that your forefathers used to advocate.

Then Heraclius told his interpreter, “Tell this man that when I asked about the lineage of the claimant to prophethood, he said that the man was of noble lineage. It is the rule that prophets are sent from among people of noble lineage. I asked whether anyone among you had made such a claim before him, and he said no. If he were merely repeating someone else’s words, I would say that this man is echoing what another said. I asked whether any of his forefathers had been kings, and you said no. If one of his forefathers had been a king, I would say that this man was claiming the kingship of his forefathers. I asked whether you had accused him of lying before he made these statements, and you said no. Thus, one who does not lie about people cannot lie about Allah, the Almighty. I also asked whether the nobles or the weak follow him, and you said the weak. In fact, it is the weak who follow prophets first. I asked whether anyone had abandoned his religion after accepting it, and you said no. In fact, this is what happens when the vitality of faith enters the heart. I asked whether he betrays you, and you said no. Indeed, prophets are like that. They do not break promises or betray trusts. I asked what he commands you to do, and you said that he commands you to worship Allah, associate no one with Him, avoid idol worship, and observe prayer, truthfulness, piety, purity, and cleanliness. If everything you have said is true, he will soon rule even the land beneath my two feet. I knew that this prophet would come, but I did not think that he would arise from among you. If I were able to endure the hardship of reaching him, I would go to him and wash his feet.”

Then Heraclius asked for the letter of the Messenger of Allah, peace and blessings be upon him, and read it. As soon as he finished reading, a commotion began there and voices were heard speaking loudly. Heraclius issued an order concerning us, and we were taken outside. When we came out, I said to my companions, “The affair of the sixteen sons of Abu Kabsha has become quite serious. I see that even the king of the Romans, the Banu al-Asfar, fears him.” From then on, I always believed that the religion of the Messenger of Allah, peace and blessings be upon him, would certainly prevail. Thereafter, Allah kindled the light of Islam within me.

This was Abu Sufyan’s account of the effect of the Messenger of Allah’s letter to the Roman Emperor Heraclius. Another effect of the letter was that Emperor Heraclius gave the Messenger’s envoy, Dihyah al-Kalbi, some wealth and goods. On his way back to Medina with these items, some people from the Judham tribe robbed him at a place called Husma and took everything. When Dihyah reached Medina, he did not go home first; he went to the Messenger of Allah and told him everything. After hearing it all, the Messenger of Allah sent five hundred Companions on the Husma expedition under the command of Zayd ibn Harithah. Zayd launched a surprise attack on the Judham people and killed a number of them. He then drove their livestock and women to Medina. The livestock included one hundred camels and five thousand goats. Among the captives were one hundred women and children.

A peace treaty had already existed between the Messenger of Allah, peace and blessings be upon him, and the Judham tribe. Therefore, one of the tribe’s chiefs, Zayd ibn Rifa’ah, hurried to the Messenger of Allah and lodged a protest and plea. Zayd ibn Rifa’ah had accepted Islam long before, along with a number of people from the Judham tribe. When Dihyah al-Kalbi was attacked, they tried to protect him. Therefore, the Messenger of Allah accepted his protest and plea and returned the booty and captives. Many writers of prophetic biography have stated that this event occurred before the Treaty of Hudaybiyyah. That is incorrect, because the letter was sent to Caesar Heraclius only after the Treaty of Hudaybiyyah. For this reason, Allamah Ibn al-Qayyim wrote that this event unquestionably occurred after the Treaty of Hudaybiyyah. [Zad al-Ma’ad, vol. 2, p. 122; Hashiyah Talkhih al-Fuhum, p. 29]

5) To Mundhir ibn Sawi—

The Messenger of Allah, peace and blessings be upon him, wrote a letter to Mundhir ibn Sawi and invited him to Islam. Mundhir was the governor of Bahrain. This letter was sent through al-Ala ibn al-Hadrami. In reply, Mundhir wrote to the Messenger of Allah: “O Messenger of Allah, I read your letter to the people of Bahrain. Some people liked Islam, regarded it as pure, and accepted it, while others did not like it. There are also Jews and fire worshippers here. Give me your instructions concerning them.” In response, the Messenger, peace and blessings be upon him, wrote the following letter.

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

From Muhammad, the Messenger of Allah, to Mundhir ibn Sawi. Peace be upon you. I praise Allah before you, besides whom none is worthy of worship. I testify that Muhammad is the servant of Allah and His Messenger.

Thereafter, I remind you of Allah. Remember that whoever does good does so for himself. Whoever obeys my envoys and follows their commands is considered to have obeyed me. Whoever treats my envoys well is considered to have treated me well. My envoys have praised you, and I have accepted your intercession concerning your people. Therefore, leave the Muslims in the condition in which they embraced faith. I have forgiven the wrongdoers, so you should forgive them as well. As long as you follow the straight path, I will not dismiss you. Those who adhere to Judaism and those who worship fire must pay the jizyah. [Zad al-Ma’ad, vol. 3, pp. 61–62. This letter was discovered in recent times. Dr. Hamidullah published a photocopy of it. There is one difference between the account in Zad al-Ma’ad and the photocopy: the photocopy has “There is no deity except Him,” while Zad al-Ma’ad has “There is no deity besides Him.”]

6) To the governor of Yamamah—

The Messenger of Allah, peace and blessings be upon him, sent the following letter to Hawzah ibn Ali, the governor of Yamamah.

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

A letter from Muhammad, the Messenger of Allah, to Hawzah ibn Ali.

Peace be upon the one who follows guidance. You should know that my religion will spread as far as camels and horses can travel. Therefore, accept Islam and you will live in peace. Whatever is under your authority will be preserved for you.

Salit ibn Amr al-Amiri was appointed as the envoy to deliver this letter. He arrived at the court of Hawzah, the governor of Yamamah, carrying the sealed letter. Hawzah received him as his guest and congratulated him. Salit read the letter to the governor. He gave an equivocal reply, then sent a written response to the Messenger of Allah. The reply was as follows.

“The goodness and excellence of what you are inviting us to is beyond question. I have influence over the Arabs. Therefore, appoint me to some position of authority, and I will follow you.”

The governor Hawzah also gave some gifts to the Messenger of Allah’s envoy. Valuable clothing was among the gifts. Salit brought these items to the Messenger of Allah and informed him of everything.

After reading the letter, the Messenger of Allah, peace and blessings be upon him, remarked, “Even if he asks me for a piece of land, I will not give it to him. He himself will be destroyed, and everything under his authority will also be destroyed.”

After the Messenger of Allah, peace and blessings be upon him, returned from the Conquest of Makkah, Jibril, peace be upon him, informed him that Hawzah was dying.

Thereafter, the Messenger, peace and blessings be upon him, told the Companions, “Listen, a liar will appear in Yamamah, and he will be killed after me.” A Companion asked, “O Messenger of Allah, who will kill him?” The Messenger of Allah, peace and blessings be upon him, replied, “You and your companion.”

Later, the statement of the Messenger of Allah proved true.

7) To Ghassan, the governor of Damascus—

The Messenger of Allah, peace and blessings be upon him, sent the following letter to Harith ibn Abi Shamir al-Ghassani, the governor of Damascus.

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

From Muhammad, the Messenger of Allah, to Harith ibn Abi Shamir.

Peace be upon the one who follows guidance, believes, and acknowledges the truth. I invite you to believe in Allah, the One and Only, who has no partner. Accept the invitation to Islam. Your kingdom will remain firmly established for you.

This letter was sent through the Companion Shuja ibn Wahab, who was affiliated with the Asad ibn Khuzaymah tribe. After the letter was handed to Harith, he said, “Who can snatch my kingdom from me? I will soon attack him.” This unfortunate man did not accept Islam.

8) To the kings of Oman

The Messenger of Allah, peace and blessings be upon him, also wrote a letter to Jaifar, the king of Oman, and his brother Abd. Their father’s name was Julanda. The contents of the letter were as follows—

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

From Muhammad, son of Abdullah, to Jaifar and Abd, the two sons of Julanda.

Peace be upon the one who follows guidance. Thereafter, I invite you both to Islam. Accept Islam and you will live in peace, for I am the Messenger of Allah to all people. I have been sent to warn those who are alive of their consequences and to establish the truth of Allah’s word against the disbelievers. If you both accept Islam, you will retain authority over your people. If you reject it, your kingship will end. Your land will come under the hooves of horses, and prophethood will prevail over your kingdom.”

Amr ibn al-As was appointed to deliver this letter. He said, “I set out for Oman and met Abd. Among the two brothers, Abd was the gentler in temperament. I told him, ‘I have come to you and your brother as an envoy from the Messenger of Allah, peace and blessings be upon him.’ He said, ‘My brother is older and superior to me in both age and kingship. Therefore, I will take you to him; he himself will read the letter you have brought.’ Then Abd said, ‘So, what do you invite people to?’”

I: We invite people to Allah. He is One and Unique, with no partner. We say: abandon the worship of anything besides Allah and testify that Muhammad, peace and blessings be upon him, is the servant and Messenger of Allah.

Abd: O Amr, you are the son of the chief of your people. Tell me, what did your father do? Is your father’s way of conduct something we should follow?

I: He died before believing in Muhammad, peace and blessings be upon him. I deeply regret that; how good it would have been if he had accepted Islam and believed in the Messenger of Allah. I myself was also a disbeliever, but Allah, the Lord of the worlds, guided me to Islam.

Abd: When did you begin following him?

I: Not long ago.

Abd: Where did you accept Islam?

I: In the presence of the Negus. The Negus had also become Muslim.

Abd: What did he do with his kingdom after his people accepted Islam?

I: He retained it, and others followed him.

Abd: Did the priests of the churches and others follow him as well?

I: Yes, everyone did.

Abd: O Amr, think carefully about what you are saying. Remember, nothing can be a worse trait in a person than lying.

I: I am not lying. Nor do we consider lying permissible.

Abd: I think Emperor Heraclius does not know that the Negus accepted Islam.

I: He certainly knows.

Abd: How do you know that?

I: The Negus used to pay tribute to Heraclius. But after accepting the truth of Muhammad, peace and blessings be upon him, through Islam, he said, “By Allah, from now on, even if Heraclius asks me for a single dirham, I will not give it to him.” When this news reached Heraclius’s court, his brother Yanaq said to him, “Will you abandon such a servant of yours merely because he refuses to pay tribute? Will you also accept that he has abandoned your religious belief and adopted another person’s religious belief?” Heraclius said, “This man has chosen and accepted a religion; what can I do to him? By God, were it not for my desire for kingship, I would do what the Negus has done.”

Abd: Amr, think carefully—what are you saying?

I: By Allah, I am speaking the truth.

Abd: Very well, tell me: what deeds does he command, and what deeds does he forbid?

I: Allah Almighty commands obedience to Him and forbids disobedience to Him. He commands doing good and treating relatives well. He forbids oppression, injustice, excess, adultery, drinking wine, and worshipping stones, idols and crosses.

Abd: Everything he commands is surely good. If I could be confident that my brother would follow me, we would ride swiftly to Madinah and affirm our faith in Muhammad (peace be upon him). But my brother is intensely covetous of kingship, and I doubt that, for fear of losing his throne, he would accept allegiance to anyone else.

I: If he accepts Islam, Allah’s Messenger will retain him as king. However, he will have to do one thing: collect sadaqah from the wealthy and distribute it among the poor.

Abd: That is indeed a very good deed. Now tell me, what is sadaqah?

I described the sadaqah prescribed by Allah’s Messenger on various commodities. When the subject of camels arose, he said, “Amr, will sadaqah also be taken from those herds that graze freely in the pasture?”

I: Yes.

Abd: By Allah, I do not know whether the people of our country will accept this, considering the vastness of the country and the large number of camels.

Amr ibn al-As said: I spent several days in the outer court of the royal palace. Abd went to his brother and discussed me with him. One day I was summoned, and I entered. The guards gripped my arms. Abd said, “Let him go,” and they released me. When I tried to sit, the guards would not let me. I looked toward the king, and he said, “Tell me, what do you want?” I handed him the sealed letter. He tore open the envelope and read the letter. After reading it all, he gave it to his brother. I noticed that Abd, his brother, was gentler in temperament than the king.

The king asked, “Tell me, what sort of treatment did Quraysh show him?”

I: Everyone has submitted to his authority—some out of love for the religion, and one or two out of fear of the sword.

The king: What sort of people are with him?

I: People of every kind. They have accepted Islam eagerly and given it precedence over all other religious beliefs. Through Allah’s guidance and the direction of their conscience, they have understood that until now they were astray. To my knowledge, you alone in this region have not yet accepted Islam. If you do not accept Islam and follow Muhammad, peace and blessings of Allah be upon him, then those who come riding horses and camels will tear you apart and annihilate your vitality. So accept Islam and live in peace. Allah’s Messenger, peace and blessings of Allah be upon him, will retain you as the ruler of your people. No attacker will enter your territory.

The king said, “Meet me tomorrow.”

Then I returned to the king’s brother.

Abd said, “Amr, I think my brother will accept Islam if his love of kingship were not so strong.”

The next day I wanted to go to the king again, but I was not given permission to enter. I returned and told his brother. His brother brought me to him. The king said, “I have considered the invitation you presented. If I entrust the kingship to someone whose army has not yet even arrived, I will become known in Arabia as the weakest and most cowardly man. If his soldiers do arrive here, we will satisfy their appetite for battle.”

I said, “Very well, I am leaving tomorrow.”

After becoming certain that I was leaving, the king conferred privately with his brother. The king said to his brother, “Compared with those whom this Prophet has defeated, we are nothing. Everyone to whom he sent a message accepted his invitation.”

The following morning I was summoned once again to the king’s court. The king and his brother both accepted Islam. They affirmed their faith in Allah’s Messenger, peace and blessings of Allah be upon him. I was assigned the responsibility of collecting sadaqah and settling disputes between plaintiffs and defendants. They gave me substantial help and cooperation in this matter. [Zad al-Ma’ad, vol. 3, pp. 62–63]

From the account and circumstances of this event, it appears that Allah’s Messenger sent letters to both of them after sending them to the other kings. These letters were probably sent after the Conquest of Makkah.

Through these letters, Allah’s Messenger, peace and blessings of Allah be upon him, conveyed his invitation to most regions of the world. In response, some believed while others remained firm in disbelief. Nevertheless, these letters had the effect of drawing the attention even of those who disbelieved; the name of Allah’s Messenger and the religion he preached became familiar to them.

Military Operations after the Treaty of Hudaybiyyah

The Expedition of Dhu Qarad

This expedition was conducted against a section of Banu Fazara. They had attacked the herds of Allah’s Messenger, peace and blessings of Allah be upon him. The Messenger, peace and blessings of Allah be upon him, undertook this expedition with the Companions to avenge that attack.

This was the first and only expedition after the Treaty of Hudaybiyyah and before the expedition of Khaybar. Imam Bukhari reports that it took place only three days before the expedition of Khaybar. A detailed account of it is narrated from Salamah ibn al-Akwa by Imam Salamah ibn al-Akwa. It is also mentioned in Sahih Muslim. The authors of the sīrah have written that this event occurred before the Treaty of Hudaybiyyah, but that is incorrect. Rather, the account mentioned in the hadith collections is accurate. [Sahih Bukhari, Book of the Expedition of Dhat Qarad, vol. 2, p. 603; Sahih Muslim, Book of the Expedition of Dhu Qarad, vol. 2, pp. 113–115; Fath al-Bari, vol. 7, pp. 460–462; Zad al-Ma’ad, vol. 2, p. 120]

The account of the role played in this expedition by Salamah bint al-Akwa is found in her narration. The account is as follows. Salamah said: Allah’s Messenger, peace and blessings of Allah be upon him, sent his riding camels to pasture in the care of his servant Rabah. I was also with them, along with Abu Talhah’s horse. Suddenly, near dawn, Abd al-Rahman al-Fazari attacked the camels, killed the herdsman and drove the camels away. I said to Rabah, “Rabah, take this horse, deliver it to Abu Talhah and inform Allah’s Messenger of what happened.” Then I climbed a hill, faced Madinah and shouted three times, “Ya sabahah!”—that is, “Alas, the morning attack!” Immediately afterward I pursued the attackers. I was shooting arrows at them and reciting:

“I am the son of al-Akwa; today is the day of retribution.”

No one am I but the son of al-Akwa; today my mother’s milk will be proven.

Salamah ibn al-Akwa said: I continued shooting arrows at them. Whenever a rider came toward me to counterattack, I would hide behind a tree, shoot from behind it and wound him. When they entered a narrow mountain pass, I climbed the mountain and began throwing stones. In this way I continued pursuing them. At one point I brought all of Allah’s Messenger’s camels under my control. Even then I continued chasing them. To lighten their load, they left behind thirty cloaks and more than thirty spears as they went on. Whatever they left, I gathered several stones beside it as a marker, so that Allah’s Messenger and his Companions could recognize the route. Then they sat at a narrow bend of a stronghold to eat lunch. I also sat in one place. Four of them were coming toward me, and I could hear them speaking. I said to them, “Do you know me? My name is Salamah ibn al-Akwa. If I begin pursuing any one of you, I will easily catch him. But if you pursue me, you will never catch me.” Hearing this, the four turned back. I remained where I was sitting. Soon I saw Allah’s Messenger’s riders approaching through the trees. Akhram was in front, followed in order by Abu Qatadah and Miqdad ibn al-Aswad. Suddenly a confrontation broke out between Abd al-Rahman and Akhram. Akhram wounded Abd al-Rahman’s horse, and Abd al-Rahman, enraged, killed Akhram with a spear. By then Abu Qatadah had reached Abd al-Rahman and wounded him with a spear. The other attackers fled. I began running rapidly after them. Shortly before sunset they turned toward a stronghold where there was a watering place called Dhu Qarad. They were thirsty and wanted to drink there, but I kept them away from the watering place, so they could not drink even a drop. Allah’s Messenger, peace and blessings of Allah be upon him, and the noble Companions reached me after sunset. I said, “O Messenger of Allah, they were all thirsty. If you give me one hundred Companions, I can seize their horses, along with their jinn, and bring all their heads before you.” Allah’s Messenger, peace and blessings of Allah be upon him, said, “Son of al-Akwa, you have overcome them; now show some restraint.” Then he said, “They are presently being entertained among Banu Ghatafan.”

Reviewing this military expedition, Allah’s Messenger, peace and blessings of Allah be upon him, said, “Today our finest mounted fighter is Abu Qatadah, and our finest infantryman is Salamah.” The Messenger gave me two shares, one for infantry and the other for cavalry. When the Messenger returned, he honored me. He seated me behind him on a she-camel named Adba and brought me to Madinah.

During this military expedition, the Messenger, peace and blessings of Allah be upon him, entrusted responsibility for Madinah to Abdullah ibn Umm Maktum. The standard of the expedition was carried by Miqdad ibn Amr.

The Battles of Khaybar and Wadi al-Qura

It was Muharram of the seventh year after the Hijrah. The city of Khaybar lay sixty or eighty miles from Madinah. It was a fairly large city, with fortresses and cultivated fields. The climate was not particularly healthy. Today it is a settlement.

As a result of the Treaty of Hudaybiyyah, Allah’s Messenger, peace and blessings of Allah be upon him, became completely secure regarding Quraysh, the strongest of the three forces in the Battle of the Trench. The other two branches were the powerful Jews and several tribes of Najd. The Messenger, peace and blessings of Allah be upon him, felt it necessary to settle accounts with them as well. This would make security possible from every direction and establish peace and stability throughout the region. Thus the Muslims would be able to devote themselves to conveying Allah’s message and inviting people to His religion instead of engaging in bloody conflict.

Khaybar was truly a center of Jewish conspiracy and intrigue. It was also the center of Jewish military preparations against the Muslims. For this reason, the Muslims directed their attention there first.

Was Khaybar truly a center of conspiracy and intrigue? In this connection, it must be remembered that the people of Khaybar had rallied all the groups of polytheists against the Muslims during the Battle of the Trench by inciting them. They had also urged the people of Banu Qurayzah to betray their trust. They maintained ties with the hypocrites—the fifth column of Islamic society—and, during the Battle of the Trench, with Banu Ghatafan and the Bedouins. They themselves were preparing to fight the Muslims and had harassed and troubled them in various ways. They had even plotted to assassinate Allah’s Messenger, peace and blessings of Allah be upon him. For all these reasons, the Muslims were compelled to conduct a military expedition. Salam ibn Abi al-Huqayq and Usayr ibn Zarim, the leaders among the conspirators, had to be eliminated. In reality, the Muslims’ responsibility and duty regarding the Jews was even greater than this, but fulfillment of that duty had been delayed because Quraysh were a stronger, better-organized, more warlike and more formidable opponent than the Jews.

It was not possible to confront the Jews while ignoring Quraysh. After a truce was established with Quraysh, circumstances arose for dealing with the Jews. Now the day of reckoning for them was drawing near.

The Journey toward Khaybar

Ibn Ishaq narrated that Allah’s Messenger, peace and blessings of Allah be upon him, returned from Hudaybiyyah and stayed in Madinah throughout Dhu al-Hijjah and for several days of Muharram. Then, during the remaining days of Muharram, he set out for Khaybar.

The commentators have written that the conquest of Khaybar was Allah’s promise. He said: “Allah promised you abundant spoils that you would take, and He hastened this for you.” (Surah al-Fath, verse 20)

The hastening of it for you refers to the Treaty of Hudaybiyyah, while the abundant spoils refer to Khaybar.

The Number of Islamic Soldiers

The hypocrites and those of weak faith stayed at home instead of accompanying Allah’s Messenger, peace and blessings of Allah be upon him, on the journey to Hudaybiyyah. For this reason, Allah, Lord of Majesty, instructed His Messenger about them, saying: “When you go forth to take spoils, those who remained behind will say, ‘Let us follow you.’ They wish to change Allah’s words. Say, ‘You shall not follow us at all. Allah has already declared this beforehand.’ They will say, ‘Rather, you envy us.’ In fact, they understood little.” (Surah al-Fath, verse 15)

When Allah’s Messenger, peace and blessings of Allah be upon him, set out toward Khaybar, he announced that only those who genuinely desired jihad could accompany him. As a result of this announcement, only those who had participated in the Pledge of Ridwan beneath the tree at Hudaybiyyah were permitted to go. Their number was fourteen hundred.

During this expedition, responsibility for administering Madinah was entrusted to Siba ibn Arfatah al-Ghifari. Ibn Ishaq, however, says it was entrusted to Numaylah ibn Abdullah al-Laythi. According to researchers and experts, the former account is more reliable. [Fath al-Bari, vol. 7, p. 465; Zad al-Ma’ad, vol. 2, p. 133]

At this time Abu Hurayrah also arrived in Madinah. Siba ibn Arfatah was performing the dawn prayer. After the prayer, Abu Hurayrah went to him, and he arranged provisions for him. Abu Hurayrah then set out for Khaybar to join the beloved Prophet. Upon arriving, he heard that Khaybar had come under Muslim control. After consulting the Muslims, Allah’s Messenger, peace and blessings of Allah be upon him, gave Abu Hurayrah and his companions a share of the spoils.

The Hypocrites’ Activities on Behalf of the Jews

At this time the hypocrites made considerable efforts to help the Jews. The hypocrite leader Abdullah ibn Ubay had already sent word to Khaybar: “Muhammad is coming toward you, so be alert. Prepare yourselves and do not be afraid. You have many people and weapons. Muhammad’s companions are few, and they are destitute; even the weapons they possess are very limited.” After receiving this news, the people of Khaybar sent Kinanah ibn Abi al-Huqayq and Hawdhah ibn Qays to Banu Ghatafan to seek help. Banu Ghatafan were allies of the Jews of Khaybar and supporters of their allies against the Muslims. The Jews also promised Banu Ghatafan that if they defeated the Muslims, half of Khaybar’s total produce would be given to them.

Description of the Route

On the way to Khaybar, Allah’s Messenger, peace and blessings of Allah be upon him, crossed Mount Asr, also known as Mount Aysr. Then he crossed the plain of Sabha and reached the plain of Raji. But this Raji was not the Raji where eight Companions were martyred at the hands of Banu Lihyan because of the treachery of Adal and Qarah.

The settlement of Banu Ghatafan lay a day’s and a night’s journey from Raji. Responding to the Jews’ call, Banu Ghatafan had also set out toward Khaybar. After they had departed, a commotion was heard behind them. They thought that the Muslims had attacked their families and herds. So they turned back, leaving Khaybar open to the Muslims.

The Messenger, peace and blessings of Allah be upon him, asked two Companions who knew the route to come forward. One of them was named Husayl. He asked them to identify a suitable route by which Khaybar could be entered from the direction of Syria rather than Madinah. This would block the Jews’ route of escape to Syria. Any possible aid from Banu Ghatafan would also come from that direction. In this way the Muslims would remain between Banu Ghatafan and the Jews, and even if help came from Banu Ghatafan, it would not reach the Jews.

One guide said, “O Messenger of Allah, I will lead you by the route you desire.” The guide went ahead. At a crossroads he said, “O Messenger of Allah, each of these four roads joins at Khaybar. You can reach it by any of them.” The Messenger, peace and blessings of Allah be upon him, asked the names of the roads. Husayl said, “One is called Hazn, the second Shash, the third Hatb, and the fourth Marhab.” The Messenger, peace and blessings of Allah be upon him, chose the last name, Marhab. Considering the meanings of the other three names, he rejected those routes. In the end, the decision was made to take the Marhab route.

Some Incidents on the Route

1) Salamah ibn al-Akwa said: We set out for Khaybar with Allah’s Messenger, peace and blessings of Allah be upon him. It was decided that we would travel at night. A man came to Amir and said, “Amir, recite something for us.” Amir was a poet. He dismounted and began reciting the following poem.

“If You had not been there, O Allah

We would never have received guidance

We would neither have prayed nor given zakat.

Our lives are sacrificed for You

So forgive us, You

And keep our feet firm when confronting the enemy.

Grant us peace, O Allah Almighty

When the battle cry sounds, the enemy’s heart does not tremble

We have gained confidence in this.”

After hearing this poem, Allah’s Messenger, peace and blessings of Allah be upon him, asked about the poet’s identity. He was told that it was Amir ibn al-Akwa. Allah’s Messenger said, “May Allah have mercy on him.” One Companion remarked, “Amir’s martyrdom is now inevitable.” But we wanted to enjoy his companionship for many more days. [Sahih Bukhari, Book of the Expedition of Khaybar, vol. 2, p. 603; Sahih Muslim, Book of the Expedition of Dhu Qarad, vol. 2, p. 115] The noble Companions knew that when Allah’s Messenger, peace and blessings of Allah be upon him, prayed especially for a Companion’s forgiveness during a battle, that Companion would be martyred. [Sahih Muslim, vol. 2, p. 115] This is what happened to Amir during the Battle of Khaybar. That is why the Companions said that if he had prayed for Amir’s long life, they would have had him among them for many more days.

2) In the plain of Sabhah, very close to Khaybar, Allah’s Messenger, peace and blessings of Allah be upon him, performed the Asr prayer. He then ate. Only roasted barley flour was served. At his command, it was prepared as food. He then ate himself and allowed the Companions to eat as well. After eating, he rose for the Maghrib prayer. At that time he did not perform a fresh ablution; he merely rinsed his mouth. The Companions did likewise. [Sahih Bukhari, vol. 2, p. 603] He then performed the Isha prayer.

The Islamic Army on the Outskirts of Khaybar

The Muslims spent the night before the battle on the outskirts of Khaybar. The Jews did not even know of it. It was the practice of Allah’s Messenger, peace and blessings of Allah be upon him, that when he reached a people at night, he would wait and not approach them before morning. That day, while it was still somewhat dark in the very early morning, he performed the Fajr prayer. Then the Muslims mounted and advanced toward Khaybar. Many of Khaybar’s inhabitants had gone out to work in the fields, carrying hoes on their shoulders. Suddenly, on seeing the Muslim soldiers, they began shouting and fleeing. They kept crying, “By God, Muhammad, peace and blessings of Allah be upon him, has arrived with his army!” [Maghazi of al-Waqidi, The Battle of Khaybar, p. 112; Sahih Bukhari, Chapter on the Battle of Khaybar, vol. 2, pp. 603–604]

Seeing this, Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah is the Greatest! Khaybar is ruined. Allah is the Greatest! Khaybar is ruined. When we descend upon a people’s territory, evil is the morning of those who were warned.” [Sahih Bukhari, Chapter on the Battle of Khaybar, vol. 2, pp. 603–604]

The Messenger of Allah (peace and blessings of Allah be upon him) designated a place for the troops to dismount. Habbab ibn al-Mundhir came and asked, “O Messenger of Allah, have you decided to stay here by Allah’s command, or have you decided this for strategic reasons?” He said, “I have decided this for strategic reasons.” Hearing this, Habbab (may Allah be pleased with him) said, “This place is very close to the Najat fortress. All the fighters of Khaybar are stationed in this fortress. They will know our situation completely, whereas we will not be able to know theirs. Thus, they will be able to employ their tactics against us; their arrows will reach us, while our arrows will not reach them. There will also remain the full danger that they may launch a surprise attack on us at night. Moreover, there are date-palm gardens all around this place, and it is low-lying. It would therefore have been better to arrange for us to stay in a place where these problems do not exist.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Your opinion is correct.” Then the Messenger (peace and blessings of Allah be upon him) told the Companions to halt. Thereafter, he supplicated before Allah, Lord of the Worlds: “O Allah, Lord of the seven heavens and of all that they shade; Lord of the seven earths and of all that is above and below them; Lord of the devils and of those whom they have led astray—we ask You for the good of this settlement, the good of its inhabitants, and the good of everything within it. We seek refuge in You from the evil of this settlement, the evil of its inhabitants, and the evil of everything within it.”

The Messenger of Allah (peace and blessings of Allah be upon him) then said, “Advance in the name of Allah.” [Because of this eye ailment, he fell behind and later rejoined everyone.]

Preparations for the Battle and the Fortresses of Khaybar

On the night when the Messenger (peace and blessings of Allah be upon him) entered the environs of Khaybar, he said, “Tomorrow I shall give the banner to a man who loves Allah and His Messenger, and whom Allah and His Messenger love.” All the noble Companions appeared before the Messenger of Allah. Everyone secretly desired to receive the banner. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Where is Ali ibn Abu Talib?” The Companions said, “O Messenger of Allah, his eye is afflicted.” The Messenger (peace and blessings of Allah be upon him) said, “Bring him.” Ali (may Allah be pleased with him) was brought.

The Messenger of Allah (peace and blessings of Allah be upon him) applied a little of his saliva to his eye and prayed for him. Ali (may Allah be pleased with him) recovered so completely that it was as though he had never suffered from an eye ailment. Then the banner was given to Ali (may Allah be pleased with him). He said, “O Messenger of Allah, I shall fight them until they become like us.” The Messenger (peace and blessings of Allah be upon him) said, “Proceed confidently, but do not fight them until you come down into their field. Then invite them to Islam and inform them of the rights of Allah over them that become obligatory through Islam. If Allah guides even one person through you, that will be better for you than a large number of red camels. [Sahih al-Bukhari, The Battle of Khaybar, pp. 605–606. Some reports indicate that attempts to conquer one of Khaybar’s fortresses failed several times before the banner was given to Ali. But this is true.]

The settlement of Khaybar was divided into two parts. One part contained the following five fortresses: 1) Hisn Na’im. 2) Hisn Sa’b ibn Mu’adh. 3) Hisn Qal’at al-Zubayr. 4) Hisn Ubayy. And 5) Hisn Nizar.

Of these five fortresses, the area containing the first three was called “Natat.” The area containing the other two fortresses was known as “Shiqq.”

The settlement in the second part of Khaybar was known as Qatibah. It contained three fortresses: first, Hisn Qamus. The inhabitants of this fortress belonged to the Banu Nadir tribe and were stationed in the fortress of Abu al-Huqayq of Banu Nadir. Second, Hisn Atiyah. Third, Hisn Salalim.

Apart from the eight fortresses mentioned above, Khaybar also had other fortresses and buildings. But they were comparatively small. In strength and security arrangements, they were not as fortified as the aforementioned fortresses.

The fighting took place only at the fortresses in the first section. Although three fortresses in the other section had fighters in them, they were handed over to the Muslims without a battle.

The Beginning of the Conflict and the Conquest of Na’im Fortress

Of the eight fortresses mentioned above, Na’im was the first to be attacked. In terms of their location and strategy, these fortresses were regarded as the Jews’ first line of defense. The owner of this fortress was a fierce Jew named Marhab, who was considered a hero possessing the strength of a thousand men.

Ali ibn Abu Talib (may Allah be pleased with him), accompanied by the Muslim troops, went to the front of this fortress and invited the Jews to Islam. They rejected the invitation to Islam. Under the leadership of their king, Marhab, they came and stood to face the Muslims.

Upon entering the battlefield, a warrior named Marhab called for single combat. In Salama ibn al-Akwa’s narration, it is mentioned as follows: After we reached Khaybar, Marhab, the king of the people of Khaybar, came forward swaggering with his sword. In his voice was this boastful, rhythmic poem:

“Khaybar knows that I am Marhab,

I am unmatched, armed and equipped, a hero skilled in the tactics of war,

I put my experience to use; when the fire of battle rises, it blazes.”

My uncle, Amir (may Allah be pleased with him), advanced to face him. He recited:

“Khaybar knows that my name is Amir,

An armed, well-equipped warrior of battle.”

After they faced one another, each struck at the other. Marhab’s sharpened sword struck the shield of my uncle Amir. My uncle also tried to strike the Jew Marhab downward, but his sword was short. When he tried to strike Marhab’s thigh, the sword recoiled and struck his own knee. Ultimately, he died from this very blow. The Messenger of Allah (peace and blessings of Allah be upon him) raised two of his blessed fingers and said, “There are two rewards for him.” Amir (may Allah be pleased with him) was an outstanding warrior and fighter. Few Arab heroes like him have appeared in the world. [Sahih Muslim, The Battle of Khaybar, vol. 2, p. 122; Ghazwah Dhi Qarad, vol. 2, p. 115; Sahih al-Bukhari, The Battle of Khaybar, vol. 2, p. 603]

After Amir (may Allah be pleased with him) was wounded, Ali (may Allah be pleased with him) advanced to face Marhab. He was reciting this poem:

“Do you know who I am? My mother named me

Haydar,

I am as fearsome as a lion of the forest,

I shall strike with a more complete blow.”

Ali (may Allah be pleased with him) then struck Marhab on the neck with such force that the wretched Jew was finished on the spot. Victory was achieved at the hands of Ali (may Allah be pleased with him). [There is disagreement regarding Marhab’s killer. There is also disagreement concerning the date on which he was killed and the date on which the fortress was conquered. There is a difference in the sequence of the narrations in Bukhari and Muslim. The account above has been given according to Sahih al-Bukhari.]

During the battle, when Ali (may Allah be pleased with him) approached one of the Jewish fortresses, a Jew asked from atop the fortress, “Who are you?” Ali (may Allah be pleased with him) replied, “I am Ali ibn Abu Talib.” The Jew said, “By the Book revealed to Moses, you have risen high.” Then Marhab’s brother Yasir came forward and said, “Who is there to face me?” Zubayr (may Allah be pleased with him) answered this challenge.

Seeing this, Zubayr’s mother, Safiyyah (may Allah be pleased with her), said, “O Messenger of Allah, will my son be killed?” The Messenger of Allah said, “No; rather, your son will kill him.” Eventually, Zubayr (may Allah be pleased with him) killed Yasir.

Then fierce fighting took place near Hisn Na’im. The other Jews did not have the courage to face the Muslims. Some books mention that this battle continued for several days and that the Muslims had to exert considerable effort. Nevertheless, the Jews failed to defeat the Muslims. Consequently, they secretly abandoned the fortress and fled to the Sa’b fortress. The Muslims then easily took possession of Na’im fortress.

The Conquest of Sa’b ibn Mu’adh Fortress

After the conquest of Na’im fortress, Sa’b fortress was the second most impregnable fortress in terms of security and strength. The Muslims attacked this fortress under the leadership of Habbab ibn al-Mundhir al-Ansari (may Allah be pleased with him) and besieged it for three days. On the third day, the Messenger of Allah (peace and blessings of Allah be upon him) made a special supplication for the conquest of this fortress.

Ibn Ishaq relates that the people of Banu Sahm, a branch of the Aslam tribe, came before the Messenger of Allah (peace and blessings of Allah be upon him) and pleaded, “We have been reduced to pieces; we have nothing.” The Messenger (peace and blessings of Allah be upon him) said to the Most Merciful, “O Allah, You know their condition. You know that they have no strength among them, and I have nothing with which to give them. O Allah, help us conquer such a fortress of the Jews that its conquest will be most beneficial for us, and in which the greatest amount of food supplies and fat can be found.” After the Messenger of Allah’s supplication, the Companions attacked. Allah, Lord of the Worlds, granted the Muslims the honor of conquering the fortress of Sa’b ibn Mu’adh. No other fortress in Khaybar contained more food and fat than this fortress. [Ibn Hisham, vol. 2, p. 232]

After making the supplication, the Messenger of Allah (peace and blessings of Allah be upon him) gave the Muslims instructions regarding this fortress. The people of Banu Aslam were foremost in carrying out the instructions. Fierce fighting took place between both sides in front of the fortress. Nevertheless, it was conquered that very day before sunset. In that fortress, the Muslims obtained projectiles and wooden tanks. [The word “dabbabah” is used here. It means “tank.” People could enter a secure, enclosed wooden vehicle and approach the fortress wall while protecting themselves from enemy attacks. It also had a provision for making a large opening in the wall.]

Ibn Ishaq’s narration mentions an account of intense fighting in this matter. After conquering the fortress, the Muslims slaughtered donkeys and placed cooking pots over the ovens. When the Messenger of Allah (peace and blessings of Allah be upon him) learned of this, he forbade eating the meat of domesticated donkeys.

The Conquest of Zubayr Fortress

After the conquest of Na’im and Sa’b fortresses, the Jews came out of all the fortresses of Najat and gathered at Zubayr fortress. It was a secure and well-protected fortress. Situated atop a mountain, the route leading up to it was extremely difficult. It was impossible to ascend with any mount, and even climbing on foot was very arduous. The Messenger of Allah (peace and blessings of Allah be upon him) kept the fortress under siege for three days. Then a compassionate Jew came and said, “O Abu al-Qasim, even if you besiege the fortress for a month, the Jews will not care. However, their spring is below. At night they come down to drink water and carry up enough water for the day. If you can cut off their water, they will submit.” Upon receiving this information, the Messenger (peace and blessings of Allah be upon him) cut off their water. The Jews then became alarmed. They came down and engaged in fierce fighting. Several Muslims were martyred, and ten wicked Jews were killed. Finally, this fortress too fell.

The Conquest of Ubayy Fortress

After the fall of Zubayr fortress, the Jews gathered at Ubayy fortress. The Muslims besieged that fortress as well. This time, two Jews, proud of their strength, successively called upon opponents to face them. Both were killed by the Muslims. The man who killed the second Jew was the famous warrior Companion Abu Dujanah Sammak ibn Kharashah al-Ansari (may Allah be pleased with him), who wore a red headband. After killing the second Jew, he swiftly entered the fortress.

The Companions entered with him and attacked the opposing forces. After some fierce fighting, the Jews began to withdraw from the fortress. Eventually, they all gathered at Nizar fortress. Nizar fortress was the last fortress in the first section of Khaybar.

The Conquest of Nizar Fortress

This fortress too was fortified and secure. The Jews firmly believed that the Muslims would not be able to enter it even after making every possible effort. Therefore, they gathered the women and children there rather than keeping them in any other fortress.

The Muslims imposed a strict siege on this fortress and placed pressure on the Jews. Since the fortress was situated in a high mountainous area, the Muslims could not gain an advantage in entering it. The Jews did not have the courage to come out of the fortress and face the Muslims either. However, they continued to put up fierce resistance by shooting arrows and throwing stones from above.

As the conquest of Nizar fortress proved difficult, the Messenger of Allah (peace and blessings of Allah be upon him) ordered the deployment of projectile weapons. Several rounds were also fired. As a result, holes were made in the fortress wall. The Muslims entered through those openings. Fierce fighting then took place between both sides inside the fortress. The Jews were defeated in the battle. As with the other fortresses, the Jews slipped away secretly from this fortress as well. Leaving the women and children to the mercy of the Muslims, they saved their own lives.

Through the conquest of this strong fortress, the Muslims conquered the first half of Khaybar, namely the areas of Natat and Shiqq. There were also several other small fortresses there. But after the fall of this fortress, the Jews evacuated the other fortresses as well and fled toward Qatibah, the second section of Khaybar.

The Conquest of the Second Section of Khaybar

After conquering the areas of Natat and Shiqq, the Messenger of Allah (peace and blessings of Allah be upon him) set out toward the areas of Qatibah, Atiyah, and Salalim. Salalim was the fortress of Abu al-Huqayq, the notorious Jew of Banu Nadir. Meanwhile, all the Jews who had fled from the areas of Natat and Shiqq also arrived there and shut the fortress gates.

There is disagreement in the books containing accounts of the battle as to which of the three fortresses here was fought over. Ibn Ishaq’s narration clearly states that fighting took place to conquer Qamus fortress. The narration also indicates that this fortress was conquered through battle. There were no negotiations here for surrender on the part of the Jews. [Ibn Hisham, vol. 2, pp. 331, 336, 337]

Waqidi wrote in clear terms that all three fortresses in this area were handed over to the Muslims through negotiation. Perhaps there were negotiations to hand over Qamus fortress after some fighting. The other two fortresses, however, were handed over to the Muslims without a battle.

After the Messenger of Allah (peace and blessings of Allah be upon him) arrived in this area, namely Qatibah, he placed its inhabitants under a strict siege. The siege continued for fourteen days. The Jews did not come out of their fortress. Later, the Messenger (peace and blessings of Allah be upon him) ordered the deployment of projectile weapons. When the Jews realized that their destruction was inevitable under the bombardment of the projectile weapons**, they came forward to negotiate a truce with the Messenger of Allah.

Negotiations for a Truce

First, Ibn Abu al-Huqayq sent a message to the Messenger of Allah (peace and blessings of Allah be upon him): “May I come and speak with you?” The Messenger (peace and blessings of Allah be upon him) said, “Yes.” After receiving permission, Abu al-Huqayq proposed a truce on the condition that the lives of all the soldiers in the fortress would be spared and that their wives, sons, and daughters would remain with them. In other words, they would not be taken captive as slaves by the Muslims. They would hand over all their wealth—gold and silver, land, horses, armor, and so forth—to the Messenger of Allah, and leave carrying only their clothing. [It is mentioned in Sunan Abu Dawud that the Messenger of Allah had agreed on the condition that the Jews could take as much wealth as they were able to carry on their mounts. See Abu Dawud, vol. 2, the account of Khaybar, p. 76.] After hearing this proposal, the Messenger (peace and blessings of Allah be upon him) said, “If you conceal anything, neither Allah nor His Messenger will be responsible for it.” The Jews accepted this condition, and a truce was concluded. Thus, the conquest of Khaybar reached its final completion.

Betrayal and Its Punishment

In violation of the terms of the truce, both sons of Abu al-Huqayq concealed a large amount of wealth. They hid a leather container containing the wealth and jewelry of Huyayy ibn Akhtab. Huyayy ibn Akhtab had brought these ornaments with him when Banu Nadir were expelled from Medina.

Ibn Ishaq wrote that Kinanah ibn Abu al-Huqayq was brought before the Messenger of Allah. He possessed the treasury of Banu Nadir. But when the Messenger (peace and blessings of Allah be upon him) questioned him, he directly denied it. When asked where the wealth had been hidden, he said that he did not know. Later, a Jew came and reported, “I have seen Kinanah wandering every day in an abandoned area.” After receiving this information, the Messenger (peace and blessings of Allah be upon him) said to Kinanah, “If a treasury is found in your possession, we shall kill you. Tell me, do you agree to this?” Kinanah said, “Yes, I agree.” The Messenger (peace and blessings of Allah be upon him) then ordered that the specified abandoned area be excavated. Some wealth was found there. In response to the Messenger of Allah’s questions about the remaining wealth, he said that he knew nothing. The Messenger (peace and blessings of Allah be upon him) handed Kinanah to Zubayr (may Allah be pleased with him) and said, “Punish him so that whatever he has may come into our hands.” Zubayr (may Allah be pleased with him) punished Kinanah severely. His life was ebbing away, yet he did not speak. Thereafter, the Messenger (peace and blessings of Allah be upon him) handed the criminal to Muhammad ibn Maslamah. He killed him in retaliation for the killing of his brother, Mahmud ibn Maslamah. It should be noted that Mahmud had been sitting in the shade of a tree near Na’im fortress when this wicked Jew, Kinanah, suddenly dropped a millstone on him from above and killed him.

Ibn al-Qayyim related that the Messenger (peace and blessings of Allah be upon him) had both sons of Abu al-Huqayq killed; Kinanah’s cousin had testified against both of them that they had concealed property.

Then the Messenger (peace and blessings of Allah be upon him) took Safiyyah, the daughter of Huyayy ibn Akhtab, captive. She had been under the authority of Kinanah ibn Abu al-Huqayq. She was still a newlywed at that time. She was sent away in that condition. [1616]

Distribution of the Spoils

The Messenger (peace and blessings of Allah be upon him) intended to expel the Jews from Khaybar. This was also included in the agreement. But the Jews said, “O Muhammad (peace and blessings of Allah be upon him), let us remain in this land; we will manage it. We know this land better than you do.”

The Messenger of Allah did not have enough slaves who could cultivate and manage this land. The noble Companions also did not have the capacity to do this work. For these reasons, the Messenger (peace and blessings of Allah be upon him) gave the land of Khaybar to the Jews on a sharecropping basis. It was given on the condition that the Muslims would receive half of the produce. The Jews would be allowed this arrangement for as long as the Messenger of Allah wished; whenever he wished, he could expel them. Then Abdullah ibn Rawahah was appointed supervisor of the land of Khaybar.

Khaybar was distributed as follows: the total land was divided into 36 portions. Each portion consisted of 100 shares. Thus, the total land was divided into 3,600 shares. Half of this, namely 1,800 shares, belonged to the Muslims. Like the ordinary Muslims, the Messenger of Allah also had only one share. The remaining 1,800 shares were set aside by the Messenger of Allah (peace and blessings of Allah be upon him) for the collective needs of the Muslims and to deal with any unexpected problem. The purpose of dividing it into 1,800 shares was that the land of Khaybar was a special gift from Allah to those who had participated at Hudaybiyyah.

This gift applied to all, those present and those absent. The number of participants at Hudaybiyyah was 1,400. When they came to Khaybar, they brought 200 horses with them. A share was allocated for a horse in addition to its rider. The horse’s share was twice that of a soldier. For this reason, Khaybar was divided into 1,800 shares. Consequently, each horseman received three shares, totaling 600 shares, while the 1,200 foot soldiers received 1,200 shares. [Zad al-Ma’ad, vol. 2, pp. 137–138]

A hadith in Sahih al-Bukhari describes the abundance of spoils obtained at Khaybar. Marwan ibn Umar (may Allah be pleased with him) said, “Until the conquest of Khaybar, we had never been satisfied.” Aishah (may Allah be pleased with her) said, “After the conquest of Khaybar, we said to one another, ‘From now on, we will be able to eat dates to our fill.’” [Sahih al-Bukhari, vol. 3, p. 609]

After the Messenger (peace and blessings of Allah be upon him) returned to Medina, the Muhajirun returned the date palms that the Ansar had given them. This was because at Khaybar they had acquired wealth and ownership of date palms. [Zad al-Ma’ad, vol. 2, p. 128; Sahih Muslim, vol. 2, p. 96]

The Arrival of Some Companions

During this battle, Ja’far ibn Abu Talib came to serve the Messenger (peace and blessings of Allah be upon him). With him were the Ash’ari Muslims, namely Abu Musa al-Ash’ari (may Allah be pleased with him), along with his friends and companions.

Hazrat Abu Musa al-Ashari (may Allah be pleased with him) said: While I was in Yemen, I learned of the appearance of Allah’s Messenger. My two brothers and I boarded a ship with fifty members of our tribe and set out to appear before Allah’s Messenger. However, the ship took us to Abyssinia. There we met Hazrat Jafar (may Allah be pleased with him) and his companions. They told us that the Messenger (peace and blessings of Allah be upon him) had sent them there and instructed them to remain in Abyssinia. They said, “You should stay with us as well.” So we remained there. After the Messenger (peace and blessings of Allah be upon him) conquered Khaybar, we went to him. He allotted us a share as well. Apart from us, none of the other Muslims who had been absent from Khaybar received a share of Khaybar. Only those who had participated in the battle received a share of the spoils. The boatmen who had been with Hazrat Jafar and his companions also received shares. The spoils were distributed among all of them. [Bukhari, vol. 1; Fath al-Bari, vol. 4]

Marriage to Safiyyah

It has been mentioned earlier that after her husband was killed on charges of treachery, Hazrat Safiyyah became one of the captive women. After the captive women had been gathered, Hazrat Dihyah ibn Khalifah al-Kalbi (may Allah be pleased with him) asked Allah’s Messenger for a slave woman. The Messenger (peace and blessings of Allah be upon him) said, “Go and choose one.” Hazrat Dihyah chose Hazrat Safiyyah. Then a man came and said, “O Messenger of Allah, you have selected the daughter of the leaders of Banu Qurayzah and Banu Nadir for Dihyah, although she is suitable only for you.” The Messenger (peace and blessings of Allah be upon him) said, “Call them both and bring them here.” Both were brought before him. The Messenger (peace and blessings of Allah be upon him) said to Hazrat Dihyah, “Choose another slave woman.” When the Messenger (peace and blessings of Allah be upon him) invited Hazrat Safiyyah to Islam, she accepted Islam gladly. He then emancipated Hazrat Safiyyah, made her emancipation her bridal gift, and married her. On the way to Madinah, Hazrat Umm Sulaym (may Allah be pleased with her) adorned Hazrat Safiyyah. The next morning, the Messenger (peace and blessings of Allah be upon him) hosted the Companions with dates, clarified butter, and parched flour. [Sahih Bukhari, vol. 1, p. 54; Zad al-Maad, vol. 2, p. 137] Seeing marks on Hazrat Safiyyah’s face, the Messenger (peace and blessings of Allah be upon him) asked their cause. Hazrat Safiyyah said, “O Messenger of Allah, before you went to Khaybar, I dreamed that the moon had fallen from the sky into my lap. When I told my husband of this dream in the morning, he slapped me and said, ‘Do you wish to have the king of Madinah?’” [Sahih Bukhari; Zad al-Maad; Ibn Hisham]

The Incident of the Poisoned Meat

After the conquest of Khaybar, the Messenger (peace and blessings of Allah be upon him) felt secure. At that time, Zaynab bint al-Harith, the wife of Sallam ibn Mishkam, sent him roasted mutton as a gift. The woman had already inquired which part of a sheep Allah’s Messenger liked most. After learning this, she put a large amount of poison in that preferred part. She also poisoned the other parts. She then brought the poisoned meat and placed it before Allah’s Messenger. The Messenger (peace and blessings of Allah be upon him) put a piece of the preferred part into his mouth, but spat it out as soon as he chewed it. He then said, “This bone you see is telling me that it has been poisoned.” Zaynab was summoned and questioned, and she confessed. He said, “Why did you do this?” The woman replied, “I thought that if this man were a king, we would be freed from his rule; and if he were a prophet, he would be informed of my poisoning him.” Hearing this candid confession, the Messenger (peace and blessings of Allah be upon him) forgave the woman.

Hazrat Bishr ibn al-Bara ibn Maarur was also with Allah’s Messenger during this incident. He ate one morsel and died from the poison.

There is disagreement as to whether the Messenger (peace and blessings of Allah be upon him) forgave or killed the woman. The various reports have been reconciled as follows: although the Messenger (peace and blessings of Allah be upon him) initially forgave her, after Hazrat Bishr’s death he ordered that she be killed in retaliation. [Zad al-Ma‘ad, vol. 2, p. 139; Fath al-Bari, vol. 7, p. 497; Ibn Hisham, vol. 2, p. 337]

Those Killed in the Battle of Khaybar

Sixteen people were martyred at various times during this expedition. Among them were four Quraysh, one from the Ashja tribe, one from the Aslam tribe, one resident of Khaybar, and nine Ansar.

According to another report, a total of eighteen people were martyred in this expedition. Allamah Mansurpuri wrote that there were nineteen. However, he also mentioned somewhere that the authors of the sira wrote of fifteen. After investigating, I found the names of twenty-three people. Waqidi alone mentioned the name Janif ibn Wayilah, while Tabari mentioned the name Janif ibn Hanif. Bishr ibn al-Bara ibn Maarur died after the battle from eating the poisoned meat. There are two reports concerning Bishr ibn Abd al-Mundhir. One says that he was martyred at the Battle of Badr, while another says that he was martyred at Khaybar. In my view, the former report is more reliable. [Zad al-Ma‘ad, vol. 2, p. 139; Fath al-Bari, vol. 7, p. 497; Ibn Hisham, vol. 2, p. 337] The number of Jews killed was ninety-three.

Fadak

When the Messenger (peace and blessings of Allah be upon him) reached Khaybar, he sent Muhayyisah ibn Masud to invite the people of Fadak to Islam. However, the people of Fadak were slow to accept Islam. After Khaybar came under Muslim control, its effect spread among the people of Fadak. They sent a delegation to Allah’s Messenger and proposed an agreement on the condition that they would give half of their produce, as the people of Khaybar did. The Messenger (peace and blessings of Allah be upon him) accepted this. Thus, the land of Fadak was reserved specifically for Allah’s Messenger, because the Muslims had not marched against Fadak; that is, it had not been conquered by force of the sword. [Ibn Hisham, vol. 1, p. 337]

Wadi al-Qura

After the expedition to Khaybar, the Messenger (peace and blessings of Allah be upon him) set out toward Wadi al-Qura. There was also a group of Jews there, and a group of Arabs joined them. When the Muslims arrived, the Jews welcomed them with arrows. They had already formed ranks. One of Allah’s Messenger’s servants was killed by the Jews’ arrows. The Companions said, “May Paradise be blessed for him.” The Messenger (peace and blessings of Allah be upon him) said, “Absolutely not. By the One in whose hand is my life, the cloak that the servant stole before the spoils of Khaybar were distributed is surrounding him like fire.” [Sahih Bukhari, vol. 2, p. 607]

The Messenger (peace and blessings of Allah be upon him) then arranged the Companions for battle. Hazrat Saad ibn Ubadah was appointed commander. A single banner was given to Hawwab ibn Mundhir and another to Ubadah ibn Bashir. The Messenger (peace and blessings of Allah be upon him) then invited the Jews to Islam, but they did not accept. One of them advanced to fight. Hazrat Zubayr ibn al-Awwam (may Allah be pleased with him) advanced on behalf of the Muslims and killed him. When another Jew advanced, Hazrat Zubayr killed him as well. When a third Jew advanced, Hazrat Ali (may Allah be pleased with him) advanced to face him and killed him. In this manner, eleven Jews were killed successively. Whenever a Jew was killed, Allah’s Messenger invited the other Jews to Islam.

When prayer time came, the Messenger (peace and blessings of Allah be upon him) would pray with the noble Companions, then face the Jews and invite them to Islam. Thus, as the fighting continued, evening arrived. The next morning, the Messenger (peace and blessings of Allah be upon him) again appeared with the Companions to confront the Jews. The sun had not yet risen very high when the Jews surrendered and handed over the spoils.

Allah’s Messenger stayed at Wadi al-Qura for four days. He distributed the war booty among the Companions. However, he left the land and date orchards with the Jews. An agreement was made concerning them similar to the agreement with the Jews of Khaybar. [Zad al-Ma‘ad, vol. 2, pp. 146–147]

Tayma

The Jews of Tayma heard of the defeat and surrender of the Jews of Khaybar, Fadak, and Wadi al-Qura, or the Qura region. They then sent a delegation themselves and proposed a truce. The Messenger (peace and blessings of Allah be upon him) accepted their proposal. [The same work, same page] Allah’s Messenger also had an agreement written concerning this. The agreement stated: “This document is from Allah’s Messenger Muhammad to Banu Tayma. They shall have protection. They must pay the jizyah tax. They shall not be wronged, nor shall they be expelled from the land. This agreement shall be considered permanent.” The terms of the agreement were written by Khalid ibn Said (may Allah be pleased with him).

Return to Madinah

The Messenger (peace and blessings of Allah be upon him) then set out for Madinah. On the return journey, when they reached an open area, the Companions raised their voices in takbir, saying, “Allah is the Greatest, Allah is the Greatest; there is no god but Allah.” The Messenger (peace and blessings of Allah be upon him) said, “You need not raise your voices so much. You are not calling upon one who is deaf or absent; rather, you are calling upon One who hears and is near.”

After traveling throughout the night on the return journey, they rested at a place near the end of the night. The Messenger (peace and blessings of Allah be upon him) told Hazrat Bilal, “You remain awake and wake us for the Fajr prayer.” Hazrat Bilal (may Allah be pleased with him) sat leaning against his mount, facing east. But, exhausted from the journey, he too eventually fell asleep. No one awoke at prayer time. Allah’s Messenger was the first to wake. He woke the Companions and moved a little ahead from that place. He then performed the Fajr prayer with the Companions. It is said that this incident occurred during the second journey. [Ibn Hisham, vol. 2, p. 340]

A review of the events of Khaybar shows that Allah’s Messenger returned in Rabi al-Awwal, toward the end of Safar in the seventh year after the Hijrah.

The Expedition of Aban ibn Said

The Messenger (peace and blessings of Allah be upon him) knew well that leaving Madinah unprotected after the sacred months had ended was neither prudent nor wise. There were many Bedouins around Madinah who waited for the Muslims to become careless so that they could engage in plunder and banditry. Therefore, when the Messenger (peace and blessings of Allah be upon him) departed for the expedition to Khaybar, he sent a military force toward Najd under the leadership of Aban ibn Said (may Allah be pleased with him) to keep the Bedouins fearful. After completing his duty, Aban ibn Said encountered Allah’s Messenger at Khaybar on his return. By then, Khaybar had been conquered.

This small military expedition was sent in Safar of the seventh year after the Hijrah. It is mentioned in Sahih Bukhari. [Bukhari, chapter on the Battle of Khaybar, vol. 2, pp. 608–609] However, Hafiz Ibn Hajar al-Asqalani wrote, “I have found no information about this military expedition.” [Fath al-Bari, vol. 7, p. 491]

The Expedition of Dhat al-Riqa

After bringing two of the three forces of the trench under his control, the Messenger (peace and blessings of Allah be upon him) had the opportunity to turn his attention to the third force. They were Bedouins. They lived in tents in the plains of Najd. Plunder was their livelihood.

The Bedouins were not inhabitants of any settlement or city. They did not live in houses or forts. For this reason, unlike the people of Makkah and Khaybar, it was difficult to control them and completely extinguish the fire of their brigandage. It was necessary merely to frighten and intimidate them.

To disperse the Bedouins gathered around Madinah under the influence of these Bedouins, the Messenger (peace and blessings of Allah be upon him) conducted an instructive expedition. This expedition became known as the Expedition of Dhat al-Riqa.

The authors of the sira state that this expedition was conducted in the fourth year after the Hijrah. However, Imam Bukhari (may Allah have mercy on him) stated that it took place in the seventh year. The participation of Abu Hurayrah (may Allah be pleased with him) and Hazrat Abu Musa al-Ashari (may Allah be pleased with him) clearly proves that this event occurred after the Battle of Khaybar. Hazrat Abu Hurayrah accepted Islam in Madinah after Allah’s Messenger had already departed for the Khaybar expedition. He then went to Khaybar and met Allah’s Messenger. By that time, the conquest of Khaybar had been completed. Hazrat Abu Musa al-Ashari also reached Allah’s Messenger at Khaybar from Abyssinia sometime after the conquest of Khaybar.

The substance of what the authors of the sira have mentioned about this expedition is that when the Messenger (peace and blessings of Allah be upon him) learned that two branches of Banu Ghatafan, Banu Thalabah and Banu Muharib, had gathered, he entrusted the administration of Madinah to Hazrat Abu Dharr al-Ghifari (may Allah be pleased with him), or, according to another view, Hazrat Uthman ibn Affan (may Allah be pleased with him). He then set out toward Najd with four hundred, or according to another report, seven hundred Companions. When they reached a place called Nakhlah, two days’ journey from Madinah, they encountered a group of Banu Ghatafan. However, no battle took place. The Messenger (peace and blessings of Allah be upon him) did, however, perform the prayer of fear there.

It is narrated from Hazrat Abu Musa al-Ashari (may Allah be pleased with him) in Sahih Bukhari that he said: We set out with the Messenger (peace and blessings of Allah be upon him). There were six of us, but we had only one camel. We took turns riding on its back. As a result, our feet became blistered from walking. Both my feet were injured and my toenails were hurt, so we wrapped bandages around our feet. Dhat al-Riqa means “the one with bandages,” because we bandaged our feet during this expedition. [Sahih Bukhari, chapter on the Expedition of Dhat al-Riqa, vol. 2, p. 592; Sahih Muslim, chapter on Dhat al-Riqa, vol. 2, p. 118]

It is narrated from Hazrat Jabir (may Allah be pleased with him) in Sahih Bukhari that he said: We were with the Messenger of Allah (peace and blessings of Allah be upon him) during the Expedition of Dhat al-Riqa. Our practice was that whenever we came beneath a shady tree, we would leave its shade for the Messenger (peace and blessings of Allah be upon him). Once, the Messenger (peace and blessings of Allah be upon him) was resting beneath a shady tree while the Companions had dispersed in different directions. He hung his sword from a branch of the tree and, while resting, fell asleep. Hazrat Jabir said: We all fell asleep as well. Meanwhile, a polytheist came, took the Messenger’s sword in his hand, and said, “Do you fear me?” The Messenger (peace and blessings of Allah be upon him) replied firmly, “No, not at all.” The polytheist said, “Who will protect you from me?” The Messenger (peace and blessings of Allah be upon him) replied, “Allah, the Exalted.”

Hazrat Jabir (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) called us. When we went to him, we saw an unfamiliar man sitting with a sword in his hand. The Messenger (peace and blessings of Allah be upon him) said, “I was lying down when this man took my sword and then said to me, ‘Who will protect you from me?’ I replied, ‘Allah will protect me.’ This is the man.” The Messenger (peace and blessings of Allah be upon him) did not say anything harsh to him.

Abu Awanah’s narration further states that as soon as the Messenger (peace and blessings of Allah be upon him) said, “Allah will protect me,” the sword fell from the man’s hand. The Messenger (peace and blessings of Allah be upon him) then took the sword and said to the man, “Now tell me, who will protect you?” The man replied, “Your mercy is my hope.” The Messenger (peace and blessings of Allah be upon him) said, “Testify that there is no deity except Allah and that Muhammad (peace and blessings of Allah be upon him) is His Messenger.” The man said, “I pledge to you that I will not fight you, nor will I assist anyone who fights you.” Hazrat Jabir (may Allah be pleased with him) mentioned that the Messenger (peace and blessings of Allah be upon him) later released the man. The man went to his people and said, “I have come to you from the best of people.” [Mukhtasar al-Sirah, Shaykh Abdullah Najdi, p. 264; Fath al-Bari, vol. 7, p. 416]

A narration in Sahih Bukhari states that the call to commence the prayer was given, and the Messenger (peace and blessings of Allah be upon him) led one group of Companions in two rakahs. They then moved behind him, and he led another group of Companions in two rakahs. Thus, the Messenger (peace and blessings of Allah be upon him) had performed four rakahs, while the Companions had performed two rakahs. [Sahih Bukhari, vol. 1, pp. 407–408; vol. 2, p. 593] The sequence of this narration indicates that this prayer was performed immediately after the incident mentioned above.

A narration in Sahih Bukhari states that this man’s name was Ghawrath ibn al-Harith. This narration was reported by Musaddad from Abu Awanah, and by Abu Awanah from Abu Bishr. [Sahih Bukhari, vol. 2, p. 593]

Ibn Hajar al-Asqalani said that, while giving a detailed account of this incident, Waqidi stated that the Bedouin’s name was Dasur and that he accepted Islam. However, Waqidi’s words indicate that the two incidents occurred at separate times. These two incidents took place during two separate battles. Allah knows best. [Fath al-Bari, vol. 7, p. 428]

While returning from this expedition, the noble Companions captured a polytheist woman. When her husband learned of this, he vowed to spill the blood of one of the noble Companions. He came at night to fulfill his vow. The Messenger (peace and blessings of Allah be upon him) had appointed Ubbad ibn Bishr and Ammar ibn Yasir to protect the Muslims from the enemy. When the man came, Hazrat Ubbad was performing prayer. The enemy shot an arrow at him while he was praying. Without leaving the prayer, he pulled the arrow out in one swift movement. The man shot a second arrow, and then a third. Each time, he removed the arrow. After completing the prayer with salam, he woke his companion and informed him of what had happened. His companion, Hazrat Ammar ibn Yasir, asked in astonishment, “Why did you not wake me?” He replied, “I was reciting a surah. I was reciting a surah, and I did not want to end the prayer before completing it.” [Zad al-Ma‘ad, vol. 2, p. 112; for details of this battle, see Ibn Hisham, vol. 2, pp. 203, 209; Zad al-Ma‘ad, vol. 2, pp. 110–112; Fath al-Bari, vol. 7, pp. 417, 428]

This battle was highly effective in influencing and intimidating the hard-hearted Arab Bedouins, or nomads. A review of the expeditions that followed shows that after this expedition, the tribes of Ghatafan did not dare raise their heads. They gradually became weakened and powerless, and eventually accepted Islam. Some of these Arab tribes were seen alongside the Muslims during the conquest of Makkah and the Battle of Hunayn. They were also given shares of the spoils. After the return from the conquest of Makkah, officials of the Islamic state were sent to collect zakat from them, and they duly paid it. In short, as a result of the Messenger’s method of action, the three forces that had stood against the Muslims during the Battle of the Trench were completely shattered. As a result, peace and security spread throughout the region. Thereafter, some tribes caused disturbances in various areas, but the Muslims easily subdued them. After this expedition, the path was opened for the Muslims to conquer major cities and countries, because the internal condition of the country thereafter became favorable to Islam and the Muslims.

Several Expeditions in the Seventh Year after the Hijrah

After returning from the aforementioned expedition, the Messenger (peace and blessings of Allah be upon him) stayed in Madinah during Shawwal of the seventh year after the Hijrah and sent the Companions on several expeditions. Details of some of these expeditions are given below.

1. The Expedition of Qudaid

Safar or Rabi al-Awwal of the seventh year after the Hijrah

This expedition, led by Ghalib ibn Abdullah al-Laythi (may Allah be pleased with him), was sent to the Qudaid area to teach the people of the Banu Maluh tribe a lesson for their deeds. Banu Maluh had killed the companions of Bishr ibn Suwaid. This expedition was sent to avenge that killing. The Companions carried out a surprise night raid and killed a number of people. The enemy pursued them with a large force to confront the Muslims, but when they drew near, rain began to fall. After a while, a flood arose. Since the flood came between the two groups, the enemy could not approach. Thus, the Muslims safely covered the rest of the distance.

2. The Expedition of Hasmi

Jumada al-Thani of the seventh year after the Hijrah

This has been discussed in the chapter entitled “The Messenger’s Letters to the Leaders of the World.”

3. The Expedition of Turbah

Shaban of the seventh year after the Hijrah

This expedition was conducted under the leadership of Hazrat Umar ibn al-Khattab (may Allah be pleased with him). Thirty Companions accompanied him. They traveled at night and concealed themselves during the day. When the people of Banu Hawazin learned of this, they fled. Hazrat Umar (may Allah be pleased with him) and his companions then returned to Madinah.

4. The Expedition in the Fadak Region

Shaban of the seventh year after the Hijrah

A group of thirty Companions set out on an expedition under the leadership of Hazrat Bashir ibn Sad al-Ansari (may Allah be pleased with him). It was sent specifically to teach the people of the Banu Murrah tribe a lesson.

When Hazrat Bashir reached their area, he drove away sheep, goats, and other livestock. At night, the enemy came and surrounded them. The Muslims shot arrows. At one point, Bashir and his companions ran out of arrows. The enemy then killed the unarmed Muslims one by one. Only Bashir survived. He was carried to Fadak while injured and remained among the Jews. After two months, when his wounds had healed, he returned to Madinah.

5. The Expedition of Mayfaah

Ramadan of the seventh year after the Hijrah

This sariyyah, under the leadership of Ghalib ibn Abdullah, was sent to teach the tribes of Banu Awal and Banu Abd ibn Tha‘laba a lesson. Another narration states that it was sent to teach the people of the Harqat branch of the Juhaynah tribe a lesson. The Muslims numbered one hundred and thirty. They launched a united attack on the enemy. Anyone who raised his head was killed. Then they drove back herds of livestock, including sheep and goats. During this expedition, Usamah ibn Zayd (may Allah be pleased with him) killed a man named Nuhayk ibn Mirdas, even though he had said, “There is no god but Allah.” When the Messenger of Allah (peace and blessings be upon him) heard this, he said, “Why did you not split open his chest to find out whether he was truthful or lying?”

6. The Sariyyah of Khaybar

Shawwal, 7 AH

This sariyyah consisted of thirty Companions. Abdullah ibn Rawahah (may Allah be pleased with him) led the expedition. The reason was that Bashir ibn Yaram, known as Usayr, had gathered members of the Banu Ghatafan tribe to attack the Muslims. The Muslims assured Usayr that the Messenger of Allah (peace and blessings be upon him) would appoint him governor of Khaybar. Reassured by this promise, Usayr and thirty companions agreed to go to Madinah with the Muslims. When they reached a place called Qarqarat, a misunderstanding arose between the two sides. As a result, Usayr and his companions had to lose their lives.

7. The Sariyyah of Yaman Ajabar

Shawwal, 7 AH

Jabar was the name of an area belonging to Banu Ghatafan, or, according to another view, to Banu Fazara and Banu Udhara. Bashir ibn Ka‘b al-Ansari was sent there with three hundred Muslims. They were sent to confront a large enemy force that had gathered to attack Madinah. The Muslims traveled by night and concealed themselves during the day. When the enemy learned of Bashir’s arrival, they fled. Bashir (may Allah be pleased with him) brought many animals back to Madinah. He also captured two men and brought them to Madinah. After they were brought before the Messenger of Allah (peace and blessings be upon him), they accepted Islam.

8. The Sariyyah of Ghabah

Imam Ibn al-Qayyim includes this expedition among the sariyyahs that took place in the seventh year AH before the Compensatory Umrah—that is, the military expeditions sent consisting solely of the noble Companions. In summary, a man from the Jashm ibn Mu‘awiyah tribe came to Ghabah with a large number of people. He wanted to rally Banu Qays to fight the Muslims. The Messenger of Allah (peace and blessings be upon him) sent Abu Hadrad with only two men. Hadrad adopted such a military strategy that the enemy was defeated, and many camels and goats fell into Muslim hands. Zād al-Ma‘ād, vol. 2, pp. 149–150; Rahmatul lil-‘Alamin, vol. 2, pp. 229–231; Talqih al-Fuhum, p. 31; Mukhtasar al-Siyar, Shaykh Abdullah Najdi, pp. 322–324.

Performing the Compensatory Umrah

Imam al-Hakim said: It is clearly established that after the crescent of Dhu al-Qi‘dah was sighted, the Messenger of Allah (peace and blessings be upon him) instructed the noble Companions to prepare to perform the compensatory Umrah. He also stated that none of the Companions who had been present at the Treaty of Hudaybiyyah should remain absent. Apart from those who had attained martyrdom after the treaty, all the other Companions, as well as a number of Companions who had been absent at the time of the treaty, prepared to perform Umrah. Excluding women and children, the number of Companions was two thousand. Fath al-Bari, vol. 7, p. 500.

The Messenger of Allah (peace and blessings be upon him) appointed Abu Ruhm al-Ghifari as his deputy in Madinah. Sixty camels were taken along, and the responsibility for caring for them was entrusted to Najiyah ibn Jundub al-Aslami. The Messenger of Allah (peace and blessings be upon him) and the noble Companions assumed the ihram for Umrah at Dhu al-Hulayfah and raised the talbiyah. Fearing treachery from Quraysh, the Muslims took weapons with them. These included shields, arrows, spears, and swords. After reaching the plain of Yazaj, the Muslims proceeded, leaving all the weapons under the command of Aws ibn Qawli al-Ansari. The Muslims kept their swords sheathed. Fath al-Bari, vol. 7, p. 500; Zād al-Ma‘ād, vol. 2, p. 151.

When entering Makkah, the Messenger of Allah (peace and blessings be upon him) rode his she-camel named Qaswa. The Muslims raised their sheathed swords and, with the Messenger of Allah (peace and blessings be upon him) in their midst, recited: “Here I am, O Allah, here I am.”

The idolaters of Makkah came out of their homes to watch the spectacle and climbed Mount Kiyakiyan, which lay to the north. They said among themselves, “A group of people is coming to you whom the fever of Madinah has subdued.”

Hearing this, the Messenger of Allah (peace and blessings be upon him) told the Companions to run vigorously for three circuits. However, between the Yemeni Corner and the Black Stone they were to walk at a normal pace. They were not told to run throughout all seven circuits. The reason was the hope of receiving Allah’s mercy and blessings; the purpose was to display the Muslims’ strength to the polytheists. Sahih al-Bukhari, vol. 1, p. 218; vol. 2, pp. 610–611; Sahih Muslim, vol. 1, p. 412. In addition, the Messenger of Allah (peace and blessings be upon him) instructed his Companions to perform idtiba. This means leaving the right shoulder uncovered, passing the cloth beneath the right armpit and wrapping it from below, with the other end of the cloth draped over the left shoulder at both the front and back.

The Messenger of Allah (peace and blessings be upon him) proceeded along the route through the mountain pass of Makkah. The polytheists had lined up to watch him. The Messenger of Allah (peace and blessings be upon him) continued reciting the talbiyah. When he reached the Sacred Mosque, he touched the Black Stone with his staff. Then he performed tawaf, and the Muslims also performed tawaf. At that time, Abdullah ibn Rawahah (may Allah be pleased with him), holding his sword aloft, passed in front of the Messenger of Allah (peace and blessings be upon him) and recited this poem:

“O sons of the unbelievers, clear his path

Allah’s mercy surrounds him.

His words are recorded in the Book of the Most Merciful, the Most Compassionate

Those pages are recited continually.

O Allah, I have believed these words of his

For Allah’s sake I shall sacrifice my breath

Obeying Allah’s command, I shall strike such a blow

That skulls will fly, and no word of friendship will remain.”

According to a narration from Anas (may Allah be pleased with him), after hearing the poem, Umar ibn al-Khattab (may Allah be pleased with him) said, “O son of Rawahah, is poetry being recited in the Sacred Mosque before the Messenger of Allah (peace and blessings be upon him)?” The Messenger of Allah (peace and blessings be upon him) said, “O Umar, let him recite it. Its effect upon them is more effective than arrows.” Jami‘ al-Tirmidhi, vol. 2, p. 107.

The Messenger of Allah (peace and blessings be upon him) and the Muslims ran for three circuits. Seeing them, the polytheists said, “We thought that those whom the fever of Madinah had subdued would be weak, but they seem stronger than such-and-such people.” Sahih Muslim, vol. 1, p. 412.

After completing tawaf, the Messenger of Allah (peace and blessings be upon him) performed sa‘i between Safa and Marwah. At that time, his sacrificial animals were standing near Mount Marwah. After completing sa‘i, the Messenger of Allah (peace and blessings be upon him) said, “This is the place of sacrifice, and all of Makkah is a place of sacrifice.” Then everyone sacrificed animals at the foot of Mount Marwah. After the sacrifice, they shaved their heads there. The noble Companions followed their beloved Messenger (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) then sent some Companions to Yazaj to guard the weapons. He instructed that, after those guarding the weapons had departed, they should be sent to perform Umrah.

The Messenger of Allah (peace and blessings be upon him) stayed in Makkah for three days. On the morning of the fourth day, the polytheists said to Ali (may Allah be pleased with him), “Tell your companion to leave, for the appointed time has ended.” The Messenger of Allah (peace and blessings be upon him) left Makkah and stayed at a place called Sarif.

When he was departing from Makkah, the daughter of Hamzah (may Allah be pleased with him) followed him, calling, “Uncle, uncle!” Ali (may Allah be pleased with him) took her with him. A disagreement arose among Ali, Ja‘far, and Zayd (may Allah be pleased with them) concerning who should care for her, as each claimed to have the greater right to raise her. Ultimately, the Messenger of Allah decided in favor of Ja‘far, because the girl’s maternal aunt was Ja‘far’s wife.

During this Umrah, the Messenger of Allah (peace and blessings be upon him) married Maymunah bint al-Harith al-‘Amiriyyah. Before the Messenger of Allah (peace and blessings be upon him) reached Makkah, he sent Ja‘far ibn Abi Talib to Maymunah for this purpose. Maymunah entrusted the matter to Abbas, since he was her brother-in-law. His wife, Umm al-Fadl, was Maymunah’s sister. Abbas (may Allah be pleased with him) married Maymunah to the Messenger of Allah (peace and blessings be upon him). Abu Rafi‘ was assigned to bring Maymunah. When the Messenger of Allah (peace and blessings be upon him) reached the place called Sarif, Maymunah was brought to him. Zād al-Ma‘ād, vol. 2, p. 152.

Why was this Umrah called the Compensatory Umrah? The reason is that it was the Umrah compensating for the Umrah missed at the time of the Treaty of Hudaybiyyah. This Umrah was performed in accordance with the Treaty of Hudaybiyyah. This is the most significant explanation. Zād al-Ma‘ād, vol. 1, p. 172; Fath al-Bari, vol. 7, p. 500. This Umrah is also known by four names: Umrat al-Qada, Umrat al-Qadiyyah, Umrat al-Qisas, and Umrat al-Sulh. Fath al-Bari, vol. 7, p. 500.

Several More Sariyyahs

1. The Sariyyah of Abu al-Awja

Dhu al-Hijjah, 7 AH

The Messenger of Allah (peace and blessings be upon him) sent fifty Companions, under the leadership of Abu al-Awja, to the Banu Sulaym tribe with the call to Islam. After they invited them to Islam, they said, “We have no need for what you are calling us to.” They then engaged in a fierce battle. The commander, Abu al-Awja, was wounded in the battle. In the end, the Muslims captured two enemy soldiers and brought them back.

2. The Sariyyah of Ghalib ibn Abdullah

Safar, 8 AH

Two hundred Companions were sent under the leadership of Ghalib ibn Abdullah to the Fadak area, to the site where Bashil ibn Sa‘d’s companions had been killed. They seized the enemy’s herds and killed several enemy soldiers.

3. The Sariyyah of Dhat Atlah

Rabi‘ al-Awwal, 8 AH

The account of this sariyyah is that the people of the Banu Quda‘ah tribe had gathered a large force to attack the Muslims. After learning of this, the Messenger of Allah (peace and blessings be upon him) sent fifteen Companions under the leadership of Ka‘b ibn Umair. The noble Companions invited them to Islam, but instead of accepting Islam, they began shooting arrows at the Companions. Consequently, the Companions were martyred. Only one Companion was found alive among the slain and brought back. Rahmatul lil-‘Alamin, vol. 2, p. 231.

4. The Sariyyah of Dhat Irq

Rabi‘ al-Awwal, 8 AH

The reason for this expedition was that the people of the Banu Hawazin tribe had repeatedly caused trouble. For this reason, the Messenger of Allah (peace and blessings be upon him) sent twenty-five Companions under the leadership of Shuja‘ ibn Wahab al-Asadi. They drove away the enemy’s herds, but no fighting took place. Talqih al-Fuhum, p. 33.

The Battle of Mu’tah

Mu’tah is a settlement near the Balqa region of Jordan. It is only two stages’ journey from Bayt al-Maqdis. The Battle of Mu’tah took place here.

Of all the battles in which the Muslims participated during the lifetime of the Messenger of Allah (peace and blessings be upon him), this was the bloodiest. It opened the way for the conquest of Christian lands. The battle took place in Jumada al-Awwal of the eighth year AH, corresponding to 629 CE, or September.

The Cause of the Battle

The reason for this expedition was that the Messenger of Allah (peace and blessings be upon him) sent al-Harith ibn Umair al-Azdi with a letter to the governor of Busra. Sharhabil ibn Amr al-Ghassani, the governor of the Roman Caesar, was appointed over the Balqa region at that time. This wicked man arrested the Messenger of Allah’s envoy, bound him tightly, and killed him. It may be recalled that killing ambassadors or ordinary envoys is a grave crime. It amounts to a declaration of war, and is even considered more serious than that.

For this reason, the Messenger of Allah (peace and blessings be upon him) was deeply grieved when he heard that his envoy had been killed. He ordered the preparation of an army to be stationed in that area. Accordingly, three thousand soldiers were prepared. Zād al-Ma‘ād, vol. 2, p. 155; Fath al-Bari, vol. 7, p. 511. Apart from the Battle of the Trench, the Muslims had never before assembled three thousand soldiers for any battle.

The Messenger of Allah’s Instructions to the Commanders

The Messenger of Allah (peace and blessings be upon him) appointed Zayd ibn Harithah (may Allah be pleased with him) commander of this army. He then said that if Zayd were killed, Ja‘far would take command, and if Ja‘far were killed, Abdullah ibn Rawahah (may Allah be pleased with him) would become the commander. Sahih al-Bukhari, vol. 2, p. 611.

The Messenger of Allah (peace and blessings be upon him) prepared a white flag for the Muslim army and gave it to Zayd ibn Harithah. Mukhtasar al-Sirah, Shaykh Abdullah, p. 327. He instructed the army to invite the local people to Islam at the place where al-Harith ibn Umair had been killed. If they accepted Islam, that would be good; if they did not, they should seek help from Allah and fight them. He further said, “In Allah’s name, in Allah’s path, fight those who disbelieve in Allah. Do not betray or act treacherously. Do not kill any woman, child, old person, or ascetic living in a church. Do not cut down date palms or any other trees, and do not destroy buildings.” Rahmatul lil-‘Alamin, vol. 2, p. 271.

The Muslim Army Sets Out

Before the Muslim army departed, the ordinary Muslims greeted and bid farewell to the commanders appointed by the Messenger of Allah (peace and blessings be upon him). At that time, one of the commanders, Abdullah ibn Rawahah (may Allah be pleased with him), was weeping. When he was asked why he was crying, he said, “By Allah, I am not crying because of attachment to the world or because of my relationship with you. I am crying out of fear of Hell after hearing the Messenger of Allah (peace and blessings be upon him) recite a verse of the Holy Quran. In that verse, Allah the Exalted says: ‘There is none of you but will pass over it; this is a binding decree of your Lord.’ (Surah Maryam, verse 71)”

“I do not know how I will return after being presented to Hell.” The Muslims said, “May Allah the Exalted accompany you in safety. May Allah protect you and bring you back to us with the spoils of war.” Abdullah then recited this poem:

“For forgiveness from the Most Merciful

For the blows of a sword that exposes the brain

For the hand of the spear-thrower, the intestines and liver

For the strength to strike and tear apart

I seek help. Beside my grave

Those who pass will say: This is the warrior

Whom Allah guided, and

Who was rightly guided.”

The Muslim soldiers then departed. The Messenger of Allah (peace and blessings be upon him) accompanied the army as far as Thaniyat al-Wada‘ and bid the soldiers farewell. Ibn Hisham, vol. 2, pp. 373–374; Zād al-Ma‘ād, vol. 2, p. 156; Mukhtasar al-Sirah, p. 327.

The Crisis of the Muslim Army

Advancing northward, the Muslim soldiers reached an area called Ma‘an. It was in the Jordanian region connected with the Hijaz. The Muslim army stopped there. Muslim scouts arrived and reported that the Roman Caesar had assembled one hundred thousand Roman soldiers in Ma’ab, in the Balqa region. In addition, another one hundred thousand soldiers from the tribes of Lakham, Judham, Balqin, Bahra, and Bali had gathered under his banner. This latter force of one hundred thousand was composed of Arab tribes.

The Shura Council Meets

The Muslims had not imagined that they would face such a formidable army. In that distant region, they truly found themselves in a critical situation. The question arose before them: Should they confront two hundred thousand soldiers with only three thousand? The astonished and worried Muslims consulted for two nights. Some suggested writing to the Messenger of Allah (peace and blessings be upon him) to inform him of the situation that had arisen. Perhaps he would send reinforcements or issue another order, which they could then follow.

Abdullah ibn Rawahah (may Allah be pleased with him) firmly rejected this proposal. He said, “O people, what you are trying to avoid is precisely the martyrdom for which you set out. Remember that our confrontation with the enemy is not to be judged by the army, strength, or numerical superiority. We fight for the religion by which Allah, the Lord of the worlds, has honored us. So move forward. We shall certainly attain one of two blessings: we may achieve victory, or our lives will be blessed through martyrdom.” Finally, a decision was reached in accordance with Abdullah ibn Rawahah’s opinion.

The Muslim Army Advances

After spending two nights in the area called Ma‘an, the Muslim army advanced toward the enemy. At a place called Masharif in Balqa, they encountered the troops of Heraclius. When the enemy advanced farther, the Muslims gathered at a place called Mu’tah. The soldiers were then arranged for battle. Qutbah ibn Qatadah al-Udhri was appointed to the right flank, and Ubadah ibn Malik al-Ansari (may Allah be pleased with him) to the left.

The Commanders Attain Martyrdom

At Mu’tah, the two sides clashed and an extremely fierce battle began. Only three thousand Muslim soldiers were engaged in an unequal battle against two hundred thousand unbelieving soldiers. This battle was astonishing. The people of the world watched in amazement. When the valor of faith is displayed, such astonishing events also occur.

First, the beloved companion of the Messenger of Allah (peace and blessings be upon him), Zayd ibn Harithah (may Allah be pleased with him), took up the flag. He attained martyrdom after displaying extraordinary bravery. Such bravery has not been witnessed from anyone other than Muslims.

After Zayd’s martyrdom, Ja‘far ibn Abi Talib took the flag. He too continued fighting with incomparable bravery. During the fierce battle, he leapt from the back of his black-and-white horse and began striking the enemy. When the enemy’s blows severed his right hand, he began fighting with his left hand. He held the flag in this manner until he attained martyrdom.

It is said that a Roman soldier struck him with a sword so forcefully that his body was split in two. Allah the Exalted granted him two wings in Paradise. With those wings, he flies wherever he wishes in Paradise. For this reason, he was given the titles Ja‘far al-Tayyar and Ja‘far Dhu al-Janahayn. Tayyar means “one who flies,” while Dhu al-Janahayn means “the one with two wings.”

Imam al-Bukhari, through Nafi‘, mentions a narration from Abdullah ibn Umar (may Allah be pleased with him). He said, “On the day of the Battle of Mu’tah, after Ja‘far was martyred, I counted the marks of blows on his body. There were fifty wounds from arrows and swords on his body. Not one of those wounds was on his back.” Fath al-Bari, vol. 7, p. 512. There is a difference in the numbers in the two narrations. This is reconciled by saying that the total was ninety when the arrow wounds are included.

Another narration states that Abdullah ibn Umar (may Allah be pleased with him) said, “I was with the Muslims during the Battle of Mu’tah. I searched for Ja‘far ibn Abi Talib and found him among the slain. I saw more than ninety wounds from spears and arrows on his body.” The same source, same page. It is narrated from Nafi‘ that Ibn Umar’s account also states: “I observed all these wounds on the front of his body.” Fath al-Bari, vol. 7, p. 512. There is a difference in the numbers in the two narrations. This is reconciled by saying that the total was ninety when the arrow wounds are included. After Ja‘far (may Allah be pleased with him) attained martyrdom in heroic battle, Abdullah ibn Rawahah (may Allah be pleased with him) took the flag, mounted his horse, and advanced. After some hesitation, he recited this poem:

‘O heart, whether joyful or grieved,

face them as best you can. They have lit the fire of war,

and raised their spears upright. Why do you wish to remain far

from Paradise?’

After this, Abdullah ibn Rawahah (may Allah be pleased with him) continued fighting with great valor. His cousin handed him a bone with meat still clinging to it. He took one bite and threw it away. Then, while continuing to fight, he attained martyrdom.

The Sword of Allah

After the martyrdom of Abdullah ibn Rawahah, Thabit ibn Arqam, a Companion from the Banu Azlan tribe, took up the banner. He said, ‘O Muslims, appoint a suitable man as commander.’ When the Companions asked Thabit himself to assume command, he said, ‘I am not suited for this task.’ The Companions then appointed Khalid ibn al-Walid (may Allah be pleased with him) as commander. After he took the banner, fierce fighting began. In Sahih al-Bukhari, it is narrated from Khalid ibn al-Walid (may Allah be pleased with him) himself that he said: ‘On the day of the Battle of Mu’tah, nine swords broke in my hand. After that, only a small Yemeni sword remained in my hand.’ 9 [Sahih al-Bukhari, chapter on the Battle of Mu’tah, vol. 2, p. 611]

In another narration, it is reported in his own words as follows: ‘On the day of the Battle of Mu’tah, nine swords broke in my hand. After that, only a small Yemeni sword remained in my hand.’ 10 [The same page, p. 612]

Meanwhile, the Messenger of Allah (peace and blessings be upon him) received news of the battlefield through revelation before reports could reach him through human messengers. He said, ‘Zayd took up the banner, and he was martyred. Then Ja‘far took up the banner, and he was martyred. Then Abdullah ibn Rawahah took up the banner, and he too was martyred.’ At this point, the eyes of the Messenger of Allah (peace and blessings be upon him) filled with tears. He said, ‘Then one of the swords among the swords of Allah took up the banner. Through his fighting, Allah granted victory to the Muslims.’ 11 [The same page, p. 611].

The End of the Battle

Despite their courage, bravery, and wholehearted devotion, it was astonishing that only three thousand Muslim soldiers were able to stand before two hundred thousand non-Muslim soldiers. The bravery displayed by Khalid ibn al-Walid (may Allah be pleased with him) at that time has no equal in history.

There is considerable disagreement among the reports concerning the outcome of this battle. After reading all the reports, it becomes clear that toward the end of the first day of fighting, Khalid (may Allah be pleased with him) remained steadfast in confronting the Roman soldiers. At that time, he was considering a new military strategy by which the Romans could be influenced. The aim of that strategy was to withdraw the Muslims gradually. However, care had to be taken that the Romans should not be able to pursue them under any circumstances. For if the Romans pursued them, it would be extremely difficult to escape their grasp.

The following morning, Khalid (may Allah be pleased with him) rearranged and redeployed the army. He moved the soldiers on the right to the left and brought those on the left to the rear. Seeing this change in formation, the enemy began saying among themselves that the Muslims had received reinforcements and that their strength had increased compared with before.

After changing the army’s formation, Khalid (may Allah be pleased with him) gradually withdrew the Muslims. The Roman soldiers did not advance to attack the Muslims because they thought that the Muslims were laying a trap and would draw them into the desert before launching a counterattack and overwhelming them. Thinking this, the Roman soldiers returned to their own territory instead of pursuing the Muslims. Meanwhile, the Muslims continued retreating until they reached Medina. 12 [Fath al-Bari, vol. 7, pp. 513–514; Zad al-Ma‘ad, vol. 2, p. 156.]

The Number of Casualties

Twelve Muslims attained martyrdom in the Battle of Mu’tah. The number of Roman casualties is not known. However, from the accounts of the battle it can be understood that they suffered many casualties. After all, nine swords broke in the hand of Khalid alone. This makes it easy to estimate the number of casualties among the enemy soldiers.

The Impact of the Battle of Mu’tah

Although the objective of the Mu’tah expedition—the taking of revenge—was not achieved, the battle caused the Muslims’ reputation and renown to spread far and wide. The entire Arab world was left stunned with amazement. The Romans were the greatest power of that time. The Arabs thought that engaging in conflict with the Romans amounted to suicide. Therefore, for three thousand soldiers to achieve the glory of a courageous victory against two hundred thousand soldiers without suffering significant losses was no simple matter. The people of Arabia were able to understand that the Muslims were completely different from all the powers known previously. Allah’s help was with the Muslims. Their leader, Muhammad al-Mustafa (peace and blessings be upon him), was undoubtedly the Messenger of Allah (peace and blessings be upon him). For this reason, it is seen that after the Battle of Mu’tah, a number of tribes known as the Muslims’ inveterate, stubborn, and arrogant enemies sought refuge under the shade of Islam. Among the notable tribes were Banu Salim, Ashja‘, Ghatafan, Jiban, and Fazara.

It was because of the bloody conflict that began with the Romans on the eve of the Battle of Mu’tah that the glory of the Muslims’ subsequent victories spread far and wide.

The Expedition of Dhat al-Salasil

After learning of the supportive role played by various Arab tribes alongside the Roman soldiers in the Battle of Mu’tah, the Messenger of Allah (peace and blessings be upon him) considered it necessary to take a step that would lead the Romans and the Arab tribes to extend the hand of friendship toward the Muslims and prevent them from even considering assembling troops against the Muslims in the future.

For this purpose, the Messenger of Allah (peace and blessings be upon him) selected Amr ibn al-As (may Allah be pleased with him). His grandmother was a woman from the Bali tribe. After the Battle of Mu’tah, in Jumada al-Thani of the eighth year after the Hijrah, the Messenger of Allah (peace and blessings be upon him) sent Amr ibn al-As (may Allah be pleased with him). It is said that information had been received through spies that the Banu Quda‘ah tribe had assembled many soldiers on the outskirts of Medina in preparation for an attack. For these reasons, the Messenger of Allah (peace and blessings be upon him) sent Amr ibn al-As (may Allah be pleased with him).

The Messenger of Allah (peace and blessings be upon him) instructed the Muslim army to seek assistance from the people of Bali, Adhra, and Balqin when passing through their lands. The Muslim army traveled at night and concealed itself during the day. When they came near the enemy, it became known that the enemy was numerically superior. Amr then sent Rafi‘ ibn Makith al-Juhani to the Messenger of Allah (peace and blessings be upon him) with a letter requesting assistance. The Messenger of Allah (peace and blessings be upon him) sent two hundred soldiers under the command of Abu Ubaydah ibn al-Jarrah (may Allah be pleased with him). Among them were prominent leaders of the Ansar and the Muhajirun, including Abu Bakr and Umar. The Messenger of Allah (peace and blessings be upon him) instructed the commander, Abu Ubaydah (may Allah be pleased with him), to join Amr ibn al-As and for the two of them to work together in harmony, without any disagreement. After Abu Ubaydah reached the site, he asked to command the entire army. But Amr ibn al-As said, ‘I am the commander; you have come with supporting troops.’ Abu Ubaydah accepted this. Thereafter, Amr ibn al-As, the army commander, also led the prayers.

After the supporting force arrived, they reached the Quda‘ah area and proceeded to a distant place from there. At one point, a confrontation with the enemy seemed imminent. But when faced with the Muslims’ intention to attack, they quickly fled.

Afterward, Awf ibn Malik al-Ashja‘i was sent as a messenger to the Messenger of Allah (peace and blessings be upon him). He informed the Messenger of Allah (peace and blessings be upon him) of the Muslims’ safe return and related the details of the expedition.

Dhat al-Salasil is a place in front of the Wadi al-Qura plain. It is located ten days’ journey from Medina. Ibn Ishaq says that the Muslims camped beside a water reservoir called Salasil belonging to the Juzam tribe. Therefore, this expedition was named Dhat al-Salasil. 13 [Ibn Hisham, vol. 2, pp. 623–626; Zad al-Ma‘ad, vol. 2, p. 157]

The Expedition of Khazarah

Sha‘ban of the Eighth Year after the Hijrah

The reason for this expedition was that the Banu Ghatafan were assembling troops at a place called Khazarah, in the territory of the Muharib tribe in the interior of Najd. To subdue them, the Messenger of Allah (peace and blessings be upon him) sent fifteen Companions under the command of Abu Ubaydah. This force killed some of the enemies, captured some, and acquired spoils. The force sent on this expedition remained outside Medina for fifteen days under the command of Abu Ubaydah. 14 [Rahmat lil-‘Alamin, vol. 2, p. 233; Talqih al-Fuhum, p. 33].

He said, ‘Though victory has been achieved, there is no retaliation against you today. May Allah forgive you for your past conduct, for He is the Most Merciful of those who show mercy.’

(Surah Yusuf: 92

6

At the Threshold of the Great Victory: No Retaliation Today

The Conquest of Mecca

Imam Ibn al-Qayyim wrote: ‘This was the great victory through which Allah granted honor to the trustees of His religion. He also liberated His city and His House—the House He had made a means of guidance for the people of the world—from the hands of the unbelievers and polytheists. Because of this victory, waves of joy swept through the inhabitants of the heavens. As a result of this victory, people began entering Allah’s religion in groups, and the face of the universe began to shine with happiness.’ 1 [Zad al-Ma‘ad, vol. 2, p. 160]

The Reason for the Expedition

In the discussion concerning the Treaty of Hudaybiyyah, it was mentioned that one clause of the treaty was that anyone who wished could enter into an alliance either with the Messenger of Allah (peace and blessings be upon him) or with the Quraysh.

Whoever joined either party would be regarded as part of that party. If anyone attacked or committed any other act of aggression, it would be considered an attack on that party.

Through this treaty, the Banu Khuza‘ah entered into an alliance with the Messenger of Allah (peace and blessings be upon him). The Banu Bakr entered into an alliance with the Quraysh. Thus, both tribes became secure from each other. However, disputes and conflicts had existed between the two tribes at various times since the Days of Ignorance. Later, after the advent of Islam and the Treaty of Hudaybiyyah, the two contending tribes had become secure and reassured regarding one another. The Banu Bakr regarded the opportunity provided by this treaty as a gain and prepared to take revenge on the Banu Khuza‘ah for their old enmity. Naufal ibn Mu‘awiyah al-Dayli attacked the Banu Khuza‘ah on the eighth of Sha‘ban with a group from the Banu Bakr. At that time, members of the Banu Khuza‘ah were staying beside a watering place called al-Watir. Several members of the Banu Khuza‘ah were killed in the sudden attack. A clash then also took place between the two sides. The Quraysh helped the Banu Bakr with weapons in this attack. Some Quraysh men also took advantage of the darkness of night, joined the Banu Bakr, and attacked the opposing side. The attackers drove the members of the Banu Khuza‘ah toward the Sacred Precinct. There, members of the Banu Bakr said, ‘O Naufal, now we are about to enter the Sacred Precinct.’ They meant, ‘Your deity and your worship.’ In response, Naufal said, ‘There is no deity today. Take your revenge. By my life, you may steal within the Sacred Precinct, but can you not take your own revenge?’

Meanwhile, members of the Banu Khuza‘ah reached Mecca and took refuge in the homes of Budayl ibn Warqa al-Khuza‘i and his freed slave Rafi‘. Amr ibn Salim al-Khuza‘i set out from there toward Medina and stood before the Messenger of Allah (peace and blessings be upon him). At that time, he was sitting with the Companions in the Prophet’s Mosque. Amr ibn Salim said, ‘O Lord, I appeal to Muhammad (peace and blessings be upon him) by his treaty and by the ancient pledge of his father’ 2 [This refers to the pledge that had existed from long before between the Banu Khuza‘ah and the Banu Abd al-Muttalib]. ‘O Messenger, you were offspring, while we were the progenitors. 3 [This alludes to the fact that Hubba, the mother of Abd Manaf—that is, the wife of Qusayy—was a daughter of the Banu Khuza‘ah. For this reason, the entire Prophetic family was called the offspring of the Banu Khuza‘ah.] Then we accepted allegiance and never showed disobedience. May Allah grant you guidance. Give us your utmost help; call the servants of Allah, and they will come to your aid. Among them will also be the Messenger of Allah (peace and blessings be upon him), beautiful like the full moon when it rises. If he is wronged, his face becomes flushed and stern. You will go among a formidable army that will surge like a foaming sea. Know for certain that the Quraysh have violated the treaty made with you and broken their pledge. They laid a trap for me at a place called Watar and thought that I would not call anyone for help. Yet they are base and few in number. They attacked us under cover of night at a place called Awtas and killed us while we were bowing and prostrating. That is, we had accepted Islam, yet we were killed.’

After hearing this complaint, the Messenger of Allah (peace and blessings be upon him) said, ‘O Amr ibn Salim, you have been helped.’ Then a piece of cloud appeared in the sky. The Messenger of Allah (peace and blessings be upon him) said, ‘This cloud has appeared as glad tidings of assistance for the Banu Ka‘b.’

Then a delegation from the Banu Khuza‘ah, led by Budayl ibn Warqa al-Khuza‘i, came to Medina and informed the Messenger of Allah (peace and blessings be upon him) who had been killed. They also told him how the Quraysh had helped the Banu Bakr. Then they returned to Mecca.

An Attempt to Renew the Treaty

What the Quraysh and their allies had done was an unmistakable violation and betrayal of the Treaty of Hudaybiyyah. No valid justification could be offered for it. The Quraysh soon realized that they had violated the treaty. Thinking about the consequences of this betrayal, they convened a council. The unanimous decision of that council was to send their leader, Abu Sufyan, to Medina to renew the Treaty of Hudaybiyyah.

The Messenger of Allah (peace and blessings be upon him) had already informed the Companions about the Quraysh’s actions following their violation of the treaty. He said, ‘It is as though I can see Abu Sufyan arriving in Medina to strengthen the treaty and extend its term.’

Meanwhile, after Abu Sufyan reached a place called Usfan on his way to Medina, he met Budayl ibn Warqa. Budayl was traveling from Medina to Mecca.

Abu Sufyan thought that Budayl was coming from the Messenger of Allah (peace and blessings be upon him). Nevertheless, he asked, ‘Where are you coming from, Budayl?’ Budayl replied, ‘I went with the Khuza‘ah to that coastal area.’ Abu Sufyan asked, ‘Did you not go to Muhammad?’ Budayl replied, ‘No.’ After Budayl proceeded toward Mecca, Abu Sufyan said, ‘If Budayl went to Medina, then he must have fed his camel the dates of Medina.’ Abu Sufyan then went to the place where Budayl had made his camel sit, broke apart the camel’s droppings, and found date pits from Medina in them. He then said, ‘I swear by Allah, Budayl did go to Muhammad.’

In short, Abu Sufyan went to Medina and stayed at the home of his daughter, Umm Habibah. Abu Sufyan was about to sit on the bed of the Messenger of Allah (peace and blessings be upon him). Seeing this, Umm Habibah (may Allah be pleased with her) immediately folded up the bed. Abu Sufyan said, ‘My daughter, do you consider me unfit for this bed, or do you consider the bed unfit for me? You have become bad since you left me.’

Umm Habibah (may Allah be pleased with her) said, ‘This is the bed of the Messenger of Allah (peace and blessings be upon him), while you are an impure polytheist.’ Abu Sufyan said, ‘By God, you have become bad since you left me.’

Then Abu Sufyan left and went to the Messenger of Allah (peace and blessings be upon him) to discuss the matter with him. The Messenger of Allah (peace and blessings be upon him) gave him no reply. Abu Sufyan went to Abu Bakr and asked him to speak with the Messenger of Allah (peace and blessings be upon him). Abu Bakr (may Allah be pleased with him) refused. Abu Sufyan went to Umar (may Allah be pleased with him) and asked him to speak to the Messenger of Allah (peace and blessings be upon him) on their behalf. Umar (may Allah be pleased with him) said, ‘Why should I intercede for you with the Messenger of Allah (peace and blessings be upon him)? By Allah, even if I find nothing but a piece of wood, I will fight you with that piece of wood.’ Abu Sufyan then went to Ali (may Allah be pleased with him). Fatimah (may Allah be pleased with her) was there, and Hasan was also there. He was still young and was walking about. Abu Sufyan said, ‘O Ali, you are my closest relative by lineage. I have come because of a need. I came disappointed, and I do not wish to return disappointed. Intercede for me with Muhammad.’ Ali (may Allah be pleased with him) said, ‘Abu Sufyan, I pity you. The Messenger of Allah (peace and blessings be upon him) has resolved upon a matter, and we cannot speak to him about it.’ Abu Sufyan looked toward Fatimah (may Allah be pleased with her) and said, ‘Can you instruct this son of yours to proclaim protection for the people and thereby become the leader of the Arabs forever?’ Fatimah (may Allah be pleased with her) said, ‘By Allah, my son is not yet qualified to make such a proclamation and become the leader of the people. Moreover, no one can grant protection in the presence of the Messenger of Allah (peace and blessings be upon him).’

After all his efforts failed, everything went dark before Abu Sufyan’s eyes. With a trembling voice and a heart wavering with doubt, he said to Ali (may Allah be pleased with him), ‘Abu al-Hasan, I can see that the matter has become complicated. So tell me a way out.’ Ali (may Allah be pleased with him) said, ‘By Allah, I know of nothing beneficial for you. You are the leader of the Banu Kinanah. Stand up and proclaim security among the people, then return to your homeland.’ Abu Sufyan said, ‘Do you think this will benefit me?’ Ali (may Allah be pleased with him) replied, ‘No, I do not think so. But I do not think there is any other way.’ Abu Sufyan then stood in the mosque and proclaimed, ‘O people, I grant you security.’ Then he mounted his camel and went to Mecca.

When he reached the Quraysh, they surrounded him and asked about the news from Medina. Abu Sufyan said, ‘I spoke to him, but he gave no reply. I went to the son of Abu Quhafah, but found nothing good in him. I went to Umar ibn al-Khattab, and he seemed to me the most ardent enemy. I went to Ali, and he seemed the gentlest. He gave me some advice, and I acted accordingly. I do not know whether it will be beneficial.’ The people asked what it was. Abu Sufyan said, ‘Ali advised me to proclaim security, so in the end I did so.’

The Quraysh said, ‘Has Muhammad declared your proclamation of security to be effective?’ Abu Sufyan said, ‘No, he has not.’ The Quraysh said, ‘May ruin befall you. Ali was merely joking with you.’ Abu Sufyan said, ‘By Allah, there was no other way.’

According to al-Tabarani’s account, preparations for the expedition to Mecca began when, three days before news of the Quraysh’s betrayal arrived, the Messenger of Allah (peace and blessings be upon him) told Aishah (may Allah be pleased with her) to prepare his equipment. He advised her to keep the matter secret. Then Abu Bakr (may Allah be pleased with him) said to Aishah (may Allah be pleased with her), ‘My daughter, what is this preparation for?’ Aishah replied, ‘I do not know, father.’ Abu Bakr said, ‘This is not the time for a war with the Romans. Then in which direction does the Messenger of Allah (peace and blessings be upon him) intend to go?’ Aishah replied, ‘I do not know, father.’ On the morning of the third day, Amr ibn Salim al-Khuza‘i arrived with forty horsemen. He recited several lines of poetry, through which the listeners understood that the Quraysh had committed treachery. Then Budayl arrived, followed by Abu Sufyan. As a result, the Companions understood the situation. The Messenger of Allah (peace and blessings be upon him) then told the Companions that they had to go to Mecca. At the same time, he prayed: ‘O Allah, arrange that news of our departure not reach the spies or the Quraysh. Let them neither understand nor learn of it before we draw near to the people of Mecca.’

To preserve secrecy, in Ramadan of the eighth year after the Hijrah, the Messenger of Allah (peace and blessings be upon him) sent eight Companions under the leadership of Abu Qatadah ibn Rabi‘ on an expedition to a place called Batn Idam. This place lies between Dhu Khashab and Dhu al-Marwah, thirty-six miles from Medina.

The purpose of sending this small force was that anyone who understood would conclude that the Messenger of Allah (peace and blessings be upon him) was going to the place mentioned, and this news would spread everywhere. After the small force reached that place, it learned that the Messenger of Allah (peace and blessings be upon him) had set out toward Mecca. Upon receiving this news, they too joined the caravan accompanying the Messenger of Allah (peace and blessings be upon him). 4 [This was the expedition during which Amir ibn Adbat was encountered. Amir offered the Islamic greeting of peace. But because of an earlier enmity, Mihlam ibn Juthamah killed Amir and seized his camel and other belongings. Then this Quranic verse was revealed: ‘Do not say to one who offers you peace, “You are not a believer.”’ The Companions then requested the Messenger of Allah to pray for Mihlam ibn Juthamah’s forgiveness. When Mihlam appeared before the Messenger of Allah, he said, ‘O Allah, may Mihlam not be forgiven.’ He repeated this three times. Hearing this, Mihlam wiped his eyes with his garment and rose. Ibn Ishaq says that members of Mihlam’s tribe stated that the Messenger of Allah later prayed for Mihlam’s forgiveness. See Zad al-Ma‘ad, vol. 2, p. 151]

Meanwhile, Hatib ibn Abi Balta’ah wrote a letter to the Quraysh, attempting to inform them about the Messenger of Allah, peace and blessings be upon him. He hired a woman in exchange for money to deliver the letter to the Quraysh in Makkah. She concealed it in her hair and set out for Makkah. Meanwhile, Allah informed His beloved Messenger of this matter. The Messenger of Allah, peace and blessings be upon him, summoned Ali, Miqdad, Zubayr, and Abu Marsad al-Ghanawi and said, “Go, all four of you, to Rawdat Khakh. There you will find a woman riding a camel. You will find a letter with her. It has been sent to the Quraysh.” The four Companions reached Rawdat Khakh and found the woman. She was asked, “Do you have a letter with you?” The woman denied it. The Companions searched the camel’s howdah but found no letter. Then Ali said, “I swear by Allah, the Messenger of Allah, peace and blessings be upon him, did not lie, nor are we lying. Either give us the letter, or we will strip you.” Hearing this, the woman said, “Very well, turn away for a moment.” When the Companions turned away, she loosened her hair, took out the letter, and handed it to them. They took it to the Messenger of Allah, peace and blessings be upon him. After having the letter read, the Messenger of Allah, peace and blessings be upon him, saw that it said, “From Hatib ibn Abi Balta’ah to the Quraysh.” Thus, the Quraysh were warned of the Messenger of Allah’s expedition to Makkah. 5 [Imam Suhayli has mentioned incidents from various battles. He quoted the contents of the letter. It read: “To begin with, O Quraysh, the Messenger of Allah is coming to you with an army. Even if he comes alone, Allah will help him and fulfill His promise to him. Therefore, consider your own position. Peace.”]

Al-Waqidi wrote that Hatib wrote to Suhayl ibn Amr, Safwan ibn Umayyah, and Ikrimah: “The Messenger of Allah has announced war among the people. I do not know whether he is heading toward you or somewhere else. I want this to be counted as a favor from me to you.”]

They asked the Messenger of Allah, peace and blessings be upon him, “Hatib, what is this?” Hatib said, “Do not be hasty regarding me. By Allah, I have faith in Allah and His Messenger, peace and blessings be upon him. I have not become an apostate, nor has anything changed in me. The matter is that I am not from the Quraysh. I had been living among them, and my family is currently with them. I have no blood relationship with the Quraysh that would cause them to care for my family. So I thought that I would do them a favor, so that they would protect my family. Everyone else who is with you in Makkah has relatives there who will protect their families.” Umar said, “O Messenger of Allah, permit me to behead him. This man has betrayed Allah and His Messenger, peace and blessings be upon him. He has become a hypocrite.” The Messenger of Allah, peace and blessings be upon him, said, “Look, he took part in the Battle of Badr. O Umar, how do you know? Perhaps Allah looked upon the participants of Badr and said, ‘Do whatever you wish; I have forgiven you.’” Hearing this, Umar’s eyes filled with tears. He said, “Allah and His Messenger know best.” 6 [Sahih al-Bukhari, volume 1, p. 422]

Thus Allah, the Lord of the worlds, exposed the spies. Consequently, no information about the Muslims’ preparations for war could reach the Quraysh.

The Muslim Army Heads Toward Makkah

On 10 Ramadan of the eighth year after the Hijrah, the Messenger of Allah, peace and blessings be upon him, set out toward Makkah. Ten thousand Companions accompanied him. Abu Raham al-Ghifari was appointed to oversee Madinah.

After advancing as far as Juhfah or somewhat beyond it, the Messenger of Allah, peace and blessings be upon him, met his uncle Abbas. He had accepted Islam and was migrating to Madinah with his family. Upon reaching a place called Abwa, he met his paternal cousin Abu Sufyan ibn al-Harith and his maternal cousin Abdullah ibn Umayyah. The Messenger of Allah, peace and blessings be upon him, turned away from them. Both had caused him much distress and had composed poetry condemning him. Seeing this, Umm Salamah said to the Messenger of Allah, peace and blessings be upon him, “It is not fitting that your paternal and maternal cousins should be the worst people in your sight.”

Ali told Abu Sufyan ibn al-Harith and Abdullah ibn Umayyah, “Go to the Messenger of Allah, peace and blessings be upon him, and say to him what Joseph’s brothers said to Joseph. The Messenger of Allah, peace and blessings be upon him, surely would not like another person’s response to be better than his.” Joseph’s brothers had said to him, “By Allah, Allah has certainly preferred you over us, and indeed we were sinners.” (Surah Yusuf, verse 91)

Abu Sufyan ibn al-Harith did so. Hearing this verse, he recited several lines of poetry before the Messenger of Allah. Their meaning was: “By your life, when I raised the standard intending to make the riders of Lat victorious over Muhammad’s riders, my state was like that of a traveler lost at night. But now the time has come for me to receive guidance; now I have become worthy of guidance. Instead of my own desires, a guide has guided me and shown me Allah’s path, though I had always ignored this path before.”

Hearing this, the Messenger of Allah, peace and blessings be upon him, emotionally patted Abu Sufyan’s chest and said, “You had ignored me in every matter.” 7 [Later, Abu Sufyan ibn al-Harith became a good Muslim. It is said that after accepting Islam, he was so ashamed that he would not look directly at the Messenger. The Messenger of Allah loved him and gave him the glad tidings of Paradise. He used to say, “I hope that Abu Sufyan will be like Hamzah.” When death approached him, he said, “Do not weep for me. After accepting Islam, I have not said anything that could be considered sinful.” (Zad al-Ma’ad, volume 2, pp. 162–163)]

The Muslim Army at Marr al-Zahran

The Messenger of Allah, peace and blessings be upon him, continued his journey. He and all the noble Companions were fasting. When he reached the waters of Qudayd, between Asfan and Qudayd, the Messenger of Allah, peace and blessings be upon him, broke his fast. 8 [Sahih al-Bukhari, volume 2] Following his example, the noble Companions also broke their fasts.

Then they resumed their journey. During the first part of the night, they reached Marr al-Zahran, that is, the Fatimah plain. At the Messenger of Allah’s command, the Companions lit separate fires. Ten thousand cooking fires were burning. The Messenger of Allah appointed Umar to guard the camp.

Abu Sufyan Before the Messenger of Allah

After camping at Marr al-Zahran, Abbas rode out on the white mule of the Messenger of Allah, peace and blessings be upon him. He hoped that if he encountered someone, he could send news to Makkah, so that the Quraysh would come to the Messenger of Allah and seek security before he entered Makkah.

Meanwhile, Allah had prevented any kind of news from reaching the Quraysh. For this reason, the people of Makkah knew nothing. They were spending their days in fear, confusion, and apprehension. Abu Sufyan had gone out trying to learn whether any new information was available. At that time, he set out with Hakim ibn Hizam and Budayl ibn Warqa to gather news.

Abbas said, “I was riding on the mule of the Messenger of Allah, peace and blessings be upon him. Suddenly I heard Abu Sufyan and Budayl ibn Warqa speaking. Abu Sufyan was saying, ‘By Allah, I have never before seen so many fires and such an army as I see today.’ Budayl ibn Warqa said, ‘By Allah, they are the Banu Khuza’ah. War has destroyed them.’ Abu Sufyan said, ‘The Banu Khuza’ah could not possibly have so many fires and such a huge army.’”

Abbas said, “When I heard Abu Sufyan’s voice, I called out, ‘Abu Hanzalah?’ Recognizing my voice, Abu Sufyan said, ‘Abu al-Fadl?’ I said, ‘Yes.’ Abu Sufyan asked, ‘What is the matter? May my parents be sacrificed for you.’ I said, ‘The Messenger of Allah, peace and blessings be upon him, has come with all his forces. What a disastrous situation for the Quraysh!’ Abu Sufyan said, ‘What can be done now? May my parents be sacrificed for you.’ I said, ‘If they find you, they will cut off your head. Sit behind me on this mule. I will take you to the Messenger of Allah, peace and blessings be upon him, and secure your safety.’ Abu Sufyan then mounted the mule and sat behind me. His two companions turned back.”

Abbas said, “I proceeded with Abu Sufyan. Whenever we came near a group, people would ask, ‘Who is that?’ But when they saw me on the mule of the Messenger of Allah, peace and blessings be upon him, they would say, ‘This is the Messenger of Allah’s uncle, riding his mule.’ We passed by Umar ibn al-Khattab. He asked, ‘Who is it?’ and came toward me. Seeing Abu Sufyan behind me, he said, ‘Abu Sufyan? The enemy of Allah? Praise be to Allah, Abu Sufyan has fallen into our hands without any fighting.’ Saying this, Umar hurried to the Messenger of Allah, peace and blessings be upon him. I also drove the mule quickly. I dismounted and went to the Messenger of Allah. Umar arrived meanwhile and said, ‘O Messenger of Allah, there is Abu Sufyan. Permit me to cut off his head.’ I said, ‘O Messenger of Allah, peace and blessings be upon him, I have granted Abu Sufyan protection.’ Then I touched the Messenger’s head and said, ‘By Allah, tonight no one besides me will be able to speak privately with you.’ When Umar repeatedly requested permission to kill Abu Sufyan, I said, ‘Stop, Umar. If Abu Sufyan were from Banu Adi ibn Ka’b, you would not say this.’ Umar said, ‘Stop, Abbas. By Allah, your acceptance of Islam is dearer to me than my father Khattab’s acceptance of Islam, and the sole reason is that your acceptance of Islam is dearer to the Messenger of Allah, peace and blessings be upon him, than my father Khattab’s acceptance of Islam.’”

The Messenger of Allah, peace and blessings be upon him, said, “Abbas, take Abu Sufyan to your tent and bring him to me in the morning.” In accordance with the Messenger of Allah’s instruction, I took Abu Sufyan to my tent. In the morning I brought him before the Messenger of Allah. The Messenger of Allah said, “Abu Sufyan, woe to you! Has the time not yet come for you to understand that there is no deity except Allah?” Abu Sufyan said, “May my parents be sacrificed for you. How generous, noble, and merciful you are! I have understood very well that if there were any deity besides Allah, it would have been of some use at this time.”

The Messenger of Allah, peace and blessings be upon him, said, “Abu Sufyan, has the time not yet come for you to understand that I am the Messenger of Allah?” Abu Sufyan said, “May my parents be devoted to you. How noble you are, how merciful, and how compassionate toward your relatives! I still have some hesitation regarding the question you asked.” Abbas said, “Accept Islam before you reach the point of being beheaded. Testify that there is none worthy of worship except Allah and that Muhammad, peace and blessings be upon him, is the Messenger of Allah.” After Abbas said this, Abu Sufyan accepted Islam and testified to the truth.

Abbas said, “O Messenger of Allah, Abu Sufyan is a distinguished man, so I request that you grant him some distinction.” The Messenger of Allah, peace and blessings be upon him, said, “Very well. Whoever enters Abu Sufyan’s house is safe. Whoever stays inside his own house and locks the door is safe. Whoever enters the Sacred House is also safe.”

The Islamic Army Heads Toward Makkah

On the morning of 17 Ramadan of the eighth year after the Hijrah, the Messenger of Allah, peace and blessings be upon him, set out from Marr al-Zahran toward Makkah. He told his uncle Abbas to station Abu Sufyan at the foot of a mountain in the plain, so that Abu Sufyan could see the soldiers of Allah passing along the road. Abbas did so. The various tribes were advancing with their banners. Whenever a tribe passed, Abu Sufyan would ask, “Abbas, who are they?” Abbas would reply, “They are Banu Salim.” Abu Sufyan would say, “What connection do I have with Banu Salim?” When another group passed, Abu Sufyan would ask, “Who are these?” Abbas would reply, “They are the Muzaynah tribe.” Abu Sufyan would say, “What connection do I have with the Muzaynah tribe?” One after another, all the tribes passed before Abu Sufyan. Whenever a tribe went by, he asked about them and, after learning their identity, said, “What connection do I have with them?” Then the Messenger of Allah, peace and blessings be upon him, proceeded with the Muhajirun and Ansar. Nothing could be seen there except iron helmets. Abu Sufyan said, “Glory be to Allah! Who are these?” Abbas said, “The Messenger of Allah, peace and blessings be upon him, is proceeding with the Ansar and Muhajirun.” Abu Sufyan said, “Who has the strength to fight them? Abu al-Fadl, your nephew’s kingdom has become formidable.” Abbas said, “Abu Sufyan, this is prophethood.” Abu Sufyan said, “Yes, of course that is what you would say now.”

Another incident occurred at this time. Sa’d was carrying the Ansar’s banner. As he passed before Abu Sufyan, he said, “Today is the day of bloodshed and beating. Today the Sacred Precinct will be made lawful. Today Allah has decreed humiliation for the Quraysh.” When the Messenger of Allah, peace and blessings be upon him, passed afterward, Abu Sufyan said, “O Messenger of Allah, did you hear what Sa’d said?” The Messenger of Allah asked, “What did Sa’d say?” Abu Sufyan told him. Hearing this, Uthman and Abd al-Rahman ibn Awf said, “O Messenger of Allah, we fear that Sa’d may initiate bloodshed among the Quraysh.” The Messenger of Allah said, “No. Today is the day when the Ka’bah will be honored. Today is the day when Allah will honor the Quraysh.” He then sent a Companion to take the banner from Sa’d and give it to his son Qays. Thus, it seemed that the banner had remained in Sa’d’s hands. Another report states that the Messenger of Allah, peace and blessings be upon him, gave the banner to Zubayr.

At the Threshold of the Quraysh

After the Messenger of Allah, peace and blessings be upon him, passed before Abu Sufyan, Abbas said, “Abu Sufyan, now go to your people.” Abu Sufyan quickly reached Makkah and shouted, “O Quraysh, Muhammad, peace and blessings be upon him, has come to you with such a large army that resistance is impossible. Therefore, whoever enters Abu Sufyan’s house will be safe.” Hearing this, Abu Sufyan’s wife, Hind bint Utbah, stood up, came forward, tugged at Abu Sufyan’s mustache, and said, “Kill this old man! May this old bearer of bad news perish.”

Abu Sufyan said, “May you be ruined! Do not let this woman deceive you regarding saving your lives. Muhammad, peace and blessings be upon him, has come with such a huge army that resistance is utterly impossible. Therefore, those who enter Abu Sufyan’s house will be safe.” The people said, “May Allah destroy you. How many of us can enter your house?” Abu Sufyan said, “Those who shut and lock their doors from inside will also be safe. Those who enter the Sacred Mosque will also be safe.” Hearing this, the people began running toward their homes and toward the Sacred Mosque, that is, the Ka’bah. However, the scheming Quraysh incited a number of unruly ruffians, saying, “We have pushed these men forward against them. If the Quraysh achieve some success, we will join them. If they are wounded, we will give them whatever they ask of us.” The ruffians and unruly men who prepared to fight the Muslims were placed under the leadership of Ikrimah ibn Abu Jahl, Safwan ibn Umayyah, and Suhayl ibn Amr. Under the leadership of these three, a group of Quraysh gathered at Khandamah. Among them was a man named Hammas ibn Qays of Banu Bakr. He had previously repaired weapons. One day, while repairing his weapons, his wife asked, “What are you preparing for?” Hammas said, “I am preparing to fight Muhammad and his companions.” Hearing this, his wife said, “By Allah, no one can resist Muhammad and his companions.” Hammas said, “By Allah, I hope to bring some of his companions here as your slaves. If they come to fight today, I will have no excuse for not confronting them. I have complete weapons: sharp spears and double-edged swords.” This man was also present at the Battle of Khandamah.

Dhu Tuwa

Meanwhile, the Messenger of Allah, peace and blessings be upon him, set out from Marr al-Zahran and reached Dhu Tuwa. At that time, out of humility and gratitude for the honor Allah had granted him, the Messenger of Allah kept his head bowed. At Dhu Tuwa he assembled the army. He placed Khalid ibn al-Walid on his right. The army included Aslam, Sulaym, Ghifar, Muzaynah, and several other Arab tribes. The Messenger of Allah instructed Khalid ibn al-Walid to enter Makkah through its lower area. He told Khalid, “If anyone from the Quraysh obstructs you, kill him. Then meet me at Safa.”

He placed Zubayr ibn al-Awwam on the left. In his hand was the banner of the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah ordered him to enter Makkah through its upper area, that is, through Kuday, and to set up the banner he had given him at Hajun and wait there until his arrival.

Abu Ubaydah was responsible for leading those who had come on foot. The Messenger of Allah, peace and blessings be upon him, ordered him to advance along the outermost route of the plain and enter Makkah.

The Islamic Army Enters Makkah

After receiving the Messenger of Allah’s instructions, the commanders proceeded with their respective troops to the assigned locations.

The polytheists encountered along Khalid and his companions’ route were confronted and killed. Two of Khalid’s companions, Karz ibn Jabir al-Fihri and Khunays ibn Khalid ibn Rabi’ah, attained martyrdom. They had become separated from the army and taken another road, where they were killed. At Khandamah, the unruly Quraysh confronted Khalid and his companions. A clash took place between the two sides for a while, in which twelve polytheists were killed. This event filled the Quraysh with terror. Hammas ibn Qays, who had been determined to fight the Muslims, hurried home and locked the door. He told his wife, “Keep the door shut; do not open it.” His wife said, “Where has all your boasting gone?” Hammas ibn Qays said, “Alas! Safwan and Ikrimah have fled. We were welcomed with unsheathed swords. Those swords were cutting throats and heads so fiercely that nothing could be heard except the heart-rending cries and uproar of the slain.”

After confronting the enemy at Khandamah, Khalid went through various parts of Makkah and reached Safa, where he joined the Messenger of Allah, peace and blessings be upon him.

Meanwhile, Zubayr advanced ahead, set up the banner of the Messenger of Allah, peace and blessings be upon him, near the Mosque of Victory at Hajun, and built a pavilion for his stay. He remained there until the Messenger of Allah, peace and blessings be upon him, arrived.

Entering the House of Allah and Removing the Idols

Then the Messenger of Allah, peace and blessings be upon him, entered the Sacred Mosque—the Noble House of Allah—with the Ansar and Muhajirun. First, he kissed the Black Stone. Then he circumambulated the Ka’bah. At that time, the Messenger of Allah was holding a staff.

At that time, there were three hundred and sixty idols around the Ka’bah and on its roof. The Messenger of Allah, peace and blessings be upon him, prodded those idols with the staff in his hand and proclaimed, “Truth has come and falsehood has departed; surely falsehood is bound to depart.”

He also recited this verse of the Holy Qur’an: “Truth has come, and falsehood’s movement has come to an end.”

The Messenger of Allah, peace and blessings be upon him, circumambulated while seated on his she-camel. Since he was not in a state of ihram, he performed only the circumambulation. After completing it, he summoned Uthman ibn Talhah and took the key to the Ka’bah from him. Then, at the Messenger of Allah’s command, the Ka’bah was opened. Upon entering, he saw many images. Among them were images of Abraham and Ishmael, with divining arrows in their hands. Seeing this, the Messenger of Allah, peace and blessings be upon him, said, “May Allah destroy these polytheists! By Allah, these two prophets never used divining arrows.” Inside the Ka’bah, the Messenger of Allah also saw a wooden dove. He broke it with his own hands. At his command, the images were destroyed.

Prayer in the Ka’bah and the Address to the Quraysh

Then the Messenger, peace and blessings be upon him, closed the door of the Kaaba from inside. Usama and Bilal were inside. After closing the door, the Messenger, peace and blessings be upon him, went to the wall opposite the door and stood three cubits away from it. At that time, there were two pillars on the left, one pillar on the right, and three pillars behind him. Thus, there were six pillars or columns inside the Kaaba at that time. He then offered prayer there. After the prayer, he went around the interior of the Kaaba, proclaiming the takbir and the words of tawhid in every part. He then opened the door of the Kaaba again. The Quraysh were gathered and standing in front, that is, in the Sacred Mosque. They were waiting to see what the Messenger, peace and blessings be upon him, would do. Holding the two leaves of the door with both hands, he addressed the Quraysh. In that address he said, ‘There is no deity except Allah. He is One and Unique; He has no partner. He fulfilled His promise and, through His servants, alone defeated all opposing forces. Listen: apart from caring for the Kaaba and providing the pilgrims with water, all other honors and achievements lie beneath my feet. Remember, the liability or compensation for any kind of killing is one hundred camels, forty of which must be pregnant.’

O Quraysh, Allah has eradicated from among you the ignorance and the pride of fathers and forefathers. All people are the children of Adam, and Adam was created from dust. Then he recited this verse: ‘O mankind, We created you from a male and a female, and then made you into different nations and tribes so that you may recognize one another. Surely, the most honorable of you in the sight of Allah is the one among you who is most God-fearing. Allah knows everything and is aware of all things.’

No reproach against you today:

Then he said, ‘O Quraysh, what do you think I will do with you?’ Everyone replied, ‘You will treat us well; that is what we expect of you. You are a merciful brother and the son of a merciful brother.’ He then said, ‘In that case, I say to you what Joseph (peace be upon him) said to his brothers: “There is no reproach against you today.” You are all free.’

The Key to the Kaaba:

The Messenger, peace and blessings be upon him, then sat in the Sacred Mosque. Ali was holding the key to the Kaaba. He said, ‘O Messenger of Allah, may Allah have mercy upon you, entrust us not only with the honor of providing water to the pilgrims but also with the responsibility of caring for the Kaaba.’ According to another narration, Abbas made this request. The Messenger, peace and blessings be upon him, said, ‘Where is Uthman ibn Talhah?’ He was called. The Messenger, peace and blessings be upon him, said, ‘Uthman, take this key. Today is the day of loyalty.’ According to the narration of Tabaqat Ibn Sa‘d, the Messenger, peace and blessings be upon him, said, ‘Take this key permanently. No one will take it away from you except a wrongdoer. O Uthman, Allah has appointed you as the custodian of His House. Therefore, consume whatever you receive from the House of Allah.’

Bilal’s Call to Prayer from the Roof of the Kaaba:

The time for prayer had arrived. The Messenger, peace and blessings be upon him, ordered Bilal to climb onto the roof of the Kaaba and give the call to prayer. At that time, Abu Sufyan ibn Harb, Attab ibn Asid, and Harith ibn Hisham were sitting in the courtyard of the Kaaba. No one else was there. Attab said, ‘Allah has bestowed such a favor upon Asid that he did not have to hear this. Otherwise, he would have had to hear something unbearable.’ Hearing this, Harith said, ‘Listen, by Allah, if I hear that he is truthful, I will become his follower.’ Abu Sufyan said, ‘Look, I will not say anything. If I do say anything, then, by Allah, these stones will bury me and my affairs.’ Then the Messenger, peace and blessings be upon him, appeared before them and said, ‘I know everything you have just said.’ He then repeated their words to them. At this astonishing event, Harith and Attab said, ‘We testify that you are the Messenger of Allah. By Allah, there was no one with us who could have heard our conversation. We acknowledge that you have been informed of what we said.’

The Prayer of Victory or Gratitude:

That day, the Messenger, peace and blessings be upon him, went to the house of Umm Hani bint Abu Talib and performed ghusl. He then offered eight units of prayer there.

It was the time of Chasht. Therefore, some said that this was the Chasht prayer, while others said it was the prayer of gratitude after the conquest or victory. Umm Hani had given refuge to her two brothers-in-law. The Messenger, peace and blessings be upon him, said, ‘Umm Hani, I too grant protection to those whom you have given refuge.’ The reason for this statement was that Ali (may Allah be pleased with him) wanted to kill Umm Hani’s two brothers-in-law. Umm Hani was Ali’s sister. She had hidden her two brothers-in-law and locked the door. When the Messenger, peace and blessings be upon him, came there, Umm Hani told him about the problem concerning her brothers-in-law, and he made the aforementioned statement.

Some Identified Enemies:

On the day of the conquest of Makkah, when the Messenger, peace and blessings be upon him, included nine notorious and identified criminals on the list of those to be killed, it was stated regarding them that they should be killed even if they sought refuge beneath the covering of the Kaaba. They were:

1. Abd al-Uzza ibn Khatal 2. Abdullah ibn Sa‘d ibn Abu Sarh 3. Ikrimah ibn Abu Jahl 4. Harith ibn Nufayl ibn Wahb 5. Maqis ibn Sababah 6. Habbab ibn Aswad 7. Ibn Khatal’s two slave women, who defamed the Messenger, peace and blessings be upon him, through poetry 9. Sarah, who was one of the slave women of the descendants of Abd al-Muttalib. She used to slander the Messenger, peace and blessings be upon him; moreover, it was from her that the letter sent to Makkah by Hatib was recovered.

Uthman ibn Affan (may Allah be pleased with him) brought Abdullah ibn Sa‘d ibn Abu Sarh to the Messenger, peace and blessings be upon him, and pleaded for his life. The Messenger, peace and blessings be upon him, granted him pardon and accepted his Islam. Before doing so, however, he remained silent for some time. He had hoped that one of the Companions would kill Abdullah in the meantime. This man had previously embraced Islam, migrated to Madinah, and then apostatized—that is, abandoned his religion—and fled back to Makkah. After embracing Islam a second time, however, he remained steadfast and unwavering in Islam.

Ikrimah ibn Abu Jahl fled toward Yemen. His wife asked the Messenger, peace and blessings be upon him, to spare her husband’s life. The Messenger, peace and blessings be upon him, granted her request. She then followed her husband and brought him back. Ikrimah came to the Messenger, peace and blessings be upon him, and embraced Islam; his Islam proved to be sincere.

Ibn Khatal was hanging on to the covering of the Kaaba. A Companion came to the Messenger, peace and blessings be upon him, and informed him. He said, ‘Kill him.’ That Companion went and killed him.

Maqis ibn Sababah was killed by Numaylah ibn Abdullah. Maqis had initially become a Muslim, but later apostatized and also killed an Ansari Companion. He then returned to the polytheists in Makkah.

Harith used to cause the Messenger much suffering in Makkah. Ali (may Allah be pleased with him) killed him.

Habbab ibn Aswad had shoved Zaynab (may Allah be pleased with her), the daughter of the Messenger, peace and blessings be upon him, so forcefully during her migration that she fell from her howdah onto hard ground. As a result, she miscarried. On the day of the conquest of Makkah, this man fled. He later returned as a Muslim, and subsequently his Islam too proved genuine.

One of Ibn Khatal’s two slave women was killed. The Messenger, peace and blessings be upon him, was asked to spare the other, and she embraced Islam.

Pardon was also requested for Sarah, the bearer of Hatib’s letter, and she embraced Islam.

The remaining five were granted pardon, and they embraced Islam.

Ibn Hajar writes that, concerning those placed on the list of people to be killed, Abu Ma‘shar mentions one additional name: Harith ibn Talal al-Khuza‘i. Ali (may Allah be pleased with him) killed him. Imam Hakim also includes Ka‘b ibn Zuhayr’s name on this list. Ka‘b’s story is famous. He later came and embraced Islam, composing poetry in praise of the Messenger, peace and blessings be upon him. Wahshi ibn Harb and Hind bint Utbah, the wife of Abu Sufyan, were also on this list. They later embraced Islam. Ibn Khatal’s slave woman, Arnab, was killed. Umm Sa‘d was also killed. Ibn Ishaq has mentioned this. On this basis, the number of men was eight and the number of women was six. It is also possible that Arnab and Umm Sa‘d were names for the same slave woman, with the difference being only in the epithet and teknonym.

Although Safwan ibn Umayyah was not placed on the list of those to be killed, as a prominent Quraysh leader he feared for his life. For this reason, he fled. Umayr ibn Wahb al-Jumahi appeared before the Messenger, peace and blessings be upon him, and requested protection for him. The Messenger, peace and blessings be upon him, granted him protection. As a token of security, he gave Umayr his own turban. It should be noted that the Messenger, peace and blessings be upon him, had worn this turban when entering Makkah. Umayr went to Safwan. At that time, Safwan was about to board a boat from Jeddah to flee by sea to Yemen. Umayr brought Safwan back from there. When Safwan came to the Messenger, he asked for two months’ respite; the Messenger, peace and blessings be upon him, gave him four months. Safwan then embraced Islam. His wife had already become Muslim. The Messenger, peace and blessings be upon him, kept the two of them married under their original marriage.

Fudalah was a criminal. While the Messenger, peace and blessings be upon him, was performing tawaf, Fudalah approached and stood near him with the evil intention of killing him. The Messenger, peace and blessings be upon him, told him about the plot in his mind. Fudalah was utterly astonished. Immediately, he recited: ‘There is no deity except Allah; Muhammad is the Messenger of Allah.’

The Messenger’s Address on the Day after the Conquest of Makkah:

On the day after the conquest of Makkah, the Messenger, peace and blessings be upon him, stood to deliver an address. After praising Allah as He deserved, he said, ‘O people, on the very day Allah created the heavens and the earth, He designated Makkah as a sacred city. Therefore, the sanctity of this city will remain intact until the Day of Resurrection. It is not lawful for anyone who believes in Allah and the Last Day to shed blood or cut down any tree in this city. If anyone argues that the Messenger, peace and blessings be upon him, shed blood here, tell him that Allah had granted His Messenger permission, but that permission was not granted to you. Bloodshed was made lawful for me only for a specified period. Just as bloodshed and killing were forbidden here in the past, they will remain so in the future. Those present here should convey this information to those who are absent.’

It is also mentioned in one narration that its thorns should not be cut, its game should not be driven away, and fallen lost property should not be picked up. However, the person who picks it up may do so if he announces and identifies it. Its grass should not be uprooted. When Abbas (may Allah be pleased with him) mentioned the idhkhir grass, the Messenger, peace and blessings be upon him, said, ‘Yes, idhkhir grass may be cut.’ That day, members of the Khuza‘ah tribe had killed a man from the Khuza‘ah tribe. The Messenger of Allah said concerning this, ‘O people of Khuza‘ah, refrain from killing. If killing had been beneficial, it would have been done already. Much killing has taken place. You have killed a man whose compensation I will certainly pay. From now on, if anyone kills a person, the victim’s relatives may either kill one of the killers or accept compensation.’

According to one narration, after this proclamation by the Messenger, peace and blessings be upon him, a man from Yemen named Abu Shah stood up and said, ‘O Messenger of Allah, have this proclamation written down for me.’ He ordered that it be written. 10 [Sahih Bukhari, vol. 1, pp. 22, 216]

The Ansars’ Concern:

After the conquest of Makkah, the Ansars were saying among themselves, ‘After gaining possession of his homeland, will the Messenger, peace and blessings be upon him, remain in Makkah?’ At that time, the Messenger, peace and blessings be upon him, was raising his hands and supplicating on Mount Safa. After finishing his supplication, he asked, ‘What were you discussing among yourselves?’ The Ansars denied it. After he asked repeatedly, they disclosed their concern. The Messenger, peace and blessings be upon him, said, ‘Allah forbid! From now on, life and death are with you.’

The Pledge:

After Allah, Lord of the worlds, granted His beloved Messenger, peace and blessings be upon him, and the Muslims the conquest of Makkah, the truth became clear to the people of Makkah. They understood that there was no path to success except Islam. Therefore, they appeared before the Messenger, peace and blessings be upon him, to pledge allegiance to him in order to become followers of Islam. The Messenger, peace and blessings be upon him, sat atop Safa and began accepting pledges from the people. Umar (may Allah be pleased with him) was below the Messenger, peace and blessings be upon him, obtaining promises from the people. Those present pledged to the Messenger, peace and blessings be upon him, that they would listen to and obey him as much as they were able.

It is mentioned in Tafsir al-Madarik that after accepting the pledge from the men, the Messenger, peace and blessings be upon him, also accepted it from the women. Umar (may Allah be pleased with him) was below and, on the Messenger’s instruction, accepted the pledges and conveyed his words to the women.

At that time, Hind, the wife of Abu Sufyan, appeared in different clothing. In fact, she feared that the Messenger, peace and blessings be upon him, might recognize her because of what she had done to the body of Hamzah (may Allah be pleased with him). The Messenger, peace and blessings be upon him, was accepting the pledge with the words, ‘You shall not associate anyone with Allah.’ Umar (may Allah be pleased with him) repeated these words, saying, ‘Women, you shall not associate anyone with Allah.’ Then the Messenger, peace and blessings be upon him, said, ‘You shall not steal.’ As soon as he said this, Hind remarked, ‘Abu Sufyan is extremely miserly. What if I take something from his wealth?’ Abu Sufyan was present there and said, ‘Whatever you take is lawful for you.’ The Messenger, peace and blessings be upon him, smiled. Then he said, ‘Well, are you Hind?’ Abu Sufyan’s wife replied, ‘Yes, O Messenger of Allah. Forgive whatever has happened.’ The Prophet, peace and blessings be upon him, said, ‘May Allah forgive you.’

Then the Messenger, peace and blessings be upon him, said, ‘You shall not commit adultery.’ Hearing this, Hind said, ‘Can a free woman commit adultery?’ Then he said, ‘You shall not kill your children.’ Hind said, ‘I raised them during their childhood, and when they grew up, your men killed them. Therefore, you and they know best what concerns them.’

It should be noted that Hind’s son, Hanzalah ibn Abu Sufyan, had been killed on the day of the Battle of Badr. Hearing Hind’s remark, Umar (may Allah be pleased with him) laughed heartily. The Messenger, peace and blessings be upon him, also smiled.

Then the Messenger, peace and blessings be upon him, said, ‘You shall not falsely accuse anyone.’ Hind said, ‘By Allah, false accusation is a very evil thing. You truly teach guidance and noble character.’ Then the Messenger, peace and blessings be upon him, said, ‘You shall not disobey the Messenger of Allah in any matter that has been prescribed.’ Hind said, ‘By Allah, I did not sit in this gathering intending to disobey you.’

Then Hind returned home and smashed the idols in her house. As she smashed them, Hind said, ‘We were certainly deceived concerning you.’ 11 [Madarik al-Tanzil.]

The Prophet’s Stay in Makkah:

The Messenger, peace and blessings be upon him, stayed in Makkah for nineteen days. During this time, he taught Islam and provided guidance concerning God-consciousness and guidance. At that time, on the Messenger’s instruction, Abu Ubayd al-Khuza‘i (may Allah be pleased with him) newly erected the pillars of the Sacred Sanctuary.

During the aforementioned period, the Messenger, peace and blessings be upon him, invited people to Islam and sent several sariyyahs, that is, small military detachments, to various places. In this way, all the idols were smashed. At the Messenger’s instruction, an announcement was made: ‘Whoever believes in Allah and the Hereafter should not keep an idol in his house; rather, he should smash it.’

Dispatching Military Detachments and Delegations:

1. After the conquest of Makkah, on the twenty-fifth of Ramadan in the eighth year after the Hijrah, the Messenger, peace and blessings be upon him, sent a sariyyah under the command of Khalid ibn al-Walid (may Allah be pleased with him). This expedition was sent to eradicate al-Uzza. Al-Uzza was located at Nakhlah. The Quraysh and the entire Banu Kinanah tribe worshipped this idol. It was their greatest idol. The Banu Shayban tribe was responsible for its care. Khalid went to Nakhlah with thirty mounted soldiers and smashed the idol. On his return, the Messenger, peace and blessings be upon him, asked Khalid, ‘Did you see anything?’ He replied, ‘No, nothing.’ The Messenger, peace and blessings be upon him, said, ‘Then you have not smashed the idol at all.’

Khalid went again, raising his unsheathed sword. This time he saw a black, naked, shaven-headed woman approaching him. Khalid struck her with his sword, and the woman was cut in two. Khalid then returned to the Messenger, peace and blessings be upon him, and reported what had happened. He said, ‘Yes, that was al-Uzza. Now she has despaired of being worshipped in your land.’

2. In that same month, the Messenger, peace and blessings be upon him, sent Amr ibn al-As to destroy another idol called Suwa‘. It was three miles from Makkah. The Banu Hudhayl tribe worshipped it in the area of Ruhat. When Amr arrived there, the priest asked, ‘What do you want?’ He replied, ‘I have come on the orders of the Messenger of Allah, peace and blessings be upon him, to destroy this idol.’ The priest said, ‘You will not be able to do that.’ He asked, ‘Why?’ The priest replied, ‘You will be prevented by an unseen force.’ He said, ‘Woe to you! Can this idol see or hear? Do you still remain upon falsehood?’ He then smashed the idol and told his companions to search the idol-house. But nothing was found there. On Amr’s instruction, the idol-house was also destroyed. Then he asked the priest, ‘Well, what do you think now?’ The priest replied, ‘I have placed my faith in Allah, who has no partner.’

3. In that same month, twenty soldiers were sent under the leadership of Sa‘d ibn Zayd al-Ashhali. They went to destroy the idol Manat. It was located in an area called Mashal, near Qudayd. The Ghassan, Aws, and Khazraj tribes worshipped it. When Sa‘d arrived there, the priest asked, ‘What do you want?’ He replied, ‘I want to destroy Manat.’

The priest said, ‘You know, and your work knows.’ Sa‘d saw a black, shaven-headed woman with a hideous appearance emerge. She was beating her chest and wailing. The priest said, ‘Manat will deal with your disobedience.’ In the meantime, Sa‘d struck Manat with his sword and split it in two. The idol-house was then destroyed, but nothing was found there.

4. In that same month, after returning from the destruction of al-Uzza, the Messenger, peace and blessings be upon him, sent Khalid (may Allah be pleased with him) to the Banu Jadhimah. He was sent to invite them to Islam. Khalid (may Allah be pleased with him) set out with three hundred and fifty men from the Muhajirs, the Ansars, and the Banu Sulaym tribe. When they reached the Banu Jadhimah, they invited them to Islam. Instead of saying ‘Aslamna,’ meaning ‘We have embraced Islam,’ they said, ‘Saba’na, Saba’na,’ meaning ‘We have abandoned our religion.’ Khalid then began killing and arresting them. He gave one prisoner to each of his companions and ordered them to kill the prisoners. Abdullah ibn Umar and his companions refused to obey the commander’s order. This incident was reported to the Messenger, peace and blessings be upon him. He raised both hands toward the sky and said twice, ‘O Allah, I seek refuge with You from what Khalid has done.’ 12 [Sahih Bukhari, vol. 1, p. 450]

At Khalid’s command, the men of the Banu Sulaym tribe killed their prisoners. The Ansars and Muhajirs did not kill their prisoners. After this incident, the Messenger, peace and blessings be upon him, sent Ali (may Allah be pleased with him) and arranged for compensation to be paid for those killed and for their other losses to be made good. During this incident, Khalid and Abd al-Rahman ibn Awf (may Allah be pleased with him) had a heated argument. When the Messenger, peace and blessings be upon him, heard of this, he said, ‘Khalid, stop. Refrain from saying anything against my Companions. By Allah, even if Mount Uhud were to become gold and you spent all of it in the path of Allah, you could not attain even the rank of one morning or one evening’s worship of any one of my Companions.’ 13 [Ibn Hisham, Sahih Bukhari, Fath al-Bari, Sahih Muslim, Zad al-Ma‘ad.]

The Battle of the Conquest of Makkah was the decisive battle, and the conquest of Makkah was the true victory, which utterly crushed the power and pride of the polytheists. There was no longer any scope for polytheism or idol worship in the Arabian Peninsula. Apart from the Muslims and polytheists, ordinary people watched the matter with intense curiosity, eager to see the outcome of this conflict. The common people knew very well that only the power established upon truth would be capable of establishing its authority over the Kaaba. Their faith had been strengthened by the incident of Abraha and his army of elephants, which had occurred half a century earlier. The Arabs of that time had witnessed with their own eyes how the advancing army of elephants, which had set out to attack the House of Allah, had been utterly destroyed and annihilated.

It may be recalled that the Treaty of Hudaybiyyah was the beginning, or prelude, to the conquest of Makkah. As a result of this treaty, fountains of peace and security began flowing everywhere. People gained the opportunity to converse openly with one another. They exchanged views and debated about Islam. Those in Makkah who had secretly accepted Islam also gained the opportunity to exchange views about the religion. Consequently, many people embraced Islam. Previously, the number of Muslims in the various battles had never exceeded three thousand. Yet, at the conquest of Makkah, their number was ten thousand.

In this decisive battle, the people’s eyes were opened. The final veil covering their eyes was removed. No obstacle remained in the way of accepting Islam. After the conquest of Makkah, the sun of the Muslims began to shine in Makkah’s political and religious sky. Both religious authority and worldly dominion came completely into the hands of the Muslims.

The favorable situation created for the Muslims by the Treaty of Hudaybiyyah reached completion after the conquest of Makkah. The next chapter belonged solely to the Muslims, and the situation was under their exclusive control. Thereafter, only one path remained open to the various Arab tribes: they would go with delegations, embrace Islam, and spread the call to the religion in every direction. In reality, this is what continued for the next two years.

Third Stage: The Battle of Hunayn

This was the final stage of the Messenger’s prophetic life. This stage of his life was the recognition of the hardship he had endured through nearly twenty-three years of effort and striving.

During this long period, the conquest of Makkah was the Prophet’s most important success. This conquest brought a momentous change in circumstances and produced a change in the environment and conditions of Arabia. It was a bridge between the past and the future. In the eyes of the Arab people, Quraysh were the protectors and supporters of the religion. All Arabia was subordinate to them in this regard. The defeat of Quraysh meant that idolatry had been uprooted from the entire Arabian land forever.

The aforementioned final stage was divided into two parts: one, striving and warfare; two, the rush of various peoples and tribes to embrace Islam. These two conditions were closely intertwined.

The Battle of Hunayn

The conquest of Makkah took place through a sudden campaign. This left the people of Arabia astonished. The neighboring tribes had no power to confront this unexpected campaign. For this reason, some powerful, arrogant, unruly tribes, along with some people of Banu Bilal, joined together. These tribes were connected with Qays Aylan. They considered surrendering to the Muslims contrary to their self-respect. Therefore, they went to Malik ibn Awf al-Nasri and decided to attack the Muslims.

The Enemy Sets Out and Arrives at Awtas

After the decision, all the assembled non-Muslims set out under the leadership of Malik ibn Awf to fight the Muslims. They brought their families and livestock with them. They arrived at the plain of Awtas. Awtas is a plain in the Banu Hawazin area near Hunayn, but it is distinct from Hunayn. Hunayn is a separate plain, situated near Dhu al-Majaz. From there, the distance to Makkah via Arafat is more than ten miles. [1 Fath al-Bari, vol. 8, pp. 27, 42]

The Enemy Assembles Its Forces

After arriving at Awtas, the people appeared before their commander, Malik ibn Awf. Among them was the veteran military expert Durayd ibn al-Simmah. This man was bent under the weight of age. He had experience in many battles and had once been a brave warrior. Now he could do nothing except recount his experience and offer advice accordingly. He asked Malik, “What plain are you in?” He was told, “The plain of Awtas.” He said, “This is a suitable place for assembling troops. But I hear the braying of donkeys, camels, and horses, the crying of children, and the voices of women.” He was informed that Commander Malik ibn Awf had brought their families and livestock along with the soldiers. When Durayd asked the reason, he was told that every warrior would fight bravely because of his attachment to the wives, sons, daughters, and livestock kept with him.

Hearing Malik ibn Awf’s reply, Durayd said, “By God, you are a shepherd of sheep. Can anything hold back a defeated man? Look: if you win the battle, you will benefit only from swords and spears. But if you are defeated, you will be disgraced, because nothing belonging to a defeated warrior—his wife, children, family, or livestock—will remain safe.” Durayd asked about the chiefs of the various tribes. After hearing everything, he said to the commander, “O Malik, you did not do well by bringing the families and livestock of the Banu Hawazin tribe. Send them to a safe place in their own territory. Then mount your horses and fight the unbelievers. If you win, those behind you will come and join you; if you are defeated, they will remain safe.”

Commander Malik ibn Awf rejected this advice and said, “By God, I cannot do that. You have grown old, and your judgment has grown old as well. Perhaps the Hawazin tribe will obey me; otherwise I will lean on my sword and kill myself.” In short, Malik did not want Durayd’s name or advice to be involved in this battle. The people of Hawazin said, “We remain firm in your obedience.” Durayd said, “I have nothing to do with this battle and bear no responsibility for it. Alas, if only I were young today, if only I were of an age to run about; then I would lead the horses like a medium-sized goat with long wool.”

The Enemy’s Spies

Malik ibn Awf sent two spies to gather information about the Muslims. They returned before reaching their destination. They were unable to move. When they were brought before the commander, he said, “May you be ruined! Why are you in this condition?” They replied, “We saw some dappled horses and men, and immediately this happened to us.”

Meanwhile, the Messenger of Allah was receiving various reports about the enemy. He said to Abu Hadrat al-Aslami, “Go, stay among the enemy, and bring back information about them.” He did so.

The Journey from Makkah toward Hunayn

On Saturday, 6 Shawwal of the eighth year after the Hijrah, the Messenger set out from Makkah for Hunayn. It was the nineteenth day since his arrival in Makkah. Twelve thousand soldiers accompanied him. Ten thousand of them had come from Madinah to Makkah, while the remaining two thousand set out from Makkah. Most of the two thousand from Makkah were new Muslims. The Messenger borrowed one hundred suits of armor, together with weapons, from Safwan ibn Umayyah. He appointed Attab ibn Asid governor of Makkah.

After midday, a Companion came and said, “I climbed such-and-such a mountain and saw that the Banu Hawazin had come to fight with their families. They have also brought their livestock.” The Messenger smiled and said, “God willing, tomorrow these will be spoils for the Muslims.” At night, Anas ibn Marthad served as guard.

On the way, the Companions saw a lote tree called Dhat Anwat. The polytheists of Makkah used to hang their weapons on this tree, slaughter animals beside it, and hold fairs beneath it. Some fellow-travelers said to the Messenger, “Make a tree like theirs, called Dhat Anwat, for us as well.” The Messenger said, “Allah is the Greatest! By Him in whose hand is my life, you have said just what the people of Moses said to him. They said, ‘Make for us a god as they have gods.’ That is, make an idol for us as they have an idol. I see that you are following the ways of those before you.” [3 Tirmidhi, Tribulations; Musnad Ahmad, vol. 5, p. 281]

Some people, seeing the large number of soldiers, said, “We will certainly not be defeated today.” The Messenger did not like this statement either.

The Muslims’ Surprise Attack

On the night of Tuesday, 10 Shawwal, the Islamic army reached Hunayn. Malik ibn Awf had arrived there earlier and, under cover of darkness, secretly dispersed his soldiers in various places. They were instructed to shoot arrows at the Muslims as soon as they arrived and then attack them all together after a while.

Meanwhile, very early in the morning, the Messenger deployed the soldiers in different places. At dawn, the Muslim soldiers entered the plain of Hunayn. They knew nothing about the enemy. While the unaware Muslim soldiers were calmly taking up their positions, a sudden shower of arrows began. Shortly afterward, the enemy leapt upon the Muslims all at once. The Muslims were bewildered and began to scatter. This was an unmistakable defeat. The new Muslim Abu Sufyan said, “They will not stop until they reach the sea.” Jabal or Qaladah ibn Junayd said, “Look, magic has been nullified today.” Ibn Ishaq narrated this. Al-Bara ibn Azib said, “It is mentioned in Sahih al-Bukhari that the Banu Hawazin were archers. When we attacked, they fled. Then we began collecting the spoils. In the meantime, the enemy welcomed us with a shower of arrows.” [4 Sahih al-Bukhari, chapter on the Day of Hunayn]

It is narrated from Anas in Sahih Muslim that Anas said, “We conquered Makkah, then went on the campaign to Hunayn. The polytheists came in splendid ranks. I had never seen such disciplined formation: first a line of cavalry, then a line of foot soldiers, behind them the women, followed by sheep and goats, and then the livestock. We greatly outnumbered them. Khalid was on the right of our army. But our cavalry began hiding behind us, and after a while they fled. The Arabs also fled, as did those whom you know.” [5 Fath al-Bari, vol. 8, p. 8]

When the Companions began to scatter, the Messenger called from the right, saying, “O people, come to me! I am Muhammad, the son of Abdullah.” At that time, only a few Emigrants and members of his family were with the Messenger; no one else was there. [6 According to Ibn Ishaq’s narration, they numbered nine or ten. The Prophet said that twelve stood firm with Allah’s Messenger. The Companions had gone to seek a safe refuge. Eighty remained firmly with Allah’s Messenger. We did not turn our backs. Tirmidhi narrated a hadith from Abdullah ibn Umar, who said: “I saw my own people turn their backs on the day of Hunayn. There were not even one hundred Companions with Allah’s Messenger.”]

At that critical moment, the Messenger displayed unparalleled courage and bravery. He advanced toward the enemy and called aloud, “I am the Prophet, no lie; I am the son of Abd al-Muttalib.”

At that time, Abu Sufyan and Abbas were holding the Messenger’s mule so that it could not rush forward. Then the Messenger told his uncle Abbas to begin calling the people loudly. Abbas had a powerful voice. Abbas said, “I called out at the top of my voice: Where are you, people of the tree, people of the pledge of Ridwan?” When the Companions heard my voice, they began rushing back like calves rushing at the sound of a cow. The Companions said, “We are coming.” [7 Sahih Muslim, vol. 2, p. 100]

When the Companions began returning, and one hundred Companions had gathered around the Messenger, he confronted the enemy. The battle began.

Then the Ansar were called. Gradually, the call became limited to the Banu al-Harith ibn al-Khazraj. Meanwhile, just as the Companions had rapidly left the battlefield, they began returning rapidly. Before long, fierce fighting began. Looking toward the battlefield, the Messenger said, “Now the furnace has become hot.” Then he picked up a handful of dust and threw it at the enemy, saying, “May the faces be disfigured.” As a result of the thrown dust, the eyes of every enemy became dust-covered. They turned their backs and began fleeing for their lives.

The Enemy’s Defeat

Immediately after the Messenger threw the dust, the course of the battle changed and the enemy was defeated. Seventy unbelievers from the Thaqif tribe were killed. All the weapons, wealth, provisions, goods, women, children, and livestock they had brought fell into the hands of the Muslims.

Allah, Lord of the Worlds, says concerning this: “Allah has certainly helped you in many places, and especially on the day of the Battle of Hunayn, when your large numbers pleased you, but they did not benefit you at all; and despite its vastness, the earth became constricted for you, then you turned your backs and fled. Thereafter Allah sent down His tranquility upon His Messenger and the believers from Himself, and sent down armies you could not see, and punished the unbelievers. Such is the recompense of the unbelievers.” (Surah al-Tawbah, verses 25–26)

Pursuit along the Enemy’s Route

After the two sides had confronted each other for a while, the polytheists began to flee. After their defeat, one group of the enemy advanced toward Taif, another toward Nakhlah, and another toward Awtas. In the clash between the two sides, Abu Amir al-Ashari, one of the Companions, was martyred. He had been leading one of the groups.

A group of Companions pursued the non-Muslims traveling toward Nakhlah. Durayd ibn al-Simmah was captured. Rabiah ibn Rafi killed him.

The largest group of the defeated enemy advanced toward Taif. After gathering the spoils, the Messenger set out toward Taif.

The Spoils

The spoils were as follows: six thousand captives, twenty-four thousand camels, more than forty thousand goats, and four thousand awqiyyah of silver, that is, one hundred and sixty thousand dirhams. Their weight was a few kilograms less than six quintals. The Messenger ordered that all the property be collected. All the wealth was gathered at a place called Ji’ranah and placed under the supervision of Masud ibn Amr al-Ghifari. It was not distributed until the expedition to Taif had ended.

Among the captives was Shayma bint al-Harith al-Sadiyyah. She was the foster sister of the Messenger. After she was brought to him and identified herself, the Messenger recognized her by a distinguishing mark. He then honored her greatly, spread his cloak for her, and seated her upon it. Showing her favor at her request, he sent her back to her people.

The Battle of Taif

This battle was in fact part of the Battle of Hunayn. Most of the defeated people of the Hawazin and Thaqif tribes had gone to Taif with their commander, Malik ibn Awf al-Nasri, and taken refuge there. Therefore, the Messenger set out toward Taif.

First, one thousand soldiers were sent under the leadership of Khalid ibn al-Walid; then the Messenger set out personally. Along the way, he passed Nakhlah, Imaniyyah, and Manzil. Malik ibn Awf had a fortress at a place called Liyyah. On the Messenger’s orders, that fortress was destroyed. Continuing the journey, the Messenger reached Taif and laid siege to its fortress.

The siege continued for a long time. According to Anas’s narration in Sahih Muslim, the siege lasted forty days. Some authors of sirah mention twenty days; others mention ten, fifteen, or eighteen days. [8 Fath al-Bari, vol. 8, p. 45]

During the siege, the two sides exchanged arrows and stones. During the Muslims’ initial siege, arrows were continuously shot at them. When the Muslims first began the siege, so many arrows were shot at them from inside the fortress that it seemed as though locusts had spread a shadow. Several Muslims were wounded and twelve were martyred. Consequently, the Muslims moved their tents somewhat farther away.

To deal with this situation, the Messenger installed a projectile-throwing machine and fired several projectiles at the fortress. This caused cracks and openings in the wall. The Companions threw stones at them through those openings. But the enemy shot arrows like rain, and several Muslims were martyred.

As a strategy to subdue the enemy, the Messenger ordered the grapevines to be cut down and burned. Distressed by this, the Thaqif tribe appealed, invoking Allah and the bonds of kinship, that he refrain from doing so. The Messenger granted their request.

During the siege, a herald on behalf of the Messenger announced, “Any slave who comes down from the fortress to us will be free.” As a result, thirty people came down from the fortress and joined the Muslims. [9 Sahih al-Bukhari, vol. 2, p. 260]

Among the slaves who came was Abu Bakrah. He climbed onto the fortress wall, lowered himself by means of a rotating wheel, and came to the Muslims to surrender. In Arabic, a gourd is called bakrah. For this reason, the Messenger gave this arriving slave the title Abu Bakrah. Accordingly, the Messenger freed the slaves who came and surrendered to the Muslims, placed them in the charge of thirty Companions, and said, “Give them the necessary equipment.” This became extremely serious for the enemies inside the fortress.

The siege became prolonged, but there was no sign of the enemy’s surrender. They had stored a year’s supply of food inside the fortress. At this time, the Messenger consulted Nawfal ibn Muawiyah al-Dayli. Nawfal said, “The fox has entered its den. If you prolong the siege, you will be able to capture them; and if you withdraw, they will be unable to harm you.” Hearing this, the Messenger decided to end the siege. Umar announced among the Companions, “God willing, we will return tomorrow.” The Companions criticized this announcement. They said, “What is this? Will we return without conquering Taif?” Hearing their differing opinion, the Messenger said, “Very well, go to battle tomorrow morning.” The next day they went to battle, but gained nothing except returning wounded. Seeing this, the Messenger said, “God willing, we will return tomorrow.” Companions of every rank expressed satisfaction with this decision. They quietly began packing their belongings. Seeing this, the Messenger began smiling gently.

On the way back, the Messenger said, “We return, repent, worship, and praise our Lord.” That is, you are returning, repentant, devoted in worship, and continually praising your Lord.

The Companions said, “O Messenger of Allah, pray against the people of Thaqif.” He said, “O Allah, guide Thaqif and bring them to us.”

Distribution of the Spoils at Ji’ranah

After lifting the siege of Taif, the Messenger refrained from distributing the spoils stored at Ji’ranah. The reason for this delay was that he hoped the people of Hawazin would return and repent, in which case he would return everything to them. But even after waiting, no one came. Then the Messenger began distributing the spoils. The chiefs of various tribes and the leading men of Makkah were eager to receive a share. The Messenger gave these new Muslims an ample amount of the spoils. [10 So that they would remain firm upon Islam]

Abu Sufyan ibn Harb was given forty awqiyyah, or approximately six kilograms, of silver, along with one hundred camels. Abu Sufyan said, “What about my son Yazid?” The Messenger gave Yazid the same. Abu Sufyan said, “What about my son Muawiyah?” The Messenger gave him the same. In total, Abu Sufyan and his two sons alone were given eighteen kilograms of silver and three hundred camels.

Harith ibn Kaladah was given one hundred camels. The tribal leaders of Quraysh and of other tribes were given one hundred, fifty, or forty camels each. Word spread among the people that Muhammad gave so generously that he did not fear poverty. After this news spread, the Bedouins came, surrounded Allah’s Messenger, and led him toward a tree. Because of the pressure of the crowd, the Messenger’s cloak caught in the tree. He said, “O people, give me my cloak.”

“By the One in whose hand is my life, even if I possessed as many four-footed animals as the number of trees in Tihamah, I would distribute them all. Then you would see that I am neither miserly, fearful, nor a liar.” [11 al-Shifa, chapter on the Judge, vol. 1, p. 86]

Then the Messenger went and stood beside his own camel. He pulled out several hairs from it and held them up, saying, “O people, I have no share in your spoils of fai. I do not even possess as much as these camel hairs you see. I have only the khumus—that is, one-fifth of the war booty, a portion of which is distributed among you.”

It was given to the newly converted Muslims, who are called in the Qur’an “those whose hearts are to be reconciled.” Then the Messenger, peace and blessings be upon him, told Zayd ibn Thabit to gather the booty and calculate its distribution among the soldiers. He did so. Thus, each soldier received four camels and forty goats. Distinguished warriors received twelve camels and twelve goats each.

In this distribution, the Messenger, peace and blessings be upon him, adopted a special strategy. For there are many people in the world who do not follow the path of conscience, but the path of the stomach. Just as an animal can be led to a safe destination by dangling a handful of fresh grass before it and moving backward, an attempt was made through the distribution of the aforementioned wealth to win the hearts of the newly converted Muslims, so that they might have the opportunity to learn faith and develop love for Islam. 12 [Muhammad al-Ghazali, Fiqh al-Sirah, pp. 298–299]

The Mental State of the Ansar

At first, the political strategy of the Messenger, peace and blessings be upon him, in distributing the war booty was not understood. For this reason, some people were criticizing it. The Ansar in particular felt distressed, because nothing had been given to them. Yet they had been summoned in the time of crisis and had come swiftly. They had fought beside the Messenger, peace and blessings be upon him, in such a way that apparent defeat had turned into victory. But in the distribution of the booty, they observed that the hands of those who had fled in the time of crisis were full, whereas their own hands were empty. 13 [The same work, same page]

Ibn Ishaq narrated from Abu Sa‘id al-Khudri, may Allah be pleased with him, that when the Messenger, peace and blessings be upon him, gave generously to the Quraysh and the tribal leaders of Arabia but gave nothing to the Ansar, they became distressed. They whispered among themselves. Some even said openly, “By Allah, the Messenger, peace and blessings be upon him, has joined his people.” Sa‘d ibn ‘Ubadah, may Allah be pleased with him, went to the Messenger, peace and blessings be upon him, and said, “O Messenger of Allah, the Ansar are unhappy with what you have done concerning the war booty. They are criticizing you. They say that you distributed the wealth only among your own people. You gave special gifts to the Arab tribes, but gave the Ansar nothing.” The Messenger, peace and blessings be upon him, asked, “O Sa‘d, what is your opinion about this?” He replied, “O Messenger of Allah, I am also one of my people.” The beloved Prophet said, “Go and gather your people in one place.” Sa‘d did so. Several Muhajirun came, and they were also allowed to sit. Some others came, but they were turned away. The Messenger, peace and blessings be upon him, was then informed that they had assembled. He went to them.

After praising Allah appropriately, the beloved Prophet said, “O Ansar, what has caused your discontent and criticism? Did I not come to you when you were astray? Then Allah the Exalted guided you. You were dependent, and Allah the Exalted enriched you. He joined your hearts together. Is this not true?” They said, “Yes, O Messenger of Allah; you have spoken the truth. Allah the Exalted and His Messenger, peace and blessings be upon him, have shown us great favor.” He said, “Why do the Ansar not respond?” They said, “What should we say? Allah the Exalted and His Messenger, peace and blessings be upon him, have shown us immense favor.” He said, “If you wish, you may say: You came to us when you were being denied, and we believed in you. You were abandoned, friendless and alone, and we helped you. You were rejected, and we gave you a home. You were in need, and we relieved your distress.”

The Messenger, peace and blessings be upon him, said, “O Ansar, you have become inwardly displeased over an insignificant worldly thing. Through that thing I have consoled the hearts of some people so that they might become Muslims. I have entrusted you to the Islam you have embraced. O Ansar, are you not pleased that others will return home with camels and goats, while you will return home with the Messenger, peace and blessings be upon him? By the One in Whose hand is my soul, if there had been no Hijrah, I would have been one of the Ansar. If all people followed one path while the Ansar followed another, I would follow the path of the Ansar. O Allah, have mercy upon the Ansar, their children, and their grandchildren.”

Upon hearing the speech of the Messenger, peace and blessings be upon him, the people wept so much that their beards became wet. They said, “We are content that the Messenger, peace and blessings be upon him, will be our share.” Then the Messenger, peace and blessings be upon him, returned, and the Companions went to their respective places. 14 [Ibn Hisham, vol. 2, pp. 499–500; Sahih Bukhari, vol. 2, pp. 620–621]

The Arrival of the Hawazin Delegation

After the booty had been distributed, a delegation from the Hawazin tribe came to the Messenger, peace and blessings be upon him, having embraced Islam. They numbered fourteen. Zuhayr ibn Surad was their leader. Abu Barqan, the foster uncle of the Messenger, peace and blessings be upon him, was also among them. They came and asked for the prisoners of war and property to be returned. They spoke in such a way that everyone’s heart softened. 15 [Ibn Ishaq says that nine leading men of the delegation’s tribe were present. They embraced Islam, pledged allegiance, and spoke with Allah’s Messenger. They said, “O Messenger of Allah, among those you have taken captive are our mothers and sisters, our paternal and maternal aunts. This is humiliating for our people.” (Fath al-Bari, vol. 8, p. 33.) It may be noted that by “mothers and sisters” they meant the foster mothers, maternal aunts, paternal aunts, and sisters of Allah’s Messenger. Zubayr ibn Surad spoke on behalf of the delegation. There is disagreement regarding Abu Barqan; some mention Abu Marwan and Abu Sarwan.] The Messenger, peace and blessings be upon him, said, “You can see the people who are with us. I prefer the truth. Tell me honestly: do you love your children more, or your wealth?”

They said, “The honor of our family is more valuable to us.” The Messenger, peace and blessings be upon him, said, “Very well. After I perform the noon prayer, you will stand and say: We appoint the Messenger, peace and blessings be upon him, as an intercessor on behalf of the believers, and the believers as intercessors on behalf of the Messenger, peace and blessings be upon him. Therefore, return our prisoners to us.”

After the noon prayer, they said those words. The Messenger, peace and blessings be upon him, said, “My share and the share of Banu ‘Abd al-Muttalib are yours. I will now ask the others.” At once, the Ansar and Muhajirun stood and said, “Whatever we possess is also for the Messenger, peace and blessings be upon him.” Then Aqra‘ ibn Habis stood and said, “Whatever belongs to me and Banu Tamim is not yours.” ‘Uyaynah ibn Hisn said, “Whatever belongs to me and Banu Fazara is not yours.” ‘Abbas ibn Mirdas said, “Whatever belongs to me and Banu Sulaym is not yours either.” A man from Banu Sulaym stood and said, “No; rather, whatever we possess is for the Messenger, peace and blessings be upon him.” Hearing this, ‘Abbas ibn Mirdas said, “You have humiliated me.”

The Messenger of Allah, peace and blessings be upon him, said, “Look, they have come as Muslims. For this reason I delayed distributing their prisoners. Therefore, those who have prisoners should return them; that would be best. Whoever wishes to retain his own share should also return the prisoners. In the future, when fay’ wealth is obtained, he will be given six times its value in return.” The people said, “We are willingly prepared to give everything for the Messenger, peace and blessings be upon him.” The Messenger, peace and blessings be upon him, said, “I do not know who is willing and who is displeased.”

Then he said, “Rather, return and send your leader to me.” The Companions then returned the captive children and women. An elderly woman had fallen to the share of ‘Uyaynah ibn Hisan. He initially refused to return her, but later returned her as well. The Messenger, peace and blessings be upon him, gave each prisoner a Qibti cloak as a gift and sent them away.

‘Umrah and the Return to Madinah

After distributing the booty, the Messenger, peace and blessings be upon him, entered ihram for ‘umrah at Ji‘ranah and performed ‘umrah. He then appointed ‘Attab ibn Asid governor of Makkah.

Muhammad al-Ghazali says: When Allah the Exalted crowned him with the crown of the Great Victory at the time of this conquest, what a difference there was between that time and the time he had come to this city eight years earlier.

He had come to this city as one seeking safety. At that time he was unknown and unfamiliar, and uncertainty filled his heart. The local inhabitants honored him, gave him shelter, and helped him; they followed the light he had brought with him. Not only that, for his sake they considered every form of hostility from others insignificant. Those who had welcomed the Messenger, peace and blessings be upon him, after his Hijrah to Madinah eight years earlier were welcoming him again today. Today Makkah was in his grasp and under his control. The people of Makkah had cast their pride and ignorance at the feet of the compassionate Prophet, peace and blessings be upon him. He forgave all their past wrongs and granted them honor and success through Islam.

Allah the Exalted says in the Noble Qur’an: “Indeed, whoever is truthful and patient, Allah the Exalted does not allow the reward of the righteous to be lost.” 16 [Fiqh al-Sirah, p. 306. For details on the Conquest of Makkah and the Battle of Ta’if, see Zad al-Ma‘ad, vol. 2, pp. 160–201; Ibn Hisham, vol. 2, pp. 389–501; Sahih Bukhari, vol. 2, pp. 612–623; Fath al-Bari, vol. 8, pp. 3–85]

Expeditions after the Conquest of Makkah

After returning to Madinah from this long and successful journey, the Messenger, peace and blessings be upon him, remained in Madinah for some time. During this period, he received various delegations, sent officials to administer the affairs of the state, and sent callers to propagate the religion.

In addition, the Messenger, peace and blessings be upon him, confronted those who, even after Islam’s superiority had been proven, could not accept it and instead displayed arrogance and obstinacy in various ways. Some accounts of these events are given below.

Sending Collectors to Collect Zakat

It has become clear from the preceding discussion that after the Conquest of Makkah, the Messenger, peace and blessings be upon him, returned to Madinah toward the end of the eighth year after the Hijrah. As soon as the crescent of Muharram appeared in the ninth year after the Hijrah, the Prophet, peace and blessings be upon him, sent collectors to collect zakat from various tribes. Their list is given below.

Name of Collector — Tribe to Which Sent

1. ‘Uyaynah ibn Hisan — Banu Tamim

2. Yazid ibn Husayn — Aslam and Ghifar

3. ‘Ubbad ibn Bishr al-Ashhali — Sulaym and Muzaynah

4. Rafi‘ ibn Makith — Juhaynah

5. ‘Amr ibn al-‘As — Banu Fazara

6. Dahhak ibn Sufyan — Banu Kilab

7. Bashir ibn Sufyan — Banu Ka‘b

8. Ibn al-Lutbiyyah al-Azdi — Banu Zubyan

9. Muhajir ibn Abu Umayyah — San‘a

10. Ziyad ibn Labid — Hadramawt

11. ‘Adi ibn Hatim — Tai’ and Banu Asad

12. Malik ibn Nuwayrah — Banu Hanzalah

13. Zibarkan ibn Badr — One section of Banu Sa‘d

14. Qays ibn ‘Asim — The other section of Banu Sa‘d

15. ‘Ala’ ibn al-Hadrami — Bahrain

16. ‘Ali ibn Abu Talib — Najran

These Companions were sent in the month of Muharram of the ninth year after the Hijrah with responsibility for collecting zakat. By then, people from the tribes of the relevant areas had embraced Islam. Some set out at the beginning of Muharram, and others later. This gives an idea of the breadth of the success of the Islamic call after the Treaty of Hudaybiyyah. After the Conquest of Makkah, people began seeking refuge under the shade of Islam in large groups.

Several Expeditions of This Period

Collectors were sent to collect zakat from various tribes. However, despite peace and order in various regions of the Arabian Peninsula, disorder appeared in some places. Troops were sent to suppress it. Some accounts of such expeditions are given below.

(1) The Expedition of ‘Uyaynah ibn Hisan al-Fazari

Muharram of the Ninth Year after the Hijrah

‘Uyaynah was sent to the Banu Tamim tribe at the head of fifty mounted men. The reason was that Banu Tamim had incited various tribes and prevented them from paying jizyah. No Muhajir or Ansari took part in this expedition.

‘Uyaynah ibn Hanan traveled at night and remained concealed during the day. After traveling in this manner, he reached the appointed place and pursued the people of Banu Tamim. They fled at full speed. However, the Muslims captured eleven men, twenty-one women, and thirty children. They brought them to Madinah and detained them in the house of Ramla bint Harith.

Later, ten chiefs of Banu Tamim came to discuss the release of the prisoners. They went to the door of the Messenger’s house, peace and blessings be upon him, and called out, “O Muhammad, come to us.” The Messenger, peace and blessings be upon him, came outside. They embraced him and began speaking with him. The Messenger, peace and blessings be upon him, spent time with them. Meanwhile, it became time for the noon prayer. He led the prayer, then sat in the mosque courtyard. The chiefs of Banu Tamim, wishing to engage in a debate displaying their pride and arrogance, put forward their spokesman, ‘Ata’ ibn Hajib. He delivered a speech. The Messenger, peace and blessings be upon him, instructed the orator of Islam, Thabit ibn Qays al-Shammas, to respond to him. He delivered a reply. The chiefs of Banu Tamim then put forward their tribal poet, Zaykal ibn Badr. He recited some poems expressing pride. The poet of Islam, Hassan ibn Thabit, replied to him.

When both speakers and poets had finished their speeches and recitations, Aqra‘ ibn Habis said, “Their speaker delivered a stronger speech than our speaker, and their poet recited better poetry than our poet. The voices of their speaker and poet were more commanding than those of our speaker and poet.” The visiting chiefs of Banu Tamim then embraced Islam. The Messenger, peace and blessings be upon him, gave them slave-girls as gifts and returned the captive women and children. 1 [Experts in military matters have stated that this event took place in Muharram of the ninth year after the Hijrah. This suggests that Aqra‘ ibn Habis became Muslim at that time. However, the authors of the biographies state that when Allah’s Messenger said that the captives of Banu Hawazin should be returned, Aqra‘ ibn Habis said, “I and Banu Tamim will not return them.” This suggests that Aqra‘ ibn Habis had become Muslim before Muharram of the ninth year after the Hijrah.]

2. The Expedition of Qutbah ibn ‘Amir

Safar of the Ninth Year after the Hijrah

This expedition set out against a branch of the Khath‘am tribe in the Tabalah area near Turabah. Qutbah departed with twenty men. They had ten camels, which they mounted in rotation. The Muslims launched a surprise attack, and fierce fighting began. Several men on both sides were wounded. Qutbah and several of his companions were killed. Nevertheless, the Muslims brought sheep, goats, and children to Madinah.

3. The Expedition of Dahhak ibn Sufyan al-Kilabi

Rabi‘ al-Awwal of the Ninth Year after the Hijrah

This expedition was sent to invite the Banu Kilab tribe to Islam. However, when they refused to embrace Islam, fighting began. The Muslims defeated them and killed one of their men.

4. The Expedition of ‘Alqamah ibn Mujazziz al-Mudlaji

Rabi‘ al-Awwal of the Ninth Year after the Hijrah

‘Alqamah was sent toward the coast of Jeddah at the head of three hundred soldiers. The reason was that a number of Abyssinians had gathered near the coast of Jeddah. They intended to engage in banditry and plunder against the people of Makkah. ‘Alqamah conducted a naval expedition and advanced as far as an island. The Abyssinians fled upon hearing that the Muslims were approaching. 2 [Fath al-Bari, vol. 8, p. 59]

5. The Expedition of ‘Ali ibn Abu Talib

Rabi‘ al-Awwal of the Ninth Year after the Hijrah

‘Ali, may Allah be pleased with him, was sent to destroy an idol called al-Qalas or al-Qalis belonging to the Tai’ tribe. Under ‘Ali’s leadership, one hundred camels and fifty horses carried one hundred and fifty soldiers. They carried black-and-white banners. At dawn, the Muslims attacked the quarter of Hatim al-Tai’ and destroyed the idol of Qalas. They then captured many people, livestock, sheep, and goats. Hatim al-Tai’s daughter was among the captives. Hatim’s son, ‘Adi ibn Hatim, fled toward Syria. The Muslims found three swords and three coats of armor in the house of the idol of Qalas. The booty was distributed on the return journey. Hatim al-Tai’s daughter was not assigned to anyone’s share.

After reaching Madinah, Hatim al-Tai’s daughter appealed to the Messenger, peace and blessings be upon him, for mercy and said, “O Messenger of Allah, the one who could have come here is now missing. My father has died. I am elderly and have no strength to serve. Show me mercy, and Allah the Exalted will show you mercy.” The Prophet, peace and blessings be upon him, asked, “Who could have come for you?” She said, “My brother, ‘Adi ibn Hatim.” The Messenger, peace and blessings be upon him, said, “He is the man who has fled from Allah the Exalted and His Messenger, peace and blessings be upon him.” Saying this, the Prophet, peace and blessings be upon him, left. The same exchange took place for three days. On the third day, the Messenger, peace and blessings be upon him, mercifully freed Hatim’s daughter. A Companion was present there, possibly ‘Ali. He told the woman, “Also ask the compassionate Prophet, peace and blessings be upon him, for a mount.” She did so. The Messenger, peace and blessings be upon him, then ordered that a mount also be arranged for Hatim’s daughter.

After being released in Madinah, Hatim’s daughter went straight to Syria. When she met her brothers, she said, “The compassionate Prophet showed such mercy that even your father could not have shown it. Go to him with both fear and hope.” ‘Adi ibn Hatim then went to Madinah and met the Messenger, peace and blessings be upon him, directly. The Prophet, peace and blessings be upon him, seated him before him and said, “Where are you fleeing? Are you fleeing from Allah the Exalted and His Messenger? If so, tell me: do you know of any deity other than Allah the Exalted?” He said, “No.” The Prophet, peace and blessings be upon him, said, “Listen: Allah’s curse is upon the Jews, and the Christians are astray.” ‘Adi said, “Then I am a one-minded Muslim.” Upon hearing this, the face of the Prophet, peace and blessings be upon him, shone with happiness. He lodged Hatim’s son in the house of an Ansari. Thereafter, ‘Adi ibn Hatim would come to the Prophet, peace and blessings be upon him, morning and evening. 3 [Zad al-Ma‘ad, vol. 2, p. 205]

Ibn Ishaq narrated from ‘Adi ibn Hatim that the Prophet, peace and blessings be upon him, seated ‘Adi ibn Hatim before him in his home and asked, “O ‘Adi ibn Hatim, were you not a soothsayer?” ‘Adi said, “I replied, ‘Yes, indeed.’” The Prophet, peace and blessings be upon him, said, “Did you not take one-quarter of the booty of your people?” I said, “Yes, indeed.” He said, “Yet that is not lawful in your religion.” I said, “Yes, that is so.” At that moment I understood that he was truly a rightly guided man and the Messenger sent by Allah, because he had told me something that it was not normally possible for him to know. 4 [Ibn Hisham, vol. 2, p. 581]

It is mentioned in the narration of Musnad Ahmad that the Messenger, peace and blessings be upon him, said, “O ‘Adi, embrace Islam and you will be safe.” I said, “I follow a religion.” He said, “I know your religion better than you do.” I said, “You know my religion better than I do?” He said, “Yes. Is it not true that you were a soothsayer? Did you not consume and use one-quarter of the booty of your people?” I said, “Yes, that is so.” The Prophet, peace and blessings be upon him, said, “That is not lawful according to the principles of your religion.” At these words of the Prophet, peace and blessings be upon him, I bowed my head. 5 [Musnad Ahmad, vol. 7, pp. 258–278]

It is narrated in Sahih Bukhari from Hadhrat Adi ibn Hatim that he was sitting before the Prophet Mustafa (peace and blessings be upon him). At that moment, a man came and complained of his hunger. Another man came and complained of highway robbery. The Prophet Mustafa (peace and blessings be upon him) said, “O Adi, have you seen the city of Hira? If you live long enough, you will see a woman riding on horseback come from Hira and circumambulate the Ka‘bah. At that time, she will fear no one except Allah. If you live long enough, you will conquer the treasures of Kisra. If you live long enough, you will see gold being carried away in the folds of a garment for distribution, but no one will be found to accept it.” At the end of this narration, Adi says, “I saw a woman riding in a howdah come from Hira and circumambulate the Ka‘bah, fearing no one except Allah. I was among those who conquered the treasures of Kisra. If you live long enough, you will also witness the truth of what Abul-Qasim said: that gold will be brought in the folds of a garment for distribution, but no one will be found to accept it.” 6 [Sahih Bukhari, vol. 1, p. 507]

The Battle of Tabuk

The conquest of Makkah was a decisive campaign between truth and falsehood. After this campaign, no doubt remained in the minds of the people of Makkah regarding the prophethood and messengership of the Prophet (peace and blessings be upon him). Thus, the situation changed remarkably. People were accepting Islam in groups. I will discuss this in detail in the chapter entitled “The Dispatch of Delegations.” This can also be estimated from the number of Muslims present at the Farewell Pilgrimage. In short, since the internal problems had almost been resolved, the Muslims became wholeheartedly devoted to making the teachings of Islamic law universal and promoting and propagating Islam.

The Cause of the Battle

At that time, a power had turned its attention toward Madinah and was seeking to provoke conflict with the Muslims without any provocation. This was the Roman power. In the contemporary world, it was the greatest and strongest power. It has already been mentioned that the groundwork for this conflict was laid by Shurahbil ibn Amr al-Ghassani. This man had killed the Prophet Mustafa’s (peace and blessings be upon him) messenger, Harith ibn Umayr. The messenger had been sent to the governor of Busra. Thereafter, the Prophet Mustafa (peace and blessings be upon him) dispatched an army under the leadership of Hadhrat Zayd ibn Harithah. As a result, the Battle of Mu’tah took place in Roman territory. However, the Muslim army was unable to take revenge on the enemy. Nevertheless, this expedition had a far-reaching effect on the minds of the Arabs living both near and far.

The Roman Caesar could not ignore these effects, their reactions, or their extent. As a result of the Muslim expedition, the desire for independence had begun to rise among the various tribes of Arabia. This was a dangerous situation for him. At the same time, the people’s desire for independence was becoming a challenge to the Romans in the border regions. Tensions were increasing particularly on the Syrian frontier. For this reason, the Roman Caesar thought that the Muslims’ strength had to be suppressed and annihilated before it became dangerous. Thus, the opportunity for sedition and unrest to arise in the Arab regions associated with Rome would be eliminated.

Because of these wars, before a year had passed after the Battle of Mu’tah, the Roman Caesar began assembling troops from Rome, the inhabitants of Rome, and the Arab regions under Roman control. This was preparation for a terrible and bloody confrontation with the Muslims.

General News of the Preparations of Rome and Ghassan

Meanwhile, reports were gradually reaching Madinah that preparations were under way in Rome for a decisive war against the Muslims. On receiving this news, the Muslims spent their days in unease and anxiety. They would be startled whenever they heard a sudden sound, thinking that the Romans had arrived. An incident took place in the ninth year after the Hijrah, which illustrates the Muslims’ anxiety and concern. At that time, the Messenger (peace and blessings be upon him) took an oath of abstinence from his wives, withdrew from them, and moved into a separate room. At first, the Companions could not understand what had happened. They thought that the Prophet Mustafa (peace and blessings be upon him) had divorced his wives. This caused deep distress and sorrow among the Companions. Hadhrat Umar ibn al-Khattab (may Allah be pleased with him) said regarding this incident: “I had an Ansari companion. Whenever I was absent from the court of the Prophet Mustafa (peace and blessings be upon him), he would bring me news, and whenever he was absent, I would bring him news. We both lived on the outskirts of Madinah and were neighbors. We took turns attending the service of the Prophet (peace and blessings be upon him). Umar said: At that time, we were worried about the ruler of Ghassan. We had been told that the Ghassanid king might attack us. Therefore, we spent all our time in anxiety and apprehension. One day, my Ansari companion suddenly came and knocked on the door, saying, ‘Open, open!’ I said, ‘Has the Ghassanid arrived?’ He said, ‘No, something greater has happened.’ The Messenger (peace and blessings be upon him) has separated from his wives.” 2 [Sahih Bukhari, vol. 2, p. 730]

Another narration states that Hadhrat Umar (may Allah be pleased with him) said: “News spread among us that the Emperor of Ghassan had prepared horses to attack us. One day, my companion came with me to the court of the Prophet Mustafa (peace and blessings be upon him) and began knocking loudly on the door. He called from outside, ‘Are you asleep?’ I came out anxiously. He said, ‘A great calamity has occurred.’ I asked, ‘What has happened? Has Ghassan arrived?’ He said, ‘No, something greater than that has happened. The Messenger (peace and blessings be upon him) has divorced his wives.’” 3 [Sahih Bukhari, vol. 1, p. 334]

This incident shows how serious the threat of a Roman attack on the Muslims was at that time. After the Prophet Mustafa (peace and blessings be upon him) reached Madinah, the hypocrites spread exaggerated reports among the Muslims about the Roman preparations for war. Yet the hypocrites observed that the Messenger (peace and blessings be upon him) was succeeding in every matter and feared no power in the world. Any obstacle that appeared before him was shattered. Despite this, the hypocrites secretly hoped that the Muslims would not escape this time and would certainly suffer humiliation. The day when they would witness the spectacle they anticipated was not far away. Against this backdrop, they built a mosque known as Masjid al-Dirar. The hypocrites would sit and socialize there and conspire in various ways against the Muslims. It was built to create division and disorder among the Muslims, split the unity of the Muslim Ummah, and prepare to assist the enemies. They did not merely engage in anti-Islamic activities in this mosque established with evil intentions; they also invited the Prophet (peace and blessings be upon him) to offer prayer there. Through this, the hypocrites wanted to deceive the simple-hearted Muslims. If the Prophet (peace and blessings be upon him) prayed there even once, ordinary Muslims would not understand the vile purpose of the mosque established by the hypocrites. They would not even realize what terrible plots and conspiracies were being devised against them in this place called a mosque. Nor would they watch who was visiting the mosque. In this way, the mosque would become a center of conspiracy for the hypocrites and their external allies. But the Messenger (peace and blessings be upon him) did not agree to pray in that mosque immediately. He said, “God willing, I will pray there after returning from the expedition.” At that time, he was occupied with preparations for the war. But the hypocrites could not achieve their objective. Allah exposed their conspiracy. After returning from the expedition, the Noble Prophet destroyed that mosque instead of praying there.

Specific News of the Preparations of Rome and Ghassan

At this time, it suddenly became known from the Nabataeans who had gone to Syria to bring oil that Heraclius had formed an army of forty thousand fierce soldiers and that a renowned Roman warrior was leading it. That commander had gathered under his authority the Christian tribes of Lakhm, Judham, and others, and the advance force had reached a place called Balqa. Thus, a serious problem arose before the Muslims.

The Delicacy of the Situation

The heat was intense at that time. Economic hardship and near-famine conditions prevailed in the country. For this reason, many wanted to remain in the shade and near fruit trees. They did not want to go to war immediately. Moreover, the distance was great, and the route was difficult and rugged. In every respect, the situation was extremely delicate.

An Immediate Decision

The Prophet of Allah favored taking immediate action after assessing the situation. He understood that if weakness and indolence were shown in confronting the Romans at such a critical time, the Romans would enter the areas under Muslim control and inhabited by Muslims. This would have a disastrous effect on the call, propagation, and spread of Islam. The Muslims would lose their military distinction. The defeated forces of falsehood and disbelief from the Battle of Hunayn would revive. The hypocrites who secretly maintained contact with outside powers and were waiting for the right time and opportunity would stab the Muslims in the back. Behind them would be the enemy group of hypocrites, and before them would be the unbelieving Roman army. Thus, the efforts devoted to propagating and spreading Islam would face failure. The long hardships endured by the Prophet and the Companions would be wasted. Success achieved with great difficulty would turn into failure. Yet the history of the Muslims’ sacrifice and perseverance behind this success was very long.

The Messenger (peace and blessings be upon him) fully understood these possibilities. Therefore, he decided that, far from allowing unbelievers to enter areas under Muslim control and inhabited by Muslims, he would strike them in their own territory.

Announcement of Preparations for War with the Romans

After reviewing the matters mentioned above, the Prophet Mustafa (peace and blessings be upon him) ordered the Companions to prepare for war. The people of Makkah and the various tribes of Arabia were also ordered to prepare for war. On other occasions, the Noble Prophet (peace and blessings be upon him) adopted a different strategy and kept the destination secret. But he did not do so this time. He openly announced that there would be war with the Romans.

The war was announced publicly so that the Muslims could prepare for it properly. A portion of Surah al-Tawbah was also revealed to encourage the Muslims to prepare for war. At the same time, he explained the virtue of giving charity and encouraged the Muslims to spend their wealth in the path of Allah.

The Muslims’ Efforts to Prepare for War

The Companions began preparing for war as soon as they received the Prophet’s (peace and blessings be upon him) instructions. Muslims eager to participate kept arriving from all around Madinah. No one except those afflicted with hypocrisy—that is, the disease of nifaq—could even think of staying away from this expedition. However, three categories of Muslims were distinct. There was no defect in their faith or deeds. Poor, hungry Muslims came and requested that transport be arranged for them. But the Messenger (peace and blessings be upon him) expressed his inability. Regarding this, Allah Almighty says in Surah al-Tawbah: “There is no blame upon those who came to you so that you could provide them with mounts, and you said, ‘I cannot find anything on which to carry you.’ They turned back with their eyes overflowing with tears, grieving that they could not spend.”

The Muslims tried to outdo one another in giving charity. Hadhrat Uthman (may Allah be pleased with him) had prepared a caravan to send to Syria for trade. It consisted of two hundred fully equipped camels. He gave all of this in charity, along with two hundred uqiyyahs—that is, approximately twenty-nine and a half kilograms—of silver. He then donated another one hundred fully equipped camels. He brought one thousand dinars, approximately five kilograms of gold, and gave it to the Prophet (peace and blessings be upon him). The Prophet examined it, turning it over, and said, “After today, whatever Uthman does will cause him no harm.” 5 [Jami‘ al-Tirmidhi, Virtues of Uthman ibn Affan, vol. 2, p. 211] Hadhrat Uthman (may Allah be pleased with him) continued giving charity. Altogether, in addition to cash, his charity amounted to nine hundred camels and one hundred horses.

Meanwhile, Hadhrat Abd al-Rahman ibn Awf (may Allah be pleased with him) brought two hundred uqiyyahs, approximately twenty-nine and a half kilograms, of silver. Hadhrat Abu Bakr al-Siddiq (may Allah be pleased with him) brought everything in his house, leaving only Allah Almighty and His Messenger in the house. His charity amounted to four thousand dirhams. He was the first to appear with his charity. Hadhrat Umar (may Allah be pleased with him) came with half of his wealth. Hadhrat Abbas (may Allah be pleased with him) brought much of his wealth. Hadhrat Talhah, Hadhrat Sa‘d ibn Ubadah, and Muhammad ibn Maslamah also came with considerable wealth. Hadhrat Asim ibn Adi brought ninety wasqs—that is, thirteen and a half thousand kilograms, or twelve and a quarter tons—of dates. The other Companions also gave charity according to their means. Some gave one handful and some two handfuls; they had no ability to give more.

The women sent their necklaces, armlets, earrings, anklets, bangles, rings, and other possessions to the Prophet (peace and blessings be upon him) according to their means. No one abstained and no one held back. No one thought of being miserly. The hypocrites taunted those who gave large amounts of charity, saying that they were going to conquer the land of Caesar with one or two dates. Regarding this, Allah Almighty says in Surah al-Tawbah: “Those who slander and ridicule the believers who give charity willingly and those who can find nothing except what they earn through their labor—Allah will ridicule them. For them is a painful punishment.”

The Muslim Army on the Way to Tabuk

The Islamic army was prepared amid great enthusiasm and excitement. The Beloved Prophet then appointed Muhammad ibn Maslamah—or, according to another opinion, Saba ibn Arfatah—as governor of Madinah and instructed Hadhrat Ali (may Allah be pleased with him) to remain in Madinah to look after the families. But the hypocrites criticized this arrangement. As a result, Hadhrat Ali (may Allah be pleased with him) left Madinah and joined the Messenger (peace and blessings be upon him). The Prophet Mustafa (peace and blessings be upon him) sent him back to Madinah and said, “Are you not pleased that your relationship with me is like the relationship of Musa with Harun? However, there will be no prophet after me.”

After making these arrangements, the Prophet al-Amin (peace and blessings be upon him) set out northward. According to a narration in al-Nasa’i, it was Saturday. The destination was Tabuk. The number of Muslim soldiers was thirty thousand. No army this large had previously been formed. Despite the Muslims’ utmost efforts, it was not possible to provide the full equipment for such a large army. Transport and provisions were insufficient. There was one camel for every eighteen soldiers, and those eighteen took turns riding it. Because food was scarce, they often had to eat leaves from trees, and despite the shortage of camels, they had to slaughter them to satisfy their hunger. For these reasons, this army became known as Jaysh al-Usrah, meaning the Army of Hardship.

On the way to Tabuk, the Islamic army passed through Hijr, the area where the people of Thamud had settled. The people of Thamud had carved houses out of stone in Wadi al-Qura. The Companions drew water from a well there. As they set out after drawing the water, the Prophet al-Amin (peace and blessings be upon him) said, “Do not drink the water of this place, nor use it for ablution. Take water from the well from which the she-camel of Hadhrat Salih (peace be upon him) drank.”

It is narrated in Sahih Bukhari and Sahih Muslim from Hadhrat Abdullah ibn Umar (may Allah be pleased with him) that when the Prophet al-Amin (peace and blessings be upon him) passed through Hijr, that is, the dwellings of Thamud, he said, “Do not enter the dwellings of those wrongdoers, lest the calamity that befell them befall you as well. However, you may enter while weeping.” He then covered his head and quickly passed through the place. 6 [Sahih Bukhari, vol. 2, p. 637]

A severe water shortage arose on the way. Finally, the Companions appealed to the Prophet al-Amin (peace and blessings be upon him). He prayed, and Allah Almighty sent clouds. Abundant rain fell. The Companions drank their fill and also stored the water they needed.

When they drew near Tabuk, the Prophet al-Amin (peace and blessings be upon him) said, “God willing, tomorrow you will reach the water reservoir of Tabuk. However, you will not reach it before the time of Duha. Those who arrive first must not touch its water until I arrive.”

Hadhrat Mu‘adh (may Allah be pleased with him) said: “When we reached Tabuk, we found that two of our companions had arrived there before us. Only a little water was trickling from the spring. The Prophet al-Amin (peace and blessings be upon him) asked, ‘Have you touched the water here?’ They replied, ‘Yes.’ On hearing this, the Prophet said what Allah Almighty willed him to say. He then took a small amount of water from the spring. When the slowly flowing water collected in his palm, he washed his hands and face with it and then poured that water back into the spring. Thereafter, abundant water began to flow from the spring. The Companions drank it to their satisfaction. Then the Prophet said to me, ‘O Mu‘adh, if you live long enough, you will see this place become lush with gardens.’” 7 [Sahih Muslim, vol. 2, p. 246]

On the way to Tabuk—or, according to another opinion, after reaching Tabuk—the Prophet (peace and blessings be upon him) said, “There will be a powerful storm tonight. None of you should stand up. Those who have camels must hold their camels’ ropes tightly.” A powerful storm arose during the night. One Companion stood up, and the force of the storm carried him away and cast him between two mountains. 1 [The same]

During this journey, the Prophet combined the Zuhr and Asr prayers and the Maghrib and Isha prayers. He performed both jam‘ taqdim and jam‘ ta’khir. Jam‘ taqdim means that sometimes he prayed Zuhr and Asr during the time of Zuhr, and Maghrib and Isha during the time of Maghrib. Jam‘ ta’khir means that sometimes he prayed Zuhr and Asr during the time of Asr, and sometimes Maghrib and Isha during the time of Isha.

The Islamic Army at Tabuk

After the Islamic army reached Tabuk, it set up camp. They were prepared to fight the Roman soldiers. The Prophet al-Amin (peace and blessings be upon him) delivered an eloquent speech to the Companions. In it, he encouraged them and gave them glad tidings concerning success in this world and the Hereafter. This speech raised the soldiers’ morale. They no longer considered any deprivation significant. On the other hand, the Romans and their army became so frightened on hearing of the arrival of the vast Muslim army that they could not muster the courage to advance and confront it. They dispersed into their own cities. This retreat of the unbelievers proved beneficial for the Muslims. Discussion began throughout Arabia and beyond it about the superiority of the Muslims’ military power. The political success the Muslims achieved in this expedition could not have been attained had they fought the Romans.

The detailed account is as follows: Yahanna ibn Ru’bah, the ruler of Aylah, came to the Prophet al-Amin and concluded a peace treaty after agreeing to pay the jizyah. The inhabitants of Jarba and Adhruh also came and agreed to pay the jizyah. The Prophet (peace and blessings be upon him) wrote them a treaty, which they kept. The treaty or peace agreement written for the ruler of Aylah was as follows: “In the name of Allah, the Most Compassionate, the Most Merciful. This guarantee of peace is written from Allah and the Prophet Muhammad (peace and blessings be upon him) for Yahanna ibn Ru’bah and the inhabitants of Aylah. Allah’s protection and the protection of the Prophet Muhammad (peace and blessings be upon him) are granted to their ships and caravans on land and sea, and this protection also applies to the Syrians and maritime people who are with Yahanna. However, if any of them causes disorder, neither his wealth nor Muhammad can guarantee the security of his life. Whoever takes the wealth of such a person may lawfully keep what he takes. They must not be prevented from descending at any well or traveling by any route on land or sea.”’

In addition, the Messenger (peace and blessings be upon him) sent Hadhrat Khalid ibn al-Walid with a detachment of 420 soldiers to Ukaydir, the ruler of Dumat al-Jandal. Khalid was told, “You will find him hunting a wild cow.” Hadhrat Khalid went there. When the ruler’s fortress came into view, a wild cow suddenly emerged and began butting the gate of the fortress. Ukaydir went out to hunt that cow. Hadhrat Khalid (may Allah be pleased with him), together with his soldiers, arrested Ukaydir and brought him before the Prophet (peace and blessings be upon him). He spared Ukaydir’s life and concluded a treaty on the condition that he provide two thousand camels, eight hundred slaves, four hundred suits of armor, and four hundred spears.

Ukaydir also agreed to pay the jizyah. The Prophet concluded treaties with Ukaydir, Yahanna, and the people of Duma, Tabuk, Aylah, and Tayma on these terms.

Seeing this situation, the puppet tribes of the Romans realized that the Romans no longer had any ground beneath their feet. The master had changed. There was no need to remain loyal to the Romans; the days of their authority were over. For this reason, those tribes also became allies of the Muslims. In this way, the boundaries of the Islamic state expanded until they met the Roman frontier, while Roman authority and dominance largely disappeared.

The Return to Madinah

The Islamic army returned from Tabuk successful and victorious. There was no fighting. In this matter, Allah Most High was sufficient for the believers. On the way, at a camp, twelve hypocrites attempted to kill the trustworthy Prophet, peace and blessings be upon him. Hazrat Ammar, may Allah be pleased with him, was with the Messenger, peace and blessings be upon him, holding the camel’s reins and walking ahead. Behind them was Hazrat Hudhayfa ibn al-Yaman, may Allah be pleased with him, driving the camel. The other Companions were at a distance. The conspiratorial hypocrites considered this a golden opportunity and advanced to carry out their vile intention. Two Companions accompanying the Prophet, peace and blessings be upon him, heard the footsteps of the hypocrites. The twelve hypocrites were advancing with their faces covered. The beloved Prophet understood what was happening and sent Hazrat Hudhayfa. Hazrat Hudhayfa went behind them and began striking the camels carrying the hypocrites at random. Through these blows, Allah Most High affected them, and they quickly retreated and mingled with the Companions. The Messenger, peace and blessings be upon him, then disclosed their names and exposed the conspiracy. For this reason, Hazrat Hudhayfa was called ‘Razdan,’ meaning the keeper of secrets. Regarding this incident, Allah Most High says: ‘They intended what they could not accomplish’—that is, they intended to do this, but were unable to do it.

At the end of the journey, the trustworthy Prophet, peace and blessings be upon him, saw Madinah from a distance and said, “There is Tabah, and there is Uhud. This is the mountain that loves us and which we love.” When news of his arrival spread through Madinah, men, women, the elderly, and children came out and warmly welcomed him. They were singing: 9[This is Ibn al-Qayyim’s statement; it has been discussed earlier] “The full moon has risen over us from Thaniyyat al-Wada‘. As long as there are people who call upon Allah, giving thanks remains obligatory upon us.”

The Messenger, peace and blessings be upon him, departed for Tabuk in Rajab and returned in Ramadan. The journey took a full fifty days: he stayed twenty days in Tabuk, while the journey there and back took thirty days. This was the last military expedition personally undertaken by Muhammad, peace and blessings be upon him, during his lifetime.

Account of the Opponents

The Battle of Tabuk was a severe test from Allah, Lord of the Worlds, because of the exceptional circumstances. Through it, the distinction between the believers and others became clear. Allah Most High tests the believers in such difficult times. As Allah Most High says in Surah Al ‘Imran: “Allah would not leave the believers in the state in which you are until He separates the wicked from the good. Nor would Allah inform you of the unseen, but Allah chooses from among His messengers whom He wills.”

All the sincere believers participated in this battle, and absence from it was regarded as a sign of hypocrisy. When someone who had remained behind was mentioned to the trustworthy Prophet, he would say, “Leave him. If there is goodness in him, Allah will soon bring him to you; and if not, He will soon relieve you of him.” In short, two groups stayed away from this battle: one group was excused or incapable, and the other was hypocritical. Those whose claim to believe in Allah and His Messenger, peace and blessings be upon him, was false were the hypocrites. They fabricated excuses to avoid going to war. Some of them did not even seek the Prophet’s permission to stay behind. However, three of them were genuine believers. They stayed away from the battle without any reasonable cause. Allah Most High subjected them to a severe trial and ultimately accepted their repentance.

The account is as follows: After returning from the battle, the Prophet, peace and blessings be upon him, went first, as was his custom, to the Prophet’s Mosque and performed two rak‘ahs of prayer. Then he sat there. The hypocrites numbered eighty or somewhat more. 10[Al-Waqidi wrote that this was the number of the hypocrites of Madinah. In addition, there were eighty-two hypocrites from Banu Ghifar and other tribes. The number of Abdullah ibn Ubayy and his followers was not included; they too were numerous. See Fath al-Bari, vol. 8, p. 119] They came to the Prophet’s Mosque, presenting excuses for being unable to go to war and swearing oath after oath.

The Prophet, peace and blessings be upon him, accepted their outward declarations and their pledges, prayed for their forgiveness, and left their inner condition to Allah.

The case of the three sincere believers remained. They were Ka‘b ibn Malik, Mararah ibn al-Rabi‘, and Hilal ibn Umayyah. They truthfully said, “We had no reason that could justify our not going to war.” Upon hearing this, the Prophet, peace and blessings be upon him, told the Companions not to speak to them. Thus, a total boycott was imposed on them. Familiar people became strangers; the earth grew terrifying, and despite its vastness, the world became constricted for them. Their lives faced severe hardship. The distress became so intense that, after forty days had passed, Allah Most High accepted their repentance. This verse of Surah al-Tawbah was revealed: “And He also forgave the other three whose matter had been deferred until, despite its vastness, the earth became constricted for them, and they realized that there was no refuge from Allah except with Him. Then He turned to them in mercy so that they might repent. Indeed, Allah is the Most Forgiving, Most Merciful.”

When forgiveness was announced by Allah, all Muslims generally, and those three Companions in particular, became extremely happy. The Companions hurried about, informing one another of the news. They gave one another sweets and made charitable donations. In reality, the day this verse was revealed was the happiest and most fortunate day of their lives.

Regarding those who could not participate in the battle because of weakness and inability, Allah Most High says: “There is no blame upon the weak, the ill, or those who have nothing to spend, provided they remain sincerely devoted. There is no cause for blame against those who do good. Allah is Most Forgiving, Most Merciful.”

Regarding them, when the Prophet, peace and blessings be upon him, reached near Madinah, he said, “There are people in Madinah who were with you wherever you went and wherever you traveled. They could not go to war because of their inability—that is, because of a valid excuse.” The Companions said, “O Messenger of Allah, peace and blessings be upon him, were they really with us while remaining in Madinah?” The Prophet, peace and blessings be upon him, replied, “Yes, they were with you while remaining in Madinah.”

The Impact of This Battle

The Battle of Tabuk played an important role in extending the Muslims’ influence over the Arabian Peninsula and increasing their strength. The people understood clearly that from then on no power other than Islam would remain in the Arabian Peninsula. The dreams of the polytheists and hypocrites, who had continued plotting against the Muslims and awaiting their hoped-for opportunity, were shattered completely. Their hopes and aspirations had centered on the Roman power, but this battle also reduced that hope to dust. The morale of the disbelieving hypocrites collapsed. They clearly understood that there was no way to flee from or escape Islam.

In these circumstances, the Muslims had no need to treat the hypocrites gently. Allah Most High instructed them to deal harshly with the hypocrites. They were even forbidden to accept their charity, perform the funeral prayer for them, pray for their forgiveness, or visit their graves. They were also instructed to destroy the center of conspiracy they had established under the name of a mosque. Verses were revealed concerning the hypocrites that completely exposed them, leaving no difficulty in recognizing them.

The impact of the Battle of Tabuk can also be understood from the fact that although delegations from various countries had begun arriving in Madinah after the Conquest of Makkah, their number increased many times after this battle. 11[The works from which the detailed account of this battle was taken include Ibn Hisham, vol. 2, pp. 515–537; Zad al-Ma‘ad, vol. 3, pp. 2–13; Sahih al-Bukhari, vol. 2, pp. 313–337; Fath al-Bari, vol. 8, pp. 110–126; and Tafsir fi Zilal al-Qur’an, Surah al-Tawbah]

Qur’anic Verses Concerning This

Many verses of Surah al-Tawbah were revealed concerning this battle. Some were revealed before the army departed, and others after the return to Madinah. These verses presented the circumstances of the battle in detail and exposed the hypocrites. They also stated that the repentance of the believers and sincere ones who had participated in the battle, as well as those who had not, had been accepted.

Some Significant Events of This Period

Several historically significant events occurred in the ninth year after the Hijrah.

(1) After the Messenger, peace and blessings be upon him, returned from Tabuk, li‘an took place between Uwaymir al-‘Ajlani and his wife. It should be noted that when a husband accuses his wife of adultery without having witnesses, this is called li‘an.

(2) A woman who had committed adultery came before the Prophet, peace and blessings be upon him, confessed her sin, and requested punishment. She was told to return after giving birth. After the child was weaned, she was stoned to death—that is, subjected to rajm.

(3) The emperor of Abyssinia, Ashama al-Najashi, died, and the Prophet, peace and blessings be upon him, performed the funeral prayer in absentia for him.

(4) Umm Kulthum, the beloved daughter of the Prophet, may Allah be pleased with her, died. The beloved Prophet was deeply grieved by her death. He said to Hazrat Uthman, may Allah be pleased with him, “If I had a third daughter, I would have married her to you as well.”

(5) After the Messenger, peace and blessings be upon him, returned from Tabuk, the hypocrite leader Abdullah ibn Ubayy fell gravely ill and died. The Prophet prayed for his forgiveness and, despite Hazrat Umar’s objection, performed his funeral prayer. Thereafter, a Qur’anic verse was revealed, supporting Hazrat Umar’s position and prohibiting the funeral prayer for hypocrites.

The Hajj Led by Hazrat Abu Bakr, May Allah Be Pleased with Him

In the ninth year after the Hijrah, during Dhu al-Qa‘dah, or Dhu al-Hijjah, the Prophet, peace and blessings be upon him, appointed Siddiq al-Akbar, Hazrat Abu Bakr, may Allah be pleased with him, as the leader of the Hajj and sent him to Makkah.

Then the opening verses of Surah al-Tawbah were revealed. They instructed that the treaties made with the polytheists be terminated on the basis of equality. After this instruction came, the Prophet, peace and blessings be upon him, sent Hazrat Ali, may Allah be pleased with him, to proclaim it. This was the custom among the Arabs concerning treaties. Hazrat Ali met Hazrat Abu Bakr, may Allah be pleased with him, at Dajnan, or according to another view, at ‘Arj. Hazrat Abu Bakr asked, “Are you the commander or the commanded?” Hazrat Ali replied, “The commanded.” Then both proceeded onward. Hazrat Abu Bakr led the people in the Hajj. On the tenth of Dhu al-Hijjah, that is, the Day of Sacrifice, Hazrat Ali, may Allah be pleased with him, stood beside the pilgrims and made the proclamation according to the Prophet’s instructions, announcing the termination of all kinds of treaties and pledges. A period of four months was granted. Four months were also granted to those who had no treaty. However, the treaties of those polytheists who had neither violated their agreements with the Muslims nor assisted others against them were allowed to remain in force until their specified terms expired.

Hazrat Abu Bakr, may Allah be pleased with him, sent several Companions to proclaim that henceforth no polytheist would be permitted to perform Hajj, nor would anyone be permitted to circumambulate the Ka‘bah naked.

This proclamation was in reality the final step toward ending idol worship in the Arabian Peninsula. In other words, after that year there was no longer any opportunity to come for the purpose of idol worship. 1[For details, see Sahih al-Bukhari, vol. 1, pp. 220, 451; vol. 2, pp. 626, 671; Zad al-Ma‘ad, vol. 3, pp. 543–546; and the exegetical works on the opening verses of Surah al-Bara’ah]

A Brief Review of the Battles

Anyone who considers the battles conducted under the leadership of the Noble Messenger, Hazrat Muhammad Mustafa, peace and blessings be upon him, will be morally compelled to acknowledge that he was the world’s greatest and most successful military commander. Considering the circumstances, background, relevant factors, and consequences, he possessed unparalleled intelligence. His judgment was flawless, and his reasoning, in a state of alert awareness, was deeply profound. In prophethood and messengership, he was Sayyid al-Mursalin, the leader of all the prophets sent by Allah. In military leadership, too, he was extraordinary and unrivaled. In every battle he led or for which he sent others, he examined the causes, circumstances, and conditions and was able to adopt the correct strategy and decision. His military skill and courage were unique. No one could surpass him in assembling troops, planning battles, or determining positions. His military expertise proved him superior even to the world’s greatest authorities on warfare. His battle plans contained no possibility of defeat. It may be mentioned here that what occurred at Uhud and Hunayn was not caused by any flaw or mistake in the Prophet’s planning, peace and blessings be upon him. It was caused by the personal weakness of some Muslim soldiers. In the Battle of Uhud, his important and explicit instructions and decision were ignored.

In both battles, the Muslims came face to face with defeat. The courage and steadfastness he displayed at those times have no parallel. Even while surrounded by the enemy, he remained firm and unshaken, and through his incomparable military skill he foiled all the enemy’s conspiracies. Such an incident occurred at Uhud. Moreover, in the Battle of Hunayn, his military skill transformed the Muslims’ defeat into a complete victory. Yet the dangerous situation at Uhud and the uncontrolled fear and confusion at Hunayn deprived commanders of the power to make decisions. Such tremendous pressure was placed upon their nerves that, at that moment, the effort to save themselves became their primary concern.

That concerns the military aspect of the aforementioned battles. Another aspect is even more important. Through all these battles, the Prophet, peace and blessings be upon him, established peace and security and extinguished the fire of discord and disorder. In the conflict between Islam and paganism, he destroyed the enemy’s strength, power, and arrogance. He compelled them to think freely about the call and propagation of Islam and to make their own decisions. Through these battles, he also distinguished enemies from allies, and the difference between true Muslims and hypocrites became clear.

Through military campaigns, the Prophet, peace and blessings be upon him, developed Muslim commanders into an invincible force. Later, the armies he created fought in Iraq, Syria, Persia, and Rome, defeating great warriors through their battle plans and strategies. Not only that, they expelled the enemy from their lands, wealth, fields, farms, gardens, and water sources. Through these battles, the Prophet, peace and blessings be upon him, secured for Muslims essential needs such as homes, fields, farms, and employment. He solved the problems of the homeless and displaced. He arranged weapons, horses, and various forms of military equipment. Yet he did all this without committing any oppression, persecution, or excess against the opposing side.

The beloved Prophet also transformed the causes that had ignited the fires of war in the Age of Ignorance. In the days of ignorance, war meant plunder, killing and destruction, oppression and tyranny, laying waste to settlements, demolishing houses and palaces, violating women’s honor, and treating children and the elderly with brutal cruelty. It also meant destroying crops and slaughtering livestock—in short, total loss and devastation were the purpose and objective of those wars. Islam prevented these abhorrent practices and transformed war into sacred jihad. These wars were begun for reasonable and just causes, and their results benefited people in every age. Their truth has been proven throughout subsequent ages. After these jihads, people understood that jihad is an armed effort to free people from the enslavement of other people, bring them out of oppression, tyranny, and persecution, and place them under a system of justice and fairness. In other words, it establishes a system in which the powerful cannot oppress the weak; rather, the tyrants and oppressors are weakened and the rights of the oppressed and poor are established. Thus, the meaning of jihad in Islam is to protect those weak women, men, and children who pray: “Our Lord, bring us out of this town whose people are oppressors. Appoint for us, from You, a protector and a helper, and aid us through him.” The meaning of Muslim warfare is also to cleanse Allah’s earth of treachery, oppression, tyranny, and sin, and establish peace, security, compassion, and humanity in their place. The Prophet, peace and blessings be upon him, established an advanced code of conduct for warfare and did not allow Muslim soldiers or commanders to depart from it. Hazrat Salman ibn Juwaydah narrated that whenever the Prophet, peace and blessings be upon him, appointed someone as a commander, he advised him to observe piety and righteousness and to treat his Muslim companions well. He would then say: “Fight in the name of Allah and in the path of Allah. Fight, but do not commit treachery; do not violate agreements or betray anyone; do not cut off anyone’s nose, ears, or other parts; and do not kill any child.”

The Prophet, peace and blessings be upon him, further advised the commander he appointed to act gently and simply, not to resort to harshness, to bring peace to people, and not to hate anyone. 1[Sahih Muslim, vol. 1, pp. 82–83]

When the beloved Prophet, peace and blessings be upon him, reached an area at night, he would not attack before morning. He also strictly forbade setting fires—that is, setting anything alight. He forbade killing anyone while bound, striking women, or killing them. He forbade plundering. He said that the spoils of war were no more lawful than carrion. He also forbade destroying fields and farms, killing quadrupeds, and cutting down trees and plants. However, a special necessity would be a different matter.

At the time of the Conquest of Makkah, the Messenger, peace and blessings be upon him, said, “Do not attack a wounded person, do not pursue anyone who is fleeing, and do not kill any prisoner.” He also established the rule that no envoy may be killed. He further said that no non-Muslim citizen may be killed. Indeed, he said that whoever killed a non-Muslim citizen without cause would not even smell the fragrance of Paradise, although its fragrance can be smelled from a distance of forty years’ travel.

These and many other superior principles and rules of conduct caused warfare to be cleansed of the filth of the Age of Ignorance and transformed into sacred jihad.

People Entered Allah’s Religion in Multitudes

It has already been mentioned that the Conquest of Makkah was a decisive campaign. As a result, the futility of idol worship became evident to the Arabs and idol worship came to an end. Truth and falsehood became clear to all the Arabs, and they began accepting Islam rapidly. Hazrat Amr ibn Salamah, may Allah be pleased with him, said: “I lived beside a watering place through which travelers passed. We would ask the travelers about that man, meaning the Prophet, peace and blessings be upon him. They would say, ‘He claims that Allah has sent him as a prophet, that revelation is sent to him, and that Allah has said such and such in that revelation.’ Hazrat Amr ibn Salamah, may Allah be pleased with him, said, ‘I listened to those words and memorized what was mentioned in the revelation.’ The people of Arabia waited for the Conquest of Makkah before accepting Islam. They would say, ‘Leave him and his people alone. If he defeats his own people, then he is truly a prophet.’ Then the Conquest of Makkah took place.”

All the tribes came forward to accept Islam. My father also returned to my people after learning Islam. He said, “I have come from the true Prophet. The Prophet has instructed you to perform such-and-such prayers at such-and-such times. When the time for prayer arrives, one of you should give the call to prayer. Then the one among you who knows the most Qur’an should lead the prayer.”

This hadith clearly shows how greatly the Conquest of Makkah influenced the transformation of circumstances, the strengthening of Islam, the determination of the Arabs’ role, and their dedication to Islam. After the Battle of Tabuk, this situation became even more pronounced. Therefore, we find that during those two years—the ninth and tenth years after the Hijrah—many delegations arrived in Madinah. At that time, people entered the shelter of Islam in multitudes. Consequently, while the number of Muslims at the time of the Conquest of Makkah was ten thousand, in less than a year that number had risen to thirty thousand by the time of the Battle of Tabuk.

At the time of the Farewell Hajj, the number of Muslims was estimated at 124,000, or according to another view, 144,000. They raised the chant of labbayk around the Messenger, peace and blessings be upon him. They filled the air with praises of Allah, Lord of the Worlds. The proclamation of tawhid echoed across the mountains, fields, and plains.

The Arrival of Delegations

Historians have mentioned more than seventy delegations. It is not possible to discuss them all in detail here. Therefore, we will highlight only those delegations that are historically important. Readers should remember that although various delegations began coming to the court of the Noble Prophet, peace and blessings be upon him, after the Conquest of Makkah, delegations from some tribes had already appeared before the Noble Prophet, peace and blessings be upon him, in Madinah before the conquest. Below, we mention the identities of those tribes and the circumstances of their arrival.

(1) The Delegation of Abd al-Qays: This tribe’s delegation appeared before the Prophet, peace and blessings be upon him, for the first time in the fifth year after the Hijrah and for the second time in the ninth year. On the first occasion, a man from that tribe named al-Munqidh ibn Hayyan came to Madinah with trade goods. He traveled to and from Madinah several more times. After the Prophet, peace and blessings be upon him, migrated to Madinah, he came there, learned about Islam, and embraced it. After accepting Islam, he took a letter from the Noble Prophet, may Allah be pleased with him, and went to his own people. Impressed by the beauty of Islam, the people of his tribe also accepted Islam.

Afterward, a delegation of thirteen or fourteen people from that tribe appeared before the Noble Prophet (peace and blessings be upon him). The delegation asked the Prophet (peace and blessings be upon him) about faith and beverages. The leader of the delegation was al-Ashajj al-Asari. 2 [Mara’at al-Mafatih, vol. 1, p. 71]. Regarding this man, the Prophet (peace and blessings be upon him) remarked, “You possess two qualities that Allah Almighty loves: one is foresight and the other is forbearance.”

The second time, this tribe’s delegation came to Madinah was in the ninth year after the Hijrah. It consisted of forty people. Among them was a Christian named Ala ibn Jarud al-Abdi. He came to Madinah, became Muslim, and later rendered distinguished service to Islam. 3 [Sharh Sahih Muslim, vol. 1, p. 33; Fath al-Bari, vol. 8, pp. 85–86].

(2) The Delegation of Daws: This delegation came to Madinah at the beginning of the seventh year after the Hijrah. At that time, the Prophet (peace and blessings be upon him) was at Khaybar. It has already been mentioned that Tufayl ibn Amr al-Dawsi (RA) accepted Islam in Makkah. He went to his people and invited them to Islam, but his people continued to delay and make excuses. In despair, he came before the Noble Prophet (peace and blessings be upon him) and pleaded, “O Messenger of Allah, pray against my people.” Instead of praying against them, the Prophet (peace and blessings be upon him) said, “O Allah, guide the people of Daws.” After this prayer of the Prophet (peace and blessings be upon him), all the people of Daws accepted Islam. Thereafter, Tufayl (RA) migrated to Madinah at the beginning of the seventh year after the Hijrah with the members of seventy or eighty families from his people. At that time, the Prophet (peace and blessings be upon him) was at Khaybar. Tufayl (RA) met the Prophet (peace and blessings be upon him) at Khaybar.

(3) The Message of Farwah ibn Amr al-Judhami: Farwah was an Arab commander among the Roman troops. The Roman emperor appointed him governor of the Arab territories under his control. The capital of his province was a place called Ma’an, south of Jordan. He accepted Islam after witnessing the extraordinary bravery of the Muslims in the Battle of Mu’tah, which took place in the eighth year after the Hijrah. He sent a messenger to inform the Prophet (peace and blessings be upon him) of his acceptance of Islam, and at the same time sent him a white mule as a gift. The senior officials of the Roman emperor were enraged upon learning that their appointed governor had accepted Islam. They arrested Farwah and ordered him to renounce Islam, threatening to kill him if he refused. Farwah (RA) considered martyrdom preferable to abandoning Islam. He was then executed by crucifixion beside a spring at a place called Afra in Palestine. 4 [Zad al-Ma’ad, vol. 3, p. 45].

(4) The Delegation of Sada: In the eighth year after the Hijrah, this delegation appeared before the Prophet (peace and blessings be upon him) after his return from Jiranah. The reason for their arrival was that the Prophet (peace and blessings be upon him) had instructed a Muslim force to conduct an expedition in the area of Yemen where the Sada tribe lived. The Muslim force had reached the plain of Qanat and set up camp. At that time, Ziyad ibn al-Harith (RA) hurried to the Prophet (peace and blessings be upon him) and said, “I have come as the leader of those who are following me, so please call back the Muslim force. I guarantee the safety of my people.” The Prophet (peace and blessings be upon him) recalled the Muslim force to Madinah. Ziyad (RA) then went to his people and said, “Let some of you come with me to the Prophet (peace and blessings be upon him).” He explained everything to them. After hearing Ziyad (RA), a delegation of fifteen men from his people appeared before the Prophet (peace and blessings be upon him) and accepted Islam. They then returned to their people, taught them the religion, and propagated Islam. At the time of the Farewell Pilgrimage, one hundred Muslims from this tribe appeared before the Prophet (peace and blessings be upon him).

(5) The Arrival of Ka’b ibn Zuhayr ibn Abi Salma: Ka’b was the son of a family of poets and a distinguished Arab poet himself. He was an unbeliever and used to slander the Prophet (peace and blessings be upon him). According to Imam al-Hakim, Ka’b was included among those criminals regarding whom, at the conquest of Makkah, the order had been given that they were to be killed even if they were found clinging to the covering of the Ka’bah. However, Ka’b managed to escape and save himself. After the Prophet (peace and blessings be upon him) returned from the Battle of Ta’if, Ka’b’s brother, Bujayr ibn Zuhayr, wrote to him that the Prophet (peace and blessings be upon him) had ordered the killing of several people who had slandered him, and that the order had been carried out. A small number of Quraysh poets had fled here and there and survived. He wrote, “If you value your life, come to the court of the Prophet (peace and blessings be upon him), for he does not kill those who repent. If you do not like my proposal, then flee to wherever you think you will find safety.” After this letter, several letters were exchanged between the two brothers. In short, realizing that his life was in danger, Ka’b reached Madinah and became the guest of a man named Juhaynah. The next morning, he performed the dawn prayer with that man. After the prayer, Juhaynah indicated the Prophet (peace and blessings be upon him) to Ka’b. Ka’b then went and sat beside the Prophet (peace and blessings be upon him), placing his hand in the Prophet’s hand. The Messenger of Allah (peace and blessings be upon him) did not recognize Ka’b. Ka’b said, “O Messenger of Allah, if Ka’b ibn Zuhayr repents, becomes Muslim, seeks protection, and I bring him before you, will you accept him?” The Prophet (peace and blessings be upon him) replied, “Yes.” Ka’b said, “I am Ka’b ibn Zuhayr.” Hearing this, an Ansari man rushed forward, seized Ka’b, and asked the Prophet (peace and blessings be upon him) for permission to kill him. The Prophet (peace and blessings be upon him) said to that Companion, “Let him go. He has repented and regrets his past deeds.”

Then, right there, Ka’b ibn Zuhayr recited his famous qasida to the Prophet (peace and blessings be upon him). In that qasida, Ka’b sought forgiveness from the Noble Prophet (peace and blessings be upon him) for his past deeds and praised the beloved Prophet (peace and blessings be upon him). The meaning of the poem is as follows:

“Su’ad has gone away, and therefore my heart is now distressed. Chain the heart behind you; no ransom has been paid for it. I have been told that the Messenger (peace and blessings be upon him) has threatened me, although forgiveness is hoped for from the Messenger (peace and blessings be upon him). Remain steadfast and do not heed the words of tale-bearers. May the One who gave you the Qur’an—full of admonition and detailed explanation—guide you. Although many things have been said about me, I have committed no crime. I stand in such a place, hearing such words and seeing such a state, that if an elephant were standing in my place, it would have stood stunned. Of course, if, by Allah’s grace, the Messenger (peace and blessings be upon him) granted permission, that would be another matter. I have openly placed my hand in the hand of that honored person who possesses full power to take revenge and whose word is supreme over all. Yet I have been told that such-and-such complaints have been made against you and that you will be questioned. Surely the Messenger (peace and blessings be upon him) is a light from which illumination is obtained. He is one of Allah’s swords.”

Thereafter, Ka’b ibn Zuhayr praised the Muhajirun of Quraysh, because none of the Muhajirun had troubled him after his arrival. While praising the Muhajirun, Ka’b made a sarcastic remark about the Ansar, because an Ansari had asked permission to kill him. In his poem, Ka’b said, “The Quraysh move like beautiful camels, and sharp swords protect them when short, dark, ugly men flee from the road.”

After becoming Muslim, Ka’b praised the Ansar in a poem. He wrote in it, “Whoever prefers an honorable life should always remain among one of the forces of the Ansar. The Ansar have inherited beauty. Indeed, the good are those who are the children of good people.”

(6) The Delegation of Adhra: This delegation came to Madinah in the ninth year after the Hijrah. They were twelve in number, among them Hamzah ibn Nu’man. When asked about their identity, they said, “We are Banu Adhra, and we are related to Qusayy. We helped Qusayy and expelled Khuza’ah and Banu Bakr from Makkah. We have relatives here.” After learning their identity, the Prophet (peace and blessings be upon him) welcomed them and gave them the good news that Syria would be conquered. He forbade them from seeking information from female soothsayers. He also forbade them from slaughtering the animals that they used to slaughter and eat during their polytheistic rituals. This delegation accepted Islam and, after staying in Madinah for several days, returned to Makkah.

(7) The Delegation of Bali: This delegation came to Madinah in Rabi al-Awwal of the ninth year after the Hijrah and stayed for three days after accepting Islam. During this time, the delegation’s leader, Abu Jarir, asked whether there was a reward for hospitality. The Prophet (peace and blessings be upon him) replied, “Yes. Showing kindness to a rich person or a poor person is counted as charity.” He asked again, “How long should a guest be hosted?” The Prophet (peace and blessings be upon him) replied, “Three days.” He then asked, “If someone finds a stray goat, what is the ruling concerning it?” The Prophet (peace and blessings be upon him) replied, “It is for you, your brothers, or the wolf.” The man then asked about a lost camel. The Prophet (peace and blessings be upon him) replied, “What connection do you have with it? Leave it alone; its owner will find it.”

(8) The Delegation of Thaqif: This delegation appeared in Ramadan of the ninth year after the Hijrah, after the Messenger (peace and blessings be upon him) returned from Tabuk. When the Prophet (peace and blessings be upon him) returned from the Battle of Ta’if in Dhu al-Qi’dah of the eighth year after the Hijrah, the leader of this delegation, Urwah ibn Mas’ud, had met the Noble Prophet (peace and blessings be upon him) before he reached Madinah and accepted Islam. He then returned to his tribe and invited its people to Islam. The people of the tribe loved him deeply. It is said that they preferred Urwah even to their own children and families. Urwah assumed that everyone would accept his invitation to Islam and obey him, but this assumption proved false. As soon as he began inviting them to Islam, the people of his tribe shot arrows at him from all sides and killed him after severely wounding him. After several months had passed, the tribespeople realized that, as Muslim influence was growing all around them, it would not be possible for them to remain safe. Nor could they confront the Muslims. They consulted among themselves and decided to send someone to the Noble Prophet (peace and blessings be upon him). Accordingly, they proposed that Abd Yalil ibn Amr go to Madinah. But, having witnessed the fate of Urwah, Abd Yalil imposed the condition that he would not go alone. He said, “You must send several others with me; I am not willing to go alone.” The tribespeople sent five men with him as requested. Finally, a six-member delegation set out for Madinah. The youngest among them was Uthman ibn Abi al-As al-Thaqafi. When the delegation reached Madinah, the Prophet (peace and blessings be upon him) allowed them to stay in a corner of the Prophet’s Mosque so that they could hear the Companions reciting the Qur’an and watch them perform the prayer. While staying in the mosque, they began visiting the Messenger (peace and blessings be upon him). The Prophet (peace and blessings be upon him) continued inviting them to Islam. One day, their leader said to the Prophet (peace and blessings be upon him), “Write an agreement between Thaqif and yourself stipulating that adultery, drinking wine, consuming usury, worshipping their deity al-Lat, exemption from prayer, and their not having to destroy their idol with their own hands shall be permitted.” The Messenger (peace and blessings be upon him) accepted none of these conditions. The delegation then discussed the matter among themselves, but ultimately they had no option except to accept the Messenger’s words. They did so and took refuge under the shelter of Islam. However, they again stipulated that they would not destroy their idol al-Lat with their own hands. The Prophet (peace and blessings be upon him) accepted this condition and recorded it in writing. He appointed Uthman ibn Abi al-As al-Thaqafi as the leader of the delegation, because his interest in Islam was greater than that of all the others. The members of the delegation went to the Prophet’s court every morning, but they did not take Uthman with them. At midday, when the others rested, Uthman (RA) went to the Noble Prophet’s court and asked detailed questions about Islam. If he found the Prophet (peace and blessings be upon him) asleep, Uthman (RA) asked Abu Bakr (RA) various questions about the religion. Uthman’s (RA) service as governor was highly blessed. During the caliphate of Abu Bakr (RA), some people apostatized. At that time, the people of the Thaqif tribe also planned to apostatize. Uthman ibn Abi al-As (RA) addressed them at that critical moment, saying, “People of Thaqif, listen! You accepted Islam after everyone else, so do not be the first to apostatize.” Hearing this, the people of Thaqif refrained from abandoning Islam and remained steadfast upon it.

In short, the delegation returned to its people and concealed the truth. They sadly reported that the Messenger (peace and blessings be upon him) had demanded that they accept Islam and give up adultery, drinking wine, and consuming usury. If they did not, they would be fought. On hearing this, the people of Thaqif considered fighting for two or three days. Then Allah Almighty changed their hearts, and they mentally prepared themselves to accept Islam. They told the delegation, “Return to Madinah and tell the Messenger (peace and blessings be upon him) that we are willing to accept his conditions and embrace Islam.” The members of the delegation then disclosed their own acceptance of Islam and invited the tribespeople to accept Islam. The people of Thaqif accepted Islam immediately.

Meanwhile, the Prophet (peace and blessings be upon him) sent several Companions, led by Khalid ibn al-Walid (RA), to the tribe of Thaqif to destroy the idol of al-Lat. Mughirah ibn Shu’bah (RA) swung an iron club for destroying the idol and said to his companions, “I shall amuse you a little and make you laugh.” Saying this, he struck the idol and immediately sat down clutching his knee. Seeing this staged scene, the people of Thaqif in Ta’if were impressed. They said, “May Allah destroy Mughirah; the goddess al-Lat has killed him.” Mughirah (RA) shook himself, stood up, and said, “May Allah bring misfortune upon you! That idol is merely made of stone and clay.” Mughirah (RA) then struck the door and smashed the idol. Afterward, Mughirah (RA) climbed onto the high wall, and several other Companions also climbed it. They broke the idol and reduced it to dust, then dug into the ground and brought out the ornaments and clothing given to the idol. Seeing this, the people of Thaqif were astonished and distressed. Khalid (RA) brought the idol’s ornaments and clothing to Madinah and presented them before the Noble Prophet (peace and blessings be upon him). The Prophet (peace and blessings be upon him) distributed everything that same day and expressed gratitude before Allah. 5 [Zad al-Ma’ad, vol. 3, pp. 26–28].

(9) The Letter from the King of Saba in Yemen: After the Prophet (peace and blessings be upon him) returned from Tabuk, he wrote to the king of Yemen. A letter arrived from Harith ibn Abd Kalal, Nu’aym ibn Abd Kalal, Rayn, Hamdan, and Ma’afir’s governor, Nu’man ibn Qayl. Malik ibn Marrah sent the letter on behalf of them all. These kings wrote announcing their acceptance of Islam and their abandonment of polytheism and disbelief. The Prophet (peace and blessings be upon him) sent a reply explaining the rights, responsibilities, and duties of the people of Yemen. He also stated in the letter that Allah Almighty and His Messenger would guarantee those who accepted Islam, on the condition that they pay the jizyah. In addition, the Prophet (peace and blessings be upon him) sent several Companions to Yemen under the leadership of Mu’adh ibn Jabal (RA).

(10) The Delegation of Hamdan: This delegation appeared before the Noble Prophet (peace and blessings be upon him) after his return from Tabuk. The Prophet (peace and blessings be upon him) wrote a letter containing instructions for the delegation’s people and granted them whatever they had requested. Malik ibn Namat was appointed amir and governor over those of his people who had accepted Islam. Khalid ibn al-Walid (RA) was sent to convey the message of Islam to the others. He stayed in Hamdan for six months inviting them to Islam, but no one accepted Islam. The Prophet (peace and blessings be upon him) then sent Ali (RA) to Hamdan and ordered Khalid (RA) to return. Ali (RA) went to the people of Hamdan, read them the Messenger’s letter, and invited them to Islam. They all took refuge under the shelter of Islam. Ali (RA) sent this news to the court of the Messenger (peace and blessings be upon him). When the Prophet (peace and blessings be upon him) read the letter containing this good news, he fell into prostration and said, “Peace be upon Hamdan, peace be upon Hamdan.”

(11) The Delegation of Banu Fazara: This delegation met the Prophet (peace and blessings be upon him) after his return from Tabuk in the ninth year after the Hijrah. Ten people were included in the delegation. They complained of famine in their area. The Prophet (peace and blessings be upon him) climbed the pulpit, raised both hands, and supplicated: “O Allah, satisfy the earth You created and the four-legged animals. Spread Your mercy. Revive Your dead cities. O Allah, send down upon us the rain we desire. Through that rain, grant us peace and comfort. Let the widespread black clouds come quickly, without delay. Let the rain not be destructive or harmful. O Allah, let the rain of mercy not become rain of punishment; let it not be destructive. O Allah, satisfy us and help us against our enemies.” 6 [Zad al-Ma’ad, vol. 3, p. 40].

(12) The Delegation of Najran: The inhabitants of this region lived along the route from Makkah to Yemen. The Najran community consisted of seventy-three townships, or settlements. A swift horseman could tour all the settlements in an entire day. 7 [Fath al-Bari, vol. 8, p. 94]. There were one hundred thousand fighting men in this area, all followers of Christianity.

The delegation of Najran also came in the ninth year after the Hijrah. It consisted of sixty people, twenty-four of whom belonged to the nobility. Three were universally respected leaders of the people of Najran. One man named Abd al-Masih was the head of government, while a man named Sharhabil served as political adviser.

The delegation reached Madinah and met the Prophet (peace and blessings be upon him). The Prophet (peace and blessings be upon him) asked them some questions, and they also asked the Noble Prophet (peace and blessings be upon him) some questions. The Prophet (peace and blessings be upon him) then invited them to Islam and recited the Qur’an to them. But they did not accept Islam.

They asked, “What is your view of the Messiah (AS)? What do you say about him?” The Prophet (peace and blessings be upon him) did not answer this question that day. Allah, Lord of the worlds, sent down revelation.

“Indeed, the example of Jesus (AS) in the sight of Allah is like that of Adam. He created him from dust, then said to him, ‘Be,’ and he was. This is the truth from your Lord, so do not be among those who doubt. Whoever argues with you about it after knowledge has come to you, say to them, ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray humbly and invoke Allah’s curse upon the liars.’” (Surah Al Imran, verses 59–61)

In the morning, in light of the aforementioned noble verses, the Prophet (peace and blessings be upon him) informed the visitors about Jesus (AS). But they refused to accept the Noble Prophet’s (peace and blessings be upon him) statement concerning Jesus (AS), and remained firm in their refusal. The next morning, the Prophet (peace and blessings be upon him) proposed mubahalah to them—that is, that the two parties invoke curses upon each other. After this invitation, when they saw the Prophet (peace and blessings be upon him) prepared for mubahalah, they withdrew privately and consulted among themselves. One side said during the consultation, “It would not be right to take the risk of mubahalah. By Allah, he is indeed a prophet. If we engage in mubahalah with him, neither we nor our children can ever prosper. We will be utterly destroyed.” After consulting one another, they accepted the Prophet (peace and blessings be upon him) as arbiter in their affair. They went to the court of the Prophet (peace and blessings be upon him) and said, “We are prepared to accept your demand.” Following this proposal, the Prophet (peace and blessings be upon him) agreed to accept jizyah from them. An agreement was reached for two thousand pairs of garments. They agreed to provide one thousand pairs in Rajab and another one thousand pairs in Safar. In return, the Prophet (peace and blessings be upon him) placed them under the protection of Allah Almighty and His Messenger (peace and blessings be upon him). They were free in religious matters. The Prophet (peace and blessings be upon him) concluded an agreement with them on these terms. The delegation requested that a trustworthy person be sent with them. In accordance with the agreement, the Prophet (peace and blessings be upon him) sent the eminent Companion Abu Ubaydah ibn al-Jarrah to collect the goods.

Thereafter, Islam continued to spread among the people of Najran. The authors of the Sirah have written that, after the delegation’s leader and his followers returned to Najran, they took refuge under the cool shade of Islam. The Prophet (peace and blessings be upon him) then sent Ali (RA) to collect the sadaqah and jizyah. It should be noted that sadaqah was collected only from Muslims. 8 [Fath al-Bari, vol. 8, pp. 94–95; Zad al-Ma’ad, vol. 3, pp. 38–41. A detailed account of the Najran delegation mentions that, when the Najran delegation went to Madinah for the second time, some people did not agree on this matter.]

(13) The Delegation of Banu Hanifah: This delegation came to Madinah in the ninth year after the Hijrah. It consisted of seventeen people, including Musaylimah ibn al-Kadhdhab. 9 [Fath al-Bari, vol. 8, p. 87]. Musaylimah’s lineage was as follows: Musaylim ibn Thumamah ibn Kab ibn Habib ibn al-Harith.

This delegation stayed at the residence of an Ansari Companion. They then appeared before the Prophet (peace and blessings be upon him) and entered Islam. However, a different account is known concerning Musaylimah al-Kadhdhab. Considering all the reports, it appears that Musaylimah displayed rashness, arrogance, and a desire to gain power. He did not appear before the beloved Prophet (peace and blessings be upon him) with the other members of the delegation. Later, when he went to the court of the Prophet (peace and blessings be upon him), the Prophet (peace and blessings be upon him) invited him to Islam in a calm and gentle voice. But he noticed that his gentle manner produced no favorable response. The Prophet (peace and blessings be upon him) then understood that this man would receive no benefit; his heart contained impurity and stain.

Earlier, the Messenger of Allah, peace and blessings be upon him, saw in a dream one night that the treasures of the entire world had been brought and placed before him. Suddenly, two golden bangles flew from that treasure and fell into his hands. The two bangles were very heavy, and the Messenger of Allah, peace and blessings be upon him, felt distressed. At that moment, revelation came through Gabriel, peace be upon him, instructing him to blow on the two bangles. The Messenger of Allah, peace and blessings be upon him, blew on them, and immediately the two bangles flew away. He interpreted the dream as meaning that after him two men would falsely claim prophethood. The Messenger of Allah, peace and blessings be upon him, was displeased by the insolent behavior of Musaylimah the Liar. That wretch said, “If Muhammad, peace and blessings be upon him, entrusts the authority to rule to me after his death, I am prepared to follow him.” The Messenger of Allah, peace and blessings be upon him, went to Musaylimah. At that time, he had a palm branch in his hand, and Thabit ibn Qays ibn Shammās, may Allah be pleased with him, the Messenger’s spokesman, was with him. The Messenger of Allah, peace and blessings be upon him, went and stood near Musaylimah’s head. Musaylimah said, “If you agree, I am willing to make concessions to you regarding authority, but you must appoint me as your successor in power.” Pointing to the palm branch in his hand, the Messenger of Allah, peace and blessings be upon him, said, “Even if you asked me for this, I would not give it to you. You cannot go beyond Allah’s decree concerning you. If you turn your back and leave, Allah will destroy you. By Allah, I think you are the very person about whom I was shown a dream. Thabit ibn Qays is still here; he will answer you on my behalf.” Saying this, the Messenger of Allah, peace and blessings be upon him, returned. 10 [Sahih al-Bukhari, chapter on the accounts of Banu Hanifah and al-Aswad al-Ansi, vol. 2, pp. 627–628; and Fath al-Bari, vol. 8, pp. 86–93]

At last, the words of the Messenger of Allah, peace and blessings be upon him, proved true. Musaylimah the Liar returned to Yamamah and first spent several days reflecting on himself. Then he suddenly claimed that he had been made a partner with Muhammad, peace and blessings be upon him, in prophethood. Thereafter he began openly proclaiming his claim to prophethood. He declared adultery and drinking wine lawful for his people.

Musaylimah the Liar claimed prophethood in the tenth year after the Hijrah. He was killed in Yamamah during the caliphate of Abu Bakr al-Siddiq, may Allah be pleased with him, in Rabi al-Awwal of the twelfth year after the Hijrah. Wahshi, may Allah be pleased with him, who had killed Hamzah, may Allah be pleased with him, killed Musaylimah the Liar.

The fate of one claimant to prophethood has become known. Another claimant, al-Aswad al-Ansi, had caused disorder in Yemen. One day and one night before the death of the Messenger of Allah, peace and blessings be upon him, Firoz, may Allah be pleased with him, killed this false prophet. Through revelation, the Messenger of Allah, peace and blessings be upon him, learned of the killing and informed the Companions. Thereafter, news duly reached Abu Bakr, may Allah be pleased with him, from Yemen. 13 [Fath al-Bari, vol. 8, p. 93]

(14) The Delegation of Banu Amir ibn Sa’sa’ah: The delegation included Amir ibn al-Tufayl, the enemy of Allah; Arbad ibn Qays, the maternal half-brother of Labid; Khalid ibn Ja’far; and Jabbar ibn Aslam. They were leading figures of their respective tribes and possessed satanic dispositions. A man named Amir ibn al-Tufayl had caused seventy Companions to be martyred at Bi’r Ma’unah. When this delegation intended to come to Madinah, Amir and Arbad plotted to deceive the Messenger of Allah, peace and blessings be upon him, and kill him suddenly.

After the delegation reached Madinah, Amir was speaking with the Messenger of Allah, peace and blessings be upon him. At that time, Arbad turned and went behind the Messenger of Allah, peace and blessings be upon him, and began drawing his sword. However, he could not draw it more than a span, for Allah made his hand paralyzed. Allah protected His beloved Prophet. The Messenger of Allah, peace and blessings be upon him, prayed against both criminals. On the way back, lightning struck Arbad, and the unbeliever died instantly along with his camel. Amir, meanwhile, sought refuge in the house of a woman from Salul. There he developed a swelling in his neck. He died there from that disease. At the time of his death, Amir said, “A swelling like a camel’s neck, and death in the house of a woman from Salul?”

According to a narration in Sahih al-Bukhari, Amir came to the Messenger of Allah, peace and blessings be upon him, and said, “I offer you three conditions; accept whichever one you choose: (1) The produce of the valley’s inhabitants will remain under my control. (2) I will be caliph after you. (3) I will unleash against you one thousand men and one thousand female horses from the Banu Ghatafan tribe.”

Then he was afflicted with plague in the house of a woman. In deep despair and grief, he said, “Alas, a swelling like a camel’s neck—and in the house of a woman from such-and-such a tribe?” Then he said, “Bring my horse to me.” The horse was brought, and this enemy of Allah died on its back.

(15) The Delegation of Tajib: This delegation came to Madinah with the sadaqah remaining after it had been distributed among the poor of their tribe. The delegation consisted of thirteen people. They asked about the Qur’an and Sunnah and studied them. They asked the Messenger of Allah, peace and blessings be upon him, certain questions, and he wrote the answers for them. They did not remain in Madinah for long. The Messenger of Allah, peace and blessings be upon him, gave the members of the delegation some gifts. After they departed, they sent a young companion who had been left behind to the Messenger of Allah, peace and blessings be upon him. The young man appeared before him and said, “Sir, by Allah, I did not come from my region for any other purpose. I came only so that you would supplicate to the Almighty, Most Merciful Allah, on my behalf, asking Him to grant me mercy and the strength to remain steadfast in His religion.” The Messenger of Allah, peace and blessings be upon him, prayed for the young man. Later, although many new Muslims abandoned Islam, this young man remained firmly steadfast in Islam. He admonished and instructed the people of his tribe regarding Islamic teachings, and consequently they too remained steadfast in Islam. In the tenth year after the Hijrah, this delegation met the Messenger of Allah, peace and blessings be upon him, again during the Farewell Pilgrimage.

(16) The Delegation of Tayy: The famous Zayd al-Khayl of Arabia was also among this delegation. When they met the Messenger of Allah, peace and blessings be upon him, for a discussion, he invited them to Islam. They accepted Islam and became excellent Muslims. The Messenger of Allah, peace and blessings be upon him, praised Zayd al-Khayl and said, “Whenever an Arab man has been praised to me, after meeting him I have found him in reality to be less than his reputation. Zayd is an exception; his virtues and qualities exceed his reputation.” The Messenger of Allah, peace and blessings be upon him, renamed him Zayd al-Khayr.

In the same manner, numerous delegations arrived in the ninth and tenth years after the Hijrah. Biographers have mentioned the delegations of Yaman, Azad, Quza’ah, Banu Sa’d, Huzaym, Banu Amir ibn Qays, Banu Asad, Bahra, Khawlan, Maharib, Banu al-Harith ibn Ka’b, Ghamid, Banu al-Muntafiq, Salman, Banu Abbas, Mazinah, Murad, Zubayd, Kindah, Dhi Marr, Ghassan, Bu Ayesha, and Nakha’. The delegation of Nakha’ came last. It arrived in Madinah in Muharram of the eleventh year after the Hijrah.

It included two hundred people. Nearly all the other delegations arrived in the ninth and tenth years after the Hijrah. A few delegations arrived in the eleventh year.

The arrival of these delegations in Madinah clearly shows how far Islam had spread and expanded. It also shows how great Madinah’s importance was in the eyes of the Arab people. They could see no option other than going to Madinah and submitting. In reality, Madinah had attained the status of the capital of the Arabian Peninsula. No one could disregard Madinah. However, we cannot say that Islam had deeply and distinctly influenced the hearts of all the visitors. Among the members of these delegations were many Arab Bedouins who had become Muslims merely to follow their tribal chiefs. They had not yet been able to abandon completely their habits of killing, plunder, and the like, nor had they become civilized people through the teachings and beauty of Islam. Concerning such people, Allah Almighty says in Surah al-Tawbah: “The Bedouins are more stubborn in disbelief and hypocrisy and more likely to be ignorant of the limits of what Allah has revealed to His Messenger, peace and blessings be upon him. Allah is All-Knowing, All-Wise. Among the Bedouins are those who regard what they spend in the way of Allah as a loss and await calamities to befall you. May the evil turn of fortune be theirs. Allah is All-Hearing, All-Knowing.”

However, some people were also praised. Allah Almighty says in Surah al-Tawbah: “Among the Bedouins are those who believe in Allah and the Last Day and regard what they spend as a means of drawing near to Allah and obtaining the supplication of the Messenger, peace and blessings be upon him. Indeed, it is a means of drawing near to Allah. Allah will admit them into His mercy. Allah is Forgiving, Most Merciful.”

Islam had become firmly rooted in the hearts of many inhabitants of Makkah, Madinah, Thaqif, Yemen, and Bahrain. Many of them were distinguished Companions and pious Muslims. 14 [Khazrami wrote this in volume one of his Muhadarat, p. 144. For details about the delegations mentioned and those alluded to, see Sahih al-Bukhari, vol. 1, p. 12; vol. 2, pp. 626–630; Ibn Hisham, vol. 2, pp. 501–503, 537–542, 560–601; Zad al-Ma’ad, vol. 3, pp. 26–60; Fath al-Bari, vol. 8, pp. 83–103; Rahmatul lil-Alamin, vol. 1, pp. 184–217].

The Far-Reaching Success of the Messenger’s Mission

Now we shall discuss the later part of the sacred life of the Messenger of Allah, peace and blessings be upon him. Before proceeding to that, however, it is necessary to shed some light on the extraordinary activities of the Prophetic life. In essence, that is the summary of the Prophetic life. It was because of this distinctive quality that he attained a unique rank among all the prophets and messengers. Allah, Lord of the worlds, crowned him with the unique distinction of being the first and the last. Allah Almighty said clearly to the Prophet and Messenger, peace and blessings be upon him: “O you wrapped in garments, stand in prayer at night, except for a little.” Allah Almighty also says: “O you covered in garments, arise and warn.”

What happened next? The Messenger of Allah, peace and blessings be upon him, arose, shouldered the greatest trust in the universe, and stood steadfast. It was the burden of all humanity, the burden of all creeds, and the burden of maintaining peace and order in various fields.

He took up the responsibility of striving in the field of human conscience. Those consciences were immersed in the fantasies of the Age of Ignorance and in various bizarre notions.

At that time, human conscience had become veiled by the world’s many alluring attractions. It had become bound in the chains and snares of carnal desires. With the help of some devoted Companions, the Messenger of Allah, peace and blessings be upon him, began another struggle after freeing and purifying human conscience from ignorance and the attractions of the world. Indeed, one struggle began after another. That is, the enemies of the divine call, who had violently attacked the call and its believers, wished to destroy its sacred sapling before it could spread its roots beneath the earth, extend its branches into the sky, and become adorned with flowers and fruit. The Messenger of Allah, peace and blessings be upon him, began struggling against all these enemies of the call. No sooner had he overcome the various obstacles of the Arabian Peninsula than the Roman Empire began preparing at the borders to annihilate this new nation.

Eventually all the other struggles ended, but the struggle of conscience did not. It is an eternal conflict, in which one must confront Satan. Satan enters the depths of the human mind and continues his activity without stopping for even a moment. Muhammad, peace and blessings be upon him, remained engaged in Allah’s call and strove appropriately in various fields. The world had fallen at his feet, yet he lived amid hardship, suffering, and poverty. The believers spread a shadow of peace and security around the Messenger of Allah, peace and blessings be upon him, but he continued his spiritual exertion along the path of a life filled with hardship and poverty. In every condition, amid suffering, he displayed unparalleled patience. At night he stood in prayer, worshipped his beloved Lord, and recited the Holy Qur’an slowly. He turned his attention to Allah, severing his connection with the entire world. Indeed, he had also been commanded to do so. 1 [Sayyid Qutb Shahid, Tafsir fi Zilal al-Qur’an, vol. 29, pp. 168–169].

**Thus the Messenger of Allah, peace and blessings be upon him, continued striving for a full twenty years. During this period, he never became so absorbed in one task that he forgot another. Eventually, the Islamic call achieved such sweeping success that everyone was astonished. The entire Arabian Peninsula submitted to the Prophet, peace and blessings be upon him. The clouds of ignorance cleared from the horizons of Arabia. Diseased consciences became sound. They not only abandoned their idols but smashed them. The air resounded with the call to monotheism. Revived by the vigor of faith, the desert wilderness vibrated with the melodious sound of the adhan. The cry of Allahu Akbar echoed in every direction. Reciters of the Qur’an recited the Holy Qur’an and spread north and south to establish Allah’s commands and injunctions.

The divided tribes united. People abandoned servitude to one another and devoted themselves to servitude to Allah. Now there was no oppressor and no oppressed; no one’s threatening glare terrified another; there was no tyrant and no wronged person, no master and no slave, no ruler and no ruled. Rather, all people were servants of Allah and brothers to one another. They loved one another and obeyed Allah’s commands and injunctions. Allah Almighty ended among them the pride and arrogance of the Age of Ignorance and the boastfulness associated with fathers and forefathers. There was no longer any superiority of Arabs over non-Arabs or of whites over blacks. The criterion of superiority here was taqwa. Otherwise, all people are the children of Adam, and Adam was created from earth.

In short, through this call, Arab unity, human unity, collective principles of justice, and fairness were established. Humanity found the path to prosperity in the various affairs of this world and the Hereafter. In other words, the course of history itself changed.

Before this call, ignorance was triumphant throughout the world. Human conscience had become blind. The soul had become foul-smelling. Morality had suffered extreme deterioration. The powerful dominance of oppression and slavery was evident. Waves of disorderly and shameful indulgence and destructive deprivation had brought the world to the depths of decline. On top of this lay a thick veil of disbelief and misguidance. Although remnants of heavenly religions and religious beliefs existed, people had distorted them. Consequently, weakness in religious faith had reached its extreme. The bonds of religion had loosened. Religion had become like a lifeless body—weak and reduced to a few rituals and ceremonies.

When the aforementioned call influenced human life, the human soul was freed from fanciful notions, servitude to desire, filth, injustice, oppression, anarchy, and disorder. It freed human society from tyranny, oppression, rashness, arrogance, destruction, class discrimination, the oppression of rulers, and the humiliating arbitrariness of astrologers. The world then became a center for the advancement and progress of life and for securing the rights of those entitled to them, founded on mercy, forgiveness, humility, gentleness, discovery, construction, freedom, reform, ma’rifah, faith, righteousness, justice, and deeds. 2 [Sayyid Qutb Shahid, Tafsir fi Zilal al-Qur’an, vol. 1, p. 14].

Because of these changes, the Arabian Peninsula became such a blessed habitation that no example of it has been seen in any age or country of human history, nor will one be seen again. In its history, the Arabian Peninsula became so splendid and radiant that nothing like it had ever been seen anywhere before.

The Farewell Pilgrimage

The work of the call and proclamation had been completed. After abolishing all ideologies besides Allah’s lordship, a new society had been established on the foundation of the messengership of the Messenger of Allah, peace and blessings be upon him. Thereafter, it was as though an unseen herald had impressed upon the thoughts and consciousness of the Messenger of Allah, peace and blessings be upon him, the idea that his time on earth was drawing to an end. When the Prophet, peace and blessings be upon him, appointed and sent Mu’adh, may Allah be pleased with him, as governor of Yemen, he said to him after mentioning other necessary matters, “O Mu’adh, perhaps after this year you will not meet me again. Perhaps after this you will pass by my mosque and my grave.” Hearing this, Mu’adh, may Allah be pleased with him, began to weep at the thought of the Messenger’s permanent departure.

In reality, Allah Almighty wished to let His Messenger witness the fruits of twenty long years of hardship, suffering, and persecution. During the Pilgrimage, the people and delegations from various parts of Makkah would gather in Makkah, after which they would learn the rulings of the Shari’ah from the Prophet, peace and blessings be upon him. The Prophet, peace and blessings be upon him, would obtain their testimony that he had fulfilled the trust entrusted to him, conveyed Allah’s message to the people, and discharged his duty toward the welfare of the Ummah. In accordance with Allah’s will, the Prophet, peace and blessings be upon him, announced the date of that historic Pilgrimage. On the appointed day, Muslims began arriving in Makkah in groups. All those gathered sincerely wished to adopt the example of the Messenger of Allah, peace and blessings be upon him, and submit to his obedience. 1 [This hadith is narrated from Jabir, may Allah be pleased with him, in Sahih Muslim; see vol. 1, p. 394, chapter on the حجّة of the Prophet.]

Then, on Saturday, the Messenger of Allah, peace and blessings be upon him, prepared to set out for Makkah. Four days of Dhu al-Qa’dah remained. 2 [Hafiz Ibn Hajar made an excellent analysis of this matter and corrected the reports stating that five days of Dhu al-Qa’dah remained. See Fath al-Bari, vol. 8, p. 207.] He applied oil to his head, combed his hair, put on the izar, wrapped a sheet around himself, decorated the sacrificial animals, and set out after Zuhr. Before Asr, he reached a place called Dhu al-Hulayfah. There he performed two rak’ahs of Asr prayer. A tent was erected for the night, and he spent the night there. In the morning he told the Companions, “Last night a visitor came from my Lord and said, ‘O Prophet, peace and blessings be upon you, in this sacred region—

—perform prayer and declare that Umrah is included in the Pilgrimage.” 3 [This narration from Umar, may Allah be pleased with him, is recorded in Bukhari Sharif, vol. 1, p. 207.]

Then, before Zuhr prayer, the Prophet, peace and blessings be upon him, bathed for ihram. Aisha, may Allah be pleased with her, applied perfume made of jasmine and musk to the sacred body of the Messenger of Allah, peace and blessings be upon him, with her own hands. The radiance of the perfume could be seen in the parting of his hair and in his sacred beard. The Messenger of Allah, peace and blessings be upon him, did not wash off the perfume; he left it as it was. Then he put on the izar and sheet. He performed two rak’ahs of Zuhr prayer. Afterwards, while seated on the prayer place, he entered ihram for Hajj and Umrah together and came out proclaiming labbayk. He then mounted the she-camel and said labbayk twice. Riding the she-camel into the open plain, he proclaimed labbayk there as well.

The Prophet, peace and blessings be upon him, then continued his journey. A week later, one afternoon, he reached the vicinity of Makkah and stayed at a place called Dhu Tuwa, where he bathed after performing Fajr prayer. He then entered Makkah. It was Sunday, the fourth of Dhu al-Hijjah in the tenth year after the Hijrah. Eight nights had passed on the journey from Madinah. This is the time normally required when traveling at an ordinary pace. Upon reaching al-Masjid al-Haram, the Prophet, peace and blessings be upon him, first circumambulated the Ka’bah. He then performed sa’i between Safa and Marwah, but did not remove his ihram, because he had combined the ihram for Hajj and Umrah.

He had also brought the sacrificial animals with him. After completing tawaf and sa’i, he stayed at a place in Makkah called Hajjun. He performed no tawaf other than the tawaf of the Pilgrimage.

The Prophet, peace and blessings be upon him, ordered those Companions who had come with him without bringing sacrificial animals to change their ihram into Umrah and, after completing tawaf of the Ka’bah and sa’i between Safa and Marwah, to become fully lawful. Since he himself had not become lawful, the Companions became uncertain. The Messenger of Allah, peace and blessings be upon him, said, “If I had known earlier what I learned later, I would not have brought sacrificial animals. If I had not had sacrificial animals with me, I too would have become lawful.” After hearing this, the Companions bowed their heads in obedience. Those who had no sacrificial animals became lawful.

On the eighth of Dhu al-Hijjah, the Messenger of Allah, peace and blessings be upon him, went to Mina. He remained there until the ninth of Dhu al-Hijjah. He performed the five prayers—Zuhr, Asr, Maghrib, Isha, and Fajr—there and waited there until sunrise. Then he set out for the plain of Arafat. Upon arrival, he found a tent prepared in the plain of Namirah. The Messenger of Allah, peace and blessings be upon him, sat there. When the sun declined, a seat was fitted onto the back of his she-camel at his command. He went to the middle of the plain. At that time, a sea of people surrounded the Messenger of Allah, peace and blessings be upon him—124,000 according to one report, or 144,000 according to another. The Messenger of Allah, peace and blessings be upon him, delivered a historic address to that assembled multitude. He said, “O people, listen to me, listen to me. I do not know whether I shall meet you in this place again after this year.” 4 [Ibn Hisham, vol. 2, p. 603]

Your blood and your wealth are sacred to one another, just as this day, this month, and this city are sacred. Listen: everything belonging to the Age of Ignorance has been trampled beneath my feet. The bloodshed of the Age of Ignorance has been abolished. The first blood among us that I abolish is the blood of the son of Rabi’ ibn al-Harith. This child was being nursed among Banu Sa’d when people from the Hudhayl tribe killed him. The usury of the Age of Ignorance has been abolished. The first usury among us that I abolish is the usury of Abbas ibn Abd al-Muttalib. From now on, all forms of usury are abolished.

Fear Allah regarding women, for you have accepted them under Allah’s trust and made them lawful through Allah’s word. You have rights over them: they must not allow anyone whom you dislike to enter your beds. If they do so, you may strike them, but do not strike them harshly. They have rights over you: you must provide them with proper food and clothing.

I am leaving among you something which, if you hold firmly to it, you will never go astray thereafter. That thing is the Book of Allah. 5 [Sahih Muslim, The Chapter on the Prophet’s Hajj, vol. 1, p. 397] O people, remember that there is no prophet after me, and there is no community after you. Therefore worship your Lord, perform the five daily prayers, fast during Ramadan, willingly pay zakat on your wealth, perform Hajj at the house of your Lord, and obey your leaders. If you do so, you will enter the Paradise of your Lord. 6 [Ibn Majah, Ibn Asakir, Rahmatul-lil-Alamin, vol. 1, p. 263]

You will be questioned about my relationship with you. What will you say then? The Companions said, “We testify that you conveyed the message, delivered the communication, and fulfilled the duty entrusted to you concerning the welfare of the people.”

Hearing this, the Prophet (peace and blessings be upon him) raised his index finger toward the sky, then inclined it toward the people, and said three times, “O Lord of the worlds, bear witness.” 7 [Sahih Muslim, vol. 1, p. 397]

Rabi‘ah ibn Umayyah ibn Khalaf was loudly conveying the Prophet’s words to the people. 8 [Ibn Hisham, vol. 2, p. 605]

After the Prophet (peace and blessings be upon him) concluded his sermon, Allah Most High revealed this verse of the Holy Qur’an: “Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion.” (Surah al-Ma’idah, verse 3)

When Umar (may Allah be pleased with him) heard this verse, he began to weep. He was asked, “Why are you weeping?” He replied, “I am weeping because after perfection, only imperfection remains.” 9 [See the narration of Ibn Umar (may Allah be pleased with him) in Bukhari, vol. 1, p. 265]

After the sermon of the Noble Prophet (peace and blessings be upon him), Bilal (may Allah be pleased with him) gave the call to prayer and the iqamah. The Prophet (peace and blessings be upon him) led the Zuhr prayer. Then Bilal gave the iqamah, and the Prophet (peace and blessings be upon him) led the Asr prayer. He performed no other prayer between these two prayers. He then mounted his riding animal and went to his place of stay. There he waited on the back of his she-camel; after a while, the sun set. The Prophet (peace and blessings be upon him) then seated Usamah (may Allah be pleased with him) behind him and departed from there for Muzdalifah. There he performed the Maghrib and Isha prayers with one call to prayer and two iqamahs. He performed no voluntary prayer in between. Then the Prophet (peace and blessings be upon him) lay down and remained lying until the time of Fajr. When the time for Fajr arrived, he performed the Fajr prayer with the call to prayer and the iqamah. He then mounted the she-camel and went to Mash‘ar al-Haram, turned toward the qiblah, and supplicated to Allah. He proclaimed Allah’s greatness and recited the declaration of divine oneness. He waited there until the morning became fully bright on all sides. Then, before sunrise, he set out toward Mina. This time he seated Fadl ibn Abbas behind him. When he reached Batn al-Muhassir—the place where punishment came upon the army of Abraha—he urged his mount to move quickly. He proceeded along the road to Jamrat al-Kubra and reached it. At that time there was a tree there, and Jamrat al-Kubra was also identified by that tree. Jamrat al-Kubra is also called Jamrat al-‘Aqabah and Jamrat al-Ula. The Prophet (peace and blessings be upon him) then threw seven stones there, proclaiming Allah’s greatness each time he threw one. They were small pieces of stone. The Prophet (peace and blessings be upon him) stood at the foot of the mountain and threw these stones.

Then the Prophet (peace and blessings be upon him) went to the slaughtering ground and sacrificed sixty-three camels with his own blessed hands. The remaining thirty-seven camels were given to Ali (may Allah be pleased with him) to sacrifice. Thus, one hundred camels were sacrificed. The Prophet (peace and blessings be upon him) included Ali in his sacrifice. Then, on his order, one piece of meat was taken from each camel and cooked in a pot. The Prophet (peace and blessings be upon him) and Ali ate some of that meat. The Prophet (peace and blessings be upon him) also drank some broth.

Then the Prophet (peace and blessings be upon him) mounted his riding animal and went to the honored city of Makkah. He performed tawaf around the Noble House. This tawaf is called Tawaf al-Ifadah. The Prophet (peace and blessings be upon him) performed the Zuhr prayer in Makkah. He went to the Banu Abd al-Muttalib near the Zamzam well. They were giving the pilgrims Zamzam water to drink.

The Prophet (peace and blessings be upon him) said, “O Banu Abd al-Muttalib, draw water. Had I not feared that other people would overcome you in the task of drawing water, I would draw water with you.” In other words, if the Companions saw the Prophet (peace and blessings be upon him) drawing water, they would all try to draw water as well. As a result, the exclusive honor of giving the pilgrims water, which belonged to the Banu Abd al-Muttalib, would no longer remain theirs. Thereafter, the people of Banu Abd al-Muttalib gave the Prophet a bucket of water, and the Prophet (peace and blessings be upon him) drank as much of it as he needed. 10 [It is narrated in Sahih Muslim from Jabir (may Allah be pleased with him), The Chapter on the Prophet’s Hajj, vol. 1, pp. 397–400]

Today is the day of sacrifice, the tenth of Dhu al-Hijjah. Today, too, the Prophet (peace and blessings be upon him) delivered a sermon in the forenoon. At that time, the Prophet (peace and blessings be upon him) was riding a mule. Ali (may Allah be pleased with him) conveyed the Prophet’s address to the assembled Companions. Some of the Companions were sitting and some were standing. 11 [Abu Dawud, The Chapter on the Day of Sacrifice, vol. 1, p. 270] In today’s sermon as well, the Prophet (peace and blessings be upon him) repeated some points from the previous day’s address. Sahih Bukhari and Sahih Muslim contain the narration of Abu Bakr (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) addressed us on the Day of Sacrifice, that is, the tenth of Dhu al-Hijjah. In that address he said, “The time for the turning of the ages has arrived. On this day Allah Most High created the heavens and the earth. A year consists of twelve months, four of which are sacred months. Three come consecutively: Dhu al-Qi‘dah, Dhu al-Hijjah, and Muharram. The other is between Jumada al-Thani and Sha‘ban. That month is Rajab.”

The Prophet (peace and blessings be upon him) also said, “What month is this?” We said, “Allah and His Messenger know best.” The Prophet (peace and blessings be upon him) remained silent. We then thought that he would give this month another name. But the Prophet (peace and blessings be upon him) said, “Is this not the month of Dhu al-Hijjah?” We said, “Why not?” He said, “What city is this?” We said, “Allah and His Messenger know best.” The Prophet (peace and blessings be upon him) remained silent for a while. We thought that he would give this city another name. But the Prophet (peace and blessings be upon him) said, “Is this not the city of Makkah?” We said, “Why not?” The Prophet (peace and blessings be upon him) said, “What is the identity of this day?” We said, “Allah and His Messenger know best.” The Prophet (peace and blessings be upon him) remained silent for a while. We thought that he would give this day another name. But he said, “Is this not the Day of Sacrifice, Yawm al-Nahr—that is, the tenth of Dhu al-Hijjah?” We said, “Why not?” The Prophet (peace and blessings be upon him) said, “Then listen: your blood, your wealth, and your honor and dignity are sacred and inviolable to one another, just as this city, this month, and this day are sacred and honored for you. You will soon meet your Lord, and you will be questioned about your deeds. So take heed: do not become misguided after me.”

“Do not become so misguided that you begin striking one another’s necks. Tell me, have I conveyed the message?” The Companions said, “Yes.” The Prophet (peace and blessings be upon him) said, “O Allah, bear witness. Those who are present here should convey my message to those who are absent, for an absent person may understand and accept the importance of my words more than many who are present.” 12 [Sahih Bukhari, The Chapter on the Sermon at the Days of Mina, vol. 1, p. 234]

It is reported that the Prophet (peace and blessings be upon him) also said in that sermon: “Remember that whoever commits a sin commits it against himself; that is, he himself will be responsible for it. Remember that no guilty son can bear a sin against his father, nor can a guilty father bear a sin against his son. That is, a son will not be seized for his father’s sin, nor a father for his son’s sin. Remember that Satan has despaired of ever being worshiped again in this city. However, he will be pleased when obedience to Satan is achieved through those actions of yours that you consider insignificant.” 13 [Tirmidhi, vol. 2, pp. 38, 135; Ibn Majah, Kitab al-Qital wa al-Rajm; Mishkat, vol. 1, p. 234]

Thereafter, the Prophet (peace and blessings be upon him) stayed in Mina during the Days of Tashriq, that is, the eleventh, twelfth, and thirteenth of Dhu al-Hijjah. During this time he also performed the rites of Hajj. Alongside this, he taught the people the commands and rulings of the Shariah, remembered Allah, upheld the practices of the creed of Ibrahim, and eradicated the symbols of polytheism. On one of the three Days of Tashriq mentioned above, he delivered a sermon. Abu Dawud records, with a hasan chain, the narration that Sarah bint Binham (may Allah be pleased with her) said: The Messenger (peace and blessings be upon him) delivered a sermon to us on the Day of Ra’s 14 [that is, the twelfth of Dhu al-Hijjah; ‘Awn al-Ma‘bud, vol. 2, p. 143] and said, “This day is not the middle day of the Days of Tashriq.” 15 [Abu Dawud, The Chapter on the Day He Delivers a Sermon in Mina, vol. 1, p. 269] The Prophet’s sermon on this day was also similar to the sermon of the previous day, the Day of Sacrifice. This sermon was delivered after the revelation of Surah al-Nasr.

The Final Military Expedition

The rulers of the vast Roman Empire were not prepared to accept Islam or the right of Muslims to live. For this reason, accepting Islam in any territory controlled by the Roman Empire was dangerous. Others too strongly feared a recurrence of the incident involving the Roman governor Farwah ibn Amr al-Judhami.

Against the backdrop of this arrogance and haughty conduct by the rulers of the Roman Empire, the Prophet (peace and blessings be upon him) began forming a large army in Safar of the eleventh year after the Hijrah. He appointed Usamah ibn Zayd (may Allah be pleased with him) commander of that army and ordered him to devastate the Balqa region and the Palestinian territory of Darum with his cavalry. The purpose of this measure was to terrify the Romans and inspire courage in the Arab tribes living in their territories. Thus, no one would think that there was no one to speak out against the excesses and tyranny of the churches. Nor would anyone think that accepting Islam meant inviting one’s own death.

Some people criticized the appointment of Usamah (may Allah be pleased with him) as commander and hesitated to prepare for and participate in the expedition. In response, the Messenger (peace and blessings be upon him) said, “If you criticize Usamah’s command, then you must also have criticized the appointment of his father as commander previously. Yet, by Allah, Zayd was qualified to be a commander. Moreover, he was one of my beloved ones. Usamah too is one of my beloved ones after Zayd.” 1 [Sahih Bukhari, The Chapter on Sending Usamah, Usamah, vol. 2, p. 612]

The noble Companions (may Allah be pleased with them) then gathered around Usamah (may Allah be pleased with him) and joined his army. The army departed and encamped at a place called Maqam Jurf, three miles from Madinah. As they continued receiving alarming news about the Prophet’s illness, they did not advance further. They remained there, awaiting Allah’s decree. Allah’s decree was that this would be known as the first military expedition of the caliphate of Abu Bakr al-Siddiq (may Allah be pleased with him). 2 [Sahih Bukhari and Ibn Hisham, vol. 2, pp. 606–650]

Muhammad is only a Messenger; many messengers passed away before him.

So if he dies or is killed,

will you then turn back (from his teachings)

and turn away? (Know) that

the one who turns away in this manner

He will not be able to cause Allah any harm

at all.

(Surah Al Imran: 144)

7

Farewell, O My Friend: The Noble Prophet on the Journey of His Final Departure

Farewell, O Messenger of Allah, peace and blessings be upon him

The call to Allah’s religion had reached completion, and the Arab world was now entirely under the control of Islam. At that time, such signs began to appear in the thoughts and consciousness, feelings and emotions, outward conduct and speech of the Messenger, peace and blessings be upon him, that it was clearly understood that he would soon bid farewell to the inhabitants of this world.

For example, it is reported that in Ramadan of the tenth year after the Hijrah, the Prophet, peace and blessings be upon him, observed i‘tikaf for twenty days, whereas in other Ramadans he observed it for ten days. This year, Jibril (peace be upon him) recited the entire Noble Quran to the Prophet, peace and blessings be upon him, twice. In the sermon of the Farewell Hajj, the Prophet, peace and blessings be upon him, said, “I do not know; perhaps after this year I will never meet you again in this place.” Near Jamrat al-Aqabah, he said, “Learn the rites of Hajj from me, for perhaps I will never perform Hajj again after this year.” Surah al-Nasr was revealed midway through the Days of Tashriq, that is, on the 10th, 11th, or 12th of Dhu al-Hijjah. Thereafter, he understood that it was now time for him to depart from this world. The revelation of this surah was an advance notification of his death.

At the beginning of Safar in the eleventh year after the Hijrah, the Prophet, peace and blessings be upon him, went to the plain of Uhud. There he prayed for the martyrs in such a manner as though the living were bidding farewell to the dead. Then he returned, sat on the minbar, and said, “I am your commander in your affairs and a witness over you. By Allah, I can now see my Hawd, that is, the Hawd of Kawthar. I have been given the keys to the entire world and its treasures. By Allah, I do not fear that you will commit shirk after me; rather, I fear that you will go to excess concerning worldly matters.”

One night, at midnight, the Messenger, peace and blessings be upon him, went to the cemetery of Jannat al-Baqi and prayed there for the dead. In that prayer he said, “Peace be upon you, O inhabitants of the graves. The state in which you are is better for you than the state in which people are. Tribulations are coming one after another like portions of a dark night. Those who come later are worse than those who came before.” Then he gave the inhabitants of the graves the glad tidings that he and they would soon meet one another.

The Beginning of the Illness

On Sunday, the 29th of Safar in the eleventh year after the Hijrah, the Prophet, peace and blessings be upon him, attended a funeral at Jannat al-Baqi. On the way back, he developed a headache, and his temperature rose so much that the heat could be felt even through the bandage tied around his head. This was the beginning of his fatal illness. During that illness, he led the prayer for eleven days. The illness lasted a total of thirteen or fourteen days.

The Final Week of His Life

The Messenger, peace and blessings be upon him, was growing progressively weaker. During this time, he would ask his blessed wives, “Where will I stay tomorrow? Where will I stay tomorrow?” His wives understood the significance of this question, so they said, “You may stay wherever you wish, O Messenger of Allah, peace and blessings be upon him.” He then moved to the room of Aishah (may Allah be pleased with her). During the move, Fadl ibn Abbas and Ali ibn Abu Talib (may Allah be pleased with them) supported and carried the beloved Prophet. A bandage was tied around the Prophet’s head, peace and blessings be upon him, and his blessed feet dragged along the ground. In this condition, he moved to the room of Aishah (may Allah be pleased with her), where he spent the final week of his life.

Aishah (may Allah be pleased with her) would recite the supplications she had learned from the Messenger, peace and blessings be upon him, blow over the Prophet’s blessed body, peace and blessings be upon him, and, hoping for blessings, pass his blessed hand over her own body.

Five Days Before His Death

Five days before his death, on Wednesday, the Prophet’s body temperature rose abnormally, peace and blessings be upon him. His suffering increased, and he lost consciousness. At that time he said, “Pour seven water skins of water from different wells over me, so that I may go to the people and give them my final instructions.” He was seated for this purpose, and so much water was poured over his body that he said, “Enough, enough,” meaning that no more was needed.

The Prophet, peace and blessings be upon him, then felt somewhat better and went to the mosque. His head was bandaged. He climbed onto the minbar, sat down, and delivered a sermon. The noble Companions had gathered around him. He said, “Allah’s curse is upon the Jews and Christians, for they turned the graves of their prophets into mosques.” Another narration states: “Allah’s wrath is upon the Jews and Christians, for they turned the graves of their prophets into mosques.” 2 [Sahih al-Bukhari, vol. 1, p. 52; Muwatta Imam Malik, p. 360] He also said, “Do not turn my grave into an idol for the purpose of worship.” 3 [Muwatta Imam Malik, p. 65]

Then the Prophet, peace and blessings be upon him, offered himself for retaliation and said, “If I have struck anyone’s back with a whip, then here is my back; let him take retaliation. If I have insulted anyone, let him take retaliation from me.”

Then the Prophet, peace and blessings be upon him, came down from the minbar and led the noon prayer. After that, he sat on the minbar again and repeated what he had said concerning hostility and similar matters. A man said, “You owe me three dirhams.” The Prophet, peace and blessings be upon him, ordered Fadl ibn Abbas (may Allah be pleased with him) to repay the debt.

Then the beloved Prophet, peace and blessings be upon him, gave instructions concerning the Ansar. He said, “I enjoin you to treat the Ansar well, for they are my heart and my innermost self. They have fulfilled their responsibilities, but their rights remain outstanding. Therefore, accept the virtuous among them and forgive the wrongdoers.” Another narration states that he said, “People will continue to increase, while the number of the Ansar will continue to decrease, until they become like the amount of salt in food. Therefore, whoever among you is entrusted with a responsibility that brings benefit or harm should accept the virtuous among the Ansar and forgive their wrongdoers.” 4 [Sahih al-Bukhari, vol. 1, p. 526]

Then the Prophet, peace and blessings be upon him, said, “Allah has given a servant the choice: if he wishes, Allah will give him whatever he desires from the splendor of this world, or he may choose whatever is with Allah.” That servant chose what is with Allah. Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that upon hearing this, Abu Bakr al-Siddiq (may Allah be pleased with him) began to weep and said, “May my parents be sacrificed for you.” We were astonished to hear this. The people said, “Look at this old man! The Messenger, peace and blessings be upon him, was speaking about a servant whom Allah had given the choice to take whatever he wished from this world or whatever is with Allah, yet this old man is saying, ‘May my parents be sacrificed for you.’” But only a few days later, it became clear to everyone that the servant whom Allah had given the choice was the Messenger himself, peace and blessings be upon him. That day, no one failed to understand that Abu Bakr (may Allah be pleased with him) was the most knowledgeable among us. 5 [Sahih al-Bukhari, vol. 1, p. 536]

Then the Messenger, peace and blessings be upon him, said, “Among all people, Abu Bakr has shown me the greatest kindness through his companionship and financial sacrifices. If I were to take anyone other than my Lord as an intimate friend, I would take Abu Bakr. However, the bond of Islamic brotherhood and love exists between us. Let no door in the mosque remain open; let all the doors be closed, except that the door of Abu Bakr must not be closed.” 6 [Bukhari and Muslim, vol. 1, p. 516; Mishkat, vol. 2, pp. 546–554]

Four Days Before His Death

On Thursday, four days before the death of the Messenger, peace and blessings be upon him, he was suffering greatly. At that time he said, “I will write something for you, after which you will never go astray.” Several people were present in the room, including Umar (may Allah be pleased with him). He said, “You are suffering severely from your illness, and we have the Noble Quran with us. This Book is sufficient for us.” Upon hearing this, a disagreement arose among the Companions present in the room. Some said, “Let the Prophet, peace and blessings be upon him, write what he wishes to write.” Others said, “There is no need; what Umar (may Allah be pleased with him) is saying is correct.” The disagreement eventually turned into an argument, and the commotion increased. The Messenger, peace and blessings be upon him, became annoyed and said, “Leave me.” 7 [Bukhari and Muslim; Bukhari, vol. 1, pp. 22, 427; vol. 2, p. 638]

That very day, the Prophet, may Allah bless him and grant him peace, gave instructions concerning three matters. First, the Jews, Christians, and polytheists were to be expelled from the Arabian Peninsula. Second, they were to treat visiting delegations as I used to treat them. The narrator forgot the third instruction; perhaps the Prophet, may Allah bless him and grant him peace, instructed them to hold firmly to the Qur’an and Sunnah, or to dispatch Usama’s army, or perhaps he said, “Attend to the prayer and to those under your authority, that is, male and female slaves.”

Despite the severity of his illness, the Messenger, may Allah bless him and grant him peace, personally led all the prayers until Thursday, four days before his death. He also led the Maghrib prayer that day. During that prayer, he recited Surah

At the time of the Isha prayer, his illness became so severe that he no longer had the strength to go to the mosque. Aisha, may Allah be pleased with her, said: The Prophet, may Allah bless him and grant him peace, asked, “Have the people finished the prayer?” We replied, “No, O Messenger of Allah, may Allah bless him and grant him peace. They are waiting for you.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Bring water for me in a vessel.” We did so. He performed ghusl, then tried to rise but fainted. When he regained consciousness, he asked, “Have the people finished the prayer?” He was told, “No, O Messenger of Allah, may Allah bless him and grant him peace. They are waiting for you.” The same thing happened a second and a third time. He performed ghusl and then tried to rise, but fainted. He then sent word to Abu Bakr, may Allah be pleased with him, instructing him to lead the prayer. During the remaining days of the Prophet’s illness, Abu Bakr al-Siddiq, may Allah be pleased with him, led the prayers as well. [9 Bukhari and Muslim; Mishkat, vol. 1, p. 102] During the lifetime of the Prophet, may Allah bless him and grant him peace, Abu Bakr al-Siddiq, may Allah be pleased with him, led seventeen prayers. [8 Bukhari and Muslim; Mishkat, vol. 1, p. 102]

Aisha, may Allah be pleased with her, requested three or four times that someone other than Abu Bakr, may Allah be pleased with him, be given the responsibility of leading the prayer. She feared that people might develop a negative opinion of Abu Bakr al-Siddiq, may Allah be pleased with him. But each time the Prophet, may Allah bless him and grant him peace, rejected his wife’s request and said, “You have all become like the companions of Joseph.” [10 The women who accused the wife of the Aziz of Egypt in the story of Joseph appeared to be doing so, but when they saw Joseph and cut their fingers, it became clear that they were all devoted to him. In other words, their words were one thing, while their hearts held another. The situation here was similar. Outwardly, it was being said that Abu Bakr al-Siddiq was tender-hearted and, if he stood in your place to lead the prayer, he would be unable to recite because of excessive weeping. But inwardly, they feared that, if—God forbid—the Noble Messenger, may Allah bless him and grant him peace, died, everyone would form a bad opinion of Abu Bakr al-Siddiq, may Allah be pleased with him, and accuse him of being ill-omened. For these reasons, the other wives of the Prophet also made the same request to the Noble Prophet alongside Aisha al-Siddiqah’s request. Therefore, the Prophet, peace be upon him, said that they were all like the brothers of Prophet Joseph.] “Order Abu Bakr to lead the prayer.”

Two days before his death

On Saturday or Sunday, the Prophet, may Allah bless him and grant him peace, felt somewhat better. Leaning on the shoulders of two men, he went to the mosque for the Zuhr prayer. At that time, Abu Bakr al-Siddiq, may Allah be pleased with him, was leading the Companions in prayer. Seeing the Messenger of Allah, may Allah bless him and grant him peace, he began to move back. The Prophet, may Allah bless him and grant him peace, signaled that he need not move back. He told the men on whose shoulders he had come to the mosque, “Seat me beside Abu Bakr.” He was then seated to Abu Bakr’s right. Abu Bakr al-Siddiq, may Allah be pleased with him, followed the Prophet, may Allah bless him and grant him peace, in the prayer and conveyed the takbirs to the Companions. [12 Sahih Bukhari, vol. 1, pp. 98–99]

Just one day before his death

On the day before his death, the Prophet, may Allah bless him and grant him peace, freed all his male and female slaves. At that time he had seven dinars, which he gave in charity, and he donated his weapons to the Muslims. At night, Aisha, may Allah be pleased with her, borrowed oil from a neighbor to light the lamp. One of the coats of armor of the Messenger of Allah, may Allah bless him and grant him peace, was pledged to a Jew for thirty sa‘, that is, seventy-five kilograms, of barley.

The final day of his blessed life

Anas, may Allah be pleased with him, said: It was Monday, and the Muslims were performing the Fajr prayer. Abu Bakr al-Siddiq, may Allah be pleased with him, was leading them. Suddenly, the Prophet, may Allah bless him and grant him peace, drew aside the curtain of Aisha al-Siddiqah’s chamber and smiled gently when he saw the Companions praying in rows. Abu Bakr, may Allah be pleased with him, began to move back so that the Messenger could join the row. He thought that the Messenger of Allah, may Allah bless him and grant him peace, might join them and perhaps wished to come to the prayer. Anas, may Allah be pleased with him, said that the Companions became so delighted on suddenly seeing the Prophet, may Allah bless him and grant him peace, that they nearly fell into confusion during the prayer; that is, they wanted to leave the prayer and inquire about the Prophet’s physical condition. But the Accepted Messenger, may Allah bless him and grant him peace, gestured to them with his hand to complete the prayer. Then the Prophet, may Allah bless him and grant him peace, went inside the chamber and drew the curtain.

After that, no other prayer time came upon the Prophet, may Allah bless him and grant him peace. At the beginning of the day, around the time of the Chasht prayer, the Messenger of Allah, may Allah bless him and grant him peace, called his beloved daughter Fatimah, may Allah be pleased with her, to him and whispered something in her ear. Hearing it, Fatimah al-Zahra began to weep. Then the Prophet, may Allah bless him and grant him peace, again whispered something in Fatimah’s ear, and this time Fatimah, may Allah be pleased with her, began to laugh.

Aisha al-Siddiqah, may Allah be pleased with her, said: Later, when I asked Fatimah about the reason for her weeping and laughter, she said, “The first time, the Prophet, may Allah bless him and grant him peace, told me, ‘I will die in this illness.’ Hearing this, I wept. Then he whispered to me, ‘Among my family, you will be the first to follow me to the Hereafter.’ Hearing this, I laughed.” [14 Bukhari, vol. 2, p. 638]

Seeing the intensity of the Prophet’s pain, may Allah bless him and grant him peace, he gave Fatimah, may Allah be pleased with her, the glad tidings that she was the leader of all the women of the world. [15 Some reports indicate that this conversation and glad tidings occurred not on the final day of the Prophet’s life but during the final week. See Rahmatul lil-Alamin, vol. 1, p. 282]

At that time, because of the intensity of the suffering of the Messenger of Allah, may Allah bless him and grant him peace, Fatimah, may Allah be pleased with her, suddenly exclaimed, “Oh, the suffering of my father!” Hearing this, the Prophet, may Allah bless him and grant him peace, said, “After today, your father will have no more suffering.” [16 Some reports indicate that this conversation and glad tidings occurred not on the final day of the Prophet’s life but during the final week. See Rahmatul lil-Alamin, vol. 1, p. 282]

The Prophet, peace be upon him, called Hasan and Husayn, kissed them, and gave instructions concerning their welfare. He called his wives and admonished them as well.

Meanwhile, the suffering continued to increase. The effects of the poison were also becoming evident. He had been given this poison at Khaybar. The Prophet, may Allah bless him and grant him peace, would say to Aisha, may Allah be pleased with her, “O Aisha, I continue to feel the pain caused by the effects of the poisoned food I ate at Khaybar. Now it seems as though the effect of that poison is cutting the vein of my life.” [17 Sahih Bukhari, vol. 2, p. 637]

The Prophet, may Allah bless him and grant him peace, also gave instructions to the noble Companions. He said to them, “As-salat, as-salat, wa ma malakat aymanukum”—that is, “The prayer, the prayer, and those under your authority, the male and female slaves.” The Prophet, may Allah bless him and grant him peace, repeated this several times. [18 Sahih Bukhari, vol. 2, p. 637]

The condition at the time of death

The final stage began. Aisha al-Siddiqah, may Allah be pleased with her, supported the Prophet, may Allah bless him and grant him peace, against her body. She said, “One of Allah’s favors upon me is that the Messenger of Allah, may Allah bless him and grant him peace, breathed his last in my house, on my day, and in my lap.” At the time of the Prophet’s death, Allah brought together the saliva of the Prophet, may Allah bless him and grant him peace, and my saliva. This happened as follows: Abd al-Rahman ibn Abu Bakr, may Allah be pleased with him, came in, and he had a miswak in his hand. The Prophet, may Allah bless him and grant him peace, was reclining against me. I noticed that he was looking at the miswak and understood that he wanted it. I asked, “Shall I get it for you?” He nodded. I brought the miswak and gave it to him, but it was hard. I asked, “Shall I soften it for you?” He nodded in agreement, so I softened it with my teeth. He then used the miswak very thoroughly. There was a vessel of water before him. He moistened his hand, wiped his face, and said, “La ilaha illallah,” meaning, “There is no deity except Allah.” Death is very difficult. [19 Sahih Bukhari, vol. 2, p. 640]

After using the miswak, the Prophet, may Allah bless him and grant him peace, raised his hand or finger. His gaze was directed toward the ceiling. His lips were moving, and he was murmuring something. Aisha, may Allah be pleased with her, leaned her ear near his mouth. The Prophet, may Allah bless him and grant him peace, was saying, “O Allah, include me among the prophets, the truthful, the martyrs, and the righteous whom You have favored, and forgive me. O Allah, pardon me, have mercy upon me, and take me to the Highest Companion. O Allah! The Highest Companion!” [20 Sahih Bukhari, chapters on the Prophet’s illness and his final words, vol. 2, pp. 638–641]

The Prophet, may Allah bless him and grant him peace, uttered his final words three times. Immediately afterward, his hand fell limp, and he departed to the presence of the Most Beloved. “Indeed, we belong to Allah, and indeed to Him we shall return.” That is, we all belong to Allah, and to Him we must return.

This occurred on Monday, the twelfth of Rabi al-Awwal in the eleventh year after the Hijrah, at the end of the Chasht prayer. The Prophet, may Allah bless him and grant him peace, was then sixty-three years and four days old.

A shadow of mourning everywhere

The heart-rending news of this bereavement spread everywhere within a short time. The people of Madinah were overwhelmed with grief. A dark shadow of mourning covered everything. Anas, may Allah be pleased with him, said, “I have never seen a brighter day than the day on which the Prophet, may Allah bless him and grant him peace, came among us, nor a more unfortunate and darker day than the day on which he left us.” [21 Darimi; Mishkat, vol. 2, p. 547] After the death of the beloved Prophet, may Allah bless him and grant him peace, Fatimah, may Allah be pleased with her, overcome with grief, said, “Alas, my father, who answered the call of his Lord. Alas, my father, whose abode is the Garden of Firdaws. Alas, my father, I am announcing your death to Jibril.” [22 Sahih Bukhari, chapter on the Prophet’s illness, vol. 2, p. 641]

The reactions of Umar and Abu Bakr

Upon hearing of the death of the Prophet, may Allah bless him and grant him peace, Umar, may Allah be pleased with him, lost consciousness. He stood and began saying, “Some hypocrites think that the Messenger of Allah, may Allah bless him and grant him peace, has died, but in fact he has not died. He has gone to his Lord just as Musa ibn Imran, peace be upon him, went. Musa, peace be upon him, was absent from his people for forty days and then returned, although before his return his people had been saying that Musa, peace be upon him, had died. By Allah, the Messenger of Allah, may Allah bless him and grant him peace, will also return, and he will cut off the hands and feet of those who think that he has died.” [23 Ibn Hisham, vol. 2, p. 655]

Abu Bakr al-Siddiq, may Allah be pleased with him, was at his home in a place called Sunh. Upon hearing of the death of the Prophet, may Allah bless him and grant him peace, he quickly rode over on horseback and entered the Prophet’s Mosque. Without speaking to anyone, he went straight to Aisha’s room, may Allah be pleased with her. The blessed body of the Messenger of Allah, may Allah bless him and grant him peace, was covered with a striped Yemeni cloak. Abu Bakr al-Siddiq, may Allah be pleased with him, removed the cloak from his noble face, kissed him, and wept. Then he said, “May my parents be sacrificed for you. Allah will not combine two deaths for you. The death decreed for you has befallen you.”

Abu Bakr al-Siddiq, may Allah be pleased with him, then came outside. Umar, may Allah be pleased with him, was speaking to the assembled people. Abu Bakr, may Allah be pleased with him, said to him, “Umar, sit down.” Umar refused to sit. The Companions then turned their attention from Umar to Abu Bakr, may Allah be pleased with him. Abu Bakr said, “Whoever among you worshipped the Messenger of Allah, may Allah bless him and grant him peace, should know that Muhammad, may Allah bless him and grant him peace, has not died. But whoever among you worshipped Allah should know that Allah is Ever-Living and will never die.” In the Holy Qur’an, Allah, Lord of the worlds, has said: “Muhammad is only a messenger; many messengers passed away before him. So if he dies or is killed, will you turn back on your heels? Whoever turns back will never harm Allah in the least, and Allah will soon reward the grateful.” (Surah Al Imran, verse 144)

The Companions, bewildered and distressed by their mental anguish, believed after hearing Abu Bakr al-Siddiq’s statement that the Messenger of Allah, may Allah bless him and grant him peace, had truly passed away.

Ibn Abbas, may Allah be pleased with him, said, “By Allah, it was as though no one knew that Allah had revealed this verse in the Holy Qur’an.” After Abu Bakr’s recitation, everyone memorized the verse, and it was repeated from mouth to mouth.

Said ibn al-Musayyib, may Allah be pleased with him, said, “By Allah, when I heard Abu Bakr, may Allah be pleased with him, I felt as though I had become dust. I could not stand. When I heard Abu Bakr reciting this verse, I felt as though I were collapsing to the ground, for I clearly understood that the Messenger of Allah, may Allah bless him and grant him peace, had truly passed away.” [24 Sahih Bukhari, vol. 2, pp. 640–641]

Preparations for the burial

Before the Prophet, may Allah bless him and grant him peace, was shrouded for burial, some disagreement arose among the Companions over the question of appointing his successor. A dispute took place between the Muhajirun and the Ansar at Saqifah Banu Sa’idah. At last, everyone agreed upon the caliphate of Abu Bakr al-Siddiq, may Allah be pleased with him. The rest of Monday passed in this matter. Night came, and everyone became occupied with their tasks. The next morning arrived; it was Tuesday. The blessed body of the Prophet, may Allah bless him and grant him peace, was still wrapped in that Yemeni cloak. The people of the household closed the door from inside.

The next day, Tuesday, the Prophet, may Allah bless him and grant him peace, was given a bath without uncovering his body. Those who performed the washing were Abbas, Ali, the two sons of Abbas—Fadl and Qutham—the freed slave of the Prophet, Shaqran, Usamah ibn Zayd, and Aws ibn Khawlah, may Allah be pleased with them. Abbas and his two sons turned the Messenger of Allah, may Allah bless him and grant him peace, from side to side. Usamah and Shaqran poured the water. Ali, may Allah be pleased with him, performed the washing, while Aws, may Allah be pleased with him, held the Prophet, may Allah bless him and grant him peace, against his chest.

After the washing, the Prophet, may Allah bless him and grant him peace, was shrouded in three white Yemeni cloths. They contained neither a shirt nor a turban. [25 Sahih Bukhari, vol. 1, p. 169; Sahih Muslim, vol. 1, p. 306] The Prophet, may Allah bless him and grant him peace, was wrapped only in the cloths.

The Companions also differed concerning where the Prophet, may Allah bless him and grant him peace, should be buried. Abu Bakr, may Allah be pleased with him, said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say that every prophet is buried where he is taken.” Once this decision had been made, Abu Talhah, may Allah be pleased with him, lifted the bed on which the Prophet, may Allah bless him and grant him peace, had died. A grave was dug beneath that bed.

The Companions then entered the chamber ten at a time and performed the funeral prayer in succession. No one led this prayer. First, the members of Banu Hashim performed it, followed by the Muhajirun, then the Ansar, then the other men, then the women, and finally the children.

The entire Tuesday passed in performing the funeral prayer. On Tuesday night, the beloved Prophet Muhammad Mustafa Ahmad Mujtaba, may Allah bless him and grant him peace, was buried. His blessed body was placed inside the grave.

Aisha al-Siddiqah, may Allah be pleased with her, said, “We did not know exactly when the Messenger of Allah, may Allah bless him and grant him peace, was buried. However, around the middle of Wednesday night, we heard some sounds.” [26 Mukhtasar Sirat al-Rasul by Shaykh Abdullah, p. 471. For details of this event, see Sahih Bukhari, the chapter on the illness of the Prophet; also Fath al-Bari, Sahih Muslim, and Mishkat. See also Ibn Hisham, vol. 2, pp. 649–665; Talqih, pp. 38–39; Rahmatul lil-Alamin, vol. 1, pp. 277–286]

A brief account of the Prophet’s family

(1) Khadijah, may Allah be pleased with her

Before the Hijrah, the Prophet’s household in Makkah consisted of the Prophet, may Allah bless him and grant him peace, and his wife Khadijah, may Allah be pleased with her. At the time of this marriage, the Prophet, may Allah bless him and grant him peace, was twenty-five and Lady Khadijah was forty. Khadijah, may Allah be pleased with her, was the first wife of the Prophet, may Allah bless him and grant him peace. During her lifetime, he did not marry anyone else. All of the Prophet’s children except Ibrahim were born to Lady Khadijah. None of his sons remained alive, but his daughters survived. Their names were Zaynab, Ruqayyah, Umm Kulthum, and Fatimah, may Allah be pleased with them. Before the Hijrah, Zaynab married her paternal cousin Abu al-As ibn al-Rabi. Ruqayyah and Umm Kulthum married Uthman, may Allah be pleased with him, successively. Fatimah, may Allah be pleased with her, married Ali ibn Abu Talib, may Allah be pleased with him, between the Battles of Badr and Uhud. Their four children were Hasan, Husayn, Zaynab, and Umm Kulthum, may Allah be pleased with them.

The Messenger, may Allah bless him and grant him peace, possessed a distinctive characteristic in relation to his ummah. It is well known that he was granted permission to marry four women for various purposes. The number of women whom the Prophet, may Allah bless him and grant him peace, married was eleven. At the time of his death, nine of them were alive. Two died during his lifetime: Khadijah and Umm al-Masakin Zaynab bint Khuzaymah, may Allah be pleased with her. It is also said that he married two other women, but there is disagreement as to whether his marriage to them actually took place. The accepted view, however, is that the two women mentioned were not sent to him as wives. Below, we present in order the names and brief biographies of the Prophet’s wives after Khadijah.

(2) Sawdah bint Zam‘ah, may Allah be pleased with her

A few days after the death of Lady Khadijah, the Prophet, may Allah bless him and grant him peace, married this widow in Shawwal of the tenth year of his prophethood. It may be noted that Sawdah had previously been married to her paternal cousin Sakran ibn Amr.

(3) Aisha bint Abu Bakr, may Allah be pleased with her

The Prophet, may Allah bless him and grant him peace, married her in Shawwal of the eleventh year of his prophethood—that is, one year after Sawdah’s marriage and two years and five months before the Hijrah. At that time, Aisha was only six years old. Seven months after the Hijrah, on the first day of Shawwal, Aisha was sent to her husband’s home. She was then nine years old and was a virgin. Apart from Aisha, may Allah be pleased with her, the Prophet, may Allah bless him and grant him peace, did not marry any other virgin girl. Aisha was his most beloved wife. Among the ummah of Muhammad, she was the most learned jurist.

(4) Hafsah bint Umar, may Allah be pleased with her

Her first husband was Khunays ibn Hudhafah al-Sahmi, may Allah be pleased with him. Her husband died between the Battles of Badr and Uhud. Thereafter, in the third year after the Hijrah, the Prophet, may Allah bless him and grant him peace, married her.

(5) Zaynab bint Khuzaymah, may Allah be pleased with her

She was related to Banu Hilal ibn Amir ibn Sa‘sa‘ah. Because of her exceptional compassion and love for the poor and needy, she was given the title Umm al-Masakin, Mother of the Poor. She was the wife of Abdullah ibn Jahsh, may Allah be pleased with him. That Companion was martyred at the Battle of Uhud. Thereafter, in the fourth year after the Hijrah, the Prophet, may Allah bless him and grant him peace, married her. She died after remaining the Prophet’s wife for eight months.

(6) Umm Salamah Hind bint Abi Umayyah, may Allah be pleased with her

She was the wife of Abu Salamah, may Allah be pleased with him. She was widowed in Jumada al-Thani of the fourth year after the Hijrah. In Shawwal of that same Hijri year, the Messenger of Allah, may Allah bless him and grant him peace, married her.

(7) Zaynab bint Jahsh ibn Riyab, may Allah be pleased with her

She was a woman of the Banu Asad ibn Khuzaymah tribe and the paternal cousin of the Messenger of Allah. She was first married to Zayd ibn Harithah, may Allah be pleased with him. Zayd was regarded as the son of the Messenger of Allah, may Allah bless him and grant him peace. But Zaynab and Zayd were not compatible, so Zayd divorced her. After Zaynab’s waiting period ended, Allah, Lord of the worlds, revealed this verse: “Then when Zayd had ended his relationship with her, We married her to you.” (Surah al-Ahzab, verse 7)

Several more verses were revealed in Surah Al-Ahzab concerning this matter. These verses provided a proper resolution to the controversy concerning adopted sons. The details will be discussed later. The Messenger married Hazrat Zaynab in Dhu al-Qadah of the fifth year after the Hijrah, or somewhat earlier.

(8) Juwayriyyah bint al-Harith (may Allah be pleased with her)

Her father was the chief of Banu al-Mustaliq, a branch of the Khuzāʿah tribe. Hazrat Juwayriyyah was brought among the captives of the Banu al-Mustaliq expedition. She fell to the share of Hazrat Thabit ibn Qays ibn Shammas (may Allah be pleased with him). Hazrat Thabit informed her that he would free her on certain conditions. One of those conditions was the payment of a specified sum of money. When the Messenger (peace and blessings be upon him) learned of this, he paid the stipulated amount on behalf of Hazrat Juwayriyyah, arranged for her release, and married her. This occurred in Shaʿban of the fifth year after the Hijrah.

(9) Umm Habibah bint Abu Sufyan (may Allah be pleased with her)

She was the wife of Ubaydullah ibn Jahsh. She migrated with her husband to Abyssinia, that is, Ethiopia. After arriving there, Ubaydullah apostatized and embraced Christianity. He later died there. Umm Habibah, however, remained steadfast in her faith and migration. In Muharram of the seventh year after the Hijrah, the Messenger (peace and blessings be upon him) sent Amr ibn Umayyah al-Damri to the Negus, the king of Abyssinia, with a letter. In that letter, the Prophet (peace and blessings be upon him) expressed his wish to marry Umm Habibah. With Umm Habibah’s consent, the Negus married her to the Messenger (peace and blessings be upon him) and sent her to him with Sharhabil ibn Hasana.

(10) Hazrat Safiyyah bint Huyayy (may Allah be pleased with her)

She was from the Children of Israel and was taken captive at Khaybar. The Prophet (peace and blessings be upon him), having chosen her for himself, freed and married her. This occurred after the conquest of Khaybar in the seventh year after the Hijrah.

(11) Hazrat Maymunah bint al-Harith (may Allah be pleased with her)

She was the sister of Umm al-Fadl Lubabah bint al-Harith. After completing the compensatory Umrah in Dhu al-Qadah of the seventh year after the Hijrah, and, according to the sounder view, after exiting ihram, the beloved Prophet (peace and blessings be upon him) married her.

The Messenger (peace and blessings be upon him) married the eleven women mentioned above. Two other women were brought to him but were not sent to him as wives: one belonged to the Banu Kilab tribe, and the other belonged to the Kinda tribe. There is considerable disagreement among the biographers as to whether the Messenger (peace and blessings be upon him) married the woman from Kinda, and concerning her actual name and lineage. There seems to be no need to mention those details.

Regarding the bondwomen, it may be mentioned that the Messenger (peace and blessings be upon him) had two bondwomen. One of them was Maria al-Qibtiyyah. Al-Muqawqis, the ruler of Egypt, sent her as a gift. Hazrat Ibrahim, the son of the Messenger (peace and blessings be upon him), was born to her. He died on the twenty-eighth or twenty-ninth of Shawwal in the tenth year after the Hijrah, corresponding to January 27, 632 CE.

The name of the other bondwoman was Rayhanah. She belonged either to the Banu al-Nadir or the Banu Qurayzah tribe and came to Madinah among the captives of Banu Qurayzah. The Messenger (peace and blessings be upon him), having taken a liking to Rayhanah, kept her under his authority. Researchers hold that the Prophet (peace and blessings be upon him) freed and married her. Allamah Ibn al-Qayyim wrote that the Prophet (peace and blessings be upon him) kept Rayhanah as a bondwoman. Abu Ubaydah wrote that, besides the two bondwomen mentioned above, the Prophet (peace and blessings be upon him) had two more bondwomen. One of these was gifted to the Prophet (peace and blessings be upon him) by his wife, Hazrat Zaynab bint Jahsh (may Allah be pleased with her). 1 [See Zad al-Maʿad, vol. 1, p. 29]

Here we consider it very necessary to shed light on a particular aspect of the life of the Messenger of God. He spent a large part of his youth—nearly thirty years—with only one wife. She, moreover, was described as nearly elderly. After her death, he married another elderly woman: first Hazrat Khadijah and then Hazrat Sawdah (may Allah be pleased with her). After living in this manner and reaching old age, did his sexual strength suddenly increase so much that he had to marry so many women? God forbid, this was not the case. Anyone possessing sound judgment who considers these two chapters of the Prophet’s life cannot make such an accusation. In reality, the Messenger (peace and blessings be upon him) married so many times for particular purposes. His purposes were far nobler than those behind the prescribed number of ordinary marriages.

The explanation is that by marrying Hazrat Aishah and Hazrat Hafsah, the Messenger (peace and blessings be upon him) strengthened his relationship with Hazrat Abu Bakr and Hazrat Umar. Similarly, by giving two successive daughters in marriage to Hazrat Uthman (may Allah be pleased with him), and by marrying his beloved daughter Hazrat Fatimah to Hazrat Ali, the Prophet (peace and blessings be upon him) entered into close bonds of kinship with the four Companions mentioned above. These four Companions had displayed unparalleled sacrifice and endurance as soldiers of Islam during its critical period. Their service and self-sacrifice for Islam are known to everyone.

It was the custom of the Arabs to attach special importance to kinship. In Arab eyes, a relationship through marriage played a special role in strengthening ties among different tribes. They considered fighting one’s son-in-law shameful. For this reason, the Messenger of God formed marital relationships with women from different tribes in order to weaken those tribes’ hostility toward Islam. For example, Hazrat Umm Salamah belonged to the Banu Makhzum tribe. Abu Jahl and Khalid ibn al-Walid also belonged to this tribe. After this marital relationship was established, no such intense hostility toward Islam was observed in Khalid ibn al-Walid. Rather, after some time he embraced Islam voluntarily. Similarly, after the Messenger of Allah (peace and blessings be upon him) married Umm Habibah, the daughter of Abu Sufyan, Abu Sufyan, although hostile to Islam, never appeared before the Messenger of God. After Hazrat Juwayriyyah and Hazrat Safiyyah married the Prophet (peace and blessings be upon him), the Banu al-Mustaliq and another tribe stopped fighting against Islam. There is no evidence that these two tribes fought against Islam after the Prophet (peace and blessings be upon him) established marital relations with them.

Hazrat Juwayriyyah was regarded as the most blessed of all the women of her tribe. After the beloved Prophet (peace and blessings be upon him) married her, the noble Companions unconditionally released one hundred captive families from that tribe. They said, “These people are related to the Messenger (peace and blessings be upon him) through marriage.” This extraordinary act of kindness had a profound effect on the people of the tribe.

Most importantly, the Messenger of God (peace and blessings be upon him) had been entrusted with training a wayward nation, purifying their minds, and illuminating them with the light of civilization and culture. They were unfamiliar with all the means and resources of civilization and culture, as well as with all the responsibilities involved in social development. In establishing the principles upon which an Islamic society was to be built, there was no scope for discrimination between men and women. Yet it was not possible to educate women directly in accordance with an undifferentiated approach. Their need for education was in no way less than that of men; rather, it may be said to have been greater.

The Messenger (peace and blessings be upon him) had only one path open to him for this purpose: to select women of different ages and abilities and fulfill the greater objective through their talent and competence. He could educate the selected women and purify their minds. He would teach them the rulings and commands of the Shariah. Moreover, he would teach them Islamic civilization and culture in such a way that they could teach the rules of the Shariah to all women—young and old, in villages and cities alike. Thus, the propagation of the religion among women would be perfected.

For this reason, we observe that the Mothers of the Believers played a major role in teaching the customs of marital and family life. Those who lived longer had greater opportunity to fulfill this responsibility. Hazrat Aishah al-Siddiqah (may Allah be pleased with her) may be mentioned as an example. She transmitted extensively the words and deeds of the Prophet’s life.

One act of the Messenger (peace and blessings be upon him) abolished a custom of the Age of Ignorance. This superstition had persisted in Arab society for generations. The custom was that if someone was adopted as a son, he would enjoy the status and rights of a biological son. This practice had become so deeply rooted in Arab society that abolishing it was not at all easy. Yet it seriously conflicted with Islamic laws concerning marriage, divorce, inheritance, and other matters. In addition, this superstition of the Age of Ignorance had produced such shameless acts and disorder that freeing society from them was one of Islam’s fundamental objectives. It was precisely to eradicate this superstition of the Age of Ignorance that Allah, Lord of the Worlds, Himself caused the Messenger (peace and blessings be upon him) to marry Hazrat Zaynab bint Jahsh.

It should be noted that Hazrat Zaynab had first been the wife of Hazrat Zayd, who was the adopted son of the Prophet (peace and blessings be upon him). As the husband and wife could not get along, Hazrat Zayd decided to divorce his wife. This was at a time when all the disbelievers were united against the Messenger of Allah. The disbelievers were preparing for the Battle of the Trench. Meanwhile, Allah’s command concerning the resolution of the issue of adopted sons had been revealed. The Messenger (peace and blessings be upon him) thought that if Zayd divorced his wife under the prevailing circumstances, and the Prophet (peace and blessings be upon him) then had to marry Zayd’s divorced wife, the non-Muslims would find an opportunity. The hypocrites, polytheists, and Jews would launch intense propaganda against the Messenger (peace and blessings be upon him) and try to poison the minds of simple-hearted Muslims. Therefore, the Messenger (peace and blessings be upon him) tried to ensure that Hazrat Zayd would not divorce his wife. Then the question of the Messenger (peace and blessings be upon him) marrying Zayd’s wife would not arise. But Allah Almighty did not approve of this. Allah Almighty revealed this verse, containing stern words addressed to His Messenger: “And [remember] when you said to the one whom Allah had favored and you had favored, ‘Keep your wife and fear Allah.’ You concealed within yourself what Allah was to reveal, and you feared the people, whereas Allah was more deserving that you fear Him.” (Surah Al-Ahzab, verse 37)

Eventually, Hazrat Zayd divorced Hazrat Zaynab. Afterward, her waiting period ended. Allah Almighty then conveyed His decision to the Messenger (peace and blessings be upon him) that he should marry Hazrat Zaynab. Allah Almighty made this marriage obligatory for His Messenger (peace and blessings be upon him), leaving no opportunity for delay. The statement of the Holy Qur’an is: “Then when Zayd had ended his relationship with her, We married her to you so that there would be no difficulty for the believers in marrying the former wives of their adopted sons when they have ended their relationship with them. And Allah’s command is always fulfilled.” (Surah Al-Ahzab, verse 37)

The purpose of this arrangement was to uproot the customs of the Age of Ignorance and the deep-rooted superstition concerning adopted sons. This superstition had already been uprooted in a Qur’anic verse. Allah Almighty says: “Call them by the names of their fathers; that is more just in the sight of Allah.” (Surah Al-Ahzab, verse 5)

Allah Almighty says in another verse: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.”

It should be remembered that when a custom becomes deeply rooted in social life, it cannot be eradicated by words alone. To change such a custom, words are not sufficient; the person seeking change must present a practical example through action. An example may be cited here. The truth can be understood from the conduct of the Muslims at the time of the Treaty of Hudaybiyyah. Their devotion at that time was remarkable. Urwah ibn Masud al-Thaqafi observed that the Muslims would not allow the Prophet’s saliva or phlegm to fall to the ground; someone would catch it in his hand. When the Messenger (peace and blessings be upon him) performed ablution, the Companions would compete with one another to obtain the water he had used. These same Companions competed to pledge allegiance under the tree at the time of the Pledge of Ridwan, pledging to die and not flee. Among them were distinguished Companions such as Hazrat Abu Bakr and Hazrat Umar. These Companions considered giving their lives for the Prophet (peace and blessings be upon him), and remaining alive for his sake, a blessing and success. Yet after the Treaty of Hudaybiyyah was concluded, when the Messenger (peace and blessings be upon him) told the Companions to slaughter their sacrificial animals, no one responded. The Messenger (peace and blessings be upon him) was deeply distressed. His wife, Hazrat Umm Salamah (may Allah be pleased with her), advised him to slaughter his own sacrificial animal quietly. The Messenger (peace and blessings be upon him) did so. The Companions then began competing to follow him. They hurried and slaughtered their own sacrificial animals. This incident clearly shows how great the difference can be between words and actions when changing an established custom. It was precisely to resolve the complication concerning adopted sons in the Age of Ignorance that Allah Almighty caused the Messenger (peace and blessings be upon him) to marry the divorced wife of his adopted son.

After this marriage took place, the hypocrites began extensive slander and propaganda against the Messenger (peace and blessings be upon him). They spread various rumors, some of which also affected simple-hearted Muslims. To strengthen this propaganda, the hypocrites found an argument based on the Shariah. They claimed that Islam had permitted four marriages, yet the Messenger had taken his adopted son Zayd’s divorced wife as a fifth wife. Islam, they said, did not permit a Muslim to marry more than four wives. The central point of their propaganda was that Hazrat Zayd was the adopted son of the Messenger (peace and blessings be upon him), and taking one’s adopted son’s wife as one’s own wife was an utterly shameless and abhorrent act. Finally, Allah Almighty revealed verses in Surah Al-Ahzab addressing both matters. The Companions then understood that adopted sons had no legal status in Islam. They also understood that Allah had granted His Messenger special latitude regarding the number of marriages for a great purpose. This distinctive privilege was not granted to anyone else.

The beloved Prophet lived with the Mothers of the Believers in a highly dignified, honorable, elevated, and refined manner. The Prophet’s wives played praiseworthy roles in humility, courtesy, modesty, patience, endurance, devoted service, fulfilling their husband’s rights, and every other matter. Yet the Messenger (peace and blessings be upon him) lived an extremely austere and unadorned life. It was not at all easy for others to adapt to such a life.

Hazrat Anas (may Allah be pleased with him) said, “I do not know whether the Messenger (peace and blessings be upon him) ever ate soft bread made from flour. In this condition he met Allah. He also never saw a roasted goat.” 2 [Sahih al-Bukhari, vol. 2, p. 956]

Hazrat Aishah al-Siddiqah (may Allah be pleased with her) said, “Two months would pass, and the crescent of the third month would be seen, yet no fire would be lit in the stove of the Messenger’s house.” Hazrat Urwah asked, “Then what did you eat?” She replied, “Only two black things: dates and water.” 3 [The same page, the same book]

There are many hadiths on this subject. Despite such severe poverty, no objectionable conduct was observed from the Prophet’s wives.

Because of natural human weakness, some minor lapse may have occurred. Moreover, it was necessary to clarify the ruling of the Shariah in this matter. Therefore, this verse was revealed: “O Prophet, tell your wives: If you desire the life of this world and its adornment, then come, I will provide for you and release you graciously. But if you desire Allah, His Messenger, and the Hereafter, then surely Allah has prepared a great reward for those among you who do good.” (Surah Al-Ahzab, verses 28–29)

All the Prophet’s wives gave precedence to Allah Almighty and His Messenger. Their excellence and rank can be inferred from this: none of them inclined toward worldly life.

The incidents commonly seen among co-wives occurred very rarely among the Prophet’s wives, despite their large number. Even when minor incidents did occur, once they were cautioned, nothing arose from any of them that warranted objection. The first five verses of Surah Al-Tahrim mention this matter.

Finally, it would not be inappropriate to say that we do not consider it necessary here to discuss the number of the Messenger’s wives, for the people most vocal on this subject are the inhabitants of the West. What kind of life are they living? They are constantly afflicted by misfortune and bitterness. They are immersed from beginning to end in degrading living and crime. Having turned away from the principle of having multiple wives, they loudly criticize it while remaining submerged in sorrow, suffering, and despair—does this require further discussion? 4 [Is having multiple girlfriends more tasteful than having multiple wives?] Their unfortunate way of life itself proves that Islam’s principle of having multiple wives is rational. For the wise, virtuous, and far-sighted, it offers an excellent solution.

His Characteristic Qualities and Physical Beauty:

The Messenger (peace and blessings be upon him) possessed such character and physical beauty that they cannot be fully described. Because of these qualities, hearts naturally became devoted to him. Consequently, people displayed such dedication in ensuring his safety and honoring him that no comparable example can be found in the case of any other personality in the world. His friends and companions loved him more than their own lives. They wished that, if necessary, they would sacrifice their own heads, provided that not even a scratch touched the blessed body of the Messenger (peace and blessings be upon him). The reason for this love was that he possessed in such abundance all the qualities that naturally inspire wholehearted devotion—qualities found in no one else to the same degree. Below, we humbly present a brief account of the beauty of the Messenger (peace and blessings be upon him).

The Physical Build and Appearance of the Beloved Prophet

During the Hijrah, the beloved Prophet (peace and blessings be upon him) stayed for a while in the tent of Umm Maʿbad al-Khuzaʿiyyah and then set out toward Madinah. After he departed, Umm Maʿbad described the Messenger (peace and blessings be upon him) to her husband as follows: He had a radiant complexion, a bright face, and a handsome build; he was neither excessively tall and straight nor bent over. Along with extraordinary beauty, he had an attractive physique, kohl-like eyes, long eyelashes, a clear voice, and a long neck. His eyes were black and white, his eyelashes dark as kohl, and his eyebrows fine and joined. His hair was shining and black. He was quiet and composed, attractive when he spoke, and from a distance appeared brighter and more beautiful than everyone else. Seen from close by, he appeared magnificent, lovable, and handsome. His speech was sweet and clear in expression, neither excessively brief nor excessively long; when he spoke, it seemed as though pearls were falling. He was of medium height, neither so short nor so tall as to appear unattractive. When his companions gathered around him and spoke, he listened with deep attention. When he gave an order, they immediately carried it out. His companions were extremely obedient to him and held him in profound respect and reverence; none was arrogant or insolent, and none spoke excessively. 1 [Zad al-Maʿad, vol. 2, p. 54]

Hazrat Ali (may Allah be pleased with him), describing the Messenger’s (peace and blessings be upon him) qualities, said that he was neither exceptionally tall nor short. He had a medium build. His hair was neither curly nor completely straight, but midway between the two. His cheeks were neither fleshy nor thin, but between the two. His forehead was broad, and his complexion was a blend of rosy and fair tones. His eyes were kohl-like and slightly reddish, with thick eyelashes. A light line of hair ran from his navel to his chest, while the rest of his body was free of hair. His hands and feet were fleshy. When walking, he lifted his feet with a vigorous stride. When he walked, it seemed as though he were descending from above. When he looked in any direction, he did so with complete attention. Between his shoulders was the Seal of Prophethood. He was the last of all the prophets. He was the most generous, the bravest, the most truthful, the most faithful to his promises, the gentlest in spirit, and the most noble. When someone suddenly saw him, he would be overcome with awe; when an acquaintance came before him, he would become overwhelmed with love. Anyone describing his qualities would have to say, “I have never seen anyone like him before or after him.” 2 [Ibn Hisham, vol. 1, pp. 401–402; Tirmidhi, Sharh Tuhfat al-Ahwazi, vol. 4, p. 303]

Another narration from Hazrat Ali (may Allah be pleased with him) states that his head was large, his joints were strong, and there was a light line of hair in the middle of his chest. When he walked in this manner, it seemed as though someone were descending from a high place to a low one. 3 [Tirmidhi, Sharh Tuhfat al-Ahwazi, vol. 4, p. 303]

Hazrat Jabir ibn Samurah (may Allah be pleased with him) narrated that the Prophet’s (peace and blessings be upon him) shoulders were broad, his eyes were reddish, and his heels were somewhat slender. 4 [Sahih Muslim, vol. 2, p. 258]

Hazrat Abu al-Tufayl said that he had a fair complexion and a gentle face. His height was of medium proportion. 5 [Sahih Muslim, vol. 2, p. 258]

Hazrat Anas ibn Malik said that the palms of the Prophet’s (peace and blessings be upon him) hands were broad, and his complexion was radiant—neither completely white nor the color of wheat. Until the time of his death, not even twenty hairs on his head and face had turned white. 6 [Sahih al-Bukhari, vol. 1, p. 502] Only a few hairs near his ears had turned white, and a few hairs on his head had also become white. 7 [Sahih al-Bukhari, vol. 1, p. 502]

Hazrat Abu Hudhayfah said, “I saw some white hairs in the beard of the Messenger (peace and blessings be upon him) beneath his lower lip.” 8 [Sahih al-Bukhari, vol. 1, pp. 502, 502]

Hazrat Abdullah ibn Bashar (RA) said: A few hairs in the beard adjoining the lower lip of the Prophet (PBUH) had turned white. 9 [Ibid., p. 502]

Hazrat Bara said: The Prophet (PBUH) was of medium height. There was a moderate distance between his shoulders. His hair reached the lobes of both ears. I saw him wearing red garments. I have never seen anything more beautiful than him. 10 [Ibid., p. 502]

At first, he liked to comb his hair in the manner of the People of the Book. Therefore, when he combed it, he did not part it; later, however, he would part it. 11 [Ibid., p. 502]

Hazrat Bara ibn Azib (RA) said: His face was the most beautiful, and his countenance was superior to everyone else’s. 12 [Ibid., first p. 502; Sahih Muslim, vol. 2, p. 258]

Hazrat Bara ibn Azib (RA) was asked whether the face of the Prophet (PBUH) was like a sword. He replied, “No; rather, his face was like the moon.” Another narration states that the face of the Prophet (PBUH) was round. 13 [Sahih Bukhari, vol. 1, p. 502; Sahih Muslim, vol. 2, p. 259]

Rabi bint Muawwidh (RA) said: If you had seen the Messenger (PBUH), you would have thought that you were looking at the rising sun. 14 [Musnad al-Darimi, Mishkat, vol. 2, p. 517]

Hazrat Jabir ibn Samurah said: On a moonlit night, I was looking at the Prophet (PBUH). At that time he was wearing red garments. I looked once at the Prophet (PBUH) and once at the moon. At last I concluded that our Prophet (PBUH) was more beautiful than the moon. 15 [Shamail al-Tirmidhi, Darimi, Mishkat, vol. 2, p. 515]

Hazrat Abu Hurayrah (RA) said: I have never seen anyone more beautiful than the Messenger (PBUH). It seemed as though the sun was shining upon his face. I have never seen anyone move faster than him. When he began walking, it seemed as though the earth contracted beneath his feet. I would become tired while walking, but he remained unaffected. 16 [Jami al-Tirmidhi, Sharh Tuhfat al-Ahwazi, vol. 4, p. 306; Mishkat, vol. 2, p. 518]

Hazrat Ka’b ibn Malik (RA) said: When the Prophet (PBUH) was happy, his face became radiant. It appeared as though it were a piece of the moon. 17 [Sahih Bukhari, vol. 1, p. 502]

Once, he was staying with Hazrat Aishah (RA). After he became perspired, his face appeared even more radiant and beautiful. Seeing this, Hazrat Aishah (RA) recited this poem by Abu Qubayb al-Hudhali. 18 [Rahmatul lil-Alamin, vol. 2, p. 172]

“Looking upon his face, I saw

a flashing cloud flash without end.”

Hazrat Abu Bakr al-Siddiq (RA) would recite this poem when he saw him. 19 [Khulasat al-Siyar, p. 20]

“He calls to the path of goodness and fulfills his pledge;

the full moon seems to brighten the darkness in a game of hide-and-seek.”

Hazrat Umar (RA) would recite Zuhayr’s poem about him. This poem had been written concerning Haram ibn Sinan. 20 [Khulasat al-Siyar, p. 20]

“If this beloved of Allah were not a human being

he would illuminate the night of the full moon.”

When he became angry, his face would turn red; it seemed as though grapes had been squeezed upon both his temples. 21 [Mishkat, vol. 1, p. 22; Tirmidhi, Abwab al-Qadar, vol. 2, p. 35]

Hazrat Jabir ibn Samurah said: When the Prophet (PBUH) laughed, he laughed gently. His eyes appeared to have been lined with kohl, although no kohl had been applied. 22 [Jami al-Tirmidhi, Sharh Tuhfat al-Ahwazi, vol. 4, p. 306]

Hazrat Abdullah ibn Abbas (RA) said: The Prophet’s (PBUH) two front teeth were distinct from each other. When he spoke, a radiance shone forth from between them. 23 [Tirmidhi, Mishkat, vol. 2, p. 518]

His neck was clean like a vessel made of silver; his eyelashes were long; his beard was thick; his forehead was broad; his eyebrows were separate; his nose was prominent; there was a light line of hair from his navel to his chest, and some hair on his arms. His abdomen and chest were level, his chest was broad, and his palms were broad. When walking, he leaned slightly forward. He walked at a moderate pace. 24 [Khulasat al-Siyar, pp. 19–20]

Hazrat Anas (RA) said: I have never seen silk softer than the palm of the Prophet’s (PBUH) hand. I have never smelled musk or amber more fragrant than the Prophet’s (PBUH) fragrance. 25 [Sahih Bukhari, vol. 1, p. 503; Sahih Muslim, vol. 2, p. 258]

Hazrat Abu Zuhayrah (RA) said: I placed the hand of the Messenger (PBUH) upon me. At that time I felt that the hand was colder than ice and more fragrant than musk. 26 [Sahih Bukhari, vol. 1, p. 502]

Hazrat Jabir ibn Samurah (RA), who was a young boy, said: The Prophet (PBUH) placed his hand upon my forehead. I felt such coolness and fragrance that it seemed as though he had just removed his sacred hand from a vessel of Attab’s perfume. 27 [Sahih Muslim, vol. 2, p. 258]

Hazrat Anas (RA) said: The perspiration of the Messenger (PBUH) was like pearls. Hazrat Umm Sulaym (RA) said: This perspiration had the finest fragrance. 28 [Sahih Muslim, vol. 2, p. 256]

Hazrat Jabir (RA) said: After the Prophet (PBUH) had walked along a road, anyone else who passed along that road could tell that he had traveled there. 29 [Darimi, Mishkat, vol. 2, p. 17]

Between the Prophet’s (PBUH) two shoulders was the Seal of Prophethood. This Seal of Prophethood, shaped like a pigeon’s egg, was the same color as his body. It was situated beside the soft bone of his left shoulder. 30 [Sahih Muslim, vol. 2, pp. 259–260]

Character Traits

The Messenger (PBUH) spoke in pure Arabic. His speech was frank, effortless, unambiguous, and meaningful. He possessed the rare distinction of knowing all the dialects of Arabia. Therefore, he spoke with every tribe in that tribe’s language and terminology. He possessed the forceful style of expression, mode of address, and eloquent language of urban civic life, as well as the Bedouins’ vigorous manner of speech. In addition, he had Allah’s revelation-based assistance.

He possessed the qualities of tolerance, patience, and forbearance. In reality, all these came from Allah Almighty. Usually, some fault is found in every patient and tolerant person, but the Prophet (PBUH) was entirely different. His character was so elevated and beautiful that the more the enemies plotted against him and the more the wicked strove to cause him pain, the more his patience increased.

Hazrat Aishah (RA) said: When the beloved Prophet was given a choice between two matters, he would choose the easier one. He kept away from anything connected with sin. He never took revenge on anyone for his own sake. However, when Allah’s honor was violated, he would take revenge for Allah’s sake. 31 [Sahih Bukhari, vol. 1, p. 503]

He kept away from anger and harsh conduct. He readily became pleased with everyone. It was impossible to measure his generosity and kindness. He gave charity with a mind free from fear of poverty. Hazrat Abdullah ibn Abbas (RA) said: The Prophet (PBUH) was the most generous of all people. His generosity increased even more during Ramadan when he met Hazrat Jibril (AS). Every night in Ramadan, he met Hazrat Jibril (AS) and recited the Quran to him. He was more generous in goodness and charity than the wind carrying blessings. 32 [Sahih Bukhari, vol. 1, p. 517]

Hazrat Jabir (RA) said: It never happened that someone asked him for something and he refused to give it. 33 [Sahih Bukhari, vol. 2, p. 517]

In courage and bravery, the beloved Prophet (PBUH) stood above all others. He was the greatest of heroes. When distinguished warriors would lose their footing in difficult circumstances, the Chosen Messenger (PBUH) would remain firm and steadfast. Even in those extremely difficult moments, he advanced instead of retreating. Not the slightest sign of agitation appeared in his resolute heart. Hazrat Ali (RA) said: When the horrors of battle appeared and extremely difficult circumstances arose, we sought shelter under the protection of the Messenger (PBUH). No one could confront the enemy with greater steadfastness than he. 34 [Shifa, Qadi Iyad, vol. 1, p. 89; Sihah]

Hazrat Anas (RA) said: One night, panic spread among the people of Madinah. Everyone began running toward the sound. On the way, they encountered the Prophet. He proceeded toward the commotion. At that time, he was riding bareback on a horse belonging to Hazrat Abu Talhah (RA). A sword was hanging from his neck. He told the people, “Do not be afraid, do not be afraid.” 35 [Sahih Muslim, vol. 2, p. 252; Sahih Bukhari, vol. 1, p. 407]

The Prophet (PBUH) was extremely modest. He generally kept his gaze toward the ground. Hazrat Abu Sa’id al-Khudri (RA) said: The Prophet (PBUH) was more modest than a veiled virgin girl. If he disliked something, it could be understood from his face. 36 [Sahih Muslim, vol. 2, p. 252; Sahih Bukhari, vol. 1, p. 407] He did not stare fixedly at anyone’s face. He kept his gaze lowered and spent more time looking downward than upward. Generally, he looked with lowered eyes. His modesty and sense of honor were so strong that he never spoke unpleasant words directly to anyone’s face. If an unpleasant remark about someone reached him, he did not embarrass that person by mentioning his name. Rather, he would say, “Some people are saying this.” The famous Arab poet al-Farazdaq beautifully expressed this quality of the Prophet (PBUH) in his poem.

“He is modest, and therefore his gaze is lowered;

on seeing him, everyone lowers his eyes;

when it becomes possible to speak with him,

a gentle smile appears upon his lips.”

He was the most just, pure, truthful, and exceptionally trustworthy of people. Friends and enemies alike acknowledged this. Before receiving prophethood, he was given the title al-Amin. During the Days of Ignorance, both parties to a dispute would come to him for judgment. It is narrated from Hazrat Ali (RA) in Tirmidhi Sharif that once Abu Jahl said to the Prophet (PBUH), “We do not call you a liar, but we call what you proclaim a lie.” After this, Allah Most High revealed this verse: “They do not call you a liar; rather, the wrongdoers reject the signs of Allah.” 37 [Mishkat, vol. 2, p. 521] (Al-An’am, verse 33)

Emperor Heraclius asked Abu Sufyan whether, before that Prophet began making these statements, any incident had occurred that would have caused him to be called a liar. Abu Sufyan replied, “No.”

The Prophet (PBUH) was extremely humble and free from pride. Just as the servants and admirers of kings stand deferentially in their honor, the Prophet (PBUH) forbade the Companions to stand in his honor in that manner. He served the poor and needy and sat with the indigent. He accepted invitations from slaves as well. He sat among the noble Companions just like an ordinary person.

Hazrat Aishah (RA) said: He would mend his own shoes. He would sew his own clothes. He performed ordinary household tasks with his own hands. He was a human being like all other ordinary people. If there were lice in his clothing, he would remove them himself; he milked goats with his own hands and did his own work. 38 [Mishkat, vol. 2, p. 520]

The Prophet (PBUH) was foremost in fulfilling pledges. He took exceptional care of his relatives. He associated with people with kindness and sincerity. He was unmatched in humility and gentleness. His character was uniquely beautiful. He had not the slightest trace of bad character. By nature, he never spoke indecently, nor did he ever utter indecent words unintentionally. He never cursed anyone. When he went to the marketplace, he did not shout loudly. He did not repay evil with evil; rather, he forgave even those responsible for evil. If someone began following him, he would not leave that person behind. In eating and drinking, he did not consider himself different from servants. He would also perform the work of his attendant. He never showed irritation toward his attendant, nor did he express annoyance over whether the attendant did or did not perform a task. He loved the poor and needy, sat with them, and attended their funerals. He never belittled a poor person because of poverty. Once, while traveling, it was suggested that a goat be slaughtered. One person said, “I will slaughter it”; another said, “I will skin it”; and a third said, “I will cook it.” Hearing this, the Prophet (PBUH) said, “I will collect the firewood.” The Companions said, “O Messenger (PBUH), we will do your work for you.” But the Prophet (PBUH) did not agree. He said, “I know that you will do my work, but I do not want to distinguish myself by placing myself apart from you. Allah does not like a servant to try to distinguish himself from his companions.” Then he went to gather firewood. 39 [Khulasat al-Siyar, p. 23]

Come, let us now hear the qualities of the Messenger (PBUH) in the words of Hind ibn Abi Halah. In a lengthy description, Hind said: The beloved Prophet was deeply contemplative. He was always thoughtful. He pronounced words clearly at both their beginning and their end. He did not speak indistinctly. He spoke meaningful, unambiguous words, without superfluity. He was gentle in temperament. He did not disdain even a small blessing. He did not criticize or condemn anything, nor did he criticize food or drink. If anyone displayed conduct contrary to truth and justice, he became displeased with that person and did not rest until he had taken action against him. Yet his heart was broad. He did not become angry with anyone for his own sake, nor did he take revenge on anyone. When gesturing toward someone, he used his entire palm. When amazed, he turned his hands over. When angry, he turned his face away, and when happy, he lowered his gaze. Most of the time, he smiled gently. When he smiled gently, part of his teeth gleamed.

He refrained from meaningless speech. He tried to keep his companions united, not to divide them. He honored the respected people of every community. He appointed respected people as leaders. He refrained from harming people.

He asked about the Companions and inquired about their welfare. He praised good things and criticized bad things. He preferred moderation in every matter. He disliked being inattentive to anything. He remained mentally prepared for every situation. He did not like being distant from truth and justice. He kept away from falsehood. Those who stayed close to him were the best people. Among them, those he regarded most highly were the benevolent. In his eyes, the best were those who felt the suffering of others, were naturally serious, and helped others.

He always remembered Allah whether standing or sitting. He had no designated place to sit. Whenever he attended a gathering, he sat wherever he found an empty place. He regarded everyone present equally. No one felt that someone else was being given greater honor than he was, and thus no resentment or sorrow arose in anyone’s heart. If someone sat or stood before him for a need, he would wait until that person’s need had been fulfilled. His patience never faltered. If anyone asked him for something, he gave generously. He would not dismiss the petitioner until he had given what was requested or pleased him with kind words. Through his excellent character, he satisfied everyone. He was like a father to all. In his eyes, everyone was equal. If anyone’s superiority or greater rank was established, it was established on the basis of piety. His assembly was an assembly of knowledge, patience, modesty, and trustworthiness. No one spoke loudly there, and no one’s dignity was violated. On the basis of piety, everyone showed compassion toward everyone else. The elders were respected and the young were shown affection. Whenever anyone had a need, it was fulfilled. Strangers were not despised or ignored; rather, people became acquainted with them and showed them sincerity.

A gentle smile always rested upon the face of the Prophet (PBUH). He was gentle in temperament. Harshness was contrary to his nature. He did not speak too loudly. No indecent words were uttered by him. Even when angry with someone, he did not address that person harshly. When praising someone, he did not praise excessively. Anything in which he had no interest, he easily disregarded. No one was ever disappointed by him in any matter. He kept himself free from three things: (1) pride, (2) excess in anything, and (3) meaningless speech. He kept people safe from three things: (1) backbiting, (2) humiliating anyone, and (3) exposing the faults of others.

He spoke only words through which he hoped to earn reward. When he spoke, his Companions sat with their heads bowed so low that it seemed sparrows were perched upon their heads. When the Prophet (PBUH) finished speaking and fell silent, the Companions would converse among themselves. No Companion would speak unnecessarily with the beloved Prophet (PBUH). When a Companion began to say something to the beloved Prophet (PBUH), everyone else present listened attentively. Silence was maintained until he finished speaking. Whatever made the Companions laugh also made the Prophet (PBUH) laugh. Whatever astonished the Companions also astonished the Prophet (PBUH). If an unfamiliar person was undisciplined in speech, the Prophet did not lose patience. He would say, “If you see someone dependent on others, fulfill his need.” Apart from praise given in return for benevolence, he did not like anyone’s praise in any matter. 40 [Shifa, Qadi Iyad, vol. 1, pp. 121–126; Shamail al-Tirmidhi]

Hazrat Kharijah ibn Zayd (RA) said: The Prophet (PBUH) was the most honored and dignified person in his assembly. He was modest in dress. He remained silent most of the time. He did not speak without need. When someone spoke unnecessarily or irrelevantly, he would turn away from him. When he laughed, he laughed gently; he spoke clearly and did not utter frivolous or unnecessary words. The Companions did not laugh loudly before the Prophet (PBUH); in his presence, they restrained their laughter and smiled gently. 41 [16 Ramadan 1404 AH, corresponding to 17 Ramadan 1984 CE]

In short, the Prophet (PBUH) was a complete human being possessing incomparable qualities. Allah, the Lord of the Worlds, had granted him unparalleled attributes. In honor of His beloved Prophet, Allah said: “Indeed, you possess the most excellent character.”

These were incomparable qualities that caused people to flock to him. Love for him had taken deep root in people’s hearts. His leadership was so undisputed that people devoted their lives to him.

Because of the finest qualities of human character, the harshness of his people was completely transformed into gentleness. Eventually, people came in groups and were blessed by taking shelter beneath the shade of the religion chosen by Allah.

It should be remembered that the qualities of the Prophet (PBUH) discussed earlier were only a slight outline of his extraordinary and incomparable virtues. In reality, his qualities were so broad and extensive that it is impossible to finish discussing them or to assess the breadth and depth of his character.

No one can fully describe the greatest person in human history. The identity of this great man, the supreme ideal of perfection, is that he occupied the highest pinnacle of humanity. He was illuminated so completely by the sacred radiance of the great Lord of the Worlds that the Noble Quran has been described as a portrayal of his character. His character was the actual and complete reflection of the Holy Quran.

“O Allah, send peace and blessings upon Muhammad (PBUH) and upon his family, just as You sent peace and blessings upon Hazrat Ibrahim (AS) and his family. Surely, You are Praiseworthy and Honorable.”

That person shall have only as much (reward) as he

has earned (in this world), and (punishment) for him

shall be only as much as the wrongdoing he

has committed. (Therefore,) O our Lord,

If we make some mistake somewhere

If we happen to make a mistake,

do not hold us accountable for it.

8

Reference Works: The Flowers with Which I Wove the Garland

Reference Works

The Bengali translation of this exegesis was published by the Al-Qur’an Academy, London.