Incredible amounts of bounties were obtained as a result of the Hunayn victory.  Hazrat Muhammad (pbuh) had most of the bounties distributed among the Makkan notables that had embraced Islam a short while ago and in whose hearts the religion had not settled firmly. It brought about the expected effect. Makkan notables said,   

"Muhammad is really a prophet; otherwise he would not be so generous."

However, this caused some misunderstanding among some youths of Madinah. A rumor started:

“The Messenger of Allah attained his tribe and relatives; he will probably stay with them from now on.”

When he heard the rumor, he did not want to lose any time. He ordered all of the people of Madinah to gather in a valley. He did not allow anybody who was not from Madinah to be there. Everybody was waiting curiously and nervously. He said,  

"O people of Madinah! I heard that some of you say ‘heattained his tribe and relatives; he will prefer them from now onabout me."

When the people of Madinah heard such a severe and ugly claim pronounced by him, they felt sorry and started to weep. They apologized. However, the Prophet continued to speak:

"Were you not a people that worshipped idols? Allah guided you to the right path through me."

“Yes, O Messenger of Allah! We are grateful to Allah and to you.”

“Were you not enemies that shed one another’s blood and that were scattered? Allah united you through me and strengthened you.”

The repentance and embarrassment increased among the crowd.

“Yes, O Messenger of Allah! We are grateful to Allah and to you.”

"Were you not poor and hungry? Allah made you rich and honorable through me."

“Yes, O Messenger of Allah!”

He paused for a moment. Then, he continued,

“However, you can also speak like this: ‘Your tribe and your relatives became your enemy; they did not allow you to live among them. We welcomed you and supported you and your religion.’”

When they heard those statements, many people of Madinah started to cry due to their embarrassment. They beg him to stop and forgive them. He continued,  

“Or, you can also speak like this: ‘When everybody denied you, we confirmed you. When everybody became your enemy and attacked you, we sacrificed our lives and property for you and protected you.’”

The people of Madinah could not bear what he said. When the people calmed down a bit, he started again,

“Why is it wrong to give more money than you to some newly converted Muslims? Would you not like to have the Messenger of Allah as your share while they return to their hometown with herds of sheep and camels? I swear by Allah that if Allah had not created me as a muhajir, I would have wanted to be created as a person of Madinah. I swear by Allah that if all people in the world went to a valley and the people of Madinah went to another valley, I would be together with the people of Madinah.”

In conclusion, a social problem that was could have become worse was cured radically before it got bigger.[1]



A young Muslim asked permission from him to commit fornication. He seemingly had a logical reason.

Thus, honorable women would be saved from his danger. Hazrat Muhammad (pbuh) asked him,

“Would you like other people to have sexual intercourse with your mother?”

“Definitely, not!”

“Other people would not like something like that for their mothers, either. Would you like the same thing for your daughter?”

“Definitely, not!”

“Other people would not like something like that for their daughters, either. Would you like the same thing for your sister?”

“Definitely, not!”

“Other people would not like something like that for their sisters, either.”

He showed how bad the deed that the young person wanted to commit was by addressing his common sense. He persuaded the young man and said, "Approach". He put his hand on the heart of that young person and prayed for him:

“O my Lord! Forgive his sins; purify his heart and protect him from sins.”

That young person led an exemplary life of honor after that. [2]



During the first and troublesome years in Makkah, only a handful of people had believed in him. One of those believers was Imran; his father Husayn, was regarded as one of the cleverest people and one of the best orators in Makkah. When he heard that his son had become a Muslim, he went to see and argue with the prophet in order to dissuade his son and to defeat Hazrat Muhammad (pbuh) in the debate. Imran, who had prepared well, asked,

“What is that I have heard? You refuse our gods. However, your father, grandfather and ancestors believed in those gods like everybody else. They were clever and honorable men.” Hazrat Muhammad (pbuh) said,

"Now, let us leave aside your ancestors and my ancestors. How many gods do you believe in?”


“How many of them are in the sky and how many on the earth?”

“Seven of them are on the earth and one of them is in the sky (Allah).”

“Whom do you pray when a misfortune hits you?”

“The one in the sky.”

“Whom do you pray if your property is destroyed?”

“The one in the sky.”

“From whom do you ask sustenance?”

“From the one in the sky.”

“From whom do you expect a cure when you are ill?”

“From the one in the sky.”

“Why do you associate partners with Him since only He accepts your prayers?”Husayn was astonished. He said,

"I have never talked to such a person before." Hazrat Muhammad (pbuh) said to him,

“O Husayn! Become a Muslim and attain salvation.”

“What will I say to my tribe and relatives, then? How can I meet them again?”

“Say, ’O Allah! Show me the straight path.’"

Husayn became a Muslim. His son, Imran, hugged his father joyfully. Hazrat Muhammad (pbuh) watched them by weeping for joy and praising Allah.[3]



One of the Jews of Madinah who had a piece of bread in his hand confronted the Prophet. Many Jews, Muslims, idolaters and munafiqs were around them. The Jew showed the bread to the Prophet and asked,   

“O Muhammad! Is this my sustenance?”

It was a trap. If Hazrat Muhammad (pbuh) said, "Yes", he would not eat the bread and throw it away. If he said, "No", he would eat it; thus, he would refute what the Prophet would say and try to humiliate him.

Hazrat Muhammad (pbuh) answered him without thinking much,

“If you eat it, it will be your sustenance!”[4]



He was together with his friends in the mosque. A messenger from a foreign country rushed in. He had a diplomatic letter in his hand. The messenger who was a stranger and who did not know Madinah and Muslims asked,

“Who is the master of this people?”

Meanwhile, Hazrat Muhammad (pbuh) was standing and serving something to eat to his friends. When he heard the question of the messenger, he answered without thinking,

“The master of a people is the one that serves them.”

With this extemporaneous answer, he answered the question of the messenger, taught his friends and Muslims a lesson of courtesy and imposed an important principle on political philosophy. He did them all with one sentence extemporaneously. [5]



A delegate from Najran Christians visited him in Madinah. They repeated their claim that Jesus was Allah’s son and wanted Hazrat Muhammad (pbuh) to approve it. He asked them to act reasonably and sensibly:

“Do you not know that Allah will not die and Jesus is bound to die?”

“Yes, we know it.”

“Do you not know that our Lord is the protector and sustainer of everything?”

“Yes, we do.”

 “Can Jesus do any of them?”

“No, he can’t.”

“Do you not know that nothing can be hidden from Allah on the earth and in the sky?”

“Yes, we do.”

“Can Jesus know them?”

“No, he can’t.”

“Do you not know that our Lord shaped Jesus as he wished in the womb of his mother and that he neither ate nor drink nor urinated there?”

“Yes, we do.”

“Do you not know that Jesus’ mother, like all mothers, was pregnant with him, that she gave birth to a child like all mothers, that she suckled him like all mothers and that he ate drank and urinated?”

- “Yes, we do.”

“Then, how can he be like you claim?”

Najran Christians were astonished. They did not become Muslims but said to him, “Come and rule us.” Thereupon, he appointed one of his friends as a governor to them.[6]


[1]Afzalur Rahman, Siret Ansiklopedisi, III/118.
[2]Afzalur Rahman, ibid, III/118.
[3]Afzalur Rahman, ibid, III/119.
[4]Gerçeğe Doğru (I), p. V-34.
[5]Gerçeğe Doğru (II). p. II-23.
[6]Afzalur Rahman, ibid, I/118

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