Most Read in the Category of The Treaty of Hudaybiyah and Calling the Great States of the World to Islam

THE BATTLE OF MUTA

(8^th year of the Migration, the month of Jumadal-Ula  / AD 629)

The Prophet sent letters and envoys not only to the rulers of the big states and invited them to Islam but also to the tribes and nations that were subject to them. He sent Harith b. Umayr al-Az­di with a letter to the governor of Busra (now Hawran). Busra was a principality. Its governor and people were Arabs but they were Christians and they were subject to the Byzantine state in terms of foreign policy.

When Harith, the envoy of the Prophet arrived at Muta, one of the villages of Balqa’, a town of Damascus, he was taken to the presence Shurahbil b. Amru’l-Ghassani, the governor of Damascus of the Byzantine Kaiser. When Shurahbil heard that Harith was the envoy of the Prophet, he killed Harith brutally.[1]

When the Messenger of God heard that his envoy had been killed, he became very grieved. The Companions felt grieved, too. No envoy of the Prophet had been killed up to that time.[2]Harith was the first and last envoy of the Messenger of God that had been killed. Therefore, this brutal murder was very important. It was an ugly act that hurt and offended the Messenger of God and the Muslims. With this despicable act, Shurahbil showed his hatred and enmity against Islam and violated the basic international principle, “Do not kill the envoy.”

After evaluating the incident, the Messenger of God formed an army. He appointed Zayd b. Haritha, his freed slave, to command the army that consisted of three thousand mujahids.

After the Messenger of God stated that he appointed Zayd b. Haritha as the commander, he said, “If Zayd is martyred, let Jafar b. Abu Talib replace him. If Jafar is martyred, let Muslims choose an appropriate person as their commander”[3]

Sagacious Muslims realized the subtle meaning in the Prophet’s sentences. They said by crying, “O Messenger of God! We wish they would stay alive and we would benefit from them.” The Messenger of God kept silent.

What about those who would be the commanders? They knew that they would be martyred due to the words of the Messenger of God, but they did not hesitate at all to go there and they obeyed the order of the Prophet willingly. Yes, they went to death consciously. However, this death would be different from normal deaths; and it would take them to the highest rank of life: martyrdom. The only desire they had in their hearts was to elevate the word of God; the only desire in their spirits was martyrdom. That was what made them go on the expedition enthusiastically.   

The Islamic Army is Seen off Madinah

The Islamic army of three thousand people was in a single body and waiting for the command to proceed. Meanwhile, the Prophet gave Zayd a white standard and said to him, “Go up to the place where Haris b. Umayr was killed. Ask them to become Muslims. If they agree, it is all right but if they do not agree, fight them relying on the help of God.”[4]

It is possible to understand only from this advice of the Prophet that the Islamic army set off with the lofty intention of asking them to be Muslims, free from the feeling of revenge. 

Many Muslims went to the Hill of Wada together with the Messenger of God to see the mujahids off. The Messenger of God stopped there and said to the mujahids, “I advise you to fulfill the orders of God, to keep away from His prohibitions, to treat people who are with you well and do them favors. Fight in the way of God with His name. Do not misuse booty! Do not break your promises! Do not kill little children! Do not kill women and old men! Do not cut down or burn trees! Do not demolish houses!  You will find some Christians who have retired into seclusion in churches and worshipping there. Do not touch them!”[5]After that, he said to Zayd b. Haritha:

“When you confront the enemy, offer them to accept one of the following three things. If they accept one of them, do not touch them.

Invite them to migrate to Madinah, which is the land of immigrants. If they accept it, tell them that they will have the rights that muhajirs have and that they will be obliged to do what muhajiras are obliged to do.

If they become Muslims and want to live in their own land, tell them that they will be like Bedouin Arab Muslims and they will have the same rights and obligations as Bedouin Arab Muslims, that they will not be given anything from the booty and that only those who take part in the war together with the Muslims will be given their share of the booty. 

If they do not want to be Muslims, tell them to pay jizya (tax paid by Christians and Jews). If they accept to pay it, do not touch them. If they do not accept to pay jizya, fight them by relying on the help of God. 

If the people of the castle or the town you have besieged ask you to accept their surrender based on the judgment of God, do not accept their surrender based on the judgment of God but based on your judgment. You cannot know what God has judged for them and you might not make the same judgment.

If the people of the castle or the town you have besieged ask you to give them the guarantee of security of God and His messenger, do not give them the guarantee of security of God and His messenger but your and your friends’ guarantee of security. If you break your promise of security, it is less evil for you than breaking the promise of God and His messenger.”[6]

After giving them the orders and advice below, the Messenger of God said good-bye to the mujahids. The Muslims who were there to see them off said, “May God protect you all kinds of danger and bring you back safe and sound.”

Abdullah b. Rawaha greeted the Messenger of God, who was returning to Madinah, by saying,  “Peace be upon the person whom I said goodbye to in the data grove behind, the best person who sees people off and the best friend!”[7]

The Islamic army was seen off among tears coming from the hearts. The white standard given to them by the Messenger of God was waving above them magnificently. Their hearts were pounding excited by the words and the spirit of the Messenger of God. Where were those mujahids, who were travelling into the vast center of the desert going? Seemingly, they were going to the principality of Shurahbil b. Amr near the border of Syria in order to call him to account. In fact, they were not. They were going there to call the arrogant army of the giant Byzantine Empire. 

Shurahbil Makes Preparations

The mujahids, whose hearts were full of excitement and enthusiasm for jihad, were proceeding on their horses and camels by trying to pass through the desert.

Meanwhile, Shurahbil heard that the Islamic army had set off from Madinah.

Shurahbil started to make preparations at once. He informed Heraklius, the Kaiser, about the situation and asked for help. Meanwhile, he sent a military unit as an advanced guard under the command of his brother against the Islamic army, which had stopped at Wadil-Qura. The mujahids defeated them and killed Sadus, the commander of the unit. This defeat intimidated Shurahbil. 

After getting rid of the first attack, the Islamic army left Wadil-Qura and went to Maan, near Damascus. When they arrived at Maan, they were startled by the news they heard: “Heraklius, the Byzantine Emperor, was coming toward the south with one hundred thousand soldiers. His army was equipped with very good weapons.”

What they heard was not a lie. Hazrat Zayd wanted to hear the view of the mujahids. Most of them had the following view:

“Let us write the Messenger of God (pbuh) about the number of the soldiers of the enemy and ask him to send us soldiers or to tell us what he wants us to do.”[8]

There was someone among them who had not spoken but kept silent. Now it was time for him to speak. He was Abdullah b. Rawaha, the great poet and unique hero. He gave Zayd a heroic answer by saying, “By God, what you do not want now is martyrdom, which we desired and set off for. We fight the enemy not because we have more horses or soldiers than them but thanks to the power given to us by our religion, with which God honored us. We should go and fight them. We will have either of the two good things: martyrdom or victory!”[9]

The mujahids listened to those sincere words as if they were not coming from Abdullah b. Rawaha but from another realm. Their hearts, which were hot with the love of belief and jihad were inflamed luminously by those words. They said, “By God, Rawaha is right” and started to proceed toward the enemy with courage.

Accounting Starts

It was the 8^th month of the Migration, the month of Jumadal-Ula.

They were in the battlefield of Muta.

The conceited and orderly Christian Byzantine army with more than one hundred thousand soldiers was facing the Islamic army, which seemingly had fewer soldiers and weapons and which was commanded by Zayd. The former had everything but one thing; the latter had almost nothing but belief: Belief in God, the owner of the religion, and reliance on His help; belief made them act with the feeling of sacrificing everything. 

When judging by appearance, the situation was very strange. A great amount of soldiers was facing a very little amount of soldiers that could not be compared. As a matter of fact, when He­rak­lius, the Byzantine Emperor, saw a handful of people against him, he found it meaningless to give so much importance to it and could not help laughing loudly. Then, he reprimanded Shurahbil for putting him to so much trouble unnecessarily.  

However, the Kaiser did not know the difference between two things: the appearance and the reality. In appearance, the Byzantine army had a dazzling magnificence but there was a weak and dim spirit under this dazzling magnificence. In appearance, the Islamic army was very few in number and weak in terms of weapons but there was magnificence, spirit, meaning, excitement and love under this littleness. In history, triumphs and victories did not originate from magnificent appearances but from lofty belief, great spirit and magnificent meaning.   

Both parties saw each other and laid their eyes on each other; it was meaningless to wait any longer.

Zayd b. Haritha, the commander of the Islamic army, held the white standard given to him by the Messenger of God. The fight started very fast like lightning. All of a sudden, the ground was full of blood. The sounds of takbir, clashing swords, neighing horses, the screams of the wounded soldiers and cries intermingled.

Martyrdom of Zayd

Zayd, the great commander, who was fighting the enemy very closely and bravely, received some spear blows from the Byzantines and his body was riddled. His blood sprang around. This great person, who lost his strength to stand, fell down with the spiritual pleasure and peace of sacrificing himself for his sacred aim and became a martyr.[10]

The standard was waiting for its bearer. When Jafar saw that Zayd was martyred, he dashed forward like an arrow and held the sacred white standard as the Messenger of God had said.[11]He ignored the crowd of enemy and their atrocious aggression, attacking their ranks bravely holding the standard. He went on swinging his sword though he knew that he would have the same honorable fate as Zayd. He did not mind the crowd of enemy or their strength. As a brave person, he was fulfilling his duty. Besides, bravery necessitated fulfilling the assigned duty fully. What would he lose if he became a martyr? The World? No problem! There was eternal life. Is it something unimportant to attain enviable ranks in the eternal life by sacrificing the worldly life?     

Jafar is Martyred, too

Jafar, the commander, was attacking the enemy army with the same feeling, excitement and sacred aim as the other mujahids. The Islamic army was as brave as an eagle and the enemy army was as cowardly as a crow. No matter what the result would be, the Islamic army would be beneficial. If they won, they would be victorious both materially and spiritually; if they lost and were martyred, they would attain a spiritual victory and have an honorable epopee. Therefore, they had no fear, panic, worry or hesitation.

The eyes of both the friends and the enemy were on the new commander. Those timid and hesitant eyes were watching the heroic attack of this commander and his killing and wounding anybody that faced him in an amazed and astonished way.

However, the destined end of Jafar was approaching. A malicious sword cut his right hand off his wrist. Thereupon, he held the standard with his left hand. However, after a while, his left hand was cut off, too. If you can, imagine the situation and watch admiringly the effort and patriotism that this great hero showed in the way of elevating the word of God. This unique hero held the sacred standard, which represented the honor of the army and which was given to him by the Messenger of God, with his arms, whose hands had been cut off.[12]He could no longer resist the attack of the enemy. His only aim at that time was to surrender the standard to somebody without letting it fall to the ground. O my Lord! What a magnificent belief, a sacred goal, a lofty effort and patriotism. Jafar was personally experiencing the incident that we cannot imagine.

This magnificent situation did not continue very long. The sword blows of the enemy martyred Jafar just like Zayd.[13]When the mujahids looked at the body of this hero, they saw more than ninety wounds caused by spears, arrows and swords.[14]

Abdullah b. Rawaha Receives the Standard

It was Abdullah b. Rawaha’s turn to become the commander.  

He proceeded toward the enemy on his horse carrying the white standard. The evil-commanding soul wanted to deceive him through delusions and hesitation. Abdullah was between two enemies. One of them was the Byzantine army and the other was his own soul. However, he was struggling against both enemies as it was necessary. While he was attacking the enemy, he was addressing his soul as follows:

“O my soul! I swore that I was going to make you surrender to me. You will either accept it willingly or I will force you to do it. Muslims have gathered and are crying. Some of them are crying saying, ‘Inna lillahi wa inna ilayhi rajiun’ (To God we belong and to Him is our return). As I understand it, you do not like Paradise very much. You have not attained peace for years. O my soul! If you are not killed now, will you not ever be killed? The time of death has come even if you do not want it. If you do what those two people did, that is, if you prefer martyrdom, you will do the best thing. If you become late, you will be sorry.”[15]

Hazrat Abdullah, who defeated his soul, was fighting bravely. Meanwhile, one of his fingers which was cut started to swing. This great man, whose heart was pounding with the love of God and His Messenger, dismounted from his horse, stepped on the finger that was swinging and broke it off; then, he mounted his horse and rushed toward the enemy ranks like a lion. The belief, prosperity and courage that filled his heart eliminated all of the pains, aches and agonies in his body.

After fighting heroically, Abdullah returned and dismounted from his horse. He had not eaten anything for three days. Meanwhile, somebody gave him a piece of bone with some meat on it. It was going to be the first morsel he was going to eat for three days. Unfortunately, no sooner had he bitten a small piece than he heard a sudden noise from the part where Muslims were. Abdullah threw away the bone he had and said to himself, “You are still busy with filling your stomach!”; he drew his sword and continued fighting.[16]

As a result of this fight, Abdullah attained the high rank he desired.[17]

The Islamic Army Scatters

The Islamic army, three of whose commanders were martyred, and which was left leaderless, scattered. The mujahids hesitated whether to go on fighting or to withdraw. Meanwhile, a few mujahids were martyred.

However, the lofty standard of the Messenger of God did not fall to the ground. When Abdullah b. Rawaha was martyred, Abu’l-Ya­sar Ka’b b. Umayr took the standard and gave it to Thabit b. Aqram. As soon as Thabit took the standard, he rushed to the front of the army, planted the standard on the ground and called the Muslims to come together. Holding the standard in his hand,Thabit b. Aqram shouted to the mujahids, “O mujahids! Choose someone among you as the commander and gather around him.”

The mujahids said, “We have chosen you as the commander; we are pleased with you.”[18]

However, Thabit wanted somebody else to be the commander. It was Khalid b. Walid, who was a new Muslim and who had joined the army to show his loyalty and sincerity to Islam. Thabit said, “I cannot do it” and called out to Khalid, “O Abu Sulayman! Come and take this standard.”

However, Khalid, who was a respectful and emotional hero, wanted Thabit, who was a respectable old man, to hold the standard. He said,

“I cannot take the standard from you. You deserve it more than me. You are older than me and you took part in the Battle of Badr.”[19]

Yes, what Khalid said was true but, at that moment, he did not want the honor of being old or the honor of having been taken part in a battle.  The situation necessitated a person who could save the army of Islam from this dangerous situation. Thabit b. Aqram, who was aware of this fact, repeated his call to Khalid. “Take this standard of Messenger of God! I took it in order to give it to you. You are better than me at fighting and war.”

Then, without letting Khalid answer, he turned to Muslims and said, “Do you agree unanimously to choose Khalid as the commander?”[20]

The mujahids, who could not keep their eyes off this heroic Companion, said, “Yes!” in unison. Thereupon, Khalid took the standard of the Messenger of God and kissed it with respect; then, he mounted his horse and turned toward the enemy. From then on, Khalid was the commander. 

The Prophet Informs about the Phases of the Fight

Meanwhile, the Messenger of God was in Madinah with the Companions who did not take part in the battle. Madinah was more than one thousand kilometers away from Muta but this distance was short for the Messenger of God, who had eyes that could see the truth; the Messenger of God narrated the phases of the battle to his Companions as if the battle was taking place in front of his eyes: “Zayd b. Haritha took the standard and he was martyred. Ask God to forgive him. Then, Jafar took the standard and he was martyred, too. Ask God to forgive him, too. Then, Abdullah b. Rawaha took the standard and he was martyred, too. Ask God to forgive him, too.”[21]Then, he continued to narrate the battle in tears:

“After Abdullah b. Rawaha, a sword from the swords of God took the standard. The battle is heated now. O God! Help him!”[22]

The Prophet was informing about unseen as a miracle by the permission of God Almighty. God, who is the sole knower of the unknown, informs and shows his beloved slave about some incidents when it is necessary and shortens the distances. 

Khalid b. Walidis the Commander

Khalid, whom the Muslims chose as their leader, spurred his horse with courage and rushed against the enemy. The mujahids followed him like arrows that were thrown from bows. The attack of the Muslims was so brave and heroic that the enemy was astonished. Many enemy soldiers were killed before they found out what was happening. Some of the enemy groups were defeated during this attack, which took place before the evening. However, when it started to get dark, the enemy soldiers gathered strength and attacked all together; the Muslims had to withdraw then.

Khalid’s Tactic

As it is known, battles did not use to continue day and night at that time. Soldiers used to put on their armor and take their weapons and start fighting in the morning; in the evening, they used to return to their encampment.

Khalid undertook the duty of commandership just before the evening. After one or two attacks, it got dark and both parties returned to their encampment. Khalid was both a hero and a great tactician of battles; he could startle the enemy with his tactics. It was time to use this ability. During the night, he thought about some plans and tactics that would startle the enemy.  

When the sun rose, the Islamic army appeared with a new arrangement. When the enemy saw them, they were startled and scared. They understood what the noise coming from the ranks of the Muslims they heard at night meant. They said, “It means auxiliary troops arrived at night to help the Muslims. We have not seen those soldiers on the right before.”[23]

The enemy soldiers, who were still under the effect of the sudden blow they received the day before, were scared and worried; they were looking at one another wondering what to do. 

Khalid employed a clever tactic. He changed the place of the Muslim troops; he replaced the soldiers on the right with the ones on the right, and the soldiers at the front with the soldiers at the back.[24]

When the enemy troops saw new faces and new clothes, they thought new troops had come to help the Muslims and became scared and worried.

When Khalid, who was skilled and heroic, noticed that the enemy was spiritually affected by this tactic, he ordered the mujahids to attack at once. The mujahids attacked as if they had just started to fight; and they scattered the enemy. The swords, which were drawn in the way of elevating the word of God, hit the enemy army very hard. The seemingly magnificent army of the enemy had to run away. It looked as if an eagle had attacked chickens.   

On that day, when God rejoiced Muslims with His help, Khalid broke seven swords.[25]God knows how many unbelievers he wounded and killed while breaking seven swords.

Khalid thanked and praised God for the bright victory obtained as a result of his courage, heroism and tactics. The mujahids also thanked their Lord for the unexpected opportunity He granted them.

The tactic designed and applied by Khalid became successful and the mujahids intimidated the enemy army, which was about forty or fifty times bigger than their army. However, the danger was not over yet. The handful of Muslims, who were surrounded by the enemy, had to be withdrawn before the crowded enemy army gathered strength again. Khalid applied the second phase of his plan in order to do this. That night, he moved his army by maintaining the dignity, honor and glory of Islam toward the south. The enemy army was stupefied due to the blows they had received. They just watched the movement of the Islamic army; they probably became glad when the Islamic army moved away.  

Thus, the second phase of Khalid’s tactic became successful, too. The handful of Islamic mujahids were removed from the land of the enemy very easily and saved.

It was a great grant and help of God. Only about fifteen Muslims were martyred during the clashes that lasted for seven days.[26]

Returning to Madinah

Khalid started to move toward Madinah, with his army, which was saved from being destroyed by the help of God. The enemy watched them astonishedly. The enemy soldiers looked as if they had been glued to the ground. They could not dare to follow the Islamic army; it was a big defeat for them.  

The mujahids were approaching Madinah with the dignity and majesty of gaining a bright victory. Meanwhile, Ya’la b. Umay­ya arrived in Madinah before the army and went to the presence of the Messenger of God. When he wanted to narrate what had happened to the Messenger of God, the Messenger of God said, “I will tell you what happened.” He narrated what had happened exactly. Ya’la said, “I swear by God, who sent you with the true religion and book that you did not omit even one word about the incidents.”[27]

The Messenger of God said, “God eliminated the distance between us and I saw the battlefield through my eyes.”[28]

The Prophet Tells Jafar’s Family that Jafar was Martyred

It was the day when Jafar was martyred in Muta.

After the Messenger of God narrated the Companions about the phases of the battle and that three commanders had been martyred, he went to Jafar’s house.

Asma bint Umays, Jafar’s wife, was not aware of anything; she was busy with housework. She had washed the faces of her children and combed their hair.  

The Messenger of God said, “O Asma! Where are Jafar’s children?”

Asma was still unaware of anything. She knew that the Messenger of God loved children a lot; so, she did not think of anything. She brought the children. The Messenger of God embraced and kissed them. Meanwhile the Messenger of God could not help crying.

At that moment, Asma felt as if her heart was wounded. She said, “O Messenger of God! May my mother and father be sacrificed for you! Why are you crying? Have you received any bad news about Jafar and his friends?”[29]

The Messenger of God told her about the sad incident: “They were martyred today.”[30]

Asma started to cry suddenly; tears were running down her face. The women nearby gathered around her. The Messenger of God said to her,

“O Asma! Do not say any bad words and do not beat your chest.”[31]

Then, the Messenger of God went home and said to her wives, “Do not forget to cook meals for Jafar’s family. Thereupon, they cooked meals for Jafar’s family for three days. It was the first meal cooked for the household of a dead person in Islam.

The Prophet prohibited crying for Jafar for more than three days.[32]

The Messenger of God said that God Almighty gave Jafar two wings in return for his two hands that were cut off and that he flew in Paradise with them. Therefore, he was given the name “Jafar at-Tayyar (the Flyer)”.[33]

The Prophet Cries When He sees the Looks of Zayd b. Haritha’s Daughter

The Islamic army had not returned from Muta to Madinah yet.

The Messenger of God sawZayd b. Haritha’s daughter. She was looking at the holy face of the Messenger of God sadly and she was about to cry. When the Messenger of God saw her, he could not help crying due to his compassion and mercy.

Sa’d b. Ubada asked, “O Messenger of God! What is this?”

The Prophet answered, “It is the yearning of the beloved for the beloved.”[34]

The Islamic Army is Welcomed

It was a hot day.

It was seen that the white standard of the Messenger of God started to shine in the horizon of Madinah. The army that was coming was not the army of Zayd but the army of Khalid b. Walid, who was given the name “Sey­fullahi’s-Sarim [the Sharp Sword of God]”.   

The mujahids who were like embodied spirits and courage statues were sad because of losing fifteen mujahids including three commanders but they were happy because of gaining a bright victory; they were coming to Madinah like gliding bright stars.

The Messenger of God said to the Companions, “Let us go together to welcome our brothers.”

Despite scorching heat, the Muslims obeyed this order and left Madinah in order to welcome them.

The Messenger of God was also leaving Madinah in order to welcome the mujahids. Everybody, children and adults, was around him as if he was a star. He ordered that children be mounted on animals and Jafar’s only son, whose father was martyred, be given to him. The Messenger of God mounted Jafar’s son on his own animal and proceeded.

In the place called Juruf, outside Madinah, the mujahids were welcomed by them; it was a lofty view.

Meanwhile, the mujahids heard some unpleasant words: “Those who escaped fighting in the way of God!”[35]When the mujahids heard those words, they went to the Messenger of God to complain. The Messenger of God said, “You did not escape; you fought and fought repeatedly.”[36]Thus, he consoled them.

Upon the statement of the Messenger of God, the Muslims stopped condemning and upsetting the mujahids by uttering words like that.

THE EXPEDITION OF DHAT AS-SALASIL

(8^th year of the Migration, the month of Jumadal-Akhir /AD 629)

Some Arab tribes probably evaluated the result of the Battle of Muta as a defeat and retreat for Muslims; so they gathered in order to attack Madinah. They were the tribes of Quzaa, Baliyy, Juzam, Lahm and Amila.[37]

When the Prophet heard about it, he summoned Amr b. As at once and said, “O Amr! Take your weapons, put on your travelling clothes and then come back to me.”

Amr left at once, took his weapons, put on his travelling clothes and returned to the Prophet. 

The Messenger of God said, “O Amr! I want to send you somewhere leading a military unit so that God will give you peace and wealth!”

Amr said, “O Messenger of God! I did not accept Islam in order to become rich. I accepted Islam without expecting any benefits in order to make jihad and be with you.”

Thereupon, the Messenger of God said, “O Amr! Useful wealth befits a person who helps others.”[38]

The reason why the Messenger of God chose Amr was that he was a relative of the tribe of Baliyy. His grandmother was from the tribe of Baliyy. He sent Amr because he wanted to soften them and to make them accept Islam. 

Besides, the Prophet ordered Amr to invite the tribes to Islam first before attacking them.

After that, Amr left Madinah with about three hundred mujahids from Muhajirs and Ansar. When he approached the place where the polytheistic tribes had gathered, he saw that they were very crowded. Thereupon, he sent Rafi’ b. Makith to the Prophet to ask for help. Thereupon, the Messenger of God sent an auxiliary force of two hundred people under the command of   Hazrat Abu Ubayda b. Jarrah. Hazrat Abu Bakr, Hazrat Umar and many notables of Ansar and Muhajirs were in this military unit.

The Messenger of God told Abu Ubayda to meet Amr and to act together repeatedly.[39]

The auxiliary forces moved very fast and reached Amr and the mujahids. 

Amr said to Abu Ubayda, “I am also your commander because I sent somebody to ask for help from the Messenger of God.”

However, Abu Ubayda wanted to be the commander of his unit and said, “I am the commander of my soldiers and you are the commander of your soldiers.”[40]

Amr said he was the commander of both units and that he had the authority to command. The Muhajirs also took part in the argument supporting Abu Ubayda.

When Abu Ubayda remembered the warning of the Messenger of God, he did not want to lengthen the argument and said, “O Amr! When we left Madinah, the last word of the Messenger of God to me was, ‘When you meet your friend, obey each other; do not fall into dispute.’ If you do not obey me, I will obey you.”[41]

Thus, Amr b. As became the commander. He led the prayers in congregation.[42]

The weather was very cold where they stopped. The mujahids wanted to collect some, wood, to light a fire and to feel warm; however, Amr, the commander, did not allow them to do so. Some Companions objected to it. 

When Abu Bakr wanted to talk to Amr b. As about the issue, Amr said to him, “Were you not ordered to obey me and do what I say?”

Hazrat Abu Bakr said, “Yes, I was...”

Thereupon, Amr said, “Then, do what you are ordered to do.”[43]

Hazrat Umar could not tolerate those words and wanted to object to him; however, Abu Bakr stopped him and said, “Let him do what he wants. The Messenger of God appointed him as our commander because of his skills of war. Since he is the commander now, it is not appropriate to intervene.”[44]

Thereupon, Hazrat Umar kept his temper and did not say anything.

In fact, Amr did not allow the mujahids to light fires because of a tactic and precaution. The number of the enemy soldiers was much more than that of the Muslim soldiers. If they lit fires, their number would be obvious and the enemy would attack them without any fear. However, if they did not light fires, they would not be able to know the number of the mujahids and they would have to act cautiously. As a matter of fact, it happened like that. The enemy thought the Muslims were very crowded and they scattered without even facing fighting them. Very few of them tried to resist, but they had to run away when the mujahids attacked all together.[45]Amr, the commander, knew the skill of war very well. He did not follow the enemy soldiers that ran away lest they should lay an ambush. The Islamic army returned to Madinah with a peace of mind since they fulfilled their duty.

Amr b. As Asks the Prophet a Question

When Amr b. As returned to Madinah with mujahids, he had a feeling in his heart. He expresses his feeling as follows:

“The Messenger of God (pbuh) sent me to Dhat as-Salasil leading an army. Hazrat Abu Bakr and Umar were among the soldiers. 

I thought, ‘If I were not superior to them in the eye of the Messenger of God, he would not have appointed me as the commander while they were soldiers in the army.’

I went to the presence of the Messenger of God and asked him, ‘O Messenger of God! Who is the most beloved person for you?’

He said, ‘Aisha.’

I asked, ‘Who is the most beloved man for you?’

He said, ‘Aisha’s father.’

I asked again, ‘After her father?’

He said, ‘Umar.’ He mentioned some other men.  

Then, I said to myself, ‘I should not repeat this question.’ I was afraid that he would mention my name at the end of the list; so I kept silent.”[46]

In fact, Amr b. As was one of the notables of the Companions but there were so many people superior to him in the eye of God and there were ranks above his rank. When Amr realized it, he did not ask any more questions and kept silent. 

THE EXPEDITION OF SIFU’L-BAHR

(8^th year of the Migration, the month of Rajab)

The Messenger of God appointed Abu Ubayda b. Jarrah as the commander of a military unit consisting of three hundred soldiers from Muhajirs and Ansar and sent them to a tribe of Juhaynas.[47]The aim of this expedition was to bring this tribe, which was an enemy of Islam, to reason and to teach them a lesson. Hazrat Umar was also among the mujahids. 

The mujahids, who faced hunger and who had to eat tree leaves by heating them, eventually reached  Sifu’l-Bahr [Sea Coast]. At that time, when they were about to starve, Lord of Majesty, the Sustainer, gave them a huge fish through waves.[48]They ate this fish during their stay there. The mujahids met nobody there; so, they returned to Madinah. The mujahids told the Prophet about the fish they ate there and asked if they needed to do anything for it. The Prophet said, “It was God’s bounty for you from the sea.” He also said, “If you have any piece from that fish, give it to me.”

Some mujahids brought some of that fish so that they would eat on the way. They gave a piece from it to the Prophet and he ate it.[49]

[1]Ibn Sa’d, Tabaqat, Vol. 2, p. 128; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 173; Ibn Sayyid, Uyunu’l-Athar, Vol. 2, p. 153.

[2]Ibn Sa’d, ibid, Vol. 2, p. 128; Ibn Qayyim, ibid, Vol. 2, p. 173.

[3]Ibn Sa’d, ibid, Vol. 2, p. 128; Ibn Kathir, Sirah, Vol. 3, p. 455.

[4]Ibn Sa’d, ibid, Vol. 2, p. 128; Halabi, Insanu’l-Uyun, Vol. 2, p. 787.

[5]Muslim, Sahih, Vol. 3, p. 1357; Abu Dawud, Sunan, Vol. 4, p. 162-163; Halabi, ibid, Vol. 2, p. 787.

[6]Ahmad Ibn Hanbal, Musnad, Vol. 5, p. 358; Muslim, ibid, Vol. 3, p. 1357-1358; Abu Dawud, ibid, Vol. 3, p. 37

[7]Ibn Hisham, Sirah, Vol. 4, p. 16.

[8]Ibn Hisham, ibid, Vol. 4, p. 17; Ibn Sa’d, ibid, Vol. 2, p. 129.

[9]Ibn Hisham, ibid, Vol. 4, p. 17; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 173.

[10]Ibn Hisham, ibid, Vol. 4, p. 19; Ibn Qayyim, ibid, Vol. 2, p. 173.

[11]Ibn Hisham, ibid, Vol. 4, p. 20; Ibn Sa’d, ibid, Vol. 2, p. 129.

[12]Ibn Hisham, ibid, Vol. 4, p. 20.

[13]Ibn Sa’d, ibid, Vol. 4, p. 38.

[14]Ibn Hisham, ibid, Vol. 4, p. 20; Ibn Sa’d, ibid, Vol. 4, p. 38.

[15]Ibn Hisham, ibid, Vol. 4, p. 20-21; Tabari, ibid, Vol. 3, p. 109.

[16]Ibn Hisham, ibid, Vol. 4, p. 21; Tabari, ibid, Vol. 3, p. 109.

[17]Ibn Hisham, ibid, Vol. 4, p. 21.

[18]Ibn Hisham, ibid, Vol. 4, p. 21.

[19]Ibn Sa’d, ibid, Vol. 2, p. 130.

[20]Ibn Hisham, ibid, Vol. 4, p. 21; Ibn Sa’d, ibid, Vol. 2, p. 129-130.

[21]Ibn Hisham, ibid, Vol. 2, p. 22; Ahmad Ibn Hanbal, Musnad, Vol. 5, p. 299; Tabari, ibid, Vol. 3, p. 110.

[22]Ibn Sa’d, ibid, Vol. 2, p. 129; Ahmad Ibn Hanbal, ibid, Vol. 5, p. 299; Ibn Kathir, ibid, Vol. 3, p. 467.

[23]Ibn Kathir, ibid, Vol. 3, p. 467; Halabi, ibid, Vol. 2, p. 788.

[24]Ibn Kathir, ibid, Vol. 3, p. 469; Halabi, ibid, Vol. 2, p. 788.

[25]Ibn Sa’d, ibid, Vol. 4, p. 253; Ibn Kathir, ibid, Vol. 3, p. 472.

[26]Ibn Hisham, ibid, Vol. 4, p. 30; Ibn Sa’d, ibid, Vol. 3, p. 407; Vol. 4, p. 141.

[27]Ibn Kathir, ibid, Vol. 3, p. 468.

[28]Ibn Qayyim, ibid, Vol. 2, p. 174; Ibn Kathir, ibid, Vol. 3, p. 468.

[29]Ibn Hisham, ibid, Vol. 4, p. 22; Ibn Sa’d, ibid, Vol. 8, p. 282.

[30]Ibn Hisham, ibid, Vol. 4, p. 22; Ibn Sa’d, ibid, Vol. 8, p. 282.

[31]Ibn Sa’d , ibid, Vol. 8, p. 282.

[32]Ibn Kathir, ibid, Vol. 3, p. 477.

[33]Ibn Abdi’l-Berr, al-Istiab, Vol. 1, p. 242.

[34]Ibn Sa’d, ibid, Vol. 3, p. 47.

[35]Ibn Hisham, ibid, Vol. 4, p. 24; Ibn Sa’d, ibid, Vol. 2, p. 129.

[36]Ibn Hisham, ibid, Vol. 4, p. 24; Ibn Sa’d, ibid, Vol. 2, p. 129; Halabi, ibid, Vol. 2, p. 792.

[37]Ibn Sa’d, Tabaqat, Vol. 2, p. 131.

[38]Ahmad Ibn Hanbal, Musnad, Vol. 4, p. 197.

[39]Ibn Hisham, Sirah, Vol. 4, p. 272; Ibn Sa’d, ibid, Vol. 2, p. 131.

[40]Ibn Hisham, Sirah, Vol. 4, p. 272; Ibn Sa’d, ibid, Vol. 2, p. 517.

[41]Ibn Hisham, ibid, Vol. 4, p. 272.

[42]Ibn Hisham, ibid, Vol. 4, p. 272; Tabari, ibid, Vol. 3, p. 104; Ibn Kathir, ibid, Vol. 3, p. 617.

[43]Halabi, ibid, Vol. 3, p. 199-200.

[44]Halabi, ibid, Vol. 3, p. 200.

[45]Ibn Kathir, ibid, Vol. 3, p. 517.

[46]Bukhari, Sahih, Vol. 5, p. 113; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 203; Ibn Kathir, ibid, Vol. 3, p. 521.

[47]Ibn Sa’d, Tabaqat, Vol. 2, p. 132.

[48]Ibn Hisham, Sirah, Vol. 4, p. 281; Ibn Sa’d, ibid, Vol. 3, p. 411; Tabari, Tarikh, Vol. 3, p. 105.

[49]Ibn Sa’d, ibid, Vol. 3, p. 411; Muslim, Sahih, Vol. 3, p. 1536.

(7^th year of the Migration, toward the end of the month of Muharram / AD 628)

Khaybar was a city located on a volcanic area and having seven strong castles. It was on the way of Damascus and in the north west of Madinah; it was about 100 miles (161km) away from Madinah.

Most of the Jews that were expelled from Madinah because they violated their treaty with the Messenger of God had settled there and they virtually transformed Khaybar to a center for Jews.

As we have mentioned before, the Jews living there caused the Battle of Khandaq to take place by organizing all of the Arab tribes around and leading them to Madinah. After the Battle of Khandaq, they did not behave well and they slandered and talked against Muslims everywhere.

On the other hand, they made a new treaty with Makkan polytheists. According to this treaty, the people of Khaybar would attack Madinah if the Prophet walked against Makkah; if the Prophet walked against Khaybar, the Qurayshi polytheists would attack Madinah. However, their plan failed due to the Treaty of Hudaybiyah.

The Messenger of God protected Madinah from the polytheists by signing the treaty with them. However, the north side (where Khaybar Jews lived) was still deprived of security. It was necessary for the acceleration of the Islamic development to make the north secure.

Besides, the greatest trade destination for Arabs was Damascus. The Jews were on this way and started to develop as a strong element. It was a danger in terms of Islamic development. 

All of those reasons made it necessary for Muslims to settle the issue of Khaybar.

Moreover, God Almighty had promised Muslims the conquest of Khaybar in the chapter of al-Fath while returning from the Expedition of Hudaybiyah.

Setting off from Madinah

The Messenger of God decided to go Khaybar and told his Companions to get ready for the expedition.

Many people who had avoided joining the Expedition of Hudaybiyah due to their fear wanted to join the Expedition of Khaybar due to the booty to be obtained from this productive and fertile city. They said, “We want to go to Khaybar with you.”

Thereupon, the Prophet said, “Those who will fight in the way of exalting the name of God as it is necessary should get ready. Nobody else can come with us. They will not be given anything out of the booty.”[1]He declared it openly to the people of Madinah.

This order of the Messenger of God clearly teaches us that jihad in the way of God needs to be made for the sake of God and without expecting or even thinking of any material returns.

Besides, the lofty and luminous aim of war in Islam is exalting the name of God.

Upon the order of the Messenger of God, Muslims gathered at once. There were 1600 people, two hundred of whom were cavalrymen.[2]They were the Muslims that would set off from Madinah together with the Prophet. Afterwards, when the Prophet was in Khaybar, four hundred Muslims from the tribe of Daws, among whom was Abu Hurayra, and Muslim migrants who returned from Abyssinia would join the Islamic army. 

Moreover, there were twenty women together with Umm Salama, one of the wives of the Prophet, in the Islamic army that set off from Madinah. They were going to treat the wounded mujahids, cook and meet the needs of the mujahids during the battle.[3]

The Prophet appointed Siba’ b. Urfuta from Ghifar as his deputy in Madinah and set off toward Khaybar with his army toward the end of the month of Muharram.

The mujahids who had been painted by the spiritual paint of the prophethood proceeded with enthusiasm. Amir b. Aqwa, the poet, expressed his excitement and loyalty with the following poem: “O God! If you had not guided us, we would not have found the right path; we would not pay zakah nor perform prayers. When a nation walks against us and tries to make us exit from our religion, send tranquility to our hearts and make our feet strong when we fight.”[4]

The Prophet asked who recited the poem. When he was told that Amir b. Aqwa recited it, he said, “May God show mercy on him!”[5]

The mujahids hesitated for a second because this prayer meant that Amir was going to be martyred.

“He is neither deaf nor absent…”

The mujahids proceeded uttering takbirs. The earth and the sky resounded with the sound of takbirs. Once, they uttered takbir very loudly: “Allahu Akbar! Allahu Akbar! La ilaha illallahu Allahu Akbar!”

Upon this act of the Companions, the Messenger of God said, “Show mercy to your souls; do not shout so loudly. You are not addressing a dead being or a being that is absent. You are praying God, who knows and hears everything and who is near to everything from anything else.”[6]

Yes, God, to whom we pray, is neither deaf nor absent. He is nearer to us from our jugular veins with His knowledge, will and power: “It was We who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.”[7]

Only He knows the most secret things in our hearts; therefore, He answers our requests and meets our needs.

The Messenger of God prayed his lofty Lord as follows wherever he stopped for a break:

“O God!  I take refuge in you from the worries about the future, sorrows of the past, weaklessness, laziness, stinginess, cowardice, heavy debts, and the inflictions of oppressors and unjust people.”[8]

The Islamic Army is in Raji’

The Prophet reached a place called Raji’ with his army and stopped there. It was a place between Kahybar and the land of Ghatafans. There was a reason why they stopped there. Khaybar Jews had asked helped from Ghatafans and they had accepted; they said Jews could come to their castles and fight against the Islamic army together.  The Messenger of God was informed about it. In order to prevent this help, he made this offer to Ghatafans:  “If you do not help Jews, we will give you the crop of the dates of Khaybar to be conquered for one year.” However, they did not accept the offer.

Thus, the Prophet aimed to prevent any help that could come from Ghatafans to Jews by settling there. As a matter of fact, Ghatafans could not help Khaybar Jews and had to stay in their land when the Messenger of God settled in Raji’.

The Islamic Army is in front of Khaybar

Later, the Prophet left Raji’ with his army and proceeded to Khaybar. They reached Khaybar at night. The Prophet did not use to attack at night; so he waited for the morning.  

The Prayer of the Prophet

When the Messenger of God reached in front of Khaybar, he prayed as follows: “O God, who is the Lord of the skies and what they shade! O God, who is the Lord the earth and those on the earth! O God, who is the Lord the devil and those that the devil misguides! O God, who is the Lord of the winds and what they blow! We wish from you the goodness of this city, the wellbeing of its people and the goodness of everything in the city. We take refuge in you from the evil of this city, of this people and of everything in it!”[9]

The Prophet prayed like that whenever he entered a city.

When the people of Khaybar woke up in the morning, took their tools to go to their fields and left the castle, they saw the Islamic army in front of them. They were astonished; they shouted, “There is Muhammad and his army” and ran back to their castle.[10]

They faced something unexpected. Many of them did not think it to be possible for the Prophet to leave Madinah and to come there to fight them. Their castle was strong; they had many men; they had plenty of weapons; therefore, they thought the Messenger of God could not face the risk of fighting them. That was what they had thought. However, it did not turn out to be like that; so, they were astonished.  

When the Messenger of God saw their astonishment and that they ran back to their castle in panic, he said,“Allahu Akbar, Allaha Akbar! Kharibat Khaybar [Khaybar was destroyed]! How bad is the state of a frightened tribe when we enter their land unexpectedly!”[11]He repeated that sentence, which indicated the conquest of Khaybar, three times.[12]

The Enemy Front

Khaybar Jews negotiated the situation and decided to remain in the castle and defend their castle. 

The Jews that would fight gathered in the Castle of Natat, their strongest castle. They put their wives and children into other castles.

Fighting Starts

Fighting started when Jews started to shoot arrows at the mujahids from the Castle of Natat, where they had gathered. The Islamic army had encamped in front of the Castle of Natat.

The first day passed like that. About fifty mujahids were wounded by the arrows shot from the castles.

On the second day, upon the order of the Messenger of God, the Islamic army moved their headquarters to Raji’. Thus, the mujahids were protected from the attacks that could come from the houses around and they would be away from the swamp where they had encamped. 

The Prophet and the mujahids took their weapons every morning and went to the upper part of the Castle of Natat, fought the Jews until the evening and then returned to Raji’. 

The Prophet Gets Ill

Meanwhile, the Prophet had a headache. He could not go out near the mujahids. He appointed Hazrat Abu Bakr as the leader of the army to fight the Jews. Despite severe clashes, Khaybar was not conquered. Next time, the Prophet gave his white flag to Hazrat Umar and sent him to fight together with the mujahids. Severe clashes took place again but Khaybar was not conquered.[13]

It went on like that for seven days.

Meanwhile, one person from the Islamic army was martyred: Mahmud b. Masla­ma... While he was resting in the shade of the Castle of Natat in a very tired state due to the hot weather and severe clashes, he was wounded in the head by a stone thrown by the Jews from the castle and was martyred three days later.[14]

Amir b. Aqwa is martyred

Meanwhile, Amir b. Aqwa and Marhab, one of the famous heroes of the people of Khaybar encountered. They started to swing their swords against each other. When Amir hit Marhab’s leg severely with his sword, the blade of his own sword moved toward his leg and cut the vein in the middle. He was taken to the headquarters of the Islamic army in a wounded state. He died there due to the wound.[15]The Prophet had pointed out before reaching Khaybar that he would be martyred.[16]

The People of Daws Join the Islamic Army

Tufayl b. Amr, the poet, the leader of the Daws tribe had talked to the Prophet when he was in Makkah and become a Muslim. Since then, he had invited his tribe to Islam.

Tufayl b. Amr went to Madinah with about four hundred Muslims from his tribe in the 7^th year of the Migration. When they heard that the Prophet went to Khaybar to fight, they came to Khaybar and joined the Islamic army and fought against the Jews.[17]

Abu Hurayra, who was going to be famous later, was among the four hundred people.[18]Abu Hurayra, who met the Messenger of God in Khaybar, joined the people of Suffa and never left the Prophet after that. Since God Almighty granted him a strong memory, he narrated many hadiths. He said, “Abdullah Ibn Umar knows more hadiths than me; he wrote what he heard but I did not write.”

Hazrat Ali Has the Flag

The siege continued.

Once, the Messenger of God said, “I will give the flag to such a person tomorrow that God and His Messenger loves him and he loves God and His Messenger. God will realize the conquest through his hands.”[19]

The mujahids became very curious: Who was going to have this great honor? Every mujahid had the same sincere desire and feeling: to be able to receive the flag from the Messenger of God. Everybody spent the night with a hope and desire. In the morning, their curiosity and excitement increased. Later, Hazrat Umar expressed his excitement and sincere desire by saying, “I had never wanted to be the commander so much as I wanted it in Khaybar.”[20]

All of the mujahids were waiting with the same desire, excitement and feeling; the Messenger of God ordered the flag to be fetched after the morning prayer. The flag was brought. Everybody was looking at the flag in the blessed hand of the Prophet carefully and waiting for the words that his blessed mouth would utter the name of the person who would realize the conquest. Amongst this curiosity and excitement, the Messenger of God said, “Where is Ali?”

The conqueror was certain now.

Strangely, Hazrat Ali had a pain in his eyes at that time. 

They said, “O Messenger of God! He has a pain in his eyes.”

Despite this, the Messenger of God said, “It does not matter! Call him here.”

When Ali was informed about it, he went to the presence of the Prophet. His eyes that had a pain were cured through the blessed prayer of the Messenger of God.[21]

The Prophet also prayed as follows for him: “O God! Make him free of the troubles of heat and cold.”

Hazrat Ali said,

“I have never been disturbed by the heat or cold since then.”[22]

Indeed, Hazrat Ali was not disturbed though he wore a warm coat in the summer; he did not feel cold in the coldest days of the winter even if he wore thin clothes.[23]

Now, Hazrat Ali had the white flag of the Messenger of God.  The curious looks were transformed to envious looks. He was the person that God and His Messenger loved; and he was the person who loved them. Khaybar was going to be conquered by him. Each Companion envied this hero of Islam. 

The Messenger of God gave the flag to Ali and clothed him an armored shirt. He placed his sword, Dhul-Fiqar, around Ali’s waist and said, “Fight until God grants you the conquest and never turn back!”[24]

Ali proceeded heroically with the flag in his hand. After he walked for a while, he asked, “O Messenger of God! What will I fight for with them?”

The Messenger of God answered,

“Fight them until they witness that there is no god but Allah and that Muhammad is the Messenger of God. If they witness so, they will save their lives and goods. God will account them for what is in their hearts.”[25]

After receiving this answer, Hazrat Ali said resolutely and joyfully, “O Messenger of God! I will fight them until they become Muslims.”

Thereupon, the Messenger of God said, “Walk solemnly until you reach their castle; then, invite them to Islam. If they become Muslims, inform them about their obligations. By God, if God makes only one of them a Muslim through you, it is better for you than having many red camels and giving them away to the poor in the way of God.”[26]Thus, the Prophet stated what the purpose of Islamic conquests was. 

Hazrat Ali against Marhab

Hazrat  Ali walked in front of the mujahids and planted the flag in his hand in the ground in front of the Castle of Natat. He explained the Jews about the principles of Islam and invited them to become Muslims. However, the Jews did not accept to become Muslims. They left their castles to fight. Many Jews were killed by the mujahids during the clashes.  

Meanwhile, Marhab, who was regarded as the bravest person among the Jews, heard that his brother had been killed; so he left the castle with his men. He had two armors on it. He had two swords and he had wrapped two turbans around his head. He shouted and boasted while he walked solemnly, “I often kill lions with my sword and spear even when they come roaring!”

Hazrat Ali, who was a brave hero, did not heed what he said and answered, “My mother named me Haydar [Lion]. I am like the most majestic lions in the jungle in terms of courage. I will not let you live. I will kill you.”[27]

In the one on one fight, Marhab, the strongest man of the Jews, could not resist Hazrat Ali, “the Lion of God”, and his head was cut off by Ali’s sword Dhulfiqar.[28]

When the Messenger of God saw it, he gave the good news to the mujahids: “Be happy! Now, the conquest of Khaybar has become easier.”[29]

After that, the mujahids attacked the enemy courageously and killed several of them. Hazrat Ali alone killed eight Jews that day. During the fight, he dropped his shield. He pulled away the gate of the castle near him and used it as a shield. He did not drop the gate until the castle was conquered. After the castle was conquered, Hazrat Ali put the gate on the ground. Eight people tried to lift the gate together but they could not lift it.[30]

When the other Jews saw that their men were killed one by one, they started to run away back to the castle. The enemy was being defeated. As the Messenger of God had stated, God realized the conquest through the hands of Hazrat Ali. Hazrat Ali and the mujahids entered the Castle of Natat running after the Jews that were escaping. However, they found only children there. They did not touch the children. When the Jews saw that they would be killed, they had to leave the Castle of Natat.  

This time, the mujahids proceeded toward the Castle of Naim. Severe clashes took place there too. The enemy lost many of his men in the clash that took place in front of this castle. Then, the castle was captured by the mujahids.

After the conquest of the Castle of Naim, the Castle of Sa’b b. Muadh was conquered.

The Shepherd that Became a Muslim and then was Martyred

The Prophet had besieged a few castles of Khaybar.

Meanwhile, they saw someone herding the sheep and coming toward the Islamic army. He was an Abyssinian slave called Yasar; he belonged to Amir, one of the Jews of Khaybar. He herded Amir’s sheep. When he saw that Jews were putting on their weapons when their castles were besieged, he asked, “What do you want to do?”

The Jews said, “We want to kill that man who declared that he was a prophet. When Yasar, the Abyssinian, heard the word prophet, he hesitated a bit; he felt that the word prophet covered his body like a compassionate hand.

Yasar did not find what the Jews said sufficient. He wanted to find out about this prophet from the prophet himself.

Therefore, he herded the sheep toward the Islamic army and went to the presence of the Messenger of God. He asked,

“What do you say and what do you invite people to do?”

The Messenger of God said, “I invite people to Islam. I invite them to witness that there is no god but Allah and that I am His messenger; I also ask them not to worship anyone but God.”

Yasar asked, “If I believe in and witness as you say, what will I have?”

The Messenger of God said, “If you die with this belief and witnessing, you will go to Paradise.”[31]

Thereupon, Yasar embraced Islam there at once.

The Messenger of God told him that he would go to Paradise if he died with this belief and witnessing but Yasar was hesitant. In the place where he lived, people were treated based on their positions and ranks, wealth or poverty, and beauty or ugliness. Nobody showed respect to ugly people and especially to slaves.  

Therefore, he asked again, “O Messenger of God! I am a black Abyssinian; I have an ugly face and I am poor. I am a slave. If I fight the Jews and die, will I enter Paradise?”

The Messenger of God gave the following answer, which made Yasar joyful: “Yes, you will.”[32]

This time, Yasar said, “O Messenger of God! These sheep have been entrusted to me. What shall I do with them?”

The Messenger of God said, “Take them out of the headquarters. Throw some small stones at them and shout. They will return to their owners.”

Yasar stood up at once. He picked a handful of sand from the ground and threw it at the sheep, and shouted: 

“Come on! Go back to your owners.”

All of the sheep went to their owners as if someone was herding them.[33]

Yasar is Martyred

Yasar, who was honored by Islam, became a mujahid who fought in the way of God. He attacked the ranks of the enemy courageously. After a short while, he was martyred by the stones thrown from the castles. Thus, he received the title, “the Muslim who flew to Paradise without having time to perform even one prayer.”[34]

The dead body of Yasar was brought to the headquarters. It was covered and lying on the ground. The Messenger of God, who was looking at the dead body, turned his face away for a while. The Companions asked him, “O Messenger of God! Why did you turn your face away?”

The Messenger of God explained the reason as follows: “When a martyr is shot and falls on the ground, two houris from Paradise come and wipe the dust on his face and say, ‘May God put the face of the person into dust who put your face into dust and kill the person who killed you.’ God granted good things to him. I saw two houris of Paradise near him though he had not prostrated to God even once.”[35]

There it is: few but sincere deeds and endless bliss and rewards!

This incident teaches us that the most important element in our acts, attitudes and words is sincerity.

We also understand from this event that the Prophet did not differentiate between people no matter what their social positions were when he invited people to belief and Islam. Yes, Yasar was a black slave with an ugly face; besides, he belonged to the lowest class in the eyes of the people living at that time. Despite this, the Prophet did not despise him; he did not look down on him when he explained Islam to him; he talked seriously; thus, he helped him attain the endless bliss.

Those who serve Islam and belief need to act with the same criteria and thought.  

Result

When the Jews saw that their castles began to be captured one by one during the siege that lasted for ten days, they had to ask for peace. The Prophet accepted their request. The following articles were determined between the Jewish delegates and the Messenger of God:

1) The Jews that took part in the clashes would not be killed.

2) They would be let leave Khaybar with their children.

3) They would take nothing but what an animal could carry.

4) All of the movable and immovable properties of the Jews including bows, helmets, horses, gowns, armors, shirts and the clothes and fabrics except the ones that they were wearing would be left to the Messenger of God.

5) Nothing that would be given to the Messenger of God would be concealed; those who concealed would be excluded from the protection of God and His Messenger.[36]

After the treaty was signed and peace was made based on the articles listed above, the Jews got ready to leave Khaybar. Meanwhile, they made another offer to the Prophet: “We own property. We know and can maintain and run the property better than you. Let us stay in the land of Khaybar.”[37]

The Messenger of God and the Companions would not be able to stay there. They would not be able to take care of the land. Therefore, the Prophet accepted their offer and let them stay in their land in return for half of the crop of Khaybar. However, this treaty would be annulled by the Prophet whenever he wanted.[38]Thus, the Jews would give half of the share of the land they would cultivate as if they had set up a partnership with the Islamic state in an agricultural business.

The Messenger of God sent Abdul­lah b. Rawaha to Khaybar during the time of harvest every year. Hazrat Abdullah divided the crops into two and let them choose either part. Upon this just treatment, the Jews said, “The earth and the sky keep existing thanks to this justice.”[39]

The Number of the Martyrs and Dead People

At the end of the war, it was seen that more than twenty people had been martyred among the Islamic army that consisted of one thousand and six hundred people. On the other hand, the Jewish army, which was in the position of defending and fought in their own castles, and which consisted of twenty thousand people, had lost ninety-three lives.[40]

As a result of this bright victory, Khaybar was included among the boundaries of the Islamic state.

Migrants from Abyssinia Arrive in Khaybar

Before the Messenger of God left Khaybar, Muslim migrants from Abyssinia led by Jafar b. Abi Talib arrived.[41]The Messenger of God was very pleased when he saw them. He said, “I do not know which one should I be happy for? The conquest of Khaybar or the arrival of Jafar?”[42]The Prophet allocated some of the booty of Khaybar to them.[43]

Those with Double Migration and Double Reward

After they returned to Madinah, some of the mujahid migrants said to the migrants from Abyssinia, “We are superior to you in terms of migration.” Once, Hazrat Asma, the wife of Jafar b. Abi Talib, who had migrated to Abyssinia, went to visit Hazrat Hafsa in her home. She met Hazrat Umar there. When Umar found out that she was Asma bint Umays, he said, “We are superior to you in terms of migration. Therefore, we are close to the Messenger of God (pbuh) than you.”

Hazrat Asma got angry when she heard this and said, ”No. The reality is not as you say. By God, you were near the Prophet. He fed those of you who were hungry and educated those of you who were ignorant by preaching and advising. We had to go to Abyssinia due to the oppression we suffered because of our religion. We did it only for the sake of God.” Then, she said, “By God, I will tell the Messenger of God what you said and I will ask him whether it is true or not.”

Meanwhile, the Messenger of God arrived.

Asma bint Umays told the Messenger of God what Umar had said to her.

The Messenger of God asked, “What did you say in response?”

Hazrat Asma said, “I said this and this.”

Thereupon, the Messenger of God said to Asma, “There is nobody closer than you to me regarding this issue. Umar and his friends have one reward for migration but you, the people of the ship, have two rewards.”[44]

When the Muslims who returned from Abyssinia heard this, they became very happy. This incident shows how much importance Muslims give to migration. 

Booty

The booty captured in Khaybar, was distributed to all of the Companions who were near the Prophet during the Peace Treaty of Hudaybiyah whether they took part in the Expedition of Khaybar or not.[45]For God Almighty had given the good news that Khaybar would be conquered and that He would give them a lot of booty to those who took part in the Expedition of Hudaybiyah.[46]

The Messenger of God allocated some of the booty to the four hundred Muslims who joined the Islamic army in Khaybar from the tribe of Daws and to the migrants who returned from Abyssinia, led by Jafar b. Abi Talib.[47]

Upon the order of the Messenger of God, the booty was divided into five first. One fifth of it was given to the Prophet. The remaining booty was sold upon the order of the Prophet. 

The Prophet distributed the money that was obtained when the booty was sold to Muslims equally.[48]

The immovable property of Khaybar, that is, the land and income of Khaybar, was divided as the property of Shiqq, Natat and Katiba. The property of Shiqq and Natat was regarded as the four-fifths share of the Muslims and the property of Katiba was given to the Prophet to be put into the Treasury as the share of the Prophet.[49]

The Messenger of God divided the property and crops of Katiba among his relatives, wives and the Muslim men and women based on their needs.[50]

Among the booty, there were several copies of the Torah. The Jews demanded the copies of the Torah. Upon the order of the Prophet, the Muslims returned the copies of the Torah to the Jews. Thus, they showed their tolerance toward the other religions. This incident also indicated the respect Muslims showed toward the holy books to the previous prophets by God.  

The Jews Try to Poison the Prophet

Despite all of the good will and nice treatment of the Prophet, the hatred and the enmity of the Jews against Islam in their hearts never faded away. It was virtually their habit to respond to good treatment with bad treatment and treason.

Khaybar had been conquered and the Prophet started to rest with his Companions. The Jews, who could not defeat the Messenger of God in the war, made a treacherous plan. They decided to poison the Prophet. Zaynab, the wife of Sallam b. Mishkam, a famous Jew, undertook this duty. In accordance with the plan, Zaynab grilled a female goat and spread poison all over it. She found out that the Prophet liked the arm and shoulder of the animal; so, she put more poison on those parts. 

The deceitful Jewess took the grilled and poisoned goat to the Prophet and said, “O Abu’l-Qasim! I am giving this to you as a present.” Then, she put it before the Prophet.

When the woman started to leave, the Prophet and the Companions who were there got ready to eat it. The Messenger of God put a small part from the shoulder of the goat into his mouth; but, before he swallowed it, he said to his Companions, “Remove your hands! This blade tells me that the meat is poisoned.”[51]

Everybody removed their hands. However, Bishr b. Bara had swallowed the morsel. It was so poisonous that his body became purple and he was martyred at once.[52]

Jews, who were famous for killing their prophets and who could poison people better than any other nation, could not succeed in poisoning the Prophet. The Prophet summoned Zaynab, who tried to poison him. Zaynab confessed it. The Prophet asked, “Why did you do it?” She replied, 

“If you really were a prophet, you would be informed about it and it would not harm you. If you were not a prophet but a king, I did it to make people get rid of you.”[53]

According to some narrations, the Prophet, who never had the feeling of personal revenge, did not kill the woman; he forgave her.[54]However, according to other narrations, he had the woman killed. The researchers said:

The Messenger of God did not have her killed but he gave her to the inheritors of Bishr; and they killed her in retaliation.[55]

What was Forbidden in Khaybar

The Messenger of God forbad four things for Muslims on the day of Khaybar:

1) To touch women slaves,

2) To eat the flesh of domesticated donkey,

3) To eat the flesh of wild animals and animals with fangs,

4) To sell or buy the booty before it is divided.[56]

Making a Treaty with Fadak Jews

After the conquest of Khaybar, the Prophet sent Mu­hay­yi­sa b. Mas’ud to the Jews living in the village of Fadak, two destinations away from Madinah, to invite them to Islam. The Jews of Fadak had come together with the Jews living around and decided to attack Madinah but they could not do it.

The Jews of Fadak did not accept the offer of the peace treaty of Muhayyisa, the envoy of the Messenger of God, first but then they feared that they would be like the Jews of Khaybar and made a peace offer. The Prophet accepted their peace offer.

According to the peace treaty, no Fadak Jews would be killed. Half of their land was left to them but the other half was allocated to the Prophet. It was not divided among the other Muslims because according to the sixth verse of the chapter of al-Hashr, the places captured through peace, without any military force, were allocated to the Prophet. Since that was what happened in Fadak, half of the land of Fadak was allocated to the Prophet.[57]The Messenger of God used the income from the land of Fadak for himself, the children of Sons of Hashim and to marry the orphans among them off.[58]

The Conquest of Wadil-Qura

After that, the Prophet left Khaybar and proceeded toward Wadil-Qura. It was a place consisting of villages between Khaybar and Tayma. Before Islam, Jews had settled there and built up that area.

After the Jews of Sons of Qurayza had been punished due to their treason, the Jews of Wadil-Qura decided to attack Madinah together with the Jews around; however, they could not do it. 

The Messenger of God invited the Jews living there to Islam. He told them that they would not be killed if they embraced Islam, that their goods would be left to them and that what they had in their hearts would be dealt with by God.[59]The people of Wadil-Qura did not accept the peace offer and got ready to fight.

Thereupon, the Prophet besieged them. During the first day of the siege, about ten Jews were killed.[60]

The Messenger of God invited them to Islam again. They did not accept it and resisted against the mujahids. However, they could not resist any longer and had to surrender when the sun was about a spear-length high.[61]

The Muslims obtained a lot of booty there. The Messenger of God divided the booty into five. He distributed four-fifths of the booty among the mujahids and allocated one-fifth to the Treasure. He left the land to the people of Wadil-Qura on the condition that they would give half of the crops to Muslims, as it was done in Khaybar.[62]

The Jews of Tayma Agree to Pay Jizyah

The Jews also lived in the place called Tayma, which was between Khaybar and Tabuk, on the way between Madinah and Damascus. They heard what the Prophet had done in Khaybar and Wadil-Qura. Therefore, when the Islamic army arrived there, they agreed to pay jizyah. Thus, they did not have to leave their hometown and they did not lose their land.[63]

The Importance of the Conquest of Khaybar

With the conquest of Khaybar, almost all of the Jews in the Arabian Peninsula became subject to the Islamic state. With the Peace Treaty of Hudaybiyah, any dangers from the polytheists had been prevented. Thus, Islam had a great freedom.

Thanks to the Peace Treaty of Hudaybiyah, the polytheists had not been able to help the Jews or to cooperate with them; thanks to the conquest of Khaybar, it became impossible for the Jews to attempt any cooperation with the polytheists. From then on, there was no light of hope for the polytheists or the Jews to get help from each other. Thus, the Qurayshi polytheists were regarded to have lost one of their supports they had always planned to use.   

This conquest caused a lot of sensation around because everybody knew that Khaybar had very strong castles, that the Jews of Khaybar were very good at fighting, that they were superior in terms of weapons and that they had many brave people.

The fact that they were defeated by the Islamic army despite their advantages intimidated everybody. They realized that Muslims had become an invincible power. Therefore, the tribes around surrendered voluntarily, accepting the sovereignty of Islam. Therefore, the conquest of Khaybar has an important place in the history of Islam.

----------------------------------------------------------------------

[1]Ibn Sa’d, Tabaqat, Vol. 2, p. 106.

[2]Ibn Hisham, Sirah, Vol. 3, p. 364.

[3]Ahmad Ibn Hanbal, Musnad, Vol. 5, p. 271.

[4]Ibn Kathir, Sirah, Vol. 3, p. 344-345; with different expressions in Bukhari, Sahih, Vol. 3, p. 48; Muslim, Sahih, Vol. 3, p. 1427-1429.

[5]Ibn Hisham, ibid, Vol. 3, p. 343; Muslim, ibid, Vol. 3, p. 1428.

[6]Bukhari, ibid, Vol. 3, p. 50.

[7]Qaf, 16.

[8]Nasai, Sunan, Vol. 8, p. 265.

[9]Ibn Hisham, ibid, Vol. 3, p. 343; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 148.

[10]Ibn Hisham, ibid, Vol. 3, p. 343; Ahmad Ibn Hanbal, Musnad, Vol. 3, p. 111.

[11]Ibn Hisham, ibid, Vol. 3, p. 344; Ibn Sa’d, Tabaqat, Vol. 2, p. 109; Ahmad Ibn Hanbal, ibid, Vol. 3, p. 111.

[12]Ahmad Ibn Hanbal, ibid, Vol. 3, p. 111.

[13]Ibn Hisham, ibid, Vol. 3, p. 349; Ahmad Ibn Hanbal, ibid, Vol. 5, p. 353.

[14]Ibn Sa’d, ibid, Vol. 4, p. 303.

[15]Ibn Sa’d, ibid, c 4, p. 303.

[16]Muslim, Sahih, Vol. 3, p. 1428.

[17]Ibn Sa’d, ibid, Vol. 4, p. 327.

[18]Ibn Sa’d, ibid, Vol. 4, p. 328.

[19]Ibn Hisham, ibid, Vol. 2, p. 111; Bukhari, Sahih, Vol. 3, p. 51; Ahmad Ibn Hanbal, Musnad, Vol. 3, p. 353.

[20]Muslim, Sahih, Vol. 4, p. 1872.

[21]Ibn Hisham, ibid, Vol. 3, p. 340; Bukhari, ibid, Vol. 3, p. 51.

[22]Ahmad Ibn Hanbal, ibid, Vol. 1, p. 99.

[23]Suhayli, Rawdu’l-Unf, Vol. 6, p. 560.

[24]Ibn Hisham, ibid, Vol. 3, p. 349; Ibn Sa’d, ibid, Vol. 2, p. 110; Ibn Kathir, Sirah, Vol. 3, p. 352.

[25]Ibn Sa’d, ibid, Vol. 2, p. 110; Ibn Kathir, ibid, Vol. 3, p. 352.

[26]Bukhari, Sahih, Vol. 3, p. 51; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 149; Ibn Kathir, ibid, Vol. 3, p. 351.

[27]Ibn Hisham, ibid, Vol. 3, p. 347; Ibn Sa’d, ibid, Vol. 2. p. 112; Tabari, Tarikh, Vol. 3, p. 94; Ibn Kathir, ibid, Vol. 3, p. 357.

[28]Ibn Sa’d, ibid, Vol. 2, p. 112; Ahmad Ibn Hanbal, Musnad, Vol. 4, p. 52.

[29]Waqidi, Maghazi, Vol. 2, p. 657.

[30]Ibn Hisham, ibid, Vol. 3, p. 349-350; Ibn Kathir, ibid, Vol. 3, p. 359.

[31]Ibn Kathir, ibid, Vol. 3, p. 361.

[32]Ibn Kathir, ibid, Vol. 3, p. 362.

[33]Ibn Hisham, ibid, Vol. 3, p. 359.

[34]Ibn Hisham, ibid, Vol. 3, p. 359.

[35]Ibn Hisham, ibid, Vol. 3, p. 359.

[36]Ibn Sa’d, ibid, Vol. 2, p. 110; Ibn Kathir, ibid, Vol. 3, p. 376-377; Halabi, Insanu’l-Uyun, Vol. 2, p. 744.

[37]Ibn Hisham, ibid, Vol. 3, p. 352-371.

[38]Ibn Hisham, ibid, Vol. 3, p. 352.

[39]Ibn Hisham, ibid, Vol. 3, p. 369.

[40]Ibn Sa’d, ibid, Vol. 2, p. 107.

[41]Muslim, Sahih, Vol. 4, p. 1946.

[42]Ibn Sa’d, ibid, Vol. 4, p. 35.

[43]Muslim, ibid, Vol. 4, p. 1946.

[44]Bukhari, Sahih, Vol. 3, p. 53-54; Muslim, Sahih, Vol. 4, p. 1947.

[45]Ibn Hisham, ibid, Vol. 3, p. 364.

[46]Al-Fath, 18-19.

[47]Ibn Sa’d, ibid, Vol. 2, p. 108; Muslim, Sahih, Vol. 4, p. 1946.

[48]Ibn Sa’d, ibid, Vol. 2, p. 107.

[49]Ibn Hisham, ibid, Vol. 3, p. 363.

[50]Ibn Hisham, ibid, Vol. 3, p. 365-367.

[51]Ibn Hisham, ibid, Vol. 3, p. 352; Abu Dawud, Sunan, Vol. 4, p. 175.

[52]Halabi, Insanu’l-Uyun, Vol. 2, p. 767.

[53]Ibn Hisham, ibid, Vol. 3, p. 352; Tabari, Tarikh, Vol. 3, p. 95; Ibn Kathir, Sirah, Vol. 3, p. 397.

[54]Qastalani, Mawahibu’l-Ladunniya, Vol. 1, p. 181.

[55]Ibn Sa’d, ibid, Vol. 2, p. 107; Halabi, Insanu’l-Uyun, Vol. 2, p. 769.

[56]Ibn Hisham, Sirah, Vol. 3, p. 345.

[57]Ibn Hisham, ibid, Vol. 3, p. 368.

[58]Muhammad al-Khudari, Nuru’l-Yaqin, p. 195.

[59]Ibn Kathir, Sirah, Vol. 3, p. 413.

[60]Ibn Kathir, ibid, Vol. 3, p. 413.

[61]Ibn Kathir, ibid, Vol. 3, p. 413.

[62]Ibn Kathir, ibid, Vol. 3, p. 413.

[63]Ibn Kathir, ibid, Vol. 3, p. 413; Halabi, Insanu’l-Uyun, Vol. 2, p. 775.

(6^th year of the Migration, the month of Dhulqada / 628)

The Peace Delegation:

The Allegiance of Ridwan intimidated the Qurayshis a lot. They were worried that the Prophet would attack them; so, they sent a delegation immediately to make peace. The delegation consisted of the following people:

Suhayl b. Amr (head), Huwaytib b. Abdu’l-Uzza and Mik­raz b. Hafs...

The Qurayshi polytheists said to this delegation of three people, “Go and make peace with Muhammad on the condition that he returns home this year. If he does not accept this condition, do not sign a treaty.[1]

When the Prophet saw that Suhayl, whose name meant easy or soft, was coming, he said to his Companions, “Things are getting easy now. Whenever the Qurayshis wanted to make peace, they always sent this man as an envoy.”[2]

The Peace Delegation in the Presence of the Prophet

Suhayl b. Amr, the envoy of the Quraysh, came to the presence of the Messenger of God. He knelt down in front of him. The Prophet was sitting cross-legged. The Muslims were sitting around him.   

Suhayl b. Amr talked for a long time; then, he made a peace offer. The Prophet accepted to make peace.

Then, they negotiated the articles of the peace treaty. They agreed on them, too. Hazrat Ali was appointed as the scribe to write the articles of the treaty.

The Messenger of God said to Hazrat Ali, “Write! ‘Bis­mil­la­hir­rah­manirrahim’ (In the name of God, the most Merciful, the most Compassionate)!”

Suhayl b. Amr objected: “We do not know Bismil­lahir­rah­manir­ra­him. Do not write like that.”

The Messenger of God asked, “How shall we write, then?”

Suhayl said, “Write, ‘Bismika Allahumma’ (In the name of you, O God).”

The Qurayshis used to say, ‘Bismika Allahumma’ instead of ‘Bis­mil­la­hir­rah­manirrahim’.[3]

The Prophet said, “‘Bismika Allahumma’ is also nice.”Then, he said to Hazrat Ali, “Write, ‘Bismika Allahumma’.”

Hazrat Ali wrote as the Prophet said.[4]

Then, the Messenger of God ordered Hazrat Ali to write, “These are the articles of the peace treaty that Muhammad, the Messenger of God, and Suhayl b. Amr agreed on and signed.”

Suhayl, the leader of the Qurayshi delegation, objected again, “By God, if we accepted that you were the Messenger of God, we would not prevent you from visiting the Kaaba and we would not try to fight you.”

The Prophet asked, “How shall we write, then?”

Suhayl said, “Write your name and your father’s name as ‘Muhammad b. Abdullah’.”

The Prophet said, “It is also nice.” Then, he said to Hazrat Ali,

“O Ali! Delete it and write ‘Muhammad b. Abdullah’.”[5]

Hazrat Ali said, “No! By God, I will never delete the phrase ‘the Messenger of God’.”[6]

Meanwhile, the Muslims started to talk loudly due to their love and respect toward the Messenger of God: “We will not allow anything other than Muhammad, the Messenger of God to be written. Why should we accept this insult about our religion?”

The Messenger of God signaled the Muslims with his hand to lower their voices and to keep silent. Thereupon, they kept silent.

Then, the Prophet said to Hazrat Ali, “Show me where the phrase is.”

Hazrat Ali showed him the place where the phrase, “the Messenger of God” was written. The Messenger of God deleted it with his own hand. Then, he had “Ibn Abdullah” (son of Abdullah)” written instead of it.[7]

It is possible to understand how seriously the Prophet wanted peace and how hard he tried to eliminate the barriers on the way to peace from those examples.

The Articles of the Treaty

After the objections of the delegation of the polytheists, the objections of the Muslims and the reconciliation as a result of the efforts of the Prophet, it was time to write the articles of the treaty.

After the negotiations between the Messenger of God and the delegation of the polytheists, the following articles were agreed on:

1) The Muslims and polytheists will not fight each other for ten years in order to live in peace and security.

2) The Prophet and the Companions will not enter Makkah this year and they will return; however, next year, they will come only carrying swords, which are regarded as travelers’ weapons, and circumambulate the Kaab; they will stay in Makkah only for three days; the polytheists will leave the city for three days when they arrive. 

3) The Muslims of Madinah that take refuge in Makkah will not be returned to the Muslims but the Makkans who take refuge in Madinah will be returned even if they are Muslims if the polytheists demand them.

4) The Arab tribes will be free to join the Prophet or the Quraysh.[8]

The Fury and Objection of the Companions

The Messenger of God wanted to bind the Qurayshis with a peace treaty no matter how; thus, he wanted to show them and the people of the whole Arabia the political power and existence of Islam.[9]Therefore, he accepted the offers and articles of Suhayl, the leader of the Qurayshi delegation, which were seemingly against Muslims. The Companions, who could not understand this subtlety, were furious and they objected to it from time to time.  

When Suhayl, the leader of the Qurayshi delegation, said to the Prophet, “If one of you comes to us, we will accept him but if a person from us goes to you, you will return him even if he is a Muslim”, the Muslims suddenly became very furious and said, “Subhanallah! How can we return a Muslim who comes to the Muslims to the polytheists? Then, they asked the Prophet in astonishment, “O Messenger of God! Will you accept this condition, too?”

The Prophet, who wanted to make the Qurayshi polytheists recognize the Islamic state officially by signing a peace treaty despite everything, answered the objections and questions of the Muslims as follows:

“Yes, May God keep those of us who will go to the polytheists away from us. God definitely knows those who will come to us and whom we will have to return. He will definitely create a way to save them.”[10]

The Incident of Abu Jandal

The articles of the treaty had been written but they had not been signed yet.

Meanwhile, somebody in chains ran toward the Muslims. He was Abu Jandal, the son of Suhayl b. Amr, the leader of the Qurayshi delegation. When he embraced Islam, the polytheists chained his feet and imprisoned him. Abu Jandal escaped from the place where he was imprisoned and came to the presence of the Messenger of God. Meanwhile, his father, Suhayl, was still in the headquarters of the Muslims.

In order to be saved from the tortures and oppression inflicted by his own father, Abu Jandal knelt down before the Messenger of God, took refuge in him and said, “Save me.”

However, the treaty prepared a few minutes ago made it impossible. As a matter of fact, Suhayl, who saw that his son arrived, wanted him from the Prophet by saying,

“There! He is the first person that you will return to me in accordance with the articles of the treaty.”

The Prophet said, “We have not signed the peace treaty yet.”

Suhayl insisted: “By God, I will not sign the treaty then.”

The Messenger of God said, “Forgive him for my sake and sign the peace treaty.”

Suhayl had no intention of accepting it. He said, “I will not regard it as out of the treaty and I will not give him to you.”

The Prophet said, “No! You will do it for my sake.”

However, Suhayl still insisted: “I will not accept it.”[11]

The Messenger of God was faced with a dilemma: To return Abu Jandal meant to send him to oppression and torture; if he did not return him, The Qurayshi delegation would annul the agreement. However, the Prophet did not want the treaty to be annulled due to several reasons.

The Prophet had to return Abu Jandal to his father in sorrow.

The screams of Abu Jandal affected the Muslims very badly; he was yelling, “O Messenger of God! O Muslims! Are you going to return me to them so that they will oppress and torture me?”[12]

Unfortunately, Abu Jandal was returned to the merciless hands of his father. His screams and call for help made the Muslims cry. However, they could not object to it and had to accept the oppression because the Messenger of God had surrendered him. If the Messenger of God had not surrendered him, they would definitely have answered his call and saved him from the merciless hands.  

The Prophet consoled Abu Jandal, who was taken by his father, saying, “Show patience a bit more; put up with the torture that you suffer. Ask God to reward you for it. God will definitely create a way out for you and for the Muslims that had nobody to help.” Then, he said, “We have to keep our promise, which we have made.”[13]

Hazrat Umar Asks the Prophet a Question

While Abu Jandal was being taken by the polytheists, Hazrat Umar went to the presence of the Prophet and asked, “O Messenger of God! Why are we returning him to the Qurayshis? Why do we accept this insult?”

The Messenger of God answered, “We have made an agreement with them. We cannot break our promise.”[14]

When the Prophet gave this answer, Hazrat Umar approached Abu Jandal showed his sword to him and said, “O Abu Jandal! The blood of polytheists is worthless like the blood of dogs. A person can kill his father in the way of God. Kill your father!”

Abu Jandal asked, “Why do you not kill him?”

Hazrat Umar said, “The Messenger of God (pbuh) prevented me from killing him and the others.” Abu Jandal said, “I obey the Prophet as much as you do.”[15]

The Loyalty of Muslims is Tested

The Companions were prevented from visiting and circumambulating the Kaaba though they wanted it so much. On the other hand, they were disturbed by the articles of the treaty that were seemingly against them because they could not understand those articles very well. It was clear from their attitudes that they were disturbed and disappointed. 

Hazrat Umar could not justify the reasons why the Prophet had signed the treaty and he could not help going to the presence of the Prophet. He asked the Prophet, “Are you not the true prophet of God?”

The Messenger of God said, “Yes, I am the prophet of God.”

Hazrat Umar asked, “Are we, Muslims, on the right way and are the polytheists, our enemies, on the wrong way?”

The Messenger of God said, “That is right.”

Thereupon, Hazrat Umar said, “Then, why do we allow our religion to be humiliated?”

The Messenger of God said, “O son of Khattab! I am the slave and Messenger of God. I cannot act contrary to God’s orders. I did not disobey God when I accepted the articles of this treaty. He will never harm us.”

Thereupon, Hazrat Umar said, “Did you not tell us that God would make us victorious and that we would circumambulate the Kaaba together?”

The Messenger of God said, “Yes, I did. However, did I say that we would circumambulate the Kaaba this year?”

Hazrat Umar said, “No, you didn’t.”

Thereupon, the Messenger of God said, “Then, I am saying it again: You will definitely go to Makkah and circumambulate the Kaaba.”[16]

Hazrat Umar Talks to Abu Bakr

Hazrat could not soothe his feelings in his inner world despite his talk with the Prophet.

This time, he went to Hazrat Abu Bakr and said, “O Abu Bakr! Is he not the true prophet of God?”

Hazrat Abu Bakr said, “Yes, he is the true prophet of God.”

He asked, “Are we, Muslims, on the right way and are the polytheists, our enemies, on the wrong way?”

Hazrat Abu Bakr answered, “Yes, we are on the right way and our enemies are on the wrong way.”

Thereupon, Hazrat Umar said, “Then, why do we allow our religion to be humiliated?”

Hz. Abu Bakr, who was a symbol of loyalty, said, “O Umar! He is the Messenger of God. He did not disobey God when he signed this treaty. Obey his orders.”

Hazrat Umar said, “Did he not tell us in Madinah, ‘We will go to the Kaaba and circumambulate it?’”

Hazrat Abu Bakr said, “Yes, he did.” Then he asked Hazrat Umar, “Did he say, ‘You will go to the Kaaba and circumambulate it this year?”

Hazrat Umar said, “No, he didn’t.”

Thereupon, Hazrat Abu Bakr said, “You will definitely go to the Kaaba and circumambulate it soon.”[17]

The Confession and Regret of Hazrat Umar

Hazrat Umar later stated his mood that day and the regret he felt as follows:

“I had never suffered a misfortune like that day. I talked to the Prophet (pbuh) in a style that I had never done before. If I had found a group that had the same view as me, I would have left those who supported the peace and the treaty and would have acted together with them. Eventually, God made it better for us. The Messenger of God (pbuh) knew that it was going to turn out like that. I fasted, gave sadaqah, performed prayers and freed slaves due to the fear I felt because of the words that I uttered in the presence of the Messenger of God that day hoping that it would turn out to be good.”[18]

Sacrificing Animals and Having Haircuts

After signing the treaty and making peace, the Messenger of God called out to the Companions, “Stand up, sacrifice your animals and have haircuts.”[19]

However, despite the endless respect and love of the Companions toward the Prophet, nobody moved when they heard the order. The Prophet had to repeat his order for the second time: “Stand up, sacrifice your animals and then have haircuts!”

However, the Companions acted as if they had not heard the order; they did not start to sacrifice the animals and have haircuts.

The Messenger of God repeated his order for the third time: “Stand up, sacrifice your animals and then have haircuts!”[20]

The Companions did not move.

When the Messenger of God saw that nobody from the Companions moved though he repeated his order three times, he went to Umm Salama, one of his wives and said, 

“O Umm Salama! What is the matter with them? I said to them repeatedly, ‘Sacrifice your animals and have haircuts but they do not fulfill my order!”[21]

Umm Salama, who was exceptionally intelligent and virtuous said, “O Messenger of God! Do you want to do it? Then, go out and do not say even one word to the Companions until you slaughter your animal and your barber gives you a haircut. If you slaughter your animal and have your hair cut, they will do so, too.”[22]

Thereupon, the Prophet went out. He removed his ihram under his right armpit and put it on his left shoulder; he sacrificed his camel and called his barber, Khirash b. Umayya; Umayya cut his hair.[23]

Thereupon, the Companions started to sacrifice their camels and have their hair cut.

Umm Salama narrates,

“They ran toward the animals to be sacrificed so fast that they nearly ran over one another.”[24]

It cannot be said that the Companions did not fulfill the repeated order of the Messenger of God to oppose him. They probably thought the articles of the peace treaty were too harsh and expected that the treaty would be annulled by revelation; they expected that the Messenger of God would annul his order. At least, they thought they would be allowed to enter Makkah so that they would complete their umrah. They waited for it to happen. As a matter of fact, when they saw that no revelation was sent down regarding the issue, that the Messenger of God sacrificed his camel and that he had his hair cut, they started to sacrifice their camels quickly and had their hair cut so as not to oppose the Messenger of God.

We understand from this incidence that Umm Salama had exceptional intelligence and virtue. It was even said, “No woman in the history of Islam showed the sagacity and foresight that Umm Salama showed in Hudaybiyah.[25]

The Prophet Says a Prayer

Some of the Companions were having their hair shaved and others were having their hair trimmed. The Prophet said, “May God show mercy on those who have their hair shaved.”[26]

The Companions who had their hair trimmed hesitated for a moment when they heard this prayer. They asked the Prophet to say the same prayer for them, too. The Prophet said, “May God show mercy on those who have their hair shaved.”

The Companions said, “O Messenger of God! Pray for those who have their hair cut or trimmed, too. The Messenger of God said, “May God show mercy on those who have their hair cut or trimmed!”[27]

The Companions asked, “O Messenger of God! Why did you ask for mercy for those who had their hair shaved but excluded those who had their hair trimmed first?”

The Messenger of God gave the following answer:

“Because those who had their hair shaved fulfilled the order fully; they did not hesitate like the others.”[28]

After the Companions had their hair cut, a wind sent by God blew their hair toward the Kaaba. They regarded it as the acceptance of their umrah and gave the glad tidings to one another.

Leaving Hudaybiyah

After staying in Hudaybiyah for about twenty days with his Companions, the Messenger of God left Hudaybiyah in order to return to Madinah.

The Companions were very sorry because they had to return without visiting the Kaaba.

Meanwhile, when the Messenger of God was in the place called Kurau’l Ghamim, which is between Makkah and Madinah, the chapter of al-Fath, which gave the Muslims the glad tidings that they would attain great conquests: “Verily We have granted thee a manifest Victory”[29]

God Almighty also stated in the chapter He sent down that the Messenger of God and the Muslims would soon go and visit the Kaaba, confirming the dream that the Prophet had seen: 

“Truly did God fulfill the vision for His Messenger: Ye shall enter the Sacred Mosque, if God wills, with minds secure, heads, shaved, hair cut short, and without fear. For He knew what ye knew not and He granted besides this a speedy victory.”[30]

Hz. Umar’s Situation

Hazrat Umar described his mood while returning to Madinah and the revelation of the chapter al-Fath as follows: 

“While returning from Hudaybiyah, I was walking next to the Messenger of God (pbuh). I asked him something but he did not answer me. I asked again but he did not answer. I asked for the third time but he did not answer. I said to myself, ‘O son of Khattab! May your mother lose you. You asked the Messenger of God (pbuh) three times but he did not answer any of your questions. You deserved verses to be sent down against you’. I was afraid that verses would be sent against me; so, I led my camel and went to the front of the people.  

It was as if something was squeezing me. After a short while, I heard somebody call out, ‘O Umar b. Khattab!’. I said to myself, ‘I was afraid that verses would be sent against me.’ I was so afraid that only God knew its degree. I returned and went to the presence of the Messenger of God. I greeted him. He greeted me. He was very happy.

He said to me, ‘O son of Khattab! Tonight, I was sent down a chapter; it is more beloved to me than anything in the world.’ Then, he recited it:

‘Verily We have granted thee a manifest Victory.’”[31]

The Fear of the Muslims

While the chapter of al-Fath was being revealed to the Messenger of God, the Muslims became very worried, thinking that the revelation was related to their attitudes.

Mujammi’ b. Jariya narrates that moment as follows:

“People were standing near the camels in fear. Everybody was asking one another, ‘What is the matter with the people?’

They said, ‘The Messenger of God (pbuh) has received a revelation.’

We went to the presence of the Messenger of God in fear. The Messenger of God (pbuh) was standing. When people gathered, he started to read the verses of the chapter al-Fath: ‘Inna fatahna laka fathan mubinan’ (Verily We have granted thee a manifest Victory).

Meanwhile, one of the Companions asked, ‘O Messenger of God! Is this treaty a conquest?’

The Messenger of God (pbuh) said, ‘Yes, I swear by God, in whose hand of power my life is that this treaty is definitely a conquest.’”[32]

The Prophet Repeats that the Treaty is a Great Conquest

While the Messenger of God was returning to Madinah with his Companions, he was told that somebody said, “We were prevented from circumambulating the Kaaba; we were prevented from sacrificing our animals at the Kaaba. The Messenger of God returned the Muslims who took refuge in us to the polytheists. What kind of a conquest is it?”

Thereupon, the Prophet said, “What a bad statement it is!” Then, he explained why Hudaybiyah wa a great conquest as follows:

“Yes, the Treaty of Hudaybiyah is the greatest conquest. The polytheists agreed that you would enter their land, perform umrah there and that you would be safe while going there and returning from there. Thus, they will see and learn Islam, which they have not liked up to now, from you. God will make you defeat them and will make you return safely and with benefits. It is the greatest conquest.”[33]

After this definite talk of the Messenger of God, the Companions felt relieved. Admitting that Hudaybiyah was the greatest conquest, they said, “What God and His Messenger say is right. This treaty is the greatest conquest. Oh Messenger of God! We did not think as you did. You definitely know God’s orders better than us!”[34]

Returning to Madinah

After the expedition that lasted about a month, the Messenger of God and his Companions returned to Madinah at the beginning of the month of Dhulhijjah.[35]

A Short Glance at the Treaty of Hudaybiyah

The Companions, who had prepared themselves to visit and to circumambulate the Kaaba and who desired the truth and righteousness, thought that the Peace Treaty of Hudaybiyah was against them. However, when the results of the peace started to be seen in the course of time, they understood how right the Messenger of God was in his decision and that they did not have to worry about it. 

First of all, he Qurayshi polytheists, who were the fiercest enemy of Islam, recognized the Islamic state officially through this peace treaty.

Besides, this treaty became a stepping stone for other conquests and served as a key to open other doors of conquest. As a matter of fact, this treaty, or rather, this conquest was followed by the conquest of Khaybar after a while and then by the conquest of Makkah.   

Furthermore, thanks to this peace treaty, the Muslims found a suitable environment to convey the message of Islam peacefully and safely without fighting and clashing. Due to the fights between the Muslims and the polytheists aiming to kill one another, they could not meet and talk. Thanks to this peace period, Islam and the Muslims had a good opportunity to convey the message of Islam. 

Although the material swords were in their sheaths for a while, the bright, spiritual sword of Islam emerged and started to conquer the hearts and the minds. Thanks to the treaty, the Muslims and the polytheists had the opportunity to meet and talk freely. The beauties of Islam displayed by the lives of the Muslims attracted the polytheists. The undying lights of the Quran eliminated the obstinacy and bigotry of the tribes and clans, performing its spiritual prevalence. For instance, people like Khalid b. Walid, who was a genius of war and Amr b. As, who was a genius of politics, did not want to be defeated by the sword; thanks to the peace, they were impressed by the spiritual sword of the Quran and embraced Islam in the presence of the Messenger of God.

Similarly, thanks to the opportunities provided by the peace treaty, visits from Makkah to Madinah and from Madinah to Makkah, and trade relations started. The Qurayshi polytheists had the opportunity to know the Muslims closely: they witnessed their honesty and righteousness; they observed how they lived in freedom. Meanwhile, many polytheists embraced Islam thanks to the suggestions of the Muslims. Some of them softened their enmity toward Islam and started to have a tendency toward Islam.

During the period of two years between the Treaty of Hudaybiyah and the Conquest of Makkah, the number of the people who embraced Islam was much higher than those who embraced Islam during the twenty-year period between the prophethood of the Messenger of God and the peace treaty. The number of the Companions that had set off with the intention of umrah was one thousand and four hundred but two years later about ten thousand Companions set off for the conquest of Makkah. This fact clearly shows what an appropriate treaty the Treaty of  Hudaybiyah was.  

It is remarkable that the Quran describes the Treaty of Hudaybiyah as  “fath mubin = a manifest victory”. In fact, the Muslims had several significant victories before that. However, the reason why the Quran described the Treaty of Hudaybiyah to them as a manifest victory was to show that the real victory for Islam was in the spiritual field. As a matter of fact, Imam Zuhri said, “There was no conquest greater than the Treaty of Hudaybiyah before it in Islam”[36], indicating this fact.

The narration of Ibn Mas’ud is similar: “You regard the conquest of Makkah as conquest whereas we regard the Treaty of Hudaybiyah as the real conquest.”[37]

The Peace Treaty of Hudaybiyah was also a great political victory. It isolated Khaybar Jews from the Qurayshi polytheists, who were their strongest allies. From then on, the Qurayshi polytheists did not virtually exist for Khaybar Jews. Therefore, the conquest of Khaybar was made easier due to the Treaty of Hudaybiyah. As a matter of fact, the Messenger of God conquered Khaybar a few weeks after he returned to Madinah.  

After those outcomes were seen, it was clearly understood how miraculous and concise the verse of the Quran regarding the Treaty of Hudaybiyah was: “Verily We have granted thee a manifest Victory.”

We should also remind you the following verse of the Quran:

“…it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But God knoweth and ye know not.”[38]

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[1]Ibn Hisham, ibid, Vol. 3, p. 331; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 325.

[2]Ibn Hisham, ibid, Vol. 3, p. 331.

[3]According to narrations, the first person to utter the phrase “Bismika Allahumma” is Umayya b. Abi Salt, the famous Arab poet and one of the leaders of the people of Taif. Then, Arabs liked this phrase and started to write it at the beginning of their books. (For detailed information, see the first volume of this book.

[4]Ibn Hisham, ibid, Vol. 3, p. 332; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 325.

[5]Muslim, Sahih, Vol. 3, p. 1410; Ahmad Ibn Hanbal, ibid, Vol. 1, p. 342.

[6]Muslim, ibid, Vol. 3, p. 1410; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 291.

[7]Muslim, ibid, Vol. 3, p. 1411.

[8]Ibn Hisham, ibid, Vol. 3,p. ?; Ibn Sa’d, ibid, Vol. 2, p. 97; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 325; Tabari, Tarikh, Vol. 3, p. 79.

[9]az-Zabidi, Tajrid Sarih, Translation, Kamil Miras, Vol. 8, p. 164.

[10]Muslim, ibid, Vol. 3, p. 1411; Ahmad Ibn Hanbal, ibid, Vol. 3, p. 268.

[11]Ibn Hisham, Sirah, Vol. 3, p. 332; Ahmad Ibn Hanbal, Musnad, Vol. 4, p. 325.

[12]Ibn Hisham, ibid, Vol. 3, p. 333; Tabari, Tarikh, Vol. 3, p. 79.

[13]Ibn Hisham, ibid, Vol. 3, p. 333.

[14]Balazuri, Ansab, Vol. 1, p. 221.

[15]Waqidi, Maghazi, Vol. 2, p. 609.

[16]Ibn Hisham, ibid, Vol. 3, p. 331; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 330; Muslim, Sahih, Vol. 3, p. 1412.

[17]Ibn Hisham, ibid, Vol. 3, p. 331; Ahmad Ibn Hanbal, ibid, Vol. 4, p. 330; Muslim, Sahih, Vol. 3, p. 1412.

[18]Suhayli, Rawdu’l-Unf, Vol. 6, p. 490; Ibn Sayyid, Uyun al-Athar, Vol. 2, p. 119.

[19]Ahmad Ibn Hanbal, ibid, Vol. 4, p. 326; Bukhari, Sahih, Vol. 3, p. 182.

[20]Ahmad Ibn Hanbal, ibid, Vol. 4, p. 326; Bukhari, Sahih, Vol. 3, p. 182.

[21]Waqidi, Maghazi, Vol. 2, p. 613.

[22]Ahmad Ibn Hanbal, ibid, Vol. 4, p. 326; Bukhari, ibid, Vol. 3, p. 182.

[23]Ibn Hisham, ibid, Vol. 3, p. 333.

[24]Waqidi, ibid, Vol. 2, p. 613.

[25]az-Zabidi, Tajrid Sarih, Translation, Kamil Miras, Vol. 8, p. 171.

[26]Ibn Hisham, ibid, Vol. 3, p. 334.

[27]Ibn Hisham, ibid, Vol. 3, p. 334.

[28]Ibn Hisham, ibid, Vol. 3, p. 334; Tabari, Tarikh, Vol. 3, p. 81.

[29]al-Fath, 1.

[30]al-Fath, 27.

[31]Ahmad Ibn Hanbal, Musnad, Vol. 1, p. 31; Tirmidhi, Sunan, Vol. 5, p. 385.

[32]Ibn Sa’d, Tabaqat, Vol. 2, p. 105.

[33]Halabi, Insanu’l-Uyun, Vol. 2, p. 715.

[34]Halabi, ibid, Vol. 2, p. 715.

[35]Ibn Hisham, ibid, Vol. 3, p. 337; Ibn Sa’d, ibid, Vol. 1, p. 258.

[36]Ibn Hisham, ibid, Vol. 3, p. 336; Tabari, Tarikh, Vol. 3, p. 81.

[37]Ibn Kathir, Tafsir, Vol. 4, p. 182.

[38]al-Baqara, 216.

(8^th year of the Migration, the month of Safar)

We mentioned that the Prophet and Muslims entered the 8^th year of the Migration sorrowfully due to the death of Zaynab. However, this sad incident was followed by some happy incidents and the sorrow was replaced by happiness. Just after that grievous incident, three famous people among Arabs: Amr b. As, a genius of politics, Khalid b. Wa­lid, a genius of war [1]and Uthman b. Talha came to Madinah, approved the prophethood of the Messenger of God and embraced Islam.

As we mentioned before, Amr b. As had become a Muslim upon the suggestion of the Abyssinian Negus in the 7^th year of the Migration and had offered his allegiance to the Prophet through the Negus.[2]He came to Madinah this time in order to pay his allegiance to the Messenger of God in person and inform the Messenger of God that he had become a Muslim.

Three of them Come Together

Amr b. As, the genius of politics who became a Muslim due to the suggestion of the Negus, did not want to stay in Abyssinia any longer; he set off to Madinah in order to pay allegiance to the Messenger of God in person.

Meanwhile, two people set off from Makkah, with the same intention: Khalid b. Walid and Uthman b. Talha... Qadar made them meet in a place called Hadda.

Amr b. As said to Khalid b. Walid in order to learn his intention,  “O Abu Sulayman! Where are you going and why?”

Khalid said, “The true path is clear now; the issue has settled. This person is definitely a prophet. By God, I will go to Madinah at once and become a Muslim. It is meaningless to wait any longer. There are very few people among wise people that did not become Muslims.”[3]

Amr b. As was relieved. He said, “By God, I want to go to Muhammad and become a Muslim, too.” Then, they all arrived in Madinah in order to go to the presence of the Messenger of God and become Muslims.

Three of them are in the Presence of the Prophet

Amr b. As, who once said, “I do not think that I will become a Muslim even if all Qurayshis become Muslims” and who even watched for an opportunity to kill the Prophet... Khalid b. Walid, who once fought against Muslims bravely and skillfully, leading the polytheistic armies and caused Muslims to be defeated in Uhud; and Uthman b. Talha... All of them abandoned their wrong faith and came to the presence of the Prophet feeling ashamed of what they had done in the past.

The Muslims were overjoyed. The Messenger of God said to the Muslims:

“Makkah gave its most beloved people to us!”[4]

The situation was both lofty and exemplary. It showed that Islam did not spread by wars and forcing people or threating and terrifying people but by influencing and convincing spirits and hearts, and making people love it. Those three people, who did not avoid fighting and who did not fear swords, came the presence of the Messenger of God and kneeled before him sincerely.

In fact, apparent domination can be achieved through force and oppression in a short period of time but this domination is temporary and it will not influence spirits and consciences. The greatest and permanent domination is the one that influences all of the views, hearts and spirits and makes itself loved by them apparently and deeply. The Prophet realized this on behalf of Islam. 

Allegiance One by One...

First Khalid b. Walid reached out his hand to the Prophet and had the honor of entering the circle of Islam.

After thanking and praising God for making such a brave man a Muslim, the Messenger of God said to Khalid, “I knew that you were a clever person and that your cleverness would lead you to the right path.”[5]

However, Khalid felt ashamed of and sorry for what he had done against the Messenger of God in the past. He could not raise his head and look at the Prophet. He was looking for something that would spiritually relieve him of the heavy responsibility and sins that they had laid on his heart and spirit. He explained his situation to the Prophet: “O Messenger of God! You know that I took part in all of the battles against you. Will you pray God to forgive me about them?”

The Messenger of God said, “O Khalid! Islam eradicates all of the sins committed before being a Muslim.” This relieved Khalid. Then the Prophet said, “O God! Forgive Khalid for what he had done in order to deviate people from Your way!”[6]

From that point onward, Khalid used his strength and his genius of war for the spread of Islam, for protecting the Messenger of God and for the peace and tranquility of Muslims. Later, he was given the nickname “Say­ful­lah [the sword of God]” by the Prophet due to his heroic acts to realize those aims. 

It is Uthman b. Talha’s Turn

After Hazrat Khalid b. Walid, Uthman b. Talha, whose fourth grandfather Qusayy was also the grandfather of the Prophet, paid allegiance to the Prophet stating that he had become a Muslim.[7]

The Allegiance of Amr b. As

Amr b. As, who belonged to the tribe of Sons of Sham, who taught the polytheists tactics and strategy about politics and who oppressed the Muslims a lot, was also ashamed and regretted what he had done. He was in the presence of the Prophet but he could not raise his head and look at the Prophet.[8]

He did not want to pay “a conditioned allegiance”, in his own words, to the Messenger of God, on the condition that his previous sins and what he had done against Islam would be forgiven.  

The Prophet said, “O Amr! Pay allegiance! Islam eradicates all of the sins committed before being a Muslim. Migration eradicates the sins before it.”[9]

His words relieved the heart of Amr, who was feeling ashamed. He was one of the fiercest enemies of the Messenger of God; once, he even said, “I will not become a Muslim even if all Qurayshis become Muslims.” After becoming a Muslim, he said, “No man is more beloved and lofty for me than the Messenger of God (pbuh).”[10]

After paying allegiance to the Messenger of God, Amr b. As returned to Makkah.[11]

As we will cover later, the Messenger of God appointed him as the commander of several military expeditions and God Almighty made him gain several victories on behalf of Islam. The most famous one was the conquest of Egypt; therefore, he was called “the Conqueror of Egypt” He said:

“By God, the Messenger of God (pbuh) never discriminated between me and Khalid b. Walid and his Companions after we embraced Islam.”[12]

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[1]The other people that were regarded as geniuses by Arabs were as follows: Muawiya b. Abi Sufyan, who never hurried to make a decision and who was deliberate, Mughira b. Shuba, who decided instantly, and Ziyad b. Abih, who had superior views regarding everything.

[2]Ibn Hisham, Sirah, Vol. 3, p. 290; Tabari, Tarikh, Vol. 3, p. 103.

[3]Ibn Hisham, ibid, Vol. 3, p. 290; Halabi, Insanu’l-Uyun, Vol. 2, p. 778.

[4]Halabi, ibid, Vol. 2, p. 778.

[5]Ibn Sa’d, Tabaqat, Vol. 7, p. 395; Ibn Kathir, Sîre, Vol. 3, p. 453.

[6]Ibn Sa’d, ibid, Vol. 3, p. 395.

[7]Ibn Sa’d, ibid, Vol. 5, p. 448.

[8]Ibn Kathir, ibid, Vol. 3, p. 449.

[9]Ibn Hisham, ibid, Vol. 3, p. 291; Ibn Sa’d, ibid, Vol. 4, p. 259.

[10]Muslim, Sahih, Vol. 1, p. 112.

[11]Ibn Hisham, ibid, Vol. 3, p. 291.

[12]Ibn Kathir, ibid, Vol. 3, p. 449.

It was the month of Muharram in the 7^th year of the Migration.

First, the Prophet gave the following letter to Umayya and sent him to Ashama, the Negus of Abyssinia:

“In the name of God, the most Merciful, the most Compassionate!

From Muhammad, the Messenger of God to the Negus of Abyssinia!

O king! I want you to be a Muslim.

I praise Allah, except whom there is no god, who is the Absolute Ruler, the Pure One, the Source of Peace, the Inspirer of Faith and the Guardian, on behalf of you.

I witness that Jesus, son of Mary, is the slave and word of God.  God breathed that word —which is the word “Kun!” (be)— and that spirit into Maryam, who was very clean and chaste and who had left the worldly life completely. She became pregnant to Jesus. Thus, God created Jesus. Similarly, God had created Adam with His hand of power (as a miracle).

O King! I invite you to believe in God, to worship him, to obey me and to believe in what was sent to me by God; I am the Messenger of God appointed to convey them to people. I invite you and your people to believe in God, who is mighty and glorious. 

I conveyed you the principles of Islam and advised you; accept my advice.

May peace be upon the guided ones!”[1]

Amr, who set off from Madinah in order to go to Abyssinia, was also assigned the following tasks:

a) To ask the Negus to send the Muslims that had migrated there to Madinah,

b) To ask the Negus to marry Umm Habiba, who was a widow among the mujahids, off to the Prophet.

Amr, the envoy of the Prophet, who arrived in Abyssinia, handed the letter of the Prophet to the Negus.

The Negus held the letter of the Prophet with respect, rubbed it on his eyes, kissed it and put it on his head; then, he made his men read it.  After the letter was read, he came down from his throne and sat on the ground with modesty. Then, he declared his Islam by uttering kalima ash-shahada and said, “If it was possible, I would go and visit him.”[2]Then, he added, “He is the illiterate prophet that Jews and Christians have been waiting for. Moses gave the good news about the emergence of Jesus by saying, ‘he rides a donkey’; similarly, Jesus gave the good news about the emergence of Muhammad by saying, ‘he rides a camel’.[3]I wish I were in Muhammad's service rather than being a sovereign king.”[4]

The Letter is Put in a box

Ashama, the Negus, asked for a box made of elephant bone and put the letter of the Prophet in it. He said, “Abyssinians will not lack goodness and abundance as long as they have this letter.”[5]

It is mentioned that a man in Damascus has a letter resembling this letter of the Messenger of God. That person said he bought the letter from a market Abyssinia.

According to the information given, the letter is about 23x33 cm and it is written on a piece of leather in brown ink.  

At the end of the 17^th line of letter, there is a mark of a round seal. This seal is 2,5 cm in diameter. It is in the form of three lines; from top to bottom: “Muhammad” in one line, “Messenger” in one line and “God” in one line.[6]

The Demand of Amr b. As from the Negus

Amr b. As, who was a genius of politics from the Quraysh, was in Abyssinia at that time. He saw that Amr b. Umayya frequently went to the presence of the Negus. He was very angry when he saw it; he even thought of killing Amr b. Umayya. Once he went to the presence of the Negus and said,  “O Negus! I see someone often comes to your presence; he is the envoy of a man who is our enemy. Surrender him to me so that I will kill him!”

The Negus got very furious when he heard this suggestion. He hit Amr on the nose with the back side of his hand. Amr thought his nose was broken.

Then, the Negus said furiously, “You demand a person whom Gabriel (Jibril), who had brought revelation to the Prophet Moses, brought revelation to in order to kill him; is that right?”

Amr said, “O Negus! Is he really a prophet?”

The Negus answered as follows:

“Woe on you, O Amr! Listen to me and obey him at once! I swear by God that he is on the right path and will defeat those who oppose him just like Moses, who defeated the Pharaoh and his army.”

It was time for Amr to embrace the true path. He said to the Negus, “Will you accept my allegiance to him and witness my being a Muslim?”

The Negus accepted his offer. Amr became a Muslim and offered his allegiance to the Prophet through the Negus. However, he did not tell his friends that he had become a Muslim. Amr b. As, who embraced Islam in Abyssinia in the 7^th year of the Migration, revealed that he had become a Muslim in Madinah in the 8^th year of the Migration in the presence of the Messenger of God one year later.   

The Negus of Abyssinia, Ashama, who declared recklessly that he had become a Muslim, gave a letter to Amr b. Umayya, the envoy of the Prophet. He stated in the letter that he fulfilled what the Prophet had demanded. He also stated that he was sending him some valuable presents and that he himself would go and visit the Prophet in Madinah if the Prophet asked him to do so.[7]

Umm Habiba is Married off to the Prophet

Umm Habiba was the daughter of Abu Sufyan, the leader of the Quraysh. She had migrated to Abyssinia from Makkah with her husband Ubaydul­lah b. Jahsh in order to be able to practice her religion freely. Ubaydullah became a Christian later but she maintained her religion. When Ubaydullah died, she became a widow. Meanwhile, she saw in her dream Ubaydullah calling her as , ”O Mother of Believers!”. She interpreted it as, “the Messenger of God will marry her.”[8]

As it is known, the Arab women would not marry unless they found someone equal. Umm Habiba could not find anyone equal to her in a land that she was not familiar with; she was in a difficult situation. It was necessary to reward such an honorable woman who was alone and away from her relatives in a land far away from her country. Therefore, the Messenger of God wanted to marry her.  

The Prophet had asked the Negus to marry her off to him. The Negus fulfilled the wish of the Prophet and married her off to him.[9]

Muslim Muhajirs are Sent to Madinah

Another demand of the Messenger of God from Ashama was “to send the Muslim muhajirs to Madinah”. As­hama fulfilled this demand, too. He embarked the muhajirs on a ship and sent them to Madinah under the command of Hazrat Jafar.[10]

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[1]Tabari, Tarikh, Vol. 3, p. 89; Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 71; Halabi, Insanu’l-Uyun, Vol. 3, p. 293.

[2]Ibn Sa’d, Tabaqat, Vol. 1, p. 258.

[3]Badiuzzaman Said Nursi, Mektûbat, p. 159.

[4]Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 71; Halabi, Insanu’l-Uyun, Vol. 3, p. 294.

[5]Ibn Sa’d, ibid, Vol. 1, p. 258; Halabi, ibid, Vol. 3, p. 293.

[6]Prof. Dr. Muhammed Hamidullah, İslam Peygamberi, Vol. 1, p. 201.

[7]Tabari, Tarikh, Vol. 3, p. 89; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 71-72.

[8]Ibn Sa’d, ibid, Vol. 8, p. 97.

[9]Ibn Sa’d, ibid, Vol. 8, p. 97-98.

[10]Ibn Sa’d, ibid, Vol. 1, p. 259; Tabari, Tarikh, Vol. 3, p. 89-90.

The Messenger of God entered the 8^th year of the Migration with the death of Zaynab, his daughter.

Zaynab was the first daughter of the Messenger of God from his marriage with Hazrat Khadija. It is strange that all of the sons of our Prophet except Ibrahim died before the advent of Islam and when they were very young but all of his daughters were alive when he became a prophet. All of his daughters except Fatima died when he was alive. Hazrat Fatima lived only six months after the death of the Messenger of God due to her sorrow.   

Zaynab was born when the Messenger of God was thirty years old.[1]She believed in God together with her mother, Khadija. Zaynab was about ten years old when the Prophet was given the duty of prophethood. 

Zaynab’s husband, Abu’l-As b. Rabi was the son of Hala, Khadija’s sister. Their marriage took place due to the wish of Khadija.

Abu’l-As had not become a Muslim yet when he married Zaynab. However, the Messenger of God did not object to her marrying Abu’l As because there was not a decree sent by God prohibiting such kind of a marriage at that time.[2]

Although the Messenger of God migrated to Madinah, Zaynab, the beloved daughter of the Prophet, had to stay in Makkah. However, divine mercy helped Zaynab by making Abu’l-As be taken prisoner by Muslims at the Battle of Badr. When the Messenger of God released Abu’l-As without asking for any ransom, Abu’l-As sent Zaynab to Madinah near her father when he arrived in Makkah in return for the Prophet’s favor.

In the 7^th year of the Migration, Abu’l-As came to Madinah and became a Muslim. Thereupon, the Messenger of God married Zaynab off to him again without any mahr.[3]

When Zaynab died, the Messenger of God, whose heart was full of affection and mercy, took off his sash and gave it to the women washing her dead body to use it as a part of her shroud. He led her janazah prayer himself.[4] Then, he went into the grave dug for her thoughtfully and sorrowfully. After staying there for a while, he went up happily and said, “I thought of the weakness of Zaynab and prayed God to alleviate the troubles and the heat of the grave for her; and He accepted my prayer.”[5]

The Messenger of God put Zaynab into the grave with the gurney on which she was being carried; then, he placed her into the grave with help of Abu’l-As b. Rabi, Zaynab’s husband. 

The Cause of her Death

While Zaynab was migrating from Makkah to Madinah in a kind of chair on a camel, two Qurayshi polytheists hit her with a spear and she fell on a rack at a place called Dhu-Tuwa. This incident caused her to suffer a miscarriage. She got ill due to loss of blood. This illness is mentioned as the cause of her death.[6]

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(7^th year of the Migration, the month of Muharram / AD 628)

Hatib b. Abi Baltaa, one of the Companions, set off to Egypt with the letter of the Prophet addressing Muqawqis. Hatib, who went on travelling day and night, gave the letter of the Prophet to Muqawqis in Alexandria. The following was written in the letter which Muqawqis had somebody read it:

“Bismillahirrahmanirrahim!

“From Muhammad, the slave and Messenger of God to Muqawqis, the leader of Copts!

“Peace be upon those who follow the right path!

“After this prayer, I invite you to Islam. Embrace Islam so that you will attain salvation. Embrace Islam so that God will reward you twice. If you refuse my invitation, may you be responsible for the sins of Copts!”

“Say: ‘O people of the Book! come to common terms as between us and you: that we worship none but God; that we associate no partners with Him; that we erect not from among ourselves Lords and patrons other than God.’ If then they turn back, say: ye! ‘Bear witness that we (at least) are Muslims (bowing to God's will).’” (Aal-i Imran, 64)[1]

When the letter was read, Muqawqis said, “May it be good for all!” and entertained Hatib, the envoy of the Prophet. Then, he put the blessed letter of the Messenger of God into an ivory box and sealed the box.[2]

Muqawqis Accepts

One night Muqawqis summoned Hatib b. Abi Baltaa. There was only a translator with them. After talking for a long time, Muqawqis accepted the prophethood of Hazrat Muhammad (pbuh) though he did not become a Muslim. He said,

“I knew that a prophet would come but I thought he was going to appear in Damascus. For most of the previous prophets appeared in Damascus. In fact, I also saw in the books that the last prophet would emerge in Arabia, the land of hardness, scarcity and poverty.

This time is just the time of the prophet whose characteristics are written in the book of God.

However, Copts will not obey me if I become a Muslim. I cannot leave my sovereignty. 

This prophet will be sovereign in many countries; after him, his Companions will come and settle in our land; then, they will defeat those people over there.”[3]

With this talk, Muqawqis accepted the prophethood of Hazrat Muhammad (pbuh) but he did not mention it to his people lest he should lose his sovereignty; he did not become a Muslim, either.[4]Love of sovereignty and kingdom deprived him of the happiness of belief.

The Letter and Presents of Muqawqis to the Prophet

Muqawqis did not become a Muslim because the love of worldly sovereignty outweighed in his heart; however, he sent a letter, some presents and two women slaves to the Prophet.[5]

After that, he saw Hatib b. Abi Baltaa off in Alexandria and said to him, “Do not let Copts hear anything from you.”[6]

The two female slaves that Muqawqis sent to the Messenger of God were Ma­riya and her sister Sirin. Hatib b. Abi Baltaa explained Islam to them on the way and offered them to embrace Islam; thus, they became Muslims.

Later, the Prophet married Mariya and he married Sirin off to Hassan b. Thabit, the poet. [7]

The other presents sent by Muqawqis were:

* A white mule and a donkey,

* One thousand mithqal (4,5 kg) of gold,

* Twenty suits made of fine Egyptian fabric,

* A crystal glass,

* Aromatic honey, very nice perfumes, etc.[8]

The mule was given the name “Duldul” and the donkey “Ufayr”.

Hatib b. Abi Baltaa is in Madinah

After staying in the country of Muqawqis for five days, Hatib b. Abi Baltaa went to Madinah and told the Prophet what had happened; he also gave the Prophet the letter and the presents sent by the Prophet.

Muqawqis stated the following in his letter:

“From Muqawqis, the leader of Copts to Muhammad b. Abdullah!

Peace be upon you!

After greeting, I want to say this:

I received your letter and read it. I understood what you mentioned in your letter and what you invited me to do.

I knew that a prophet would come but I thought he was going to appear in Damascus!

I entertained your envoy. I sent you two female slaves respected by Copts and clothes; I also sent a mule for you to ride.

Peace be upon you!”[9]

When the letter was read, the Prophet said, “Miserable man! He could not risk his sovereignty but the sovereignty he loved so much will not remain!”[10]

The Original Letter that the Prophet Sent to Muqawqis

The blessed letter of the Messenger of God he sent to Muqawqis is kept in Istanbul Topkapi Palace Museum, in the Department of Holy Relics. 

The letter was found in an old monastery among Coptic books in the town of Ahmim in Egypt in H 1267; thereupon, Ottoman Sultan Abdulmajid bought it and made it sent to Istanbul.

The blessed letter, whose dimensions are 16x19 cm, was written on brown leather with black ink and have twelve lines.   

The seal of the Messenger of God is present at the bottom of the letter.

There are some holes made by moths in the letter.[11]

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[1]Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 72; Halabi, Insanu’l-Uyun, Vol. 3, p. 295-296.

[2]Ibn Sa’d, Tabaqat, Vol. 1, p. 260; Ibn Sayyid, Uyun al-Athar, Vol. 2, p. 266.

[3]Ibn Sa’d, ibid, Vol. 1, p. 260; Ibn Sayyid, ibid, Vol. 2, p. 266.

[4]Ibn Sa’d, ibid, Vol. 1, p. 260; Ibn Sayyid, ibid, Vol. 2, p. 266. Halabi, ibid, Vol. 3, p. 296-297.

[5]Ibn Sayyid, ibid, Vol. 2, p. 266.

[6]Ibn Sayyid, ibid, Vol. 2, p. 266.

[7]Ibn Sa’d, ibid, Vol. 8, p. 212-213.

[8]Ibn Sa’d, ibid, Vol. 1, p. 485; Halabi, ibid, Vol. 3, p. 297.

[9]Ibn Sa’d, ibid, Vol. 1, p. 260; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 72; Ibn Sayyid, Uyun al-Athar, Vol. 3, p. 266.

[10]Ibn Sa’d, ibid, Vol. 1, p. 261; Halabi, ibid, Vol. 3, p. 266.

[11]Tahsin Öz, Hırka-i Saadet Dairesi ve Emanet-i Mübareke, p. 29-30.

It was not long after the Prophet returned from Hudaybiyah to Madinah.

Abu Basir from the tribe of Thaqif became a Muslim and escaped to Madinah from Makkah.

Three days later, the Qurayshis sent two people to demand his return. They went to the Prophet and demanded Abu Basir saying, “We remind you the treaty you signed.”

The Messenger of God had to return Abu Basir due to the articles of the treaty. He consoled Abu Basir by saying, “O Abu Basir! You know that we signed a treaty with the Qurayshis and made a promise. It does not fit us not to keep our promise. Doubtlessly, God will show you and the Muslims like you who live among the polytheists a way out.” Then, he returned Abu Basir to the men who had come from Makkah.

Abu Basir shouted, “O Messenger of God! Are you returning me to the polytheists so that they will torture me and make me exit my religion?”

The Messenger of God consoled him again: “Go! God will definitely show you and the Muslims like you a way out.”[1]

The two men sent by the Qurayshis took Abu Basir and left Madinah. When they reached Dhul-Hulayfa, they stopped to eat something.

Abu Basir was thinking of a way of getting rid of them. First, he wanted to make friends with them. He started to talk to them. He asked Hu­nays, one of those two men, his name, his father’s name; then he said, “I think your sword is very sharp.”

The man said, “Yes, it is very sharp.”

Abu Basir asked calmly and assuringly, “Can I have a look at it?

Hunays, “Yes, look at it if you want.”

Abu Basir found the opportunity that he was looking for. He took the sword and killed Hunays.[2]

His friend ran away as fast as he could and went to Madinah. He went to the presence of the Messenger of God and complained about Abu Basir by saying, “Your man killed my friend; I ran away to save my life.”

Meanwhile, Abu Basir arrived. He said, “O Messenger of God! You kept your promise by surrendering me to them. God saved me from them.” He did not want to be returned to the polytheists; he wanted to stay in Madinah.  

The Prophet was astonished by the courage and recklessness of Abu Basir; he said to his Companions, “This man is a provoker of war. If some men join him, he can do anything.”[3]

When Abu Basir heard these words, he thought he would be returned to the Qurayshis again. He felt very distressed.  

However, the Messenger of God did not return him to the Qurayshis; but he did not allow him to stay in Madinah, either. He said to Abu Basir, “Leave Madinah; go wherever you want.”[4]

Thereupon, Abu Basir left Madinah. He settled in the valley of Is, which was located on the way to Damascus from Makkah on the coast.  

The Muslims in Makkah Go and Gather around Abu Basir

When the Muslims that had been imprisoned in Makkah and the Muslims who were concealing that they had embraced Islam heard about Abu Basir, they started to escape and gather around Abu Basir. Their number amounted to seventy in a short time; when the Muslims from the tribes nearby joined them, their number amounted to three hundred.

Thus, Abu Basir had a great power. He started to capture all of the goods that the Qurayshis sent to Damascus.[5]

Upon this situation that threatened the Qurayshis, they sent and envoy to the (pbuh) immediately. The letter that the envoy brought to the Prophet read:

“For the sake of God and our kinship! Tell Abu Basir and his friends that whoever comes to you to Madinah will be safe and will not be demanded back from now on.”[6]

Upon this request of the Qurayshis, the Prophet sent a letter to Abu Basir to invite him and the Muslims around him to Madinah. 

Abu Basir was very ill at that time. When he received the letter of the Messenger of God, he was in his deathbed. He took the letter of the Messenger of God and rubbed it on his face. He died before reading the letter completely.

Abu Jandal and the other Muslims performed his janazah prayer and buried him.[7]

Then, Abu Jandal came to the presence of the Prophet in Madinah with the other Muslims.[8]

----------------------------------------------------------------------

[1]Ibn Hisham, Sirah, Vol. 3, p. 337.

[2]Ibn Hisham, ibid, Vol. 3, p. 337.

[3]Ibn Hisham, ibid, Vol. 3, p. 338.

[4]Waqidi, Maghazi, Vol. 2, p. 627.

[5]Ibn Hisham, ibid, Vol. 3, p. 338.

[6]Ibn Hisham, ibid, Vol. 3, p. 338; Ibn Abdi’l-Barr, al-Istiab, Vol. 4, p. 1613.

[7]Ibn Sa’d, Tabaqat, Vol. 4, p. 134.

[8]Ibn Sa’d, Vol. 4, p. 134.

(7^th Year of the Migration, the month of Muharram /AD 628)

The Messenger of God, who decided to invite the kings to Islam, sent Abdullah b. Huzafa, one of the Companions, to Parwiz b. Hurmuz, the Chosroes of Persia as an envoy. 

Abdullah b. Hu­zafa, who arrived in Iran and was accepted into the palace, gave the letter of invitation to Islam to the Chosroes Parwiz in person. The Chosroes made his scribe read the letter:

“Bismillahirrahmanirrahim!

“From Muhammad, the Messenger of God to the Chosroes, the leader of Persians!”

This addressing infuriated the Chosroes. He did not allow the rest of the letter to be read; without learning the content of the letter, he said, “Look! My slave dares to write a letter to me!” and tore the holy letter of the Messenger of God to pieces arrogantly.[1]Then, he said to Abdullah b. Hu­za­fa, the envoy of the Prophet, “The land and the sovereignty belong to me! I have no worry or fear whatsoever about being defeated or encountering someone who wants to share them. The Pharaoh ruled the Sons of Israel. You are not stronger than them. What can prevent me from ruling you? I am stronger than the Pharaoh!’ Then, he ordered his men to dismiss Abdullah.[2]

Abdullah b. Huzafa Returns to Madinah

Hz. Abdullah b. Huzafe fulfilled his duty by giving the letter of the invitation of the Prophet to the Chosroes. Therefore, when he was sent out of the palace he set off for Madinah.

Meanwhile, the fury of the Chosroes probably soothed a bit and he ordered his men to find and fetch Abdullah. However, he had already left. 

When Abdullah arrived in Madinah, he went to the presence of the Messenger of God. He told the Prophet what had happened. The Messenger of God damned the Chosroes by saying, “O Lord! Tear his sovereignty to pieces just as he tore my letter to pieces.”[3]

Due to this damning, Shirawayh, the son of the Chosroes Parwiz, stabbed his father with a dagger. Later, Sa’d Ibn Abi Waqqas destroyed his sovereignty in Iran. The Sasanid rule had no strength.[4]

The Letter Sent by the Prophet

The content of the letter of invitation to Islam by the Messenger of God sent to Parwiz, the Khosroes of Persia was as follows: 

“Bismillahirrahmanirrahim!

“From Muhammad, the Messenger of God to the Chosroes, the leader of Persians!

“Peace be upon those who follow the right path, who believe in God and His Prophet, who witness that there is no god but Allah and that Muhammad is His slave and Messenger!

I invite you to the religion of God because I was sent as a prophet   ‘to give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth)’ (Yasin, 70).

“Be a Muslim so that you will be saved. If you reject my invitation, may you be responsible for the sins of your fireworshipping nation!”[5]

The Order that the Chosroes Gives to the Governor of Yemen

The fury of the Chosroes did not soothe when he tore the holy letter of the Prophet. He sent this message to Bazan, the governor of Yemen: “I hear that a person in the Quraysh claims to be a prophet. Send two of your strong men so that they will tie him and bring him to me.”[6]

Bazan fulfilled this order at once. He sent two of his men to the Prophet; he also gave them a letter telling the Prophet to go and surrender to the Chosroes.

Those two men called Babawayh and Hurra Husra came to Madinah and went to the presence of the Messenger of God. Babawayh said to the Prophet, “The Chosroes wrote a letter to Bazan, the governor, and ordered him to send two men to take you to the Chosroes. Bazan sent me to you. If you come with me, Bazan, the governor of Yemen, will write a letter in favor of you and make him forgive you; if you refuse to come with me, the Chosroes will eliminate you and your nation and destroy your country.” Then, Babawayh gave the letter of Bazan to the Prophet.[7]

After the Messenger of God listened to what Babawayh said and learnt the content of the letter, he smiled; then, he invited them to Islam.

The envoys were shivering in the presence of the Prophet due to his spiritual grandeur but they tried to speak bravely so as to hide their fear. 

The Prophet said, “I will tell you what I will do tomorrow.” Then, he sent them.[8]

The next day, the Messenger of God gave them the following news, which he received through revelation:

“God inflicted Sirawayh, the son of the Chosroes, upon him; Shirawayh killed him in such and such a month, such and such a night and such and such an hour.”[9]

The envoys were surprised by that news.

The Prophet also said to them, “Say to Bazan that my religion and sovereignty will reach the places where the land and sovereignty of the Chosroes reach. Tell him that if he becomes a Muslim, I will give the places that he rules now to him and I will make him the king of the nation that consists of Abnas (Persians that settled in the south of Arabia).”[10]

Thereupon, Bazan’s men returned to Yemen; they told him what had happened.

Bazan, the governor said, “By God, they are not words of king; I think this person is a prophet as he says.”[11]Then, he asked his men, “How did you find him?”

They said, “We have never seen a king more majestic than , more fearless than him; he walked around without any guards. He walked among people modestly; he was on foot not riding.”

Bazan found it appropriate to wait for a while. He said, “Let us wait for the outcome of the words he uttered about the Chosroes. If it turns out to be true, he is really a prophet sent by God to people; if it does not turn out to be, we will do whatever is necessary.”[12]

After a while, Bazan received the following letter from Shirawayh, the son of the Chosroes:

“I killed the Chosroes. When you receive this letter, accept the allegiance of the people on behalf of me. As for the person about whom the Chosroes wrote to you, do not do anything about him until you receive my new order about him.”[13]

They calculated it and found out that Parwiz was killed at exactly the same hour, and on the same night as the Messenger of God had said.[14]

The inner world of Bazan was enlightened by this obvious miracle.  He became a Muslim saying, “Muhammad (pbuh) is definitely a prophet sent by God to people.”[15]

After that, Abans living in Yemen embraced Islam, too.[16]

Later, Bazan informed the Messenger of God that they had become Muslims. Thereupon, the Prophet appointed him as the governor of Sana. He was the first governor that the Prophet appointed and the first Persian governor that became a Muslim.[17]

The Original Letter that the Prophet Sent to the Chosroes

The original letter that the Messenger of God sent to the Chosroes was found when Mr. Henri Pharaon, who had been the Minister of Foreign Affairs in Lebanon, applied to Dr. Salahaddin al-Munajjid in November 1962 to read a letter. Henri Pharaon’s father had bought that letter for one hundred and fifty gold coins in Damascus at the end of the World War I; he kept it as a secret because he did not know its content or because he did not want it to be revealed.    

According to the description of Dr. Salahaddin al-Munajjid, this letter was written on parchment. However, in the course of time, its color changed and it was stuck on a piece of green fabric, whose texture was worn out. The case was protected by a glass framework; so the parchment remained stuck to it.

The parchment is old and soft; it is dark brown. Therefore, the margins of the page blackened.

The letter is 28 cm long and 21,5 cm wide.

The letter is thin and long but the top part is wider than the bottom.

There are 15 lines in the letter and their length change between 21,2 cm and 21,5 cm.

Under the lines that had been drawn, there is a trace of a seal which resembles a circle; its diameter is 3 cm.

There are traces of water that had flown from the top to the bottom on the letter. They erased some letters or words in some places and made them vague in some places. The letters of the word (RASUL) in the middle of the seal were all erased except the letter (R).

It is understood that the letter was torn. As a matter of fact, the tear starts from the third horizontal line to the end of that line; then, it goes vertically down to the tenth line; thus, the trace of the tear has a reverse (L) shape.

Then, this tear was sewn by a fine thread made of leather belonging to a later date, which could be discerned on the parchment.

The style of the letters is like the oldest style of the words written on the graphite rock on Mount Sel during the Battle of Khandaq.[18]

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[1]Ibn Sa’d, Tabaqat, Vol. 1, p. 260; Suhayli, Rawdu’l-Unf, Vol. 6, p. 590; Tabari, Tarikh, Vol. 3, p. 90; Halabi, Insanu’l-Uyun, Vol. 3, p. 291.

[2]Suhayli, Rawdu’l-Unf, Vol. 6, p. 590.

[3]Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 71.

[4]Shirawayh, who killed his father and replaced him, lived only for six months. He also killed his brother due to the ambition of being sovereign. Since he had no sons to inherit the throne, people made Buran, his daughter, their ruler. When the Prophet heard this, he said, “A nation that gives its rule to a woman will not improve.” The Messenger of God imposed an important rule of public law with this statement. According to this rule, the ruler, president of a state can only be a man. This position, which represents the authority of a nation, cannot be held by a woman because the nature of the woman is not suitable to fulfill this heavy duty. Therefore, a woman cannot be chosen as the head of the state in Islam although she has the rights to do business, to witness, to set up a company, to be a guardian of a child, to inherit, to act as a deputy, to give her property away and to do all kinds of civil contracts and transactions, which are much better compared to law of the other nations. (Tajrid Translation, Vol. 10. p. 450).

[5]Ibn Kathir, Sirah, Vol. 3, p. 508; Ibn Qayyim, ibid, Vol. 3, p. 71; Halabi, Insanu’l-Uyun, Vol. 3, p. 291.

[6]Tabari, Tarikh, Vol. 3, p. 90.

[7]Tabari, ibid, Vol. 3, p. 90-91.

[8]Ibn Sa’d, Tabaqat, Vol. 1, p. 260.

[9]Ibn Sa’d, ibid, Vol. 1, p. 260; Tabari, ibid, Vol. 3, p. 91; Halabi, Insanu’l-Uyun, Vol. 3, p. 292.

[10]Tabari, ibid, Vol. 3, p. 91.

[11]Tabari, ibid, Vol. 3, p. 91.

[12]Tabari, ibid, Vol. 3, p. 91.

[13]Tabari, ibid, Vol. 3, p. 91.

[14]Ibn Sa’d, Tabaqat, Vol. 1, p. 260.

[15]Tabari, ibid, Vol. 3, p. 91.

[16]Tabari, ibid, Vol. 3, p. 91.

[17]A. Cevdet Paşa, Kısas-ı Enbiya ve Tevarih-i Hülefa, Vol. 1, p. 182.

[18]Prof. M. Hamidullah, İslam Peygamberi, Vol. 1, p. 260-261.

Hazrat Umar is Sent to Turaba

The Prophet heard that four clans from the tribe of Hawazin gathered in the Valley of Turaba, about ten kilometres away from Madinah. One of those clans, Sa’d b. Sons of Bakr, had promised to help the Jews of Khaybar when they wanted to attack Madinah in the 6^th year of the Migration. 

Thereupon, the Messenger of God appointed Hazrat Umar as the commander of a military unit consisting of thirty people in the month of Shaban in the 7^th year of the Migration and sent them to Turaba.

The enemy heard that the mujahids were coming there and they escaped. When the mujahids arrived there, they could not see anybody there.  

Hazrat Umar left Turaba and set off toward Madinah with his soldiers. When they reached the place called Jadr, the guide offered him to attack Sons of Has’am. Hazrat Umar said, “The Messenger of God (pbuh) did not order me to fight them.” Hazrat Umar returned to Madinah with his soldiers without any fighting.[1]

Hazrat Abu Bakr is Sent to Hawazins

In this expedition, which would complete the Expedition of Turaba led by Hazrat Umar, the Prophet sent Hazrat Abu Bakr to attack Hawazins in the region of Najd, in the month of Shaban after Hazrat Umar returned. When Hazrat Abu Bakr reached the land of Hawazins with his soldiers, he attacked them suddenly. The Muslims killed some of them and captured some of them; they also obtained some booty and returned to Madinah.[2]

Aban b. Said b. As Becomes a Muslim

Aban b. Said b. As was a relative of the Prophet. His third great-grandfather, Abdulmanaf, was also the third great-grandfather of the Prophet.

His father Abu Uhayha, was one of the notables of the Qurayshi polytheists. Before the Expedition of Hudaybiyah, Aban had gone to Damascus on business. He met a Christian priest there and asked him, “I am from The Quraysh. A person emerged among us and claims to be a Prophet. What do you think about it?”

The priest asked, “What is his name?”

Aban said, “Muhammad”. The priest said, “I will describe him to you.” Then, he described the physical appearance of the Prophet, his characteristics, and the ancestors of his father and grandfather.

When Aban said the Prophet was exactly as he said, the priest said, “Then, by God, he will dominate the Arabs first and then the earth. Give my greetings to that righteous person.” Thereupon, Aban returned to Makkah and after some research and investigation, he became a Muslim at the beginning of the 7^th year of the Migration.[3]

Hz Umar Marries Jamila bint Thabit

Hazrat Umaru’l-Faruq married Jamila, the daughter of Thabit b. Aqlah, one of the Muslims of Madinah. Jamila, whose previous name was Asiya, was one of the first ten women that paid allegiance to the Prophet when he came to Madinah.   

When Hazrat Umar married her, he did not like his name and changed it as Jamila. However, she did not want to accept it because she wanted to be called by the name that her mother had given to her.

He explained the situation to the Prophet. The Messenger of God said to her, “Do you not know that God agrees with the tongue and heart of Umar.” Then, he said, “Your name is Jamila.” Hazrat Umaru’l-Faruq had a son called Asim from his wife Jamila.[4]

-------------------------------------------------------

[1]Ibn Sa’d, Tabaqat, Vol. 2, p. 89-117; Tabari, Tarikh, Vol. 3, p. 99; Ibn Kathir, Sirah, Vol. 3, p. 418.

[2]Ibn Sa’d, ibid, Vol. 2, p. 117; Tabari, ibid, Vol. 3, p. 99; Halabi, Insanu’l-Uyun, Vol. 3, p. 191.

[3]Ibn Athir, Usdu’l-Ghaba, Vol. 5. p. 417.

[4]Ibn Sa’d, ibid, Vol. 5, p. 15, Vol. 8, p.12; Ibn Athir, ibid, Vol. 5, p. 417.

Safiyya was among the captives of Khaybar.

Her real name was “Zaynab”; she was the daughter of Hu­yay b. Ahtab, the leader of Sons of Nadr Jews. Her mother Barra was the daughter of Samawal, one of the notables of Jews. She had just married Kinana, the son of Rabi’ b. Huqayq, one of the leaders of Khaybar Jews. When Rabi was killed during the conquest of Khaybar, she became a widow. She was held captive when the Fortress of Qamus was conquered.[1]

When the captives were gathered, Dihyatu’l-Kalbi went to the Messenger of God and asked for a female slave. The Prophet allowed him to choose a female slave. Thereupon, Dihya chose Safiyya.[2]

However, the Companions did not find it appropriate because Safiyya was the daughter-in-law of the leader of the Khaybar Jews and belonged to the most honorable family of Sons of Nadr.  They went to the Prophet and said, “O Messenger of God! It is not appropriate for Dihya to take Safiyya, the daughter of Huyay, the leader of Sons of Qurayza and Sons of Nadr Jews. Only you should take her.”[3]

It was definite that the Companions would feel uneasy if the Prophet did not do what they said. Therefore, the Prophet ordered Dihya to take another slave and sent Bilal to bring Safiyya to him.

Bilal Brings Safiyya

While Bilal was bringing Safiyya and her cousin, who was also a captive, they passed near the dead bodies of the Jews. When Safiyya’s cousin saw the dead bodies, she started to cry and tear her clothes; she also threw some soil at her own head.

When the Messenger of God saw the situation from a distance, he said to Bilal when he arrived, “O Bilal! Were you removed of the feelings of compassion and mercy? Why did you make the women pass near the dead bodies?”[4]

Bilal felt ashamed and apologized saying, “O Messenger of God! I did not think that you would be disturbed by it.”

The Messenger of God told the Companions to take Safiyya behind him and put his shawl over her. Thereupon, the Companions realized that the Prophet took Safiyya as safiy (the right of the commander-in-chief).[5]

Another principle of the Prophet after a war was to compromise with the enemy that he had defeated or he had forced to surrender. The family of Safiyya was an honorable family among the Jews. The maintenance of her rank would bring about good and useful outcomes for the Muslims. Another issue was that the Messenger of God took into consideration the political situation when he married someone. When he married the daughter of a notable or leader of an enemy tribe, he alleviated the enmity of that tribe against Islam and Muslims and when he married the daughter of a tribe that supported Islam, he strengthened the friendship between them. His marriages to Juwayriyah and Umm Habiba are clear examples of such marriages.

Safiyya’s Choice

The Messenger of God informed Safiyya about Islam and said to her, “If you agree to be a Muslim, I will marry you; if you choose to remain as a Jew, I will free you and you can go to your tribe.”[6]

Safiyya, who met the Messenger of God only once and who heard some blessed words from him, made a true choice, showing the purity of her heart and her deep understanding; she said, “O Messenger of God! When I arrived at the headquarters, I wanted to be a Muslim and approved your prophethood before you invited me to Islam. I have no relationship with Judaism now; I do not need it. I have no father or brothers in Khaybar. You let me free to choose unbelief or Islam. God and His messenger are better for me than becoming free and returning to my tribe. I prefer you.”[7]

Thereupon, the Prophet freed Safiyya and married her, giving her the honor of being one of the wives of the Prophet.[8]

The Messenger of God did not want to enter the nuptial chamber with Safiyya in Khaybar. When they arrived in Sibar, Safiyya did not want to enter the nuptial chamber there. However, when they arrived in Sahba, twelve miles away from Khaybar, she agreed to enter the nuptial chamber. When the Prophet asked her, “Why did you not accept to enter the nuptial chamber in Sibar, Safiyya said, “O Messenger of God! I feared that the Jews would harm you there. When we moved far away from them, I felt safer.”[9]

The Messenger of God became glad to hear what she said.

The Messenger of God entered the nuptial chamber with Safiyya in a tent belonging to him in the place called Sahba.  

Safiyya Tells the Prophet about her Dream

The Prophet saw a bruise on the face of Safiyya and asked about it. Safiyya said,

“On the first night when I married Kinana, b. Rabi, I saw a dream. I saw that the moon came from the direction of Madinah and fell onto my lap. When I told Kinana about it, he got angry saying, ‘You want to marry Muhammad, the king of Hejaz’ and slapped me. It is the mark of his slap.”[10]

The Sacrifice of Abu Ayyub

Abu Ayyub al-Ansari held his sword and walked around the tent of the Prophet all night.

When the Messenger of God came out of the tent early in the morning, Abu Ayyub said,   “Allahu Akbar!” When the Prophet saw him holding his sword, he asked, “O Abu Ayyub! What is the matter?” 

The self-sacrificing Companion, who did not sleep a wink that night, said, “O Messenger of God! I feared that this woman, who lost her father, brother, husband, uncle and her relatives and who had just become a Muslim, might harm you. That is why, I waited around the tent.”[11]

The Messenger of God smiled and said, “May God lead you to good things.” Then, he prayed for Abu Ayyub as follows:

“O God! Protect Abu Ayyub as he protected me all night without sleeping.”[12]

The Mujahids Miss the Morning Prayer

The Messenger of God and the Companions had approached Madinah. There was little time for the time for the morning prayer to start. Upon the order of the Prophet, the mujahids stopped in order to rest a bit because they had walked all night.

The Messenger of God said to the Companions, Who will wait for the morning prayer? We might oversleep.”

Bilal stood up and said, “I will wait, O Messenger of God!”

Thereupon, the Messenger of God and the mujahids started to sleep.

Meanwhile, Bilal started to pray. He performed prayers for a long time. Then, he leaned on the camel that was sitting on the ground and started to watch for the time of the morning prayer. Just then, he fell asleep. He woke up when the mujahids shouted, “Inna lillahi wa inna ilayhi rajiun.” The sun had risen and it was bright everywhere.  

The Messenger of God asked Bilal a bit angrily, “O Bilal! What did you do?” 

Bilal said, “O Messenger of God! May my mother and father become sacrificed for you! The power that prevented you from waking up prevented me too.  The Messenger of God smiled and said, “You are right”[13]

When they left the valley that they had overslept, the Messenger of God said, “It is a valley that devils live in.” After making wudu, he said to Bilal, “O Bilal! Recite the adhan!”

When the adhan was called, the Muslims gathered.

The Prophet said to them, “Perform the sunnah of the morning prayer.”

After the sunnah was performed, the Prophet said to Bilal, “O Bi­lal! Recite the iqamah.”

Bilal recited the iqamah.

After leading the prayer, the Prophet turned to the Companions and said, “If you oversleep or forget and miss the prayer, perform it later as if you perform it on time.”[14]

Returning to Madinah

Then, the Messenger of God and the mujahids proceeded toward Madinah. When Mount Uhud was seen, the Prophet said, “We love Uhud and Uhud loves us.” While entering Madinah, the Prophet prayed as follows: “O Lord! There is no god but you. You have no partners. All sovereignty belongs to you. All praise belongs to you. O God! We have turned to you. We repent for our sins. We worship only our Lord, prostrate only before our Lord and praise only our Lord. Our Lord fulfilled His promise, helped His slave (Muhammad) and defeated all of the enemy groups alone.”[15][16]

-------------------------------------------------

[1]Ibn Hisham, Sirah, Vol. 3, p. 350; Ibn Sa’d, Tabaqat, Vol. 8, p. 120.

[2]Abu Dawud, Sunan, Vol. 3, p. 153.

[3]Ahmad-i Ibn Hanbal, Musnad, Vol. 3, p. 102.

[4]Ibn Hisham, ibid, Vol. 3, p. 351.

[5]Ibn Hisham, ibid, Vol. 3, p. 351.

[6]Ibn Sa’d, ibid, Vol. 3, p.123.

[7]Ibn Sa’d, ibid, Vol. 3, p.121-123.

[8]Ibn Sa’d, ibid, Vol. 3, p.121-125.

[9]Ibn Sa’d, ibid, Vol. 3, p.122-123.

[10]Ibn Hisham, ibid, Vol. 3, p.351; Ibn Sa’d, ibid, Vol. 8, p. 121.

[11]Ibn Hisham, ibid, Vol. 3, p.351; Ibn Sa’d, ibid, Vol. 8, p. 126.

[12]Ibn Hisham, ibid, Vol. 3, p. 354-355.

[13]Ibn Hisham, ibid, Vol. 3, p. 355.

[14]Ibn Hisham, ibid, Vol. 3, p. 355; Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 163.

[15]Ibn Sa’d, ibid, Vol. 8, p. 123-124.

[16]Whenever the Prophet returned from an expedition, hajj or umrah, he stood on the top of a mountain or a high flat land and recited the prayer above after uttering takbir three times.

The religion and call of our prophet, Hazrat Muhammad, is general; he addresses the whole mankind; it is not restricted to one tribe, clan, nation or region like other prophets. 

God Almighty stated this issue in many verses:

“Say: "O men! I am sent unto you all, as the Messenger of God!”[1]

Therefore, the call of the Prophet could not have been limited to some Arab tribes, certain people and certain regions. The whole mankind had to be informed about the call to belief and Islam.  

The most appropriate time for this call was the time period after the Treaty of Hudaybiyah; there would be no wars for ten years according to the treaty.

It was the 7^th year of the month of Muharram.

Once, the Prophet summoned the Companions and said to them, “God sent me as mercy to the whole mankind. Help me spread Islam. Do not oppose me like the apostles of Christ who opposed him.”

The Companions asked, “O Messenger of God! How did apostles oppose Jesus (pbuh)?”

The Messenger of God explained it as follows: “He asked his apostles to help him spread his religions just as I asked you. However, the ones that he sent to the places nearby went there; the ones that he sent to distant places avoided going there. Jesus (pbuh) explained the situation to God and complained about them. Those who avoided going to the places where they were sent turned out to be speaking the language of the nations they would go to overnight. Jesus (pbuh) said to them, ‘This is something that God has made it definite for you and gives great importance. Now go!’ Then, they went.”[2]

Thereupon, the Companions said, “O Messenger of God! We will help you in every issue; Send us wherever you want!”[3]

Who was Sent Where and to Whom?

Thereupon, the Messenger of God sent

1) Dihyatu’l-Kalbi to Heraklius, the Byzantine Kaiser [4],

2) Amr b. Umayya ad-Damri to Asha­ma, the Abyssinian Negus,

3) Abdullah b. Huzafa to Husraw Parviz, the Chosroes of Iran,

4) Hatib b. Abi Baltaa to Muqawqis, the Pharaoh of Egypt,

5) Salit b. Amr to Hawza b. Ali, the governor of Yamama,

6) Shuja b. Wahb to Mundhir b. Harith b. Abi Sha­mir, the King of Ghassan [5] with the intention of inviting them to Islam.

All of the envoys sent to those countries could speak the languages of the countries they were sent to. The Prophet gave the envoys letters to be given to those kings mentioned above.  

When the Prophet dictated the letters, the Companions told him that kings did not read the letters that did not contain seals. Thereupon, the Messenger of God had a silver ring containing the following words made:

“God

Messenger

Muhammad”[6]

The Messenger of God wore that ring until he died. After his death, Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthman wore it respectively. It was lost when Hazrat Uthman dropped it into Arish Well by mistake. Although all of the water of the well was removed, the ring could not be found.[7]

----------------------------------------------

[1]A’raf, 158. For the other verses regarding the issue, see an-Nisa, 79, 170, 174; at-Tawba, 33; Saba, 28; al-Hajj, 67; al-Ahzab, 40.

[2]Ibn Hisham, Sirah, Vol. 4, p. 254.

[3]Ibn Hisham, Sirah, Vol. 3, p. 507.

[4]At that period, the king of Byzantine was called Kaiser, the shah of Iran Chosroes, the king of Egypt Pharaoh, the king of Yemen Tubba and the king of Abyssinia Negus.

[5]Ibn Hisham, ibid, Vol. 4, p. 254; Ibn Sa’d, Tabaqat, Vol. 1, p. 258; Balazuri, Ansab, Vol. 1, p. 531; Tabari, Tarikh, Vol. 3, p. 84; Ibn Kathir, ibid, Vol. 3, p. 343.

[6]Ibn Sa’d, ibid, Vol. 1, p. 258.

[7]Bukhari, Sahih, Vol. 7, p. 54; Muslim, Sahih, Vol. 3, p. 1656.

(7^th year of the Migration, the month of Dhulqadah / AD 628)

One year ago, the Qurayshi polytheists had prevented the Prophet and the Companions from visiting the Kaaba and performing umrah; according to the articles of the Hudaybiyah Treaty signed at that time, the umrah of the Messenger of God and the Muslims had been postponed to the following year.

Thanks to the help of God Almighty, the Prophet obtained many achievements during this period. He informed the rulers of that period about Islam and invited them to Islam. Some of them embraced Islam at once. Besides, he conquered Khaybar and became sovereign almost all of the Jews in the Arabian Peninsula. He showed that Islam got stronger and stronger day by day by sending military expeditions to many tribes and made them accept the sovereignty of Islam.

After those achievements, it was time to visit the Kaaba and perform umrah.

When the month of Dhulqada started, the Messenger of God told his Companions to make preparations for umrah. According to the order of the Prophet, all of those who were present in the Hudaybiyah Expedition would perform umrah.[1]

Meanwhile, there were many Muslims who came to Madinah from distant places and who were needy. They went to the Prophet and said, “O Messenger of God! We have neither food nor anybody to feed us.”

The Messenger of God asked the people of Madinah to help those needy people and to look after them. Thereupon, the Companions said, “O Messenger of God! What shall we give them? We cannot find anything to give them.”

The Messenger of God said, “It does not matter what you give. Give something even if it is half a date.”

Setting of From Madinah

The Messenger of God appointed Uwayf b. Azbat as his deputy in Madinah and left Madinah to go to Makkah to visit the Kaaba with about two thousand Muslims.[2]The Muslims had sixty camels with them. The Prophet marked his camel to be sacrificed with his own hands.

The Messenger of God and the mujahids also had one hundred horses and helmets, armors and spears in case they were attacked by the Qurayshi polytheists. However, according to the treaty, they could only have swords in their sheaths. Then, why did the Messenger of God, who never broke his promise, act like that? It caught the attention of the Companions. They asked, “O Messenger of God! You had promised that we would only have swords in their shields. However, we have weapons.”

The Messenger of God said, “We will not take these weapons to the Kaaba; we have them with us in case we need them.”[3]

The Prophet Enters Ihram

The hearts of the Muslims were full of excitement and joy. The joy and excitement of the mujahids could not be expressed in words. They would rejoin their hometown, which they had left seven years ago, and they would visit the magnificent Kaaba. Above all, they would show the excellence, honor, magnificence and grandeur of Islam to the Qurayshi polytheists, who had despised and tortured them. Therefore, their hearts were full of excitement.

When they reached Dhul-Hulayfa, the Messenger of God sent the weapons and the camels to be sacrificed with the cavalrymen led by Muhammad b. Maslama before him and he entered ihram there.[4]

Everywhere was resounding with the voices of the Messenger of God and Muslims uttering talbiya:

“Labbayk! Allahumma Labbayk! Labbayka la sharika Laka Labbayk! Innal hamda wan’nimata laka wa’l-mulka la sharika laka. (Here I am, O God, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner.)”[5]

The Fear and Panic of the Polytheists

The cavalrymen of one hundred Muslims and the weapons led by Muhammad b. Maslama proceeding before the Messenger of God and other Muslims were seen by some polytheists near the place called  Mar­ru’z-Zahran. 

They asked, “What are these?”

Muhammad b. Maslama said, “They are the cavalrymen of the Messenger of God. He also will be here tomorrow morning inshaallah.”[6]

They were astonished and rushed toward Makkah to give the news. The polytheists were terrified and panicked. They said to each other, “Muhammad will attack us!”

As a matter of fact, the Messenger of God said after the Battle of Khandaq, “From now on, we will go and fight them; they will not dare to come and fight us!” However, the aim of this expedition was different. They came in order to circumambulate the Kaaba and perform umrah, as it was stated in the treaty.  

Despite this, the polytheists were very worried. They sent their men to the Prophet in order to find out about the reason of the expedition. 

The Prophet is in Marru’z-Zahran

Leaving Dhul-Hulayfa among the sounds of talbiya, the Prophet reached Marru’z-Zahran. He sent all of the weapons to the place called  Batn Ya’jaj from there. He appointed two hundred Muslims led by Aws b. Hawli to guard the weapons.[7]

The Prophet is in Batn Ya’jaj

Then, the Prophet and his Companions went to the place calledBatn Ya’jaj, from where Makkah could be seen very clearly. 

Meanwhile, the Qurayshi delegate arrived. They said, “O Muhammad!” We have not committed any treachery or disloyalty. Despite this, are you going to enter Haram with your weapons? You had agreed to enter there only with your swords, which are regarded as the travelers’ weapons, in their sheaths.”

The Prophet explained the issue as follows:  “We will enter Haram with our swords in their sheaths. I have always been known as a person who keeps his promise and who is loyal. However, I would like the weapons to be in a place near me.”

Mikraz b. Hafs, the leader of the Qurayshi delegate, confirmed his words: “What is expected from you and what befits you are goodness and loyalty.”[8]

Makkah is Evacuated

The Qurayshi delegates informed the Qurayshis about the situation. As a result of the feeling of jealousy, they evacuated Makkah so as not to see the magnificent joy and luminous festival of Muslims.[9]

The Prophet is in Makkah

The Messenger of God entered Makkah on his camel called Qaswa with an exceptional magnificence and dignity. The Muslims looked like luminous stars around him. The Messenger of God shone like the sun among those stars. They were approaching the Kaaba, the house of God, step by step in an order and grandeur. The sounds of  “Labbayk Allahumma Labbayk!” resounded everywhere in Makkah; the mountains and rocks replied it. The polytheists went to secluded places and mountains; they virtually closed their ears so as not to hear that lofty sound and closed their eyes so as not to see that majestic view.  

Abdullah b. Rawaha, the poet, was holding the bridle of Qaswa, the Prophet’s camel, and reciting a poem:

“O sons of unbelievers! Keep clear from the way of the Messenger of God! God, who is the most merciful, has sent down verses stating that he is the true Prophet. All good deeds and favors belong to the Prophet and his path. The best death is to die while fighting in his way!”[10]

Amidst this lofty view, the Messenger of God and the Muslims arrived at the Kaaba. When the Messenger of God entered the Kaaba, he placed the end of his rida under his right arm and put the top part of it over his left shoulder; he left his right shoulder open and said, “May God show mercy on the heroes who will show their strength and fitness to the polytheists.”[11]

Then, he ordered the Companions to circumambulate the Kaaba three times by running and moving the shoulders.[12]The Prophet ordered so because the polytheists had spread the following rumor: “Muhammad and his friends suffered illnesses and poverty after he left us.” They tried to console themselves like that.

God Almighty informed His beloved Messenger about the rumors; so, he ordered the Companions to look strong and powerful.

Circumambulating the Kaaba

The Seal of the Prophets was on Qaswa. Abdullah b. Rawaha was holding the bridle of Qaswa. The Companions were waiting for the circumambulation with bare shoulders.

The Prophet went to Hajar al-Aswad (the Black Stone), touched it with his staff, greeting it; then, he kissed the staff. The Companions did the same thing.

In the first three tours of the circumambulation, the Companions walked fast and stately. They completed the first three tours like that. 

Abdullah b. b. Rawaha was both circumambulating the Kaaba and reciting poems:

“I start with the name of God, out of whose religion there is no real religion.

I start with the name of God, whose Messenger is Muhammad.

Move out of the way of the Messenger of God; O sons of unbelievers!”[13]

Hazrat Umar did not like this act of Abdullah b. Rawaha. He said,

“O Ibn Rawaha! Will you keep reciting this poem in front of the Messenger of God and in the House of God?”, asking him to stop.

The Messenger of God answered Hazrat Umar instead of his poet: “O Umar! Do not stop him! By God, his words are more effective that shooting arrows at the polytheists.”[14]Then, he turned to Ab­dullah b. Rawaha and said, “Go on, go on o Ibn Rawaha!” Thereupon Hazrat Umar kept silent.[15]

After a while, the Messenger of God ordered Ab­dullah b. Rawaha to recite the following prayer: “There is no god but Allah. He is unique; it is He who gave victory to His slave and strength to his soldiers; It is He who defeated the tribes that gathered.”[16]

The Companions started to recite this prayer, which the Messenger of God taught, altogether.

The Astonishment of the Polytheists

The notables of the Quraysh, whose hearts were full of enmity, hatred and jealousy, went to the top of the mountains to watch the Messenger of God and his Companions.

When they saw the Muslims circumambulating the Kaaba three times, they expressed their astonishment by saying, “The fever and malaria of Madinah did not weaken the Muslims. Look at them! Let alone walking, they are running by moving their soldiers.”[17]

Performing Sa’y

After circumambulating the Kaaba seven times, the Prophet performed a two-rakah prayer at Station of Ibrahim; then, he went to Safa Hill to perform sa’y. He rode his camel Qaswa seven times between Safa and Marwa hills. After the sa’y was performed, the Prophet and the Muslims started to sacrifice the animals. The Muslims sacrificed their animals together with the Messenger of God. Khirash b. Umayya, one of the Companions, shaved the head off the Prophet. The Companions had their hair cut, too.[18]

Thus, the dream that the Messenger of God had seen just before the Expedition of Hudaybiyah turned out to be true.

Bilal Recites the Adhan

When umrah was completed, the Messenger of God wanted to enter the inner Kaaba. However, the polytheists did not allow him by saying, “It is not present in our treaty.”

The time for the noon prayer started. The Messenger of God ordered Bilal to go on top of the Kaaba and call the adhan. The Prophet and the Muslims listened to the adhan recited by Bilal with awe and tranquility; meanwhile, the notables of the polytheists seemed very restless and depressed. They uttered very nasty words. Ikrima, the son of Abu Jahl, said, “God blessed Abu Jahl because he did not make him listen what that slaves says.” Safwan b. Umayya, another polytheist said, “Fortunately, God killed my father before he saw all of those events.” Meanwhile, some of them covered their faces without saying anything.[19]

While they were uttering nasty words due to their hatred, enmity and jealousy, the Companions were performing the noon prayer in the presence of God, Lord of the realms.

The Prophet Marries Maymunah

Maymunah, whose real name was “Barra”, was the sister of Umm al-Fadl, the wife of Ibn Abbas, the Prophet’s uncle, and the sister of Asma, the wife of Jafar. She became a widow when her husband died.[20]

Abbas wanted the Prophet to marry her. That is why, he mentioned her name with praise and appreciation whenever he saw the Prophet. When the Messenger of God sett off from Madinah for umrah and stopped at Juhfa, Abbas went to see the Prophet there. He said, “O Messenger of God! Maymunah bint Harith became a widow. Will you marry her?” The Prophet accepted his offer.[21]

The Messenger of God was still in Makkah when Maymunah heard that the Messenger of God accepted to marry her. When she heard the news, she was on her camel. She said, “The camel and everything on it belong to the Messenger of God” Thus, she showed her happiness because she would marry to the Prophet.[22]

Thereupon, Abbas married Maymunah off to the Prophet by receiving four hundred dirhams as mahr.[23]

The Prophet Wants to Stay in Makkah a bit more

It can be said that the Prophet wanted to lighten the tension between him and the Qurayshi polytheists by marrying Maymunah. We see that the Prophet used this as a means of staying there a bit more in order to talk to the Qurayshis. According to the Peace Treaty of Hudaybiyah, the period of time the Prophet was allowed to stay was three days. When three days passed, the Prophet said to the notables of the Quraysh, “If you let me, I want to stay three more days for my wedding and invite you to my wedding feast.” However, the notables of the Quraysh did not accept his offer. They sent a delegate to ask him to leave Makkah.

Meanwhile, Sa’d b. Ubada, one of the notables of Madinah Muslims, was near the Prophet. He could not bear it when the Qurayshi delegates talked harshly against the Messenger of God and said to Suhayl b. Amr, one of the delegates, “This is not your or your father’s land. By God, the Messenger of God (pbuh) will leave here because of the articles of the treaty; you cannot force him to leave otherwise.”

Thereupon, the delegates of the Quraysh kept silent.

The Prophet smiled at this situation.[24]

When the Period of Three Days was Over

The three days determined as the period of staying in Makkah by the Peace Treaty of Hudaybiyah passed.

The Messenger of God, who never broke his promise even with his enemies, had to leave Makkah although he wanted to stay there more because he did not want to break his promise. Actually, in a sense, he was not leaving Makkah; the time to conquer Makkah was approaching. From then on, every day and every hour would approach the conquest of Makkah and the hearts. 

During those three days, the Muslims had the opportunity to meet their relatives there. They also had the opportunity to show the beauty, loftiness, grace and elegance of Islamic ethics through their honest acts and attitudes. They also displayed the true Islam and the trueness worthy of Islam to the polytheists in the form of a luminous view.  Consequently, a warm interest and a sincere tendency toward Islam arose in the hearts of many people except for the ferocious polytheists. It was as if the hearts of the people were ready to be conquered before the conquest of Makkah.

“Uncle! Uncle!”

While the Messenger of God was leaving Makkah with his Companions, he heard a voice calling out “Uncle! Uncle!”

They turned round. It was the voice of Umama, the only daughter of Hamza, “the Master of the Martyrs”. She was living in Makkah. Her voice expressed a desire for help; it was as if she was saying, “Save me from this land of polytheism!” It was as if the whole Makkah asked for help together with this child, calling out, “Do not leave me!”

The Messenger of God, whose heart was like a sea of compassion and mercy, returned, held the hand of this child and took her to Madinah.[25]

The Prophet is in Sarif

After leaving Makkah with his Companions, the Messenger of God stopped at Sarif. He married Maymunah there.[26]

Returning to Madinah

The Prophet left Sarif in the evening and proceeded at night. He arrived in Madinah in the month of Dhulhijjah.[27]

Umama, the daughter of Hamza, is Given to Jafar

When Umama, the daughter of Hamza and Salma bint Umays, was brought to Madinah, a controversy arose.  

The Prophet had rendered Zayd b. Haritha and Hamza brothers. Therefore, Zayd stated that he was the guardian of the children of Hamza after Hamza was martyred and said, “I have the right to take care of my brother’s daughter more than anybody else.”

When Jafar heard this, he objected to it: “The maternal aunt is also regarded as the mother. My wife Asma bint Umays is the maternal aunt of Umama. Therefore, I have the right to take care of Umama more than anybody else.”

Hazrat Ali said that she had the right to take care of her more than anybody else, saying, “I took my cousin from among the polytheists and brought her here. You are not as close to her as me as a relative.  I have the right to take care of Umama more than you.”

It was up to the Messenger of God to settle the problem.

He said, “O Zayd! You are the friend of God and His Messenger! O Ali! You are my brother and friend! O Jafar! You are the person who resembles me the most in terms of nature and characteristics!” Then, he expressed his decision as follows:

“O Jafar! You have the right to take care of Umama more than the others because you are married to her maternal aunt. A woman cannot marry to a man who is married to her maternal or paternal aunt.”[28]

When the Messenger of God expressed his decision, Jafar stood up suddenly; he started to hop around the Prophet.

When the Messenger of God asked, “O Jafar! What are you doing?”, Jafar answered, “O Messenger of God! The Abyssinians acted like that toward their king when they were happy. The Negus did the same thing when he liked somebody.”[29]

-------------------------------------------------------------

[1]Ibn Sa’d, Tabaqat, Vol. 2, p. 120.

[2]Ibn Sa’d, ibid, Vol. 2, p. 120.

[3]Ibn Sa’d, ibid, Vol. 2, p. 121.

[4]The places of entering ihram are as follows: Dhul-Hulayfa for the people coming from Madinah, Juhfa for the people of Damascus, Dhat Irq for Iraqis, Qarn for the people of Njad and Yalamlam for the people of Yemen.

[5]Ibn Sa’d, ibid, Vol. 2, p. 121; Ibn Kathir, Sirah, Vol. 3, p. 435.

[6]Ibn Sa’d, ibid, Vol. 2, p. 121.

[7]Ibn Sa’d, ibid, Vol. 2, p. 121.

[8]Tabari, Tarikh, Vol. 3, p. 101; Ibn Kathir, Sirah, Vol. 3, p. 436.

[9]Ibn Sa’d, ibid, Vol. 2, p. 121; Ibn Kathir, ibid, Vol. 3, p. 436; Halabi, Insanu’l-Uyun, Vol. 2, p. 780.

[10]Ibn Kathir, ibid, Vol. 3, p. 432.

[11]Ibn Hisham, Sirah, Vol. 4, p. 12-13.

[12](It is called “rami” in shariah.) Ibn Sa’d, Tabaqat, Vol. 2, p. 123; Ahmad Ibn Hanbal, Musnad, Vol. 1, p. 306; Muslim, Sahih, Vol. 2, p. 923.

[13]Ibn Kathir, ibid, Vol. 3, p. 432.

[14]Ibn Sa’d, ibid, Vol. 2, p. 123; Halabi, ibid, Vol. 2, p. 784.

[15]Ibn Sa’d, ibid, Vol. 2, p. 122.

[16]Ibn Sa’d, ibid, Vol. 2, p. 122.

[17]Ibn Sa’d, ibid, Vol. 2, p. 122.

[18]Ibn Sa’d, ibid, Vol. 2, p. 122.

[19]Waqidi, Maghazi, Vol. 2, p. 738.

[20]Ibn Sa’d, ibid, Vol. 8, p. 137; Ibn Abdi’l-Barr, al-Istiab, Vol. 4, p. 1915-1916.

[21]Ibn Abdi’l-Barr, ibid, Vol. 4, p. 1916.

[22]Ibn Sa’d, ibid, Vol. 8, p. 132; Ibn Kathir, Sirah, Vol. 3, p. 439.

[23]Ibn Kathir, ibid, Vol. 3, p. 439.

[24]Ibn Kathir, ibid, Vol. 3, p. 433; Halabi, ibid, Vol. 2, p. 783.

[25]Ibn Qayyim, Zadu’l-Maad, Vol. 2, p. 171; Ibn Kathir, Sirah, Vol. 2, p. 443.

[26]Ibn Hisham, Sirah, Vol. 4, p. 14; Ibn Sa’d, Tabaqat, Vol. 2, p. 122, Vol. 8, p. 133-134.

[27]Ibn Sa’d, ibid, Vol. 2, p. 122.

[28]Ibn Sa’d, ibid, Vol. 8, p. 159-160.

[29]Ibn Sa’d, ibid, Vol. 8, p. 160.

The king of Yamama, Hawza b. Ali was a Christian.

The Prophet appointed Salit bin Amr to Yamama to invite Hawza b. Ali to Islam in the month of Muharram in the 7^th year of the Migration and gave him a letter.[1]

When Salit b. Amr took the letter, he travelled without having a rest and reached the king; he gave the letter to the king. When the king made somebody read the letter, he heard the following:

“Bismillahirrahmanirrahim!

From Muhammad, the Messenger of God, to Hawza b. Ali!

Peace be upon those who are on the right path.

You should know it very well that my religion will soon glitter on the farthest horizons. Therefore, O Hawza, become a Muslim so that you will reach salvation. Then, I will let you rule your country.”[2]

Hawza stated that he would not accept this invitation using a kind language. However, Salit told him that he was doing wrong and asked him to accept the invitation. Nevertheless, Hawza did not become a Muslim. Doubtlessly, his desire to continue his sovereignty played an important role in rejecting the invitation. He himself said to a Christian notable as follows:

“I am the king of my nation. If I obeyed him, I could not rule my nation any longer.”[3]

However, Hawza gave a letter and some presents to Salit to give to the Prophet.

The Curse of the Prophet on Hawza

Salit b. Amr returned to Madinah and went to the presence of the Messenger of God. After telling the Prophet what had happened, he gave the letter of Hawza to the Prophet. Hawza wrote the following in the letter:  

“What you invite me to is very good and nice.

I am the orator and poet of my nation. Arabs are afraid of my nation. Give me some authority of your affair so that I will obey you.”[4]

The Messenger of God said, “I will not give him even a raw date on the ground”, for his inappropriate request. Then, he damned Hawza because he prevented many people who obeyed him from becoming Muslims by saying, “May everything in your hand be destroyed!”[5]

One year after this incident, Gabriel came to the Prophet and said that Hawza had died as an unbeliever.[6]

Thus, the Messenger of God informed all of the rulers of that period about Islam through the envoys and invitation letters he sent to them and made the whole world hear about Islam.

The answer of the rulers of the two big states of that time, Abyssinia and Byzantine states, was quite positive. The Negus of Abyssinia became a Muslim. Heraklius accepted that Hazrat Muhammad was the true Prophet that was expected but he avoided believing due to his worldly sovereignty. Similarly, Muqawqis, the king of Egypt, welcomed the envoy and the letter of the Prophet and gave him a positive answer. Hawza b. Ali, the ruler of Yamama, welcomed the envoy of the Prophet and stated that he did not accept the invitation using a kind language.

The remaining two rulers answered the invitation negatively. Moreover, one of them, the Chosroes of Persia, tore the letter of the Prophet. The other, Harith b. Abi Shimr, the king of Ghassan, threw the letter of the invitation of the Prophet on the ground.

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[1]Ibn Hisham, Sirah, Vol. 4, p. 254.

[2]Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 74; Halabi, Insanu’l-Uyun, Vol. 3, p. 303.

[3]Ibn Sayyid, Uyun al-Athar, Vol. 2, p. 270.

[4]Ibn Sa’d, Tabaqat, Vol. 1, p. 262; Halabi, Insanu’l-Uyun, Vol. 3, p. 303.

[5]Ibn Sa’d, ibid, Vol. 1, p. 262; Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 74; Halabi, ibid, Vol. 3, p. 303.

[6]Ibn Sa’d, ibid, Vol. 1, p. 262; Ibn Sayyid, ibid, Vol. 2, p. 270.

(8^th year of the Migration, the month of Safar)

Four hundred of the soldiers in the army that besieged the Muslims during the Battle of Khandaq and that was led by Abu Sufyan b. Harb belonged to Sons of Murra.[1]Besides, they had martyred 28 out of 30 mujahids of the team led by Bashir b. Sa’d that the Messenger of God had sent to punish them.[2]

The Messenger of God wanted to teach this tribe, which was an enemy of Islam, a lesson. Therefore, he sent two hundred mujahids led by Ghalib b. Abdullah against Sons of Murra.

Ghalib b. Abdullah and the mujahids with him approached Sons of Murrah. He addresses the mujahids there saying, “Do not disobey me! The Messenger of God (pbuh) said, ‘A person who disobeys a commander appointed by me is regarded to have disobeyed me.’ Accordingly, if you disobey me, you will be regarded to have disobeyed the Prophet.”[3]

Upon the order of their commander, the mujahids attacked Sons of Murra very early in the morning uttering takbirs. The mujahids killed many of them and captured their wives and children; they captured many camels, cattle and sheep as booty.[4]

Usama Kills a Person Thinking that he was a Polytheist

Hazrat Usama b. Zayd followed a person called Mirdas b. Nahik and killed him thinking that he was a polytheist. He told  Ghalib b. Abdullah, his commander, about it.

“I followed someone. Just as I was going to hit him with my sword, he said ‘La ilaha illallah (There is no god but Allah)’.”

Ghalib b. Abdullah asked, “Did you put your sword into its sheath then?”

Usama said, “No, I killed him.”

All of the mujahids said, “By God, you did something that we were not ordered; you killed someone who said, ‘La ilaha illallah’.”

Usama felt very sorry for what he had done.

Then, Ghalib b. Abdullah returned to Madinah with the mujahids.

“Did You Split Open his Heart?”

When they arrived in Madinah, Usama told the Prophet about the incident.

The Messenger of God got very furious and said, “O Usama! You killed someone though he said, ‘La ilaha illallah’?”

Usama alleged an excuse: “O Messenger of God! He said, ‘La ilaha illallah’ because he was afraid of the sword.”

The Messenger of God got more furious when he heard Usama’s excuse and said to him, “Why did you not split open his heart and see whether he was telling the truth or not?”[5]

Usama, whom the Messenger of God loved a lot and generally rode on the same camel with, said,

“The Messenger of God (pbuh) repeated that sentence so much that I said to myself, ‘I wish I were a new Muslim that day and had not killed him.’”[6]

It is necessary to state here that this sentence of Usama was an exaggerated expression of the agony he felt not the reality. When Usama killed the man without paying attention to his utterance of kalima at-tawhid, he probably acted upon the apparent meaning of the verse: “But their (unbelievers’) professing the Faith when they (actually) saw Our Punishment was not going to profit them.”[7]Therefore, the Prophet only rebuked them; he did not order him to pay ransom.  

 “…Say not to anyone who offers you a salutation: ‘Thou art none of a Believer!’”[8]The verse above was sent down upon this incident.[9]

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[1]Ibn Sa’d, Tabaqat, Vol. 2, p. 66.

[2]Ibn Sa’d, ibid, Vol. 2, p. 119.

[3]Ibn Sa’d, ibid, Vol. 2, p. 126.

[4]Ibn Sa’d, ibid, Vol. 2, p. 126; Halabi, Insanu’l-Uyun, Vol. 3, p. 197.

[5]Ibn Hisham, Sirah, Vol. 4, p. 271; Muslim, Sahih, Vol. 1, p. 96.

[6]Ibn Hisham, ibid, Vol. 4, p. 271; Muslim, ibid, Vol. 1, p. 96.

[7]Ghafir, 85.

[8]An-Nisa, 94.

[9]az-Zabidi, Tajrid as-Sarih, Trns by Kâmil Miras, Vol. 10, p. 293.

It was not long after the Treaty of Hudaybiyah that Umm Kulthum, the daughter of Uqba b. Abi Muayt, who was one of the fiercest enemies of the Prophet in Makkah, had embraced Islam and came to Madinah. She took refuge in the Messenger of God and said to him, “O Messenger of God! I escaped from them for the sake of my religion. Protect me; do not return me to the polytheists. If you return me to the unbelievers, they will torture me and try to make me exit my religion.”[1]

The verse that was sent down upon this incident told the Prophet how to act: “O ye who believe! when there come to you believing women refugees, examine (and test) them: God knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower). And there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of God: He judges (with justice) between you: and God is Full of Knowledge and Wisdom.”[2]

This verse explained that the article in the Peace Treaty of Hudaybiyah regarding the Muslims migrating to and taking refuge in Madinah was about men not women. 

Thereupon, the Prophet returned the Muslim men who came to Madinah by running away from Madinah but he did not return the Muslim women. As a matter of fact, when Walid b. Uqba and Umara b. Uqba, the brothers of Umm Kulthum came to Madinah and demanded the return of Umm Kulthum, he said to them, “God annulled the decree of that article regarding women.” Therefore, he did not surrender Umm Kulthum to them.

After this verse was sent down, the women who migrated from Makkah to Madinah were virtually tested. They swore as follows: “By God, we came here just because of our love and loyalty to God and His Messenger not because of finding husbands and goods or because of our hatred to anybody.” In that case, they were allowed to stay in Madinah and were not returned. The mahrs of those who swore like that were returned to their husbands.[3]

Hazrat Umar Divorces Two of His Wives

In the verse that was sent down, the believers were ordered to divorce their unbelieving wives: “They are not lawful (wives) for the unbelievers.” Thereupon, Hazrat Umar divorced two of his wives who were polytheists and lived in Makkah.[4]

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[1]Ibn Sa’d, Tabaqat, Vol. 8, p. 231.

[2]al-Mumtahina, 10.

[3]Ibn Sa’d, ibid, Vol. 8, p. 230; Ibn Sayyid, Uyun al-Athar, Vol. 2, p. 127.

[4]Ibn Sirah, Vol. 3, p. 341.

Ghassanis were one of the strongest tribes in Syria. 

The Prophet sent Shuja b. Wahb, one of the Companions, to Harith b. Abi Shimr, the leader of Ghassanis, with a letter to invite him to Islam in the month of Muharram in the 7^th year of the Migration.[1]

Shuja b. Wahb  set off rapidly as soon as he took the letter. When he arrived in Damascus, he could not find the king in his palace. He had to wait outside the palace for days.

Meanwhile, the doorkeeper of the king asked him why he had come. He said that he was the envoy of the Messenger of God sent to Harith. Then he told the doorkeeper about the attributes of the Prophet. Mira, the doorkeeper, could not help crying when he heard what Shuja said. He said, “I read the Bible. I saw the attributes of this prophet exactly there. “Then, he accepted the prophethood of Hazrat Muhammad (pbuh) and became a Muslim. However, he kept his belief secret since he feared that Harith would kill him.[2]

Shuja Gives the King the Letter of the Prophet

After several days, Harith sat on his throne and accepted Shuja, the envoy. When Harith took the letter of the Messenger of God from Shuja b. Wahb, he saw the following written in it:

“Bismillahirrahmanirrahim!

From Muhammad, the Messenger of God to Harith b. Abi Shimr!

Peace be upon those who are on the right path and who believe in God and His Prophet!

“I invite you to believe in God, who has no partners. If you accept my invitation, you will remain as the king in your country.”[3]

The attitude of Harith suddenly changed when he read those words. He threw the letter on the ground and said furiously, “Who will take my sovereignty from me? I will attack him even if he is in Yemen before he starts to move here.”[4]Then, he told his men to shod his horses. Then, he turned to Shuja and said, “Go and tell your master what you saw.”

Harith, the king, was determined to attack Madinah. He stated it clearly in the letter that he wrote to the Kaiser, who was in Jerusalem at that time. However, the answer he received from the Kaiser was just the opposite. The Kaiser said to him, “Do not attack him.”

When he received the letter of the Kaiser, Harith b. Abi Shimr came to his senses; he summoned Shuja again. He asked Shuja when he would leave and told his men to give him on hundred mithqals (450 grams) of gold.[5]

Mira, the doorkeeper, went to see Shuja, who left the palace and was preparing to go to Madinah. He gave Shuja the food and clothes he had prepared for him to use on the way, and said, “Give my regards to the Messenger of God and tell him that I became a Muslim.”[6]

The Curse on Harith

When Shuja b. Wahb arrived in Madinah, he went to the presence of the Messenger of God and told him what he had seen and heard in detail.

When the Messenger of God learned the negative attitude of Harith against his envoy and letter, he damned Harith by saying, “May his sovereignty be destroyed!”[7]

After a while, Harith died as an unbeliever due to the effect of the curse of the Prophet and the sovereignty of Ghassanis was transferred to Jabala b. Ayham, who was the last king of the Ghassani sovereignty.[8]

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[1]Ibn Hisham, Sirah, Vol. 4, p. 254; Ibn Sa’d, Tabaqat, Vol. 1, p. 261.

[2]Ibn Sa’d, ibid, Vol. 1, p. 261; Halabi, Insanu’l-Uyun, Vol. 3, p. 305.

[3]Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 72; Halabi, ibid, Vol. 3, p. 304.

[4]Ibn Sa’d, Tabaqat, Vol. 1, p. 261; Halabi, ibid, Vol. 3, p. 305.

[5]Halabi, ibid, Vol. 3, p. 305.

[6]Ibn Sa’d, ibid, Vol. 1, p. 261; Halabi, ibid, Vol. 3, p. 305.

[7]Ibn Sa’d, ibid, Vol. 1, p. 261; Halabi, ibid, Vol. 3, p. 305.

[8]Ibn Sa’d, ibid, Vol. 1, p. 261; Halabi, ibid, Vol. 2, p. 43.

(7^th Year of the Migration, the month of Muharram)

The Messenger of God sent Dihya b. Khalifa al-Kalbi to the Byzantine Kaiser Heraklius in order to invite him to Islam with the following letter:

“In the name of God, the most Merciful, the most Compassionate!

May peace be upon the guided the ones who follow the way of the Messenger of God! May peace be upon the guided ones!

O leader of Byzantines! I invite you to Islam. Embrace Islam so that you will be saved. Embrace Islam so that God will reward you twofold. If you do not accept my call, all of the sins of the poor farmers and your people will belong to you. 

“Say: ‘O people of the Book! come to common terms as between us and you: that we worship none but God; that we associate no partners with Him; that we erect not from among ourselves Lords and patrons other than God." If then they turn back, say: ye! "Bear witness that we (at least) are Muslims (bowing to God's will).’” (Aal-i Imran, 64)[1]

Dihya took the letter of the Messenger of God to Heraklius, the Byzantine Kaiser, in a short time.

While the letter was being read, the Byzantine Kaiser sweated buckets. After saying, “I have not seen a letter like this beginning with ‘Bis­milla­hir­rah­ma­nir­rahim!’ since the Prophet Solomon!”, he kissed the letter and showed respect to it. He did not say anything else at that time; he decided to search about it later. 

Abu Sufyan Encounters Heraklius

Deciding to search about the issue, Heraklius asked the people around him, “Is there not anybody from the tribe of that person who claims to be a prophet here?”

Meanwhile, Abu Sufyan was in Damascus together with some friends from the Quraysh on business. They took him and his friends to the presence of the Byzantine Kaiser, who was in Damascus, then. Abu Sufyan narrated what happened after that as follows:

“We went to the presence of Heraklius. He made us sit before him and asked us through an interpreter, ‘Who, among you, is the closest relative of the person who claims to be a prophet?’

I said, ‘I am his closest relative.’

They made me sit at the front and my friends behind me.

He said to my friends, ‘I will ask you some questions about the person who claims to be a prophet; Correct him if he tells any lies.’

Abu Sufyan later said, ‘By God! If I had not feared that my lies would be heard about everybody through my friends, I would definitely have told lies about him.’

The following conversation took place between Abu Sufyan and the Byzantine Kaiser:

‘What is his pedigree like?’

‘He has the greatest pedigree among us.’

‘Are there any kings among his ancestors?’

‘No, there aren’t’

‘Have you ever accused him of lying before his prophethood?’

‘No, we haven’t’

‘Who are his followers in general? Do the notables or the poor follow him?’

‘The poor generally follow him.’

‘Are his followers increasing or decreasing in number?’

‘They are not decreasing; conversely, they are increasing.’

‘Is there anyone that converted after accepting his religion?’

‘No, there isn’t.’

‘Have you ever seen him break his promise?’

‘No, we haven’t. However, we have signed a treaty with him and ceased fire for a certain period now. We do not know what he will do now. We are worried that he will violate the treaty.’

(Abu Sufyan said,

‘By God, I could not add anything else to my answers.’)

‘Have you ever fought a war against him?’

‘Yes, we have.’

‘How did your wars end?’

‘The results of the wars changed. Sometimes he defeated us and sometimes we defeated him.’

‘Is there anybody among you who claimed to be a prophet before him?’

‘No, there isn’t.’

‘What does he order you to do?’

‘He orders us to worship God, who is one, and prohibits us from associating partners with Him. He also prohibits us from worshipping the things that our ancestors worshipped. He orders us to perform prayers, to be honest, to give money to the poor, to avoid forbidden things, to keep our promise, to give the entrusted things to their owners, to care for our relatives and to help them.’

After that Heraklius said to Abu Sufyan through his interpreter,

‘I asked about his pedigree and you said that he had the greatest pedigree among you. Prophets are chosen among the noblest ones of their tribes.  

I asked if there were any kings among his ancestors and you said there were not. If there had been a king among them, I would have said, ‘He is a person who wants the property of his ancestors back.’

I asked if there was anybody among you who claimed to be a prophet before him and you said there was not. If there had been anybody like that, I would have said, ‘He is a person who wants to follow the thought proclaimed before him.’

I asked you who followed him. You said, ‘The poor followed him.’ In fact, the poor follow the prophets.

I asked you if he had ever told any lies before he claimed his prophethood. You said, ‘No!’ I definitely know that a person who does not lie to people will never lie to God.

I asked you, ‘Is there anyone that converted after accepting his religion?’ You said, ‘No!’. Belief is like that. When peace and happiness, which are the necessities of belief, settle in the heart of a person, they remain there.

I asked, ‘Are his followers increasing or decreasing in number?’ You answered, ‘They are increasing.’ It goes on like that until the quality of belief is completed.

I asked, ‘Have you ever fought a war against him?’. You said you did and that the results of the wars changed. You said sometimes he defeated you and sometimes you defeated him. That is the case with prophets. They sometimes suffer but in the end, they attain good and satisfactory results. 

I asked, “Has he ever broken his promise?’ You said, He has never broken his promise.’ That is the case with prophets. They never break their promises.

I asked, ‘What does he order you to do?’ You said, ‘He orders us to worship God, who is one, and prohibits us from associating partners with Him, etc.’

They are all characteristics of prophets. If what you say about that person is true, he is definitely a prophet. I knew that a prophet was going to be sent but I did not think that he was going to emerge from among you.[2]

After this conversation, Heraklius clearly said, “If I knew I could reach him, I would do anything to meet him; if I were near him, I would serve him and wash his feet. I swear by God that his sovereignty will reach this place, where my feet are standing on.”[3]

When Abu Sufyan heard what Heraklius said, he felt frightened and panicked; he left the place and said to his friends, “By God, the cause of Ibn Abi Kabsha[4]is getting bigger and bigger. It is clear that even the King of the Byzantines is afraid of him.”[5]

Belief of Heraklius

Heraklius, the king of the Byzantines, definitely believed that the prophet that had been expected to come was  Hazrat Muhammad (pbuh). He said to his nation, “Let us believe in him and follow him so that we will reach salvation both in the world and in the hereafter.” However, this call of Heraklius was not successful; it even infuriated the Byzantines.

Thereupon, Heraklius kept it a secret that he had believed in Muhammad (pbuh) due to his worldly sovereignty.

 Dihya Goes to Daghatir

Heraklius, who feared that he would be killed and he would be overthrown, could not declare that he had become a Muslim; he advised Dihya, the envoy of the Prophet, to go to Us­kuf Daghatir, a great Christian scholar; he also wrote a letter addressing Daghatir and gave it to Dihya.

Dihya took the letter and left Heraklius.

The Prophet had also written a letter to be given to Daghatir through Dihya. The Prophet addressed  Uskuf Daghatir as follows: in the letter:

“Peace be upon those who believe!

There is no doubt that Jesus, the son of Mary, is the spirit and word of God that He blew into Mary, who is chaste and decent. 

I believe, in God and the revelation given to us and to Abraham, Ismail, Isaac, Jacob, and the Tribes and that given to Moses and Jesus and that given to (all) Prophets from their Lord we make no difference between one and another of them and we bow to God (in Islam).

May peace be upon the guided ones!”[6]

Dihya went to Daghatir and invited him to Islam.

Daghatir, the great Christian scholar said, “By God, your friend is a true prophet sent by God. We know his properties; we saw his name in our books.”[7]Then, he became a Muslim; he asked Dihya to tell the Messenger of God that he had become a Muslim. 

Daghatir is Martyred

Uskuf Daghatir used to tell stories to the Christians and preach on Sundays and then go home.

After he talked to Dihya, the Christians waited for him to come and preach on Sunday. However, Daghatir did not want to go out saying that he was ill. The Christians said, “Either he will come out or we will go in. We do not like your state since that Arab came.”

Thereupon, Daghatir entered his room. He took off the black garment he was wearing and put on a snow-white garment. Then, he took his staff (rod) and went to the church to see the Christians that had gathered there. He said recklessly, “O Byzantines! A letter was sent to us by the Prophet Ahmad; he invites us to believe in God. I witness that there is no god but Allah;  Ahmad is God’s slave and Messenger.”

When Daghatir declared the prophethood of the Messenger of God recklessly like that, the Byzantines beat him severely and martyred him.[8]

Dihya Returns to Madinah

After that, Dihya set off for Madinah with the letter written by Heraklius to the Prophet and several presents. However, he was captured by some highwaymen on the way to Madinah; the presents were confiscated.

When Dihya arrived in Madinah, he went to the presence of the Messenger of God and narrated him what had happened. Then, he gave the Prophet the letter of Heraklius.

The following was written in the letter:

“From Kaiser, the king of the Byzantines to Muhammad, the Messenger of God, whose advent was informed by Jesus!

Your envoy came to me with your letter.

I witness that you are the Messenger of God! We found your name written in the Bible. Jesus, son of Mary, had given the glad tidings about you.

I invited the Byzantines to believe in you but they avoided it. If they had obeyed me, it would definitely have been better for them.

I wanted so much to be near you, to serve you and to wash your feet. ”[9]

When the letter was read and ended, the Messenger of God said, “Their sovereignty will go on as long as my letter is with them.”[10]

Heraklius Hides the Letter

The Byzantine King Heraklius, who welcomed the envoy of the Messenger of God, wrapped his letter of invitation to Islam in silk satin and put it in a golden pipe as an indication of his respect and hid it.  

Byzantine kings maintained that holy letter until Ferdinand Alfonso attacked Tu­lay­tu­la (Toledo) and captured many Andalusian cities (H: 464). Then, it was transferred to his grandson.

Sey­füd­din Kılıç states that he saw the same letter near the King of Europe. He reports that the King of Europe said to him,

“This is the letter your Prophet sent to my grandfather Kaiser. We have kept legating it up to now. We were informed by our grandfathers and fathers that the sovereignty would remain with us as long as we kept it. Therefore, we show great respect to it and hide it. We keep it as a secret and not tell the Christians that we keep it with us with the intention of maintaining our sovereignty.”[11]

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[1]Ahmad Ibn Hanbal, Musnad, Vol. 1, p. 263; Tabari, Tarikh, Vol. 3, p. 87; Ibn Qayyim, Zadu’l-Maad, Vol. 3, p. 71; Halabi, Insanu’l-Uyun, Vol. 3, p. 287.

[2]Ahmad Ibn Hanbal, Musnad, Vol. 1, p. 262-263; Bukhari, Sahih, Vol. 4, p. 3-4; Muslim, Sahih, Vol. 3, p. 1395.

[3]Ahmad Ibn Hanbal, ibid, Vol. 1, p. 263; Bukhari, ibid, Vol. 4, p. 4; Muslim, ibid, Vol. 3, p. 1395.

[4]Abu Kabsha was a man who abandoned worshipping idols and who worshipped the star Shi’ra’l-Ubur; he was from the tribe of Huzaa. He likened the Prophet to this man because the Prophet also avoided worshipping idols; by calling the Prophet “Ibn Abi Kabsha” Abu Sufyan wanted to imply that he took after this grandfather of his.

[5]Ahmad Ibn Hanbal, ibid, Vol. 1, p. 263.

[6]Ibn Sa’d, Tabaqat, Vol. 1, p. 276.

[7]Ibn Kathir, ibid, Vol. 3, p. 504.

[8]Ibn Kathir, ibid, Vol. 3, p. 504.

[9]Yaqubi, Tarikh, Vol. 2, p. 77-78.

[10]Halabi, Insanu’l-Uyun, Vol. 3, p. 289.

[11]Halabi, Insanu’l-Uyun, Vol. 3, p. 289.