Ar Raheeq Al Mukhtum THE PROPHET (Peace be upon him), ATTRIBUTES AND MANNERS

THE PROPHET (Peace be upon him), ATTRIBUTES AND MANNERS
The Prophet (Peace be upon him) combined both perfection of creation and perfection of manners.
This impression on people can be deduced by the bliss that overwhelmed their hearts and filled them
with dignity. Men’s dignity, devotion and estimation of the Messenger of Allâh (Peace be upon him)
were unique and matchless. No other man in the whole world has been so honoured and beloved.
Those who knew him well, were fascinated and enchanted by him. They were ready to sacrifice their
lives for the sake of saving a nail of his from hurt or injury. Being privileged by lots of prerogatives of
perfection that no one else had been endowed with, his Companions found that he was peerless and so
they loved him.
Here we list a brief summary of the versions about his beauty and perfection. To encompass all which
is, admittedly, beyond our power.
BEAUTY OF CREATION:

Describing the Messenger of Allâh (Peace be upon him), who passed by her tent on his journey of
migration, Umm Ma‘bad Al-Khuza‘iyah said to her husband:
l “He was innocently bright and had broad countenance. His manners were fine. Neither was his
belly bulging out nor was his head deprived of hair. He had black attractive eyes finely arched by
continuous eyebrows. His hair glossy and black, inclined to curl, he wore long. His voice was
extremely commanding. His head was large, well formed and set on a slender neck. His
expression was pensive and contemplative, serene and sublime. The stranger was fascinated
from the distance, but no sooner he became intimate with him than this fascination was changed
into attachment and respect. His expression was very sweet and distinct. His speech was well set
and free from the use of superfluous words, as if it were a rosary of beads. His stature was
neither too high nor too small to look repulsive. He was a twig amongst the two, singularly bright
and fresh. He was always surrounded by his Companions. Whenever he uttered something, the
listeners would hear him with rapt attention and whenever he issued any command, they vied
with each other in carrying it out. He was a master and a commander. His utterances were
marked by truth and sincerity, free from all kinds of falsehoods and lies.”
‘
Ali bin Abi Talib describing him said: “The Messenger of Allâh (Peace be upon him) was neither
excessively tall nor extremely short. He was medium height among his friends. His hair was neither
curly nor wavy. It was in between. It was not too curly nor was it plain straight. It was both curly and
wavy combined. His face was not swollen or meaty-compact. It was fairly round. His mouth was white.
He had black and large eyes with long haired eyelids. His joints (limbs) and shoulder joints were rather
big. He had a rod-like little hair extending from his chest down to his navel, but the rest of his body was
almost hairless. He had thick hand palms and thick fingers and toes. At walking, he lifted his feet off
the ground as if he had been walking in a muddy remainder of water. When he turned, he turned all.
The Prophethood Seal was between his shoulders. He is the Seal of Prophets, the most generous and
the bravest of all.
His speech was the most reliable. He was the keenest and the most attentive to people’s trust and was
very careful to pay people’s due in full. The Prophet (Peace be upon him) was the most tractable and
the most yielding companion, seeing him unexpectedly you fear him and venerate him. He who has
acquaintance with him will like him. He who describes him says:
l ‘I have never seen such a person neither before nor after seeing him.’  
Jabir bin Samurah reported that Allâh’s Messenger (Peace be upon him) had a broad face with reddish
(wide) eyes and lean heels.  Abu At-Tufail said: “He was white, good-looking. He was neither fat nor thin; neither tall nor short.”
Anas bin Malik said: “He had unfolded hands and was pink-coloured. He was neither white nor brown.
He was rather whitish. In both his head and beard there were as many as twenty grey hairs, besides
some grey hairs at his temples.” In another version: “and some scattered white hairs in his head.”
Abu Juhaifa said: “I have seen some grey colour under his lower lip.” Al-Bara’ said: “He was of medium
height, broad-shouldered, his hair went up to his earlobes. I saw him dressed in a red garment and I
(assure you) I have never seen someone more handsome. At first he used to let his hair loose so as to
be in compliance with the people of the Book; but later on he used to part it.”
Al-Bara’ also said: “He had the most handsome face and the best character.” When he was asked: “Was
the Messenger’s face sword-like?” “No,” he said: “it was moon-like.” But in another version: he said,
“His face was round.” Ar-Rabi‘ bint Muawwidh said: “Had you seen him, you would have felt that the
sun was shining.” Jabir bin Samurah said, “I saw him at one full-moony night. I looked at him. He was
dressed in a red garment. I compared him with the moon and found that — for me — he was better
than the moon.”
Abu Huraira said: “I have never seen a thing nicer than the Messenger of Allâh (Peace be upon him). It
seems as if the sunlight were moving within his face. I have never seen one who is faster in pace than
the Messenger of Allâh (Peace be upon him). It seemed as if the earth had folded itself up to shorten
the distance for him. For we used to wear ourselves out while he was at full ease.”
Ka‘b bin Malik said: “When he was pleased, his face would shine with so bright light that you would
believe that it was a moon-piece.” Once he sweated hot at ‘Aishah’s, and the features of his face
twinkled; so I recited a poem by Abu Kabeer Al-Hudhali:
l “If you watch his face-features, you will see them twinkling like the lightning of an approaching
rain.”
Whenever Abu Bakr saw him he would say:
l “He is faithful, chosen (by Allâh), and calls for forgiveness. He shines like a full-moon light when
it is far from dark (clouds).”
‘
Umar used to recite verses by Zuhair describing Haram bin Sinan:
l “Were you other than a human being, you would be a lighted moon at a full-moon night.”
Then he would add: “Thus was the Messenger of Allâh (Peace be upon him) .
When he got angry his face would go so red that you would think it were “an inflected red skin-spot
with pomegranate grains on both cheeks.”
Jabir bin Samurah said: “His legs were gentle, delicate and in conformity. His laughter is no more than
smiling. Looking at him will make you say ‘He is black-eyed though he is not so.’”
Ibn Al‘
His forehead was broad; but his eyebrows were like the metal piece attached to a lance, but they were
unhorned. His nose was high-tipped, middle-cambered with narrow nostrils. His cheeks were plain, but
he had (little hair) running down like a rod from his throat to his navel. He had hair neither on his
abdomen nor on his chest except some on his arms and shoulders. His chest was broad and flattened. He had long forearms with expansive palms of the hand. His legs were plain straight and stretching down.
His other limbs were straight too. The two hollows of his soles hardly touch the ground. When he walks
away he vanishes soon; but he walks at ease (when he is not in a hurry). The way he walks seems
similar to one who is leaning forwards and is about to fall down.”
Anas said: “I have never touched silk or a silky garment softer than the palm of the Prophet’s (Peace be
upon him); nor have I smelt a perfume or any scent nicer than his.” In another version, “I have never
smelt ambergris nor musk nor any other thing sweeter than the scent and the smell of the Messenger
of Allâh (Peace be upon him).”
Abu Juhaifa said: “I took his hand and put it on my head and I found that it was colder than ice and
better scented than the musk perfume.”
Jabir bin Samurah — who was a little child then — said: “When he wiped my cheek, I felt it was cold
and scented as if it had been taken out of a shop of a perfume workshop.”
Anas said, “His sweat was pearl-like.” Umm Sulaim said: “His sweat smelt nicer than the nicest
perfume.”
Jabir said: “Whoever pursues a road that has been trodden by the Messenger of Allâh (Peace be upon
him), will certainly scent his smell and will be quite sure that the Messenger of Allâh (Peace be upon
him) has already passed it.” The Seal of Prophethood, which was similar in size to a pigeon’s egg, was
between his shoulders on the left side having spots on it like moles.
THE PERFECTION OF SOUL AND NOBILITY:

The Prophet (Peace be upon him) was noted for superb eloquence and fluency in Arabic. He was
remarkable in position and rank. He was an accurate, unpretending straightforward speaker. He was
well-versed in Arabic and quite familiar with the dialects and accents of every tribe. He spoke with his
entertainers using their own accents and dialects. He mastered and was quite eloquent at both bedouin
and town speech. So he had the strength and eloquence of bedouin language as well as the clarity and
the decorated splendid speech of town. Above all, there was the assistance of Allâh embodied in the
revealed verses of the Qur’ân.
His stamina, endurance and forgiveness — out of a commanding position — his patience and standing
what he detested — these were all talents, attributes and qualities Allâh Himself had brought him on.
Even wise men have their flaws, but the Messenger of Allâh (Peace be upon him), unlike everybody, the
more he was hurt or injured, the more clement and patient he became. The more insolence an ignorant
anybody exercised against him the more enduring he became.
‘Aishah said:
l “
The Messenger of Allâh (Peace be upon him) , whenever he is given the opportunity to choose
between two affairs, he always chooses the easiest and the most convenient. But if he is certain
that it is sinful, he will be as far as he could from it. He has never avenged himself; but when the
sanctity of Allâh is violated he would. That would be for Allâh’s not for himself. He is the last one
to get angry and the first to be satisfied. His hospitality and generosity were matchless. His gifts
and endowments manifest a man who does not fear poverty.”
Ibn‘Abbas said: “The Prophet (Peace be upon him) was the most generous. He is usually most generous
of all times in Ramadan, the times at which the angel Gabriel (Peace be upon him) comes to see him.
Gabriel used to visit him every night of Ramadan and review the Qur’ân with him. Verily the Messenger
of Allâh (Peace be upon him) is more generous at giving bounty or charity than the blowing wind.”
Jabir said:  “
The Prophet (Peace be upon him) would never deny anything he was asked for.”
His courage, his succour and his might are distinguishable. He was the most courageous. He witnessed
awkward and difficult times and stoodfast at them. More than once brave men and daring ones fled
away leaving him alone; yet he stood with full composure facing the enemy without turning his back.
All brave men must have experienced fleeing once or have been driven off the battlefield at a round at
a time except the Prophet (Peace be upon him) ‘Ali said: “Whenever the fight grew fierce and the eyes
of fighters went red, we used to resort to the Prophet (Peace be upon him) for succour. He was always
the closest to the enemy.”
Anas said: “One night the people of Madinah felt alarmed. People went out hurriedly towards the source
of sound, but the Prophet (Peace be upon him) had already gone ahead of them. He was on the
horseback of Abu Talhah which had no saddle over it, and a sword was slung round his neck, and said
to them: ‘There was nothing to be afraid for.’”
He was the most modest and the first one to cast his eyes down. Abu Sa‘îd Al-Khudri : “He was shier
than a virgin in her boudoir. When he hates a thing we read it on his face. He does not stare at
anybody’s face. He always casts his eyes down. He looks at the ground more than he looks sky-wards.
His utmost looks at people are glances. He is willingly and modestly obeyed by everybody. He would
never name a person whom he had heard ill-news about — which he hated. Instead he would say: ‘Why
do certain people do so....’”
Al-Farazdaq verse of poem fits him very much and the best one to be said of:
l “
He casts his eyes modestly but the eyes of others are cast down due to his solemnity, and words
issue out of his mouth only while he is smiling.”
The Prophet ﻢﻠﺳو ﻪﯿﻠﻋ ﷲا ﻰﻠﺻ is the most just, the most decent, the most truthful at speech, and the
honestest of all. Those who have exchanged speech with him, and even his enemies, acknowledge his
noble qualities. Even before the Prophethood he was nicknamed Al-Ameen (i.e. the truthful, the
truthworthy). Even then — in Al-Jahiliyah — they used to turn to him for judgement and consultation.
In a version by At-Tirmidhi, he says that ‘Ali had said that he had been told by Abu Jahl that he (Abu
Jahl) said to the Messenger of Allâh (Peace be upon him): “We do not call you a liar; but we do not
have faith in what you have brought.” In His Book, Allâh, the Exalted, said about them:
l “It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zalimûn
(polytheists and wrong-doers) deny.” [6:33]
Even when Heraclius asked Abu Sufyan: “Have you ever accused him of lying before the ministry of
Prophethood?” Abu Sufyan said: “No.”
He was most modest and far from being arrogant or proud. He forbade people to stand up at his
presence as other people usually do for their kings.
Visiting the poor, the needy and entertaining them are some of his habits. If a slave invited him, he
would accept the invitation. He always sat among his friends as if he were an ordinary person of them.
‘Aishah said that he used to repair his shoes, sew or mend his dress and to do what ordinary men did in
their houses. After all, he was a human being like others. He used to check his dress (lest it has some
insects on). Milking the she-sheep and catering for himself were some of his normal jobs. The Prophet
(Peace be upon him) was the most truthful to his pledges, and it is one of his qualities to establish good
and steady relationship with his relatives — ‘Silat-Ar-Rahim’. He is the most merciful, gentle and
amiable to all people. His way of living is the simplest one. Ill-manners and indecency are two qualities
completely alien to him. He was decent, and did not call anybody names. He was not the sort of person
who cursed or made noise in the streets. He did not exchange offences with others. He pushed back an offence or an error by forgiveness and overlooking. Nobody was allowed to walk behind him (i.e. as a
bodyguard). He did not feel himself superior to others not even to his slaves (men or women) as far as
food or clothes were concerned.
Whoever served him should be served by him too. ‘Ugh’ (an utterance of complaint) is a word that had
never been said by him to his servant; nor was his servant blamed for doing a thing or leaving it
undone. Loving the poor and the needy and entertaining them or participating in their funerals were
things the Prophet (Peace be upon him) always observed. He never contempted or disgraced a poor
man for his poverty. Once he was travelling with his Companions and when it was time to have food
prepared, he asked them to slaughter a she-sheep. A man said: I will slaughter it, another one said: I
will skin it out. A third said: I will cook it. So the Messenger of Allâh (Peace be upon him) said: I will
collect wood for fire. They said: “No. We will suffice you that work.” “I know that you can do it for me,
but I hate to be privileged. Allâh hates to see a slave of his privileged to others.” So he went and
collected fire-wood.
Let us have some of the description of Hind bin Abi Halah: “The Messenger of Allâh (Peace be upon
him) was continually sad, thinking perpetually. He had no rest (i.e. for long). He only spoke when it was
necessary. He would remain silent for a long time and whenever he spoke, he would end his talk with
his jawbone but not out of the corners of his mouth, i.e. (snobbishly). His speech was inclusive. He
spoke inclusively and decisively. It was not excessive nor was it short of meaning. It was amiable. It
was in no way hard discoroning. He glorified the bounty of Allâh; even if it were little. If he had no
liking for someone’s food, he would neither praise nor criticize.
He was always in full control of his temper and he would never get seemed angry unless it was
necessary. He never got angry for himself nor did he avenge himself. It was for Allâh’s sanctity and
religion that he always seemed angry.
When he pointed at a thing he would do so with his full hand-palm, and he would turn it round to show
surprise. If he were angry he would turn both his body and face aside. When he was pleased, he cast
his eyes down. His laughter was mostly smiling. It was then that his teeth which were like hail-stones
were revealed.
He never spoke unless it was something closely relevant to him. He confirmed the brotherhood
relationship among his Companions; and thus he made them intimate and did not separate them or
implant enmity among them. Those who were honourable with their peoples, were honoured and
respected by him and were assigned rulers over their own peoples. His cheerfulness was never
withdrawn at anyone’s face; even at those whom he warned his people from or those whom he himself
was on the alert of. He visited friends and inquired about people’s affairs. He confirmed what was right
and criticized the awful and tried to undermine it. He was moderate in all affairs. He was equal to
others and was not privileged. He would never act heedlessly, lest the others should get heedless. Each
situation was dealt with in its proper due.
Righteousness was his target; so he was never short of it nor indifferent to it. People who sat next to
him were the best of their people and the best of them all were — for him — those who provided
common consultations. For him, the greatest ones and the highest in ranks were the best at providing
comfort and co-ordination and succour. Remembrance (of Allâh) was a thing he aimed at and
established whenever he sat down or stands up. No certain position was assigned for him to sit on. He
sits at the end of the group, seated next to the last sitter in the place. He ordered people to do the
same. He entertained his participiants in social gatherings alike so that the one addressed would think
that there was no one honoured by the Prophet (Peace be upon him) but himself. He whoever sat next
to him or interrupted him in order to ask for his advice about an affair of his, would be the first to start
the talk and the one to end it. The Prophet (Peace be upon him) would listen to him patiently till he
ended his speech. He never denied a request to anyone, if unapproachable, then few gratifying words
would work, instead.
His magnanimity, broad mindedness his tolerance could embrace all people and entitled him to be
regarded as father for them all. In justice, all of them were almost equal. Nobody was better than another except on the criterion of Allâh fearing. A favoured one, to him, was the most Allâh fearing. His
assembly was a meeting of clemency, timidness, patience and honesty. Voices were not raised in rows
or riots. Inviolable things were never violable. Fearing Allâh and worship were their means to sympathy
and compassion. They used to esteem the old and have mercy on the young. They assisted the needy
and entertained strangers.
The Messenger of Allâh (Peace be upon him) was always cheerful, easy, pleasant-tempered and lenient.
He was never rude or rough nor clamorous or indecent. He was neither a reproacher nor a praiser. He
overlooked what he did not desire, yet you would never despair of him. Three qualities he disposed of:
hypocrisy, excessiveness, and what was none of his concern. People did not fear him in three area: —
for they were not qualities or habits of his —: He never disparaged, or reproached nor did he seek the
defects or shortages of others. He only spoke things whose reward was Divinely desirable. When he
spoke, his listeners would attentively listen casting down their heads. They only spoke when he was
silent. They did not have disputes or arguments about who was to talk. He who talked in his presence
would be listened to by everybody till he finished his talk. Their talk would be about the topic discussed
or delivered by their first speaker. The Messenger of Allâh (Peace be upon him) used to laugh at what
they laughed at and admired what they used to admire. He would always show patience with a
stranger’s harshness at talk. He used to say:
l “
When you see a person seeking an object earnestly, assist him to get his need. And never ask
for a reward except from the reward-Giver, i.e. Allâh.”
Kharijah bin Zaid said: “The Prophet (Peace be upon him) was the most honoured among the people
with whom he sat. His limbs could hardly be seen. He was often silent and rarely talked when speech
was not a necessity. He turned away from those whose speech was rude or impolite. His laughter was
no more than a smile. His speech, which was decisive, it was neither excessive nor incomplete. Out of
reverence and esteem and following the example of their Prophet (Peace be upon him), the
Companions’ laughter at his presence — was smiling, as well.”
On the whole the Prophet (Peace be upon him) was ornamented with peerless attributes of perfection.
No wonder to be like that for he was brought up, educated and taught (the Qur’ân) by Allâh. He was
even praised by Allâh:
l “
And verily, you [O Muhammad (Peace be upon him) ] are on an exalted standard of
character.” [68:4]
Those were the attributes and qualities that the Prophet (Peace be upon him) enjoyed which made the
hearts of souls of the people close to him, draw near to him and love him. Those traits made him so
popular that the restraint and enmity of his people grew less and they started to embrace Islam in large
crowds.
This description is in fact no more than a rapid review or rather short brief lines of Muhammad’s (Peace
be upon him) aspects of full perfection. Trying to encompass the whole perfect picture of the Prophet
(Peace be upon him). No one can ever claim to be possessed of full knowledge or complete mastery of
the great attributes of the greatest man in this universe. No one can ever give this man, the top of
perfection, his due descrpition. He was a man who always sought Allâh’s light, to such an extent that he
was wholly imbued with the Qur’ânic approach.
l
O Allâh! send your blessings (and the Holy Words of Yours) upon Muhammad and the family of
Muhammad, as You have send blessings upon Ibrâhim and the family of Ibrâhim. You are worthy
of all praise, All Glorious.
O Allâh! bless Muhammad and the family of Muhammad as You have already blessed Ibrâhim
and the family of Ibrâhim. You are worthy of all praise, All Glorious.  

Ar Raheeq Al Mukhtum THE PROPHETIC HOUSEHOLD

THE PROPHETIC HOUSEHOLD
1.Khadijah Bint Khuwailid: In Makkah — prior to Hijra — the Prophet’s household comprised him
(Peace be upon him) and his wife Khadijah bint Khuwailid. He was twenty-five and she was forty
when they got married. She was the first woman he married. She was the only wife he had till
she died. He had sons and daughters with her. None of their sons lived long. They all died. Their
daughters were Zainab, Ruqaiya, Umm Kulthum and Fatimah.
l Zainab was married to her maternal cousin Abu Al‘As binAl-Rabi‘and that was before Al-Hijra.
Ruqaiya and Umm Kulthum were both married to ‘Uthman bin ‘Affan (May Allah be pleased with
him) successively (i.e. he married one after the death of her sister). Fatimah was married to ‘Ali
bin Abi Talib; and that was in the period between Badr and Uhud battles. The sons and daughters
that Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm Kulthum.
It is well-known that the Prophet (Peace be upon him) was exceptionally authorized to have
more than four wives for various reasons. The wives he married were thirteen. Nine of them
outlived him. Two died in his lifetime: Khadijah and the Mother of the poor (Umm Al-Masakeen)
— Zainab bint Khuzaima, besides two others with whom he did not consummate his marriage.
2.Sawdah bint Zam‘a: He married her in Shawwal, in the tenth year of Prophethood, a few days
after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called AsSakran
bin
‘Amr.in the sixth year of Al-Hijra.
9.Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin Jahsh.
She migrated with him to Abyssinia (Ethiopia). When ‘Ubaidullah apostatized and became a
Christian, she stoodfast to her religion and refused to convert. However ‘Ubaidullah died there in
Abyssinia (Ethiopia). The Messenger of Allâh (Peace be upon him) dispatched ‘Amr bin Omaiyah
Ad-Damri with a letter to Negus, the king, asking him for Umm Habibah’s hand — that was in
Muharram, in the seventh year of Al-Hijra. Negus agreed and sent her to the Prophet (Peace be
upon him) in the company of Sharhabeel
10.her after that conquest in the seventh year of Al-Hijra.
11.Maimunah bint Al-Harith: The daughter of Al-Harith, and the sister of Umm Al-Fadl Lubabah bint
Al-Harith. The Prophet (Peace be upon him) married her after the Compensatory ‘Umrah (Lesser
Pilgrimage). That was in Dhul-Qa‘dah in the seventh year of Al-Hijra.
Those were the eleven women that the Messenger of Allâh (Peace be upon him) had married and
consummated marriage with them. He outlived two of them — Khadijah and Zainab, the Umm AlMasakeen.
Whereas
the
other
nine
wives
outlived
him.

The two wives that he did not consummate marriage with were, one from Bani Kilab and the other from
Kindah and this was the one called Al-Jauniyah.
Besides these, he had two concubines. The first was Mariyah, the Coptic (an Egyptian Christian), a
present gift from Al-Muqauqis, vicegerent of Egypt — she gave birth to his son Ibrâhim, who died in
Madinah while still a little child, on the 28th or 29th of Shawwal in the year 10 A.H., i.e. 27th January,
632 A.D. The second one was Raihanah bint Zaid An-Nadriyah or Quraziyah, a captive from Bani
Quraiza. Some people say she was one of his wives. However, Ibn Al-Qaiyim gives more weight to the
first version. Abu ‘Ubaidah spoke of two more concubines, Jameelah, a captive, and another one, a
bondwoman granted to him by Zainab bint Jahsh.
Whosoever meditates on the life of the Messenger of Allâh (Peace be upon him), will conceive that his
marriage to this great number of women in the late years of his lifetime, after he had almost spent
thirty years of his best days of youth sufficing himself to one old wife — Khadijah and later on to
Sawdah, was in no way an overwhelming lustful desire to be satisfied through such a number of wives.
These marriages were in fact motivated by aims and purposes much more glorious and greater than
what normal marriages usually aim at.
The tendency of the Messenger of Allâh (Peace be upon him) towards establishing a relationship by
marriage with both Abu Bakr and ‘Umar and his marriage to ‘Aishah and Hafsah — and getting his
daughter Fatimah married to ‘Ali bin Abi Talib, and the marriage of his two daughters, Ruqaiyah and
Umm Kulthum to ‘Uthman — indicate clearly that he aimed at confirming the relationship among the
four men — whose sacrifices and great achievements in the cause of Islam are well-known.
Besides this, there was that tradition of the Arabs to honour the in-law relations. For them a son or a
daughter-in-law was a means by which they sought the consolidation of relationship and affection with
various phratries. Hostility and fights against alliances and affinities would bring an unforgettable
shame, disgrace and degradation to them.
By marrying the Mothers of believers, the Prophet (Peace be upon him) wanted to demolish or break
down the Arab tribes’ enmity to Islam and extinguish their intense hatred. Umm Salamah was from
Bani Makhzum — the clan of Abu Jahl and Khalid bin Al-Waleed. Her marriage to the Messenger of Allâh
(Peace be upon him) produced good results. Khalid’s deliberately undecisive attitude at Uhud — for
instance — was due to the Messenger’s marriage to Umm Salamah. Khalid went even further than that,
in a short time he willingly became a keen obedient Muslim.
After the Messenger of Allâh’s marriage to Umm Habibah, Abu Sufyan, her father, did not encounter
him with any sort of hostility. Similarly his marriage to Juwairiyah and Safiyah made the two tribes stop
all sorts of provocation, aggression or hostility against Islam. Better still, Juwairiyah, herself, was one
of the greatest sources of blessing to her own people. On the occasion of her marriage to the Prophet

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his
marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when
he married her. However, he did not consummate the marriage with her till Shawwal seven
months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he
married, and the most beloved creature to him. As a woman she was the most learnèd woman in
jurisprudence.
4.Hafsah bint ‘Umar bin Al-Khattab: She was Aiyim (i.e. husbandless). Her ex-husband was
Khunais bin Hudhafa As-Sahmi in the period between Badr and Uhud battles. The Messenger of
Allâh (Peace be upon him) married her in the third year of Al-Hijra.  (Peace be upon him), his Companions set a hundred families of her people free. They said: “It is for
their affinity with the Messenger of Allâh (Peace be upon him).” No need to say what great good
impression this gratitude had on everybody’s soul. One of the greatest motives of all is Allâh’s bidding
his Prophet to educate and purify the souls of people who had known nothing whatsoever about
courtesy, education and culture. He had to teach them to comply with the necessities of civilization and
to contribute to the solidification and the establishment of a new Islamic society.
An essential fundamental rule of the Muslim society is to prohibit mixing of men and women. Providing
direct education for women, though highly compelling, is impossible in the light of this Islamic norm.
Therefore, the Prophet (Peace be upon him) had to select some women of different ages and talents,
and indoctrinate them systematically in order to educate she-bedouins and townswomen, old and
young, and thus furnish them with the instruments of propagating the true faith. The Mothers of
believers [i.e. wives of the Prophet (Peace be upon him)] were in such a convenient position that they
could convey the state of the Prophet (Peace be upon him) and his affairs to people (men and women).
Being educated and taught the teachings and rules of Islam, his wives, especially those who outlived
him, played a very important role in conveying Prophetic traditions Ahadith to the Muslims. ‘Aishah, for
instance, related a large number of the Prophet’s deeds and statements.
His marriage to his paternal cousin Zainab bint Jahsh was a peculiar case which aimed at eradicating a
deeply rooted pre-Islamic tradition — i.e. the adoption of children. In Al-Jahiliyah the Arabs used to
consider an adopted person exactly like a real son or daughter as far as rights and sanctities are
concerned. That Jahiliyah tradition had been so deeply rooted in their hearts that it was not easy to
remove or uproot it. This tradition in fact affronts the basic principles of Islam; especially those
concerned with marriage, divorce and inheritance and some other cases, and brought about lots of
corruptions and indecencies. Naturally Islam stands against such deeds, and attempts to remove them
from the Islamic society.
For the eradication of this tradition, Allâh, the Exalted, bid His Messenger (Peace be upon him) to marry
his cousin Zainab bint Jahsh, who was an ex-wife to Zaid. She was at variance with Zaid to an extent
that he intended to divorce her — that was at the time when the Confederates (Al-Ahzab) were making
an evil alliance against the Messenger of Allâh (Peace be upon him) and against the Muslims. The
Messenger of Allâh (Peace be upon him) feared that the hypocrites, the idolaters, and the Jews would
make a propaganda out of it and try to influence some Muslims of weak hearts. That was why he urged
Zaid not to divorce her, in order not to get involved into that trial.
Undoubtedly this hesitation and partiality were alien to the character of the Prophet (Peace be upon
him). They did not apply to the power of determination and will with which he had been sent. Allâh, the
Exalted, blamed him for that by saying:
l “
And (remember) when you said to him [Zaid bin Haritha (May Allah be pleased with him) — the
freed slave of the Prophet (Peace be upon him) ] on whom Allâh has bestowed grace (by guiding
him to Islam) and you [O Muhammad (Peace be upon him) ] have done favour (by manumitting
him), ‘Keep your wife to yourself, and fear Allâh.’ But you did hide in yourself (i.e. what Allâh has
already made known to you that He will give her to you in marriage) that which Allâh will make
manifest, you did fear the people [i.e. Muhammad (Peace be upon him) ] married the divorced
wife of his manumitted slave] whereas Allâh had a better right that you should fear
him.” [33:37]
Finally Zaid divorced Zainab and the Messenger of Allâh (Peace be upon him) married her at the time
he laid siege to Bani Quraiza. That was after she had finished her Iddat (i.e. period during which a
widow or a divorcee may not remarry). Allâh Himself had already ordained it, and so gave him no other
alternative. Allâh had even started the marriage Himself by saying:
l “So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in
marriage, so that (in future) there may be no difficulty to the believers in respect of (the
marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e.
5.Zainab bint Khuzaimah: She was from Bani Hilal bin ‘Amir bin Sa‘sa‘a. Was nicknamed Umm
6.Umm Salamah Hind bint Abi Omaiyah: She used to be the wife of Abu Salamah, who died in
Jumada Al-Akhir, in the fourth year of Al-Hijra. The Messenger of Allâh (Peace be upon him)
married her in Shawwal of the same year.
7.Zainab bint Jahsh bin Riyab: She was from Bani Asad bin Khuzaimah and was the Messenger’s
paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the
Prophet (Peace be upon him) . However, Zaid divorced her. Allâh sent down some Qur’ânic
verses with this respect:
l “So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in
marriage.” [33:37]
About her, Allâh has sent down some verses of Al-Ahzab Chapter that discussed the adoption of
children in detail — anyway we will discuss this later. The Messenger of Allâh (Peace be upon
him) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.
8.Juwairiyah bint Al-Harith: Al-Harith was the head of Bani Al-Mustaliq of Khuza‘ah. Juwairiyah was
among the booty that fell to the Muslims from Bani Al-Mustaliq. She was a portion of Thabit bin
Qais bin Shammas’ share. He made her a covenant to set her free at a certain time. The
Messenger of Allâh (Peace be upon him) accomplished the covenant and married her in Sha‘ban they have divorced them).” [33:37]
And that was in order to break down the tradition of child adoption in practice after He had done it in
words:
l “Call them (adopted sons) by (the names of) their fathers, that is more just near Allâh.” [33:5]
“
Muhammad (Peace be upon him) ] is not the father of any man among you, but he is the
Messenger of Allâh, and the last (end) of the Prophets.” [33:40]
Lots of deeply-rooted traditions cannot be uprooted or demolished or even adjusted by mere words.
They must be matched and associated with the action of the advocate of the Message himself.
This could be perceived through the deeds practised by the Muslims at Al-Hudaibiyah ‘Umrah (Lesser
Pilgrimage) during which ‘Urwah bin Mas‘ud Al-Thaqafi saw certain Muslims tend to pick up any
expectoration that fell down from the Prophet ﻢﻠﺳو ﻪﯿﻠﻋ ﷲا ﻰﻠﺻ . He also saw them race to the water of his
ablution and they almost quarrelled for it. There were others who competed to pledge allegiance to
death and some others pledged not to flee from (the battlefield). Among those people, were eminent
Companions like ‘Umar and Abu Bak, who although dedicated all their lives to the Prophet (Peace be
upon him) and to the cause of Islam, but refused to carry out the Messenger’s ordres with respect to
slaughtering sacrificial animals after the ratification of Al-Hudaibiyah Peace Treaty, the thing that
perturbed and caused the Prophet (Peace be upon him) to feel anxious. However, when Umm Salamah
(May Allah be pleased with her) advised that he take the initiative and sacrifice his animals, his
followers raced to follow his example; a clear evidence in support of the saying: Actions speak louder
than words, in the process of exterminating a deeply-established tradition.
Hypocrites aroused a lot of suspicions and made a broad false propaganda against that marriage. Their
acts and talks about that marriage had ill-effects on those Muslims whose Faith was still weak,
particularly that Zainab was the fifth wife — and the Noble Qur’ân limited the number up to four only;
Zaid was traditionally his son, and so a father marrying his son’s divorcee was a heinous sin in the eyes
of the Arabians.
Al-Ahzab Surah was revealed to shed full light on the two issues, i.e. Islam does not recognize adoption
of children, and the Prophet (Peace be upon him) is given (by Allâh) more freedom as regards the
number of wives he can hold than other Muslims in order to achieve noble and honourable purposes.
However, the treatment of the Messenger of Allâh (Peace be upon him) to his wives was of honourable,
noble, and superb nature. His wives were on tops in respect of honour, satisfaction, patience, modesty,
and service (that is to say the performance of housework and marriage duties). Although the
Messenger’s house-life was hard and unbearable, none of his wives complained. Anas said about the
Prophet’s life: “According to my knowledge, the Messenger of Allâh (Peace be upon him) has never
tasted a thin flattened loaf in all his lifetime, nor has he ever seen with his own eyes roasted mutton.”
‘Aishah said: “Over two months have elapsed — during which we have seen three crescents — and yet
no fire has been kindled in the houses of the Messenger of Allâh (Peace be upon him) (i.e. they did not
cook food).” “What did you eat to sustain yourselves?” ‘Urwah asked. She said “The two blacks: dates
and water”. Lots of information about the hard life of the Prophet (Peace be upon him) were told.
In spite of these hardships, straits and adversity of life in the house of the Prophet (Peace be upon
him), none of his wives uttered a word of complaint worthy of reproach — but once. This exception was
required by human instinctive inclinations. However, it was not so important and consequently it did not
require the decree of a legislative rule. Allâh has given them an opportunity to choose between two
things, as clearly stated in the following verses:  l “O Prophet [Muhammad (Peace be upon him) ]! Say to your wives: ‘If you desire the life of this
world, and its glitter, — then come! I will make a provision for you and set you free in a
handsome manner (divorce). But if you desire Allâh and His Messenger, and the Home of the
Hereafter, then verily, Allâh has prepared for Al-Muhsinat (good doers) amongst you an
enormous reward.’” [33:28,29]
They were so noble and honest that none of them preferred ‘the life of this world and its glitter’ to the
abode in the Hereafter.
Although they were many in number, nothing of the dispute occurrences that normally happen among
co-wives, took place in their houses. Very few cases could be the only exception; but they were quite
normal. Allâh reproached them for that, so they ceased to do such a thing. This incident is mentioned in
At-Tahreem Chapter:
l “O Prophet! Why do you ban (for yourself) that which Allâh has made lawful to you …” [66:1] (to
the end of the fifth verse).
Discussing polygamy — in my opinion — is not a necessity; since a person who is familiar with the
Europeans, and indecent practices, sufferings, wickedness, their sorrows and distresses, the horrible
crimes they commit in this respect as well as the trials, the disasters that they are involved in, and
which emanate directly from their disregard of the principle of polygamy form a good reason (to justify
the soundness of polygamy). The distorted picture of life in Europe with the ill-practices featuring it,
could truthfully justify the existence and practice of polygamy. In this, there are Divine signs for all
people possessed of lucid mind. 

Ar Raheeq Al Mukhtum THE JOURNEY TO ALLAH, THE SUBLIME SYMPTOMS OF FAREWELL:

THE JOURNEY TO ALLAH,  THE SUBLIME SYMPTOMS OF FAREWELL:
 When the Call to Islam grew complete and the new faith dominated the whole situation. The Messenger
of Allâh (Peace be upon him) started to develop certain symptoms that bespoke of leave-taking. They
could be perceived through his statements and deeds:
1.In Ramadan in the tenth year of Al-Hijra he secluded himself for twenty days in contrast to ten,
previously.
2.The archangel Gabriel reviewed the Qur’ân twice with him.
3.His words in the Farewell Pilgrimage (i.e. Al-Wida‘):
4. “I do not know whether I will ever meet you at this place once again after this current year.”
5.The revelation of An-Nasr Chapter amid At-Tashreeq Days. So when it was sent down on him, he
realized that it was the parting time and that Surah was an announcement of his approaching
death.
6.On the early days of Safar in the eleventh year of Al-Hijra, the Prophet (Peace be upon him)
went out to Uhud and observed a farewell prayer to the martyrs. It looked like saying goodbye to
both the dead and the living alike. He then ascended the pulpit and addressed the people saying:

7.
“
I am to precede you and I have been made witness upon you. By Allâh, you will meet me at the
‘
Fountain’ very soon. I have been given the keys of worldly treasures. By Allâh, I do not fear for
you that you will turn polytheists after me. But I do fear that acquisition of worldly riches should
entice you to strike one another’s neck.”
8.One day, at midnight he went to Al-Baqee‘ cemetry, and implored Allâh to forgive the martyrs of
Islam. He said: “Peace be upon you tomb-dwellers! May that morning that dawns upon you be
more relieving than that which dawn upon the living. Afflictions are approaching them like cloudy
lumps of a dark night — the last of which follows the first. The last one is bearing more evil than
the first.” He comforted them saying: “We will follow you.”
THE START OF THE DISEAS:
 
On Monday the twenty-ninth of Safar in the eleventh year of Al-Hijra, he participated in funeral rites in
Al-Baqee‘. On the way back he had a headache, his temperature rose so high that the heat effect could
be felt over his headband.
He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days
were either thirteen or fourteen.
THE LAST WEEK:
 
When his sickness grew severe he asked his wives: “Where shall I stay tomorrow?” “Where shall I
stay?” They understood what he wanted. So they allowed him to stay wherever he wished. He moved to
‘Aishah’s room leaning — while he was walking — on Al-Fadl bin Al-‘Abbas and ‘Ali bin Abi Talib. Head
banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last
week of his life.
During that period, ‘Aishah used to recite Al-Mu‘awwidhat (Chapters 113 and 114 of the Qur’ân) and
other supplications which he had already taught her.
FIVE DAYS BEFORE DEATH:
 
On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the
severeness of his disease. He fainted and suffered from pain. “Pour out on me seven Qirab (water skin
pots) of various water wells so that I may go out to meet people and talk to them.” So they seated him in a container (usually used for washing) and poured out water on him till he said: “That is enough.
That is enough.”
Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a
speech to the people who were gathering together around him. He said:
l “The curse of Allâh falls upon the Jews and Christians for they have made their Prophets’ tombs
places of worship.”
Then he said:
l “Do not make my tomb a worshipped idol.”
Then he offered himself and invited the people to repay any injuries he might have inflicted on them,
saying:
l “He whom I have ever lashed his back, I offer him my back so that he may avenge himself on
me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may
avenge himself.”
Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He
resumed his first speech about enmity and some other things.
A man then said: “You owe me three Dirhams.” The Prophet (Peace be upon him) said: “Fadl, pay him
the money.” He went on saying:
l “I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found
shelter. They have acquitted themselves credibly of the responsibility that fell upon them and
now there remains what you have to do. You should fully acknowledge and appreciate the favour
that they have shown, and should overlook their faults.”
In another version:
l “The number of believers would increase, but the number of Helpers would decrease to the
extent that they would be among men as salt in the food. So he who from among you occupies a
position of responsibility and is powerful enough to do harm or good to the people, he should
fully acknowledge and appreciate the favour that these benefactors have shown and overlook
their faults.”
And said:
l “Allâh, the Great, has given a slave of His the opportunity to make a choice between whatever he
desires of Allâh’s provisions in this world, and what He keeps for him in the world, but he has
opted for the latter.”
Abu Sa‘îd Al-Khudri said: “Upon hearing that, Abu Bakr cried and said: ‘We sacrifice our fathers and
mothers for your sake.’ We wondered why Abu Bakr said such a thing. People said: ‘Look at that old
man! The Messenger of Allâh (Peace be upon him) says about a slave of Allâh who was granted the
right between the best fortunes of this world and the bounty of Allâh in the Hereafter, but he says: We
sacrifice our fathers and mothers for your sake!’ It was later on that we realized what he had aimed at.
The Messenger of Allâh (Peace be upon him) was the slave informed to choose. We also acknowledged
that Abu Bakr was the most learned among us.”  Then the Messenger of Allâh (Peace be upon him) said:
l “The fellow I feel most secure in his company is Abu Bakr. If I were to make friendship with any
other one than Allâh, I would have Abu Bakr a bosom friend of mine. For him I feel affection and
brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abu Bakr’s.”
FOUR DAYS BEFORE HIS DEATH:
On Thursday, four days before the death of the Messenger of Allâh (Peace be upon him), he said to
people — though he was suffering from a severe pain: “Come here. I will cause you to write something
so that you will never fall into error.” Upon this ‘Umar bin Al-Khattab said: “The Prophet of Allâh (Peace
be upon him) is suffering from acute pain and you have the Qur’ân with you; the Book of Allâh is
sufficient unto you.” Others however wanted the writing to be made. When Muhammad (Peace be upon
him) heard them debating over it, he ordered them to go away and leave him alone.
THE DAY HE RECOMMENDED THREE THINGS:
1.Jews, Christians and polytheists should be expelled out of Arabia.
2.He recommended that delegations should be honoured and entertained, in a way similar to the
one he used to do.
3.As for the third — the narrator said that he had forgotten it. It could have been adherence to the
Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of
Osamah’s army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet (Peace be upon him) used to lead
all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and
recited:
l  
¡ “By the winds (or angels or the Messengers of Allâh) sent forth one after another.” [77:1]
In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the
Mosque. ‘Aishah said: The Prophet (Peace be upon him) asked: “Have the people performed the
prayer?” “No. They haven’t. They are waiting for you.” “Put some water in the washing pot.” Said he.
We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round
he asked again “Have the people prayed?” Then the same sequence of events took place again and
again for the second and the third tifrom the time he washed to the time he fainted after his attempts
to stand up. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer
during those days. They were seventeen prayers in the lifetime of Muhammad(Peace be upon him).
Three or four times ‘Aishah talked to the Prophet (Peace be upon him) to exempt Abu Bakr from
leadership in prayer lest people should despair of him, but he refused and said:
l “You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my
request to Abu Bakr to lead the prayer.”
A DAY OR TWO PRIOR TO DEATH:
 
On Saturday or on Sunday, the Prophet (Peace be upon him) felt that he was well enough to perform
the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was
then about to lead the prayer withdrew when he saw him coming; but the Prophet (Peace be upon him)
made him a gesture to stay where he was and said: “Seat me next to him.” They seated him on the left
hand side of Abu Bakr. The Prophet (Peace be upon him) led the prayer, and Abu Bakr followed him and
raised his voice at every ‘Allâhu Akbar’ (i.e. Allâh is the Greatest) the Prophet (Peace be upon him)
said, so that the people may hear clearly.
A DAY BEFORE HIS DEATH:
On Sunday, a day before he died, the Prophet (Peace be upon him) set his slaves free, paid as a charity
the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell
‘Aishah had to borrow some oil from her neighbour to light her oil-lantern.
Even his armour was mortgaged as a security with a Jew for thirty Sa‘ (a cubic measure) of barley.
THE LAST DAY ALIVE:
 
In a narration by Anas bin Malik, he said: “While the Muslims were performing the dawn prayer on
Monday — led by Abu Bakr, they were surprised to see the Messenger of Allâh (Peace be upon him)
raising the curtain of ‘Aishah’s room. He looked at them while they were praying aligned properly and
smiled cheerfully. Seeing him, Abu Bakr withdrew to join the lines and give way to him to lead the
prayer. For he thought that the Prophet (Peace be upon him) wanted to go out and pray.” Anas said:
“
The Muslims, who were praying, were so delighted that they were almost too enraptured at their
prayers. The Messenger of Allâh (Peace be upon him) made them a gesture to continue their prayer,
went into the room and drew down the curtain.”
The Messenger of Allâh (Peace be upon him) did not live for the next prayer time.
When it was daytime, the Prophet (Peace be upon him) called Fatimah and told her something in a
secret voice that made her cry. Then he whispered to her something else which made her laugh.
‘Aishah enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah
replied: “The first time he disclosed to me that he would not recover from his illness and I wept. Then
he told me that I would be the first of his family to join him, so I laughed.”
He gave Fatimah glad tidings that she would become the lady of all women of the world.
Fatimah witnessed the great pain that afflicted her father. So she said: “What great pain my father is
in!”. To these words, the Prophet (Peace be upon him) remarked:
l “
He will not suffer any more when today is over.”
He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they
be looked after. He asked to see his wives. They were brought to him. He preached them and told them
to remember Allâh. Pain grew so much severe that the trace of poison he had at Khaibar came to light.
It was so sore that he said to ‘Aishah: “I still feel the painful effect of that food I tasted at Khaibar. I
feel as if death is approaching.” He ordered the people to perform the prayers and be attentive to
slaves. He repeated it several times.
THE PROPHET BREATHES HIS LAST:
When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allâh’s
bounties upon me is that the Messenger of Allâh (Peace be upon him) died in my house, while I am still
alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva
with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root
of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh (Peace
be upon him) against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that
he wanted it — “Would you like me to take it for you?” He nodded in agreement. I took it and gave it to
him. As it was too hard for him, I asked him “Shall I soften it for you?” He nodded in agreement. So I
softened it with my saliva and he passed it (on his teeth).
In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face
with it and said:
l “There is no god but Allâh. Death is full of agonies.”
As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to
the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say: “With those on whom
You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs
and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship
on high.” Then at intervals he uttered these words: “The most exalted Companionship on high. To Allâh
we turn and to Him we turn back for help and last abode.” This event took place at high morning time
on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years
and four days old when he died.
THE COMPANIONS' CONCERN OVER THE PROPHET'S DEATH:
 
The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and
horizons of Madinah. Anas said:
l “I have never witnessed a day better or brighter than that day on which the Messenger of Allâh
(Peace be upon him) came to us; and I have never witnessed a more awful or darker day than
that one on which the Messenger of Allâh (Peace be upon him) died on.”
When he died, Fatimah said: “O Father, whom his Lord responded to his supplication! O Father, whose
abode is Paradise. O Father, whom I announce his death to Gabriel.”
‘
UMAR ATTITUDE:
‘Umar, who was so stunned that he almost lost consciousness and stood before people addressing
them: “Some of the hypocrites claim that the Messenger of Allâh (Peace be upon him) died. The
Messenger of Allâh (Peace be upon him) did not die, but went to his Lord in the same way as Moses bin
‘
Imran did. He stayed away for forty nights, but finally came back though they said he had been dead.
By Allâh, the Messenger of Allâh (Peace be upon him) will come back and he will cut off the hands and
legs of those who claim his death.”
ABU BAKR'S ATTITUDE:
 
Abu Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he
dismounted and entered. He talked to nobody but went on till he entered ‘Aishah’s abode, and went
directly to where the Messenger of Allâh (Peace be upon him) was. The Prophet (Peace be upon him)
was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried.
Then he said: “I sacrifice my father and mother for your sake. Allâh, verily, will not cause you to die
twice. You have just experienced the death that Allâh had ordained.”
Then he went out and found ‘Umar talking to people. He said: “‘Umar, be seated.” ‘Umar refused to do
so. People parted ‘Umar and came towards Abu Bakr, who started a speech saying:
l “
And now, he who worships Muhammad (Peace be upon him). Muhammad is dead now. But he
who worships Allâh, He is Ever Living and He never dies. Allâh says:
‘
Muhammad (Peace be upon him) is no more than a Messenger, and indeed (many) Messengers
have passed away before him. If he dies or is killed, will you then turn back on your heels (as
disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who are grateful.’” [3:1]
Ibn ‘Abbas said: “By Allâh, it sounded as if people had never heard such a Qur’ânic verse till Abu Bakr
recited it as a reminder. So people started reciting it till there was no man who did not recite it.”
Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh, as soon as I heard Abu Bakr say it, I fell down to
the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it.
Only then did I realize that Muhammad (Peace be upon him) had really died.”
BURIAL AND FAREWELL PREPARATIONS TO HIS HONOURABLE BODY:
Dispute about who would succeed him (Peace be upon him) broke out even before having the
Messenger of Allâh’s body prepared for burial. Lots of arguments, discussions, dialogues took place
between the Helpers and Emigrants in the roofed passage (portico) of Bani Sa‘ida. Finally they
acknowledged Abu Bakr (May Allah be pleased with him) as a caliph. They spent the whole Monday
there till it was night. People were so busy with their arguments that it was late night — just about
dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He
was locked in the room.
On Tuesday, his body was washed with his clothes on. He was washed by Al‘
Abbas,
Shaqran poured out water. ‘Ali washed him and Aws leant him against his chest.
They shrouded him in three white Sahooli cotton cloth which had neither a headcloth nor a casing and
inserted him in.
A sort of disagreement arose with regard to a burial place. Abu Bakr said: “I heard the Messenger of
Allâh (Peace be upon him) say: ‘A dead Prophet is buried where he dies.’ So Abu Talhah lifted the bed
on which he died, dug underneath and cut the ground to make the tomb.
People entered the room ten by ten. They prayed for the Prophet (Peace be upon him). The first to pray
for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after
men. The young were the last to pray.
This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday
morning). ‘Aishah said: “We did not know that the Prophet (Peace be upon him) was being buried till
we heard the sound of tools digging the ground at the depth of Wednesday night.”
Previous Chapter

Ar Raheeq Al Mukhtum THE FAREWELL PILGRIMAGE:

THE FAREWELL PILGRIMAGE:
After the accomplishment of the Call, the proclamation of the Message and the establishment of a new
society on the basis of ‘There is no god but Allâh,’ and on Muhammad’s mission, a secret call uprose in
the heart of the Messenger of Allâh (Peace be upon him) telling him that his stay in the Lower World
was about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched to Yemen in the
tenth year of Al-Hijra: “O, Mu‘adh! You may not see me after this current year. You may even pass by
this very Mosque of mine and my tomb.” Upon hearing that Mu‘adh cried for fear that he would part
with the Messenger of Allâh (Peace be upon him).
Allâh’s care was so bounteous as to let the Prophet (Peace be upon him) see the fruits of his Call for the
sake of which he suffered various sorts of trouble for over twenty years. Those twenty years had
elapsed actively. He used to spend his last days meeting, at the outskirts of Makkah, members of tribes
and their representatives who used to consult him and learn the laws and legislation of Islam from him,
and in return he used to exact their testimony that he had delivered trust and communicated the
Message and counselled the people.
The Messenger of Allâh (Peace be upon him) announced an intention to proceed with this blessed
pilgrimage journey himself. Enormous crowds of people came to Madinah, all of whom seek the
guidance and Imamate of the Messenger of Allâh (Peace be upon him) in the pilgrimage (Al-Hajj). On a
Saturday of the last four days of Dhul-Qa‘dah, the Prophet (Peace be upon him) started the departure
preparations procedure. He combed his hair, applied some perfume, wore his garment, saddled his
camel and set off in the afternoon. He arrived at Dhul-Hulaifa before the afternoon prayer. He
performed two Rak‘a and spent the night there. When it was morning he said to his Companions:
l “A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and
say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al-Hajj).
Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah (May Allah
be pleased with her) perfumed him on both his body and head with her hand with a Dharira (a plant)
and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts
of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer
shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place.
He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allâh’. When he
moved into the desert, he acclaimed the Name of Allâh.
He proceeded with his journey till he approached Makkah. He spent the night at Dhi Tuwa and entered
Makkah after performing the dawn prayer. He had a bath on Sunday morning, the fourth of Dhul-Hijjah
the tenth year of Al-Hijra. He spent eight days on the way, which was an average period. As soon as he
entered Al-Haram Mosque he circumambulated Al-Ka‘bah and walked to and fro (Sa‘i) between As-Safa
and Al-Marwah. He did not finish the Ihram (ritual consecration) because he was Qarin (i.e. intending
‘
Umrah and Al-Hajj associated). He then took Al-Hadi (i.e. the sacrificial animals) in order to slaughter
them. He camped on a high place of Makkah — Al-Hajun. As for circumambulation, he performed only
that of Al-Hajj (pilgrimage circumambulation).
Those of his Companions who had no Hadi with them to sacrifice, were ordered to observe Ihram (i.e.
the state of ritual consecration) into ‘Umrah (i.e. lesser pilgrimage), and circumambulate Al-Ka‘bah and
stride ritually to and fro between As-Safa and Al-Marwah. After that they could relieve themselves from
Ihram. They, however, showed reluctance to do what they had been told. Thereupon, the Messenger of
Allâh (Peace be upon him) said: ”Had I known beforehand what I knew afterward, I would not bring
Hadi, and if I did not have Hadi, I would break Ihram. On hearing these words, his Companions obeyed
the orders to the latter.
On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed
the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a
tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his shecamel,
should
be
prepared
for
him.
They
saddled
it
and
had
it
ready,
so
he
went
down
the
valley
where

a
hundred
thousand
and
twenty-four
or
forty-four
thousand
people
gathered
round
him.
There
he
stood

up
and
delivered
the
following
speech:

l “
O people! Listen to what I say. I do not know whether I will ever meet you at this place once
again after this current year. It is unlawful for you to shed the blood of one another or take
(unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on
such a day as today and in such a month as this Haram month and in such a sanctified city as
this sacred city (i.e. Makkah and the surrounding areas).”
“
Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of
the Days of Ignorance (pre-Islamic time) are remitted. The first claim on blood I abolish is that
of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is
forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul
Muttalib has to receive. Verily, it is remitted entirely.”
“
O people! Fear Allâh concerning women. Verily you have taken them on the security of Allâh and
have made their persons lawful unto you by Words of Allâh! It is incumbent upon them to honour
their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority
to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you,
clothe and feed them suitably.”
“Verily, I have left amongst you the Book of Allâh and the Sunnah (Traditions) of His Messenger
which if you hold fast, you shall never go astray.”
“O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I
recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the
Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred
House of your Lord and to obey those who are in charge of you then you will be awarded to enter
the Paradise of your Lord.”
                     “And if you were asked about me, what wanted you to say?”
They replied:
l “We bear witness that you have conveyed the message and discharged your ministry.”
He then raised his forefskywards and then moved it down towards people while saying:
l “
O Allâh, Bear witness.”
He said that phrase thrice.
The one who repeated the Prophet’s (Peace be upon him)statements loudly at ‘Arafat was Rabi‘a bin
Omaiyah bin Khalaf.
As soon as the Prophet (Peace be upon him) had accomplished delivering the speech, the following
Qur’ânic verse was revealed to him:
l “This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3]
Upon hearing this verse ‘Umar cried. “What makes you cry?” He was asked. His answer was: “Nothing
succeeds perfection but imperfection.”
Bilal called for prayer after the speech, and then made the second call. The Prophet (Peace be upon
him) performed both of the noon and the afternoon prayers separately, with no prayers in between. He
then mounted his she-camel Al-Qaswa’, approached the location of the vigil, directed his face towards
Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun
disappeared. Osamah added that the Prophet (Peace be upon him) moved onward to Muzdalifa. where
he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not
entertain the Glory of Allâh between the two prayers. Then he lay down till it was dawn prayer time. He
performed it with one first call and one second call at almost daybreak time. Mounting on his Al-Qaswa’,
he moved towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating: “Allâh is the
Greatest. There is no god but Allâh.” He remained there till it was clear morning and before the sun
rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big
Jamrah where he stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each time. They
were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place,
where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred
and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered
animal was ordered to be cooked in a pot and from which both men ate, and drank the soup.
Then the Messenger of Allâh (Peace be upon him) mounted his she-camel and returned to the House
where he observed the noon prayer at Makkah and there he came upon the children of ‘Abdul Muttalib
were supplying drinking water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I
would draw up with you if I were not afraid that people would appropriate this honour after me.” They
handed him a pail of water and he drank to his fill.
At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet (Peace
be upon him) delivered another speech. That was at high time morning, while he was mounting a grey
mule. ‘Ali conveyed his statements to the people, who were standing or sitting.   He repeated some of
the statements that he had previously said the day before. The two Sheikh (Bukhâri and Muslim)
reported a version narrated by Abi Bakrah who said:
l
The Prophet (Peace be upon him) made a speech on Yaum An-Nahr (day of slaughtering) and
said:

¡ “Time has grown similar in form and state to the time when Allâh created the heavens and
the earth. A year is twelve months. Four of which are Sacred Months (Hurum). Three of
the four months are successive. They are Dhul-Qa‘dah, Dhul-Hijjah, and Al-Muharram. The
fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban.”
“
What month is this month?” He asked. We said: “Allâh and His Messenger know best of
all.” He kept silent for a while till we thought he would attach to it a different appellation.
“Is it not Dhul-Hijjah?” He wondered. “Yes. It is.” We said. Then he asked, “What is this
town called?” We said: “Allâh and His Messenger know best of all.” He was silent for a
while till we thought he would give it a different name. “Is it not Al-Baldah? (i.e. the
town)” asked he. “Yes. It is.” We replied. Then he asked again, “What day is it today?” We
replied: “Allâh and His Messenger know best of all.” Then he kept silent for a while and
said wondering: “Is it not ‘An-Nahr’ (i.e. slaughtering) Day?” “Yes. It is.” Said we. Then he
said:
“(Shedding) the blood of one another and eating or taking one another’s provisions
(unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their
holiness. They must be as sacred to one another as this sacred day, in this sacred month,
in this sacred town.”  “
You will go back to be resurrected (after death) to your Lord. There you will be accounted
for your deeds. So do not turn into people who go astray and kill one another.”
“Have I not delivered the Message (of my Lord)?” “Yes you have.” Said they. “O Allâh!
Bear witness! Let him that is present convey it unto him who is absent. For haply, many
people to whom the Message is conveyed may be more mindful of it than the audience,.”
said he.
In another version it is said that the Prophet (Peace be upon him) had said in that very speech:
l “He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict
an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of
yours; but he will be obeyed at your committing trivial things you disdain. Satan will be
contented with such things.”
The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days (11th, 12th and 13th of DhulHijjah)
in
Mina
performing
the
ritual
teachings
of
Islam,
remembering
Allâh
(praying),
following
the

ways
of
guidance
of
Ibrahim,
wiping
out
all
traces
and
features
or
polytheism.
On
some
days
of
AtTashreeq
he
delivered
some
speeches
as
well.
In
a
version
to
Abu
Da’ûd
with
good
reference
to
Sira,’

the
daughter
of
Nabhan;
she
said:
“The
Messenger
of
Allâh
(Peace
be
upon
him)
made
us
a
speech
at

the
Ru’us
(Heads)
Day
in
which
he
said:
“Is
it
not
this
the
middle
day
of
At-Tashreeq
Days.”

His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat AnNasr.


On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul-Hijjah, the Prophet (Peace
be upon him) proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani
Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon,
the afternoon, the sunset and the evening prayers.
Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell
Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing.
Upon the accomplishment of his religious rituals he quickened his move to the purified Madinah. He
went there not to seek rest but to resume the strife and struggle in the way of Allâh.
THE LAST EXPEDITIONS:
The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance
made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami,
who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and
presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him) started to mobilize a
great army in Safar in the eleventh year of Al-Hijra and made it under the command of Osamah bin
Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and
Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of
Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to
everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and
that Islamization is not synonymous with fear and vulnerability.
The leadership of Osamah was subject to criticism. Because he was still too young, people tarried at
joining his expedition. The Messenger of Allâh (Peace be upon him) addressed people saying:
l “No wonder now you contest his leadership, for you have already contested the ex-leadership
ofhis father. Yes, by Allâh, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his
father.”
So people started tending towards Osamah and joined his army. The number of volunteers in his army
was so enormous that they formed such a long queue that they had to descend the escarpment —
which was a parasang off Madinah. The anxiety-provoking news about the Messenger of Allâh’s
sickness, however, made the expedition tarry again in order to know what Allâh had willed as regards
His Messenger (Peace be upon him).
It was Allâh’s Will that Osamah’s expedition would be the first one dispatched during the caliphate of
the veracious Abu Bakr. 

Ar Raheeq Al Mukhtum PEOPLE EMBRACE THE RELIGION OF ALLAH IN LARGE CROWDS:

PEOPLE EMBRACE THE RELIGION OF ALLAH IN LARGE CROWDS:
The invasion and the conquest of Makkah was — as we have already stated — a decisive battle that
destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth
from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin
Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders
passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet)
like?’ They would say, ‘He claims that Allâh has revealed so and so.’ I used to memorize those words as
if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest.
They would say: ‘Leave him alone to face his people. If he were a truthful Prophet he would overcome
them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the
quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allâh I have just verily
been to the Prophet (Peace be upon him) . And he said: ‘Perform so a prayer at such a time, and so
and so prayers at such and such time. When the prayer time is due let one of you call for the prayer
and appoint the most learned of the Qur’ân among you to be an Imam (leader) of yours.” This
Prophetic tradition manifests the great effect of the conquest of Makkah on the phase of events. It
certainly shows the influence of the conquest of Makkah upon the consolidation of Islam as well as on
the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply
rooted after the invasion of Tabuk. A clear and an obvious evidence of that influence could be deduced
from the great number of delegations arriving in Madinah successively in the ninth and tenth years of
Al-Hijra. The immense crowds of people who raced to embrace the religion of Allâh and the great army
which included ten thousand fighters in the invasion of the conquest of Makkah had grown big enough
to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the
conquest of Makkah that this growth in Islamic army had taken place. A hundred thousand or a
hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it
was such an enormous number of Muslims surging — as an ocean of men — round the Messenger of
Allâh (Peace be upon him) , that the horizon echoed their voices and the expanses of land shook
whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allâh, and
thanking Him.
THE DELEGATIONS:
 
The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large
number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I
am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader
should always keep in mind that whilst the majority of tribes arrived in Madinah after the conquest,
there were also pre-conquest delegations.
1.The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of AlHijra
2.Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Alâ’ Al‘Abdi,
3.Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was
when the Messenger of Allâh (Peace be upon him) was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi,
that we have already talked about and explained how he became a Muslim at the time the
Messenger of Allâh (Peace be upon him) was in Makkah. He went back home to his people where
he kept calling people to Islam but they tarried till he despaired of them and returned to the Messenger of Allâh (Peace be upon him) and asked him to invoke Allâh against Daws but the
Messenger of Allâh (Peace be upon him) invoked Allâh to guide Daws. Later on, Daws embraced
Islam. So At-Tufail arrived in Madinah accompanied by seventy or eighty families of his people in
the early times of the seventh year of Al-Hijra, at the time that the Messenger of Allâh (Peace be
upon him) was at Khaibar, so he overtook him there.

4.Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab leader in the Byzantine army.
He was a Byzantine agent ruler by proxy on the Arabs allied to the Byzantines. His home was at
Mu‘an and the surrounding area of Ash-Sham lands. Seeing the stamina and courage of the
Muslims he became a Muslim. The battle of Mu’tah — which took place in the eighth year of AlHijra
—
compelled
his
admiration.
He
sent
a
white
mule
gift
with
a
messenger
of
his
to
the

Messenger
of
Allâh
(Peace
be
upon
him)
to
inform
him
of
his
conversion
into
Islam.
When
the

Byzantines
learnt
of
his
embracing
Islam,
they
sent
him
to
prison.
At
first
they
gave
him
an

opportunity
to
choose
one
of
the
two
—
“either
he
defects
from
Islam
or
death
shall
be
his

punishment.”
Refusing
to
defect
they
crucified
him
and
cut
his
neck
at
a
water
(fountain)
called

‘Afra’ in Palestine.

5.Sudâ’ Delegation: The arrival of this delegation was after the departure of the Messenger of Allâh
(Peace be upon him) from Al-Ji‘ranah in the eighth year of Al-Hi. It was because the Messenger
of Allâh (Peace be upon him) had already dispatched a mission that comprised four hundred
Muslims and asked them to go to where Sudâ’ was. Sudâ’ was (a fresh-water fountain) in
Yemen. While the mission was camping there at the starting point of a canal. Ziyad bin Al-Harith
As-Sudâ’i learned of their stay, so he came to the Messenger of Allâh (Peace be upon him) and
said: “I have come to you as a deputy of my people, so tell your army to go back and I
guarantee of my people.” The army were sent away off the canal. In his turn As-Sudâ’i went
back, cherished and urged his people to come and meet the Messenger of Allâh (Peace be upon
him). Eventually fifteen of them came and pledged allegiance to him as true Muslims. Returning
home, they in their turn, urged the rest to be Muslims. Thus Islam spread among them. Later on,
a hundred men joined the Messenger of Allâh (Peace be upon him) in Hajjatul-Wada‘ (Farewell
Pilgrimage.)

6.The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a member of a family of poets, was
considered one of the most poetic Arab poets. He used to satirize the Prophet (Peace be upon
him) when he wasn’t a Muslim. In the eighth year of Al-Hijra and at the time that the Messenger
of Allâh (Peace be upon him) had already gone back from At-Ta’if invasion, Bujair bin Zuhair
wrote a letter to his brother Ka‘b warning and advising him: “The Messenger of Allâh (Peace be
upon him) had killed some men in Makkah who used to satirize and harm him, and that the other
poets who had survived fled in all directions for their lives. So if you want to save your skin,
hasten to the Messenger of Allâh (Peace be upon him). He never kills those who resort to him as
repentant. If you refuse to do as I tell, it is up to you to try to save your skin by any means.” The
two brothers corresponded with one another for a long time till Ka‘b was awkward and felt as if
the earth had constrained on him. Arriving in Madinah, he stayed at a man’s house from
Juhainah as a guest. They performed the dawn prayer together; but when he was about to leave,
the man suggested that he go to the Messenger of Allâh (Peace be upon him). He went there, sat
by him, put his hand in his. The Messenger of Allâh (Peace be upon him) who had never seen
Ka‘b before, did not recognize him. Ka‘b then said: “O, Messenger of Allâh! Ka‘b bin Zuhair has
come to you as a repentant Muslim; will he be secure and forgiven if I fetch him?” The
Messenger of Allâh (Peace be upon him) said, “Yes.” “I am Ka‘b bin Zuhair,” said he. Upon
hearing that one of the Helpers rose to his feet and asked the Messenger’s allowance to cut his
throat. “Leave him alone!” Said the Prophet (Peace be upon him), “He has become a repentant
Muslim after his disposal of the past.” Ka‘b then recited his well-known poem “Su‘ad appeared...”
in which he praised the Prophet (Peace be upon him) , thanked him and apologized for the
wrongs he had done. He acknowledged Muhammad’s mission. Both Emigrants and Helpers were
spoken of in this poem but differently. He praised the Emigrants but criticized the Helpers, for
one of them demanded a Prophet’s permission to kill him. Later on Ka‘b tried to compensate for
that by praising the Helpers too but that was in another poem.

7.‘Udharah Delegation: This delegation which consisted of twelve men, had arrived in Madinah in
Safar, the ninth year of Al-Hijra. They spent three days there. One of them was Hamza bin An-Nu‘man. When they were asked who they were, they said “We are Bani ‘Udharah, the foster
brothers of Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a
and Bani Bakr from the bosom of Makkah. We have relatives and kinspeople.” So the Messenger
of Allâh (Peace be upon him) welcomed them and gave good tidings to them, which was AshSham
Conquest;
but
he,
on
the
other
hand,
forbade
them
from
consulting
a
soothsayer
and
from

eating
the
slain
animals
they
slaughtered.
Eventually
they
became
Muslims,
stayed
there
for

several
days
then
went
back.



8.Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth year of Al-Hijra. They embraced
Islam, stayed in Madinah for three days. Their chief Abu Ad-Dabeeb wondered whether
hospitality was rewarded by Allâh. The Messenger of Allâh (Peace be upon him) said:
l
 
¡ “
Yes, and so is any charity you offer to poor or rich people that is Sadaqah.”
He also inquired about the time allotted to hospitality. “Three days,” said he. “What about the
stray ewe?” The Prophet said: “It is either yours or your brother’s, otherwise it goes to the wolf.”
He inquired about the stray camel. “It is not of your business. Leave it alone! Its owner will try to
find it.”
8.Thaqif Delegation: Their arrival was in Ramadan, the ninth year of Al-Hijra, after the return of
the Messenger of Allâh (Peace be upon him) from Tabuk. As to how they became Muslims, this
could be deduced from the following:

9.Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Messenger of Allâh (Peace be upon
him) after the latter’s return from At-Ta’if in Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a
Muslim. He thought that when he will tell his people and call them to embrace Islam, they would
obey him, because he had always been an obeyed Master. He was even more beloved to them
than their own firstborn. But contrary to that, when he called them to Islam they shot arrows at
him from everywhere and killed him. They remained as they were for months before they started
discussing the situation again among themselves. Upon realizing that they were incapable of
fighting the neighbouring Arabs who had paid allegiance to the Prophet (Peace be upon him) and
converted to Islam, they made up their mind to dispatch a man to the Messenger of Allâh (Peace
be upon him). They concluded that ‘Abd Yalail bin ‘Amr would be the right messenger.
‘Abd refused to do such a thing lest they should kill him as they had killed ‘Urwah. “I will not do
such a thing till you send some other men with me,” said ‘Abd. So they sent two men of their
allies and three others from Bani Malik. The six of them including ‘Uthman bin Abi Al-‘As AthThaqafi
who was the youngest among themall.
 When they entered into the Prophet’s (Peace be upon him) audience, a tent was pitched up in a
corner of the mosque so that they might listen to the Qur’ân and see people at prayer. During
their stay they came again and again to the Prophet (Peace be upon him) who kept on calling
them to embrace Islam, till their chief asked the Messenger of Allâh (Peace be upon him) to
enter into a peace treaty between him and Thaqif by means of which he allows them to commit
fornication, drink wine and deal with usury. They also asked him not to injure their tyrant idol
“
Al-Lat” or to oblige them to perform the prayer. Finally they insisted that they would not knock
down the idols themselves. But the Messenger of Allâh (Peace be upon him) turned down all their
requests. They went aside to council. Realizing that there were no other alternatives they yielded
and professed Islam. The only condition that they insisted on was that the demolition of Al-Lat
should be dealt with and handled by the Messenger of Allâh (Peace be upon him) whereas Thaqif
should in no way knock it down themselves. The Messenger of Allâh (Peace be upon him) agreed
and took a pledge with them.
Being the most attentive and the keenest to study jurisprudence and learn Qur’ân, ‘Uthman bin
Abi Al-‘As was appointed by the Messenger of Allâh (Peace be upon him) a prince on his people. His keenness and carefulness to learn the Qur’ân and study jurisprudence were clearly
discernible through his behaviour during their stay.
Everyday morning, the group of delegates used to go and see the Messenger of Allâh (Peace be
upon him). Being the youngest one, ‘Uthman bin Abi Al‘
As
was
left
behind
with
their
camels
and

things to keep an eye on. At noon when they came back and slept, ‘Uthman used to go to the
Messenger of Allâh (Peace be upon him) in order to learn the Qur’ân and inquire about religious
matters. If it happened that the Messenger of Allâh (Peace be upon him) was asleep, he would
then go to Abu Bakr for the same purpose. With the pof time, he turned out to be a source of
blessing to his people. For at the Apostasy Times (Ar-Riddah) when Thaqif were determined to
apostatize, he addressed them saying: “O, folkmen of Thaqif! You have been the latest at
embracing Islam, so do not be the first to apostatize.” Consequently they gave up apostasy and
clung fast to Islam.
The group of delegates returned home but they were determined to conceal the truth for a while.
They told their people to expect fight at any moment. They pretended to be grieved and
depressed. They claimed that the Messenger of Allâh (Peace be upon him) demanded that they
should embrace Islam and abandon adultery, drinking wine and dealing with usury and some
other things, or else he would fight them. Seized by the arrogance and zeal of Al-Jahiliyah (preIslamic
traditions),
Thaqif
remained
for
days
intent
on
fighting.
Then
Allâh
cast
terror
and
dismay

in
their
hearts
in
such
a
way
that
they
gave
up
fighting
and
thought
that
the
delegation
should

go
back
to
him
and
announce
their
approval.
It
was
until
then
that
the
group
of
delegates
told

them
the
truth
and
revealed
the
items
of
their
peace-talk
with
the
Prophet,
consequently
Thaqif

embraced
Islam.

The Messenger of Allâh (Peace be upon him) sent some men to demolish the idol called “Al-Lat”
under the command of Khalid bin Al-Waleed. Al-Mugheerah bin Shu‘bah, stood to his feet, held
the hoe and the ax and said: “By Allâh, I will make you laugh at Thaqif.” He struck with them,
and pretended to fall down while running. The people of Thaqif trembled at that sight and said:
“May Allâh dismay Al-Mugheerah off. The goddess has killed him.” Hearing that Al-Mugheerah
leapt up to his feet and said: “May Allâh bring shame on you. Al-Lat is nothing but a mass of dirt
and stones.” Then he struck the door and broke it. He mounted its highest wall, and so did the
other men. They knocked Al-Lat down till they levelled it with the ground. Then they dug up its
foundation and brought out its jewels and garments; to the great astonishment of Thaqif. Khalid
bin Al-Waleed and his group came back to the Messenger of Allâh (Peace be upon him) carrying
Al-Lat’s jewels and garments. The Messenger of Allâh (Peace be upon him) distributed them and
thanked Allâh for helping his Prophet and solidifying his religion.
10.The message of the Yemeni kings: After the return of the Messenger of Allâh (Peace be upon
him) from Tabuk, a message came to him from the kings of Himyar, Al-Harith bin ‘Abd Kilal,
Na‘eem bin ‘Abd Kilal, An-Nu‘man bin Qeel Dhi Ra‘in, Hamdan and Mu‘afir. Their messenger was
Malik bin Murrah Ar-Rahawi. They sent him in order to inform the Prophet (Peace be upon him)
about their embracing Islam and their parting with polytheism. In reply to their message, the
Messenger of Allâh (Peace be upon him) gave them the pledge of Allâh and the pledge of His
Messenger provided they paid the tribute, which was still overdue. He sent to them some of his
Companions under the command of Mu‘adh bin Jabal (May Allah be pleased with him).

11.Hamdan Delegation: The arrival of this delegation was in the ninth year of Al-Hijra after the
Messenger’s return from Tabuk. So the Messenger of Allâh (Peace be upon him) gave them a
pledge to guarantee the fulfillment of their demands. He sent to them Malik bin An-Namt as their
chief, and appointed him as an agent on those of his people who embraced Islam. Khalid bin AlWaleed
was appointed for them all with a purpose of calling them upon him) was briefed on the content of that letter, so he prostrated, then raised his head up
and said: “Peace be upon Hamdan. Peace be upon Hamdan.”

12.The Delegation of Bani Fazarah: Upon the Messenger’s return from Tabuk, the delegation of Bani
Fazarah came to see him. That was in the ninth year of Al-Hijra. The group of delegates were
over ten men. They came in order to profess Islam and complain about the drought of their
region. The Messenger of Allâh (Peace be upon him) ascended the pulpit, lifted his hands up and
implored Allâh to send rain forth onto them and said:
l “
O Allâh let rain fall down, and water Your country and animals, and spread Your mercy and bring
to life the dead lands. O Allâh send rain that would be saving, comforting, and sprouting grass,
and overwhelming vast areas sooner and later. Let it be useful rain and not harmful. O Allâh let it
be rain of mercy and not rain of torture and chastisement. Let that rain not be destructive or
floody. O Allâh send us down water and help to fight the enemies.”
12.Najran’s Delegation: Najran is rather a big area of land. It was at a distance of seven trip stages
southwards of Makkah towards Yemen. It included seventy three villages. It took a fast-rider one
day ride to get there. Its military forces consisted of a hundred thousand fighters.
l Their arrival was in the year 9 A.H. The delegation comprised sixty men. Twenty-four of them
were of noble families. Three out of twenty-four were at one time leaders of Najran. Al‘Aqib,
i.e.

who was in charge of princehood and government affairs. His name was ‘Abdul Maseeh. The
second was As-Saiyid (the Master) under whose supervision were the educational and political
affairs; his name was Al-Aiham or Sharhabeel. Abu Haritha bin ‘Alqamah was the third. He was a
bishop to whom all religious presidency and spiritual leadership belonged and were his charge.
When that group of delegates arrived in Madinah, they met the Prophet (Peace be upon him),
exchanged inquiries with him; but when he called them to Islam and recited the Qur’ân to them,
they refused. They asked him what he thought about ‘Isa (i.e. Jesus), (Peace be upon him), he
(Peace be upon him) tarried a whole day till the following Qur’ânic reply was revealed to him:
¡ “
Verily, the likeness of Jesus before Allâh is the likeness of Adam. He created him from
dust, then (He) said to him: ‘Be!’ — and he was. (This is) the truth from your Lord, so be
not of those who doubt. Then whoever disputes with you concerning him (Jesus) after (all
this) knowledge that has come to you, (i.e. Jesus being a slave of Allâh, and having no
share in Divinity) say: [O Muhammad (Peace be upon him)] ‘Come, let us call our sons
and your sons, our women and your women, ourselves and yourselves — then we pray
and invoke (sincerely) the Curse of Allâh upon those who lie.” [3:59-61]

When it was morning, the Messenger of Allâh (Peace be upon him) told them what ‘Iesa (Jesus)
was in the light of the recently revealed verses. He left them a whole day to consult and think it
over. So when it was next morning and they still showed disapproval to admit Allâh’s Words
about ‘Isa or to embrace Islam, the Prophet suggested Al-Mubahala that is each party should
supplicate and implore Allâh to send His Curse upon him or them if they were telling lies. After
that suggestion of his, the Prophet (Peace be upon him) came forward wrapping Al-Hasan and
Al-Husain under his garment whereas Fatimah was walking at his back. Seeing that the Prophet
(Peace be upon him) was serious and prepared to face them firmly, they went aside and started
consulting. Al‘Aqib
prosper nor will the descendants of ours. Consequently neither us nor our animals will survive it.”
Finally they made their mind to resort to the Messenger of Allâh’s judgement about their cause.
They came to him and said: “We grant you what you have demanded.” The Messenger of Allâh
(Peace be upon him) then admitted that agreement and ordered them to pay Al-Jizya (i.e.
tribute) and he made peace with them for the provision of two thousand garments, one thousand
of them to be delivered in Rajab, the other thousand ones in Safar. With every garment they had
to pay an ounce (of gold). In return they will have the covenant of Allâh and His Messenger. He
gave them a covenant that provides for practicing their religious affairs freely. They asked the
Prophet (Peace be upon him) to appoint a trustworthy man to receive the money agreed on for
peace, so he sent them the trustworthy man of this nation Abu ‘Ubaidah bin Al-Jarrah to receive
the amounts of money agreed on in the peace treaty.
By the time Islam started to spread in Najran, naturally, they did not have to pay Al-Jizya that
usually non-Muslims paid. Whatever the case was, it was said that Al-Aqib and As-Saiyid
embraced Islam as soon as they reached Najran on their journey back home. It is also said that
the Prophet (Peace be upon him) sent to them ‘Ali too, for the collection of charities and tribute.
13.Bani Haneefa Delegation: They arrived in Madinah in the ninth year of Al-Hijra. They were 17 in
number and included the Master of Liars, Musailima bin Thumamah bin Kabeer bin Habeeb bin
Al-Harith of Bani Haneefa The group of delegates were housed in a Helper’s house. They came to
the Prophet (Peace be upon him) and declared their Islamization. As for Musailima the liar,
versions vary concerning his embracing Islam. Contemplation of all these versions shows clearly
that Musailima expressed disapproval and revealed haughtiness, boastful spirit and expectations
to be a prince.
l
At first the Prophet (Peace be upon him) attempted going on well with him. he dealt with him
nicely and charitably but that did not do with him. The Messenger of Allâh (Peace be upon him)
perceived evil in his soul and recognized that he was one of those three evils he dreamt of while
asleep.
The Prophet (Peace be upon him) had already dreamt that he had been granted the treasures of
earth. His hand fell upon two golden bracelets, which distressed and worried him a lot. He was
taught by inspiration to blow them off, so he did that and they were gone off. They were
interpreted to be two liars who would turn up after the death of Muhammad (Peace be upon
him). So when Musailima acted that way and showed disapproval, he realized that he would be
one of the two liars. However Musailima used to say, “If Muhammad appointed me a successor of
his, I would be a Muslim. Later on the Messenger of Allâh (Peace be upon him) came to him, with
a piece of palm leaf in his hand, and in the company of his orator, Thabit bin Qais bin Shammas.
He was among some of his friends. The Prophet (Peace be upon him) talked to him but Musailima
addressed him saying: “If you agree to transfer the whole thing to me after your death, I will not
stand in your way.” The Messenger of Allâh (Peace be upon him) replied: “If you asked me to
give you this (i.e. a piece of a palm leaf), I would not grant it to you. You are doomed. Even if
you repented and stopped what you were doing, Allâh appointed that you would be slain. By
Allâh, I swear, that I see you now in the very state that has been revealed to me. Here is Thabit!
You will hear my answer (from him).” Then he went away.
Finally, the Prophet’s predictions of Musailima came true; for when Musailima returned to
Yamama, he kept on thinking about the Prophet (Peace be upon him) and how he would be his
partner. His dreams and thoughts went so far as to claim that he himself was a prophet. To
confirm his prophecy he started uttering rhymed statements. He said that it was lawful to drink
wine and commit adultery. He, however, bore witness that the Messenger of Allâh (Peace be
upon him) was a real Prophet. His people, who were fascinated by what he allowed them to do,
followed him and made bargains with him. He grew so prominent among them that they called
him the beneficent of Al-Yamama. He wrote to the Messenger of Allâh (Peace be upon him)
saying: “I have been appointed an associate with you, so I will have a half and Quraish will have
the other half of the people’s affairs.” The Messenger of Allâh’s reply was a letter saying that:
¡ “Verily, the earth is Allâh’s. He gives it as a heritage to whom He will of His slaves, and the
(blessed) end is for the Muttaqûn (pious).” [7:128]

On the authority of Ibn Mas‘ud, he says: When the two messengers of Musailima — Ibn An-
Nawaha and Ibn Athal — came to the Messenger of Allâh (Peace be upon him), he asked them:
“Do you bear witness that I am the Messenger of Allâh?” Their reply was “We testify that

Musailima is the Messenger of Allâh.” “I believe in Allâh and in His Messenger,” said the Prophet
(Peace be upon him), “If I had ever thought of killing a messenger I would have killed you both.”

Musailima’s pretence to prophethood was in the tenth year of Al-Hijra. But he was killed in AlYamama
war
during
Abu
Bakr
As-Siddeeq
era,
in
Rabi‘
Al-Awwal,
in
the
twelfth
year
of
Al-Hijra.

He
was
killed
by
Wahshi,
the
killer
of
Hamzah.
The
second
person
who
claimed
to
be
a
prophet

was Al-Aswad Al‘
Ansi
who
was
in
Yemen.
He
was
killed
by Fairuz.
His
head
was
cut
off
a
day

and
a
night
before
the
Prophet’s
death.
So
when
the
delegates
came
he
told
them
the
news
that

reached him through Divine Revelation. News about his death reached Abu Bakr (May Allah be
pleased with him) from Yemen.
14.The Delegation of Bani ‘Amir bin Sa‘sa‘a: Among the group of delegates were ‘Amir bin At-Tufail
—
 the enemy of Allâh, Arbad bin Qais — Labid’s maternal brother, Khalid bin Ja‘far, and Jabbar
bin Aslam. All of them were the leaders and satans of their people. ‘Amir was the one who
double-crossed the group of Ma‘una well. When this delegation made their mind to come to
Madinah, ‘Amir and Arbad conspired to kill the Prophet (Peace be upon him). So when the group
of delegates arrived, ‘Amir kept on talking to the Prophet (Peace be upon him) whereas Arbad
turned aside trying to draw his sword. He managed to draw a span of hand long but Allâh stilled
his hand so that he was unable to proceed with its withdrawal. Allâh protected the Prophet
(Peace be upon him). The Prophet (Peace be upon him) invoked Allâh against them. So when
they returned, Allâh sent down a thunderbolt unto Arbad and his camel and he was burnt. As for
‘
Amir he called at a house of a woman who was from Bani Salul and had a gland sore. He
eventually died while he was saying: “What am I like? I have a gland similar to a camel’s. And
here I am dying in the house of the woman from Bani Salul.”
15.In Sahih Al-Bukhari it is narrated that ‘Amir came to the Prophet (Peace be upon him) and said:
“
I grant you an opportunity to choose one of two: you will have the flat land people and I will
have townspeople; or I will succeed you. Otherwise, I will invade your people with a thousand
he-camels and a thousand she-camels.” But, later on he got plague-stricken in a woman’s house.
So he said: “What! I have a gland similar to a camel’s, and here I am in a woman’s house of Bani
so and so people. Fetch me my mare!” He mounted it but died on its back.
16.Tujeeb Delegation: They came to Madinah carrying the surplus of charities (Sadaqat) of their
people. That is to say the extra charities they had after they had distributed the poor-due. They
were thirteen men. They asked about the Qur’ân and Sunnah (the Prophet’s saying, deeds and
sanctions) so that they might learn them. They demanded things from the Messenger of Allâh
(Peace be upon him) to which he gave them pledges. They did not stay long; so when the
Messenger of Allâh (Peace be upon him) acknowledged their demands and allowed them to
depart, they sent him a boy whom they had already left at their property. The young man said to
the Prophet (Peace be upon him): “By Allâh, I swear, I have left my home (for Madinah) with a
purpose that you invoke Allâh, the Great and All-Mighty for me to forgive me and have mercy on
me and to make my heart a source of content and sufficiency.” The Messenger of Allâh (Peace be
upon him) supplicated Allâh to grant him what he demanded.
17.From that time on, he was the most contented person. In Ar-Riddah (i.e. the Apostasy Times),
he stoodfast as a Muslim and warned his people and reminded them of Aâh and went on
preaching them till they stoodfast and did not apostatize. The group of delegates met the
Prophet (Peace be upon him) again in the Farewell Pilgrimage in the tenth year of Al-Hijra.
18.Tai’ Delegation: One of that group of delegates who came to meet the Prophet (Peace be upon
him) was Zaid Al-Khail. They talked to the Prophet (Peace be upon him) who urged them to
embrace Islam. They agreed and grew good Muslims. About Zaid, the Messenger of Allâh (Peace
be upon him) said: “The Arabs are never exact at estimating people. They have never told me
about the virtues of a man correctly; for when I see the man concerned I realize that they have
overestimated him except Zaid Al-Khail, when I met him I knew that they had underestimated
him.” Then he named him ‘Zaid Al-Khair’ (i.e. Zaid, the bounteous).
The delegations arrived successively in Madinah during the ninth and tenth of Al-Hijra. Biographers and
invasion-writers have written down about some of Yemen delegations. They were Al-Azd; Bani Sa‘d
Hadheem from Quda‘ah, Bani ‘Amir bin Qais; Bani Asad, Bahra’, Khaulan, Muharib, Bani Al-Harith bin
Ka‘b, Ghamid, Bani Al-Muntafiq, Salaman, Bani ‘Abs, Muzainah, Murad, Zabid, Kinda, Dhi Murrah, Ghassan, Bani ‘Aish, and Nakh‘ which were the last group of delegates. Nakh‘ Delegation comprised two
hundred men and they arrived in the middle of Muharram in the eleventh year of Al-Hijra. The majority
of these groups of delegates arrived during the ninth and tenth years of Al-Hijra. The arrival of some of
them tarried till the eleventh year of Al-Hijra.
The succession of these delegations indicated the great degree of the entire acceptance which the
Islamic Call reached. It manifested its influence and domination on vast areas of Arabia . The Arabs
observed Al-Madinah with such a great respect and estimation that they could do nothing but surrender
and submit to it. Al-Madinah had become the headquarters of all Arabia; so it was impossible to avoid
it. We dare not say that all the Arabians were possessed and enchanted by this religion. There were lots
of hard-hearted bedouins — among the Arabs — who surrendered (i.e. became Muslims) only because
their master did so. Their souls were not sanctified yet. Their tendency to raids had been deeply rooted
in their souls. The teachings of Islam had not crystallized their souls well yet. Accounting some of them
the Qur’ân says:
l “The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the
limits (Allâh’s Commandments and His legal laws, etc.) which Allâh has revealed to His
Messenger. And Allâh is All-Knower, All-Wise. And of the bedouins there are some who look upon
what they spend (in Allâh’s cause) as a fine and watch for calamities for you, on them be the
calamity of evil. And Allâh is All-Hearer, All-Knower.” [9:97,98]
The Qur’ân praised others saying:
l“And of the bedouins there are some who believe in Allâh and the Last Day, and look upon what
they spend in Allâh’s cause as approaches to Allâh, and a cause of receiving the Messenger’s
invocations. Indeed these are an approach for them. Allâh will admit them to His Mercy. Certainly
Allâh is Oft-Forgiving, Most Merciful.” [9:99]
Those of them who were present at Makkah, Madinah and Thaqif and in many other areas of Al-Yemen
and Al-Bahrain were different because Islam had been firmly rooted in their souls. Some of them were
great Companions and Masters of Muslims.
THE SUCCESS AND IMPACT OF THE CALL:

Before we move one more step and meditate on the last days of the Messenger of Allâh’s life, we ought
to cast a quick glance at the great work that was a peculiarity of his. That very peculiarity that made
him excel all other Prophets and Messengers and made him so superb that Allâh made him atop the
formers and the latters. It was him that was addressed by:
l “O you wrapped in garments [i.e Prophet Muhammad (Peace be upon him)]! Stand (to pray) all
night, except a little.” [73:1,2]
And said:
l “O you [Muhammad (Peace be upon him)] enveloped (in garments). Arise and warn!” [74:1,2]
So he arose and kept on like that for over twenty years. During those years he undertook to carry the
burdens of the great expectations on his shoulders for the sake of the whole mankind and humanity,
the Faith and Jihad in various fields.
The Messenger of Allâh (Peace be upon him) undertook the burdens of struggle and Al-Jihad in the
conscience of mankind which was then drowning in the illusions of Al-Jahiliyah and its images that were
loaded with the ground weights and gravitations. He took upon his shoulder to free man’s conscience
which was chained with desires and lusts. As soon as he had freed the conscience of his Companions
from the burdens and heaps of Al-Jahiliyah and earthly life, he started another battle in another field or
rather successive battles against the enemy of Allâh’s Call, and against those who conspired against it.
It was a battle against those who conspired against the believers and against those who were so careful
to tend that pure plant in its implantation before it grew up and stretched its roots in soil and extended
its branches up into the air and thus dawned upon other areas. No sooner had he finished the battles in
the Arabian Peninsula than the Byzantines began preparations to destroy this new nation on the
northern borders.
The first battle — i.e. the battle of conscience — was not over yet. It was in fact a perpetual one.
Satan, who was its leader did not spare a moment without exercising his activity in the depth of human
conscience. Muhammad (Peace be upon him), on the other hand was attending on calling to Allâh’s
religion there and he was keen on fighting that perpetual battle in all fields in spite of their hard
circumstances and the world’s conspiracy against him. He went on calling effectively and actively
surrounded by the believers who were seeking security through ceaseless toil and great patience.
The Companions acted perpetually and patiently by day and they spent the night worshipping their
Lord, reciting and memorizing the Qur’ân glorifying and magnifying Allâh and imploring Him by night;
all that at the behest of their Lord, the All-Mighty.
For over twenty years the Messenger of Allâh (Peace be upon him) had been leading that progressive
steady battle, disregarding any other affairs that kept him off that noble goal. He went on that way till
the Islamic Call proved to be successful on a large scale that puzzled all men possessed of good reason.

The Islamic Call eventually prevailed all over Arabia. It removed all traces of Al-Jahiliyah from the
horizon of the peninsula. The sick minds of Al-Jahiliyah grew healthy in Islam. They did not only get rid
of idol-worship, but they also knocked them down. The general atmosphere began to echo “there is no
god but Allâh.” The calls to prayers were heard five times a day penetrating space and breaking the
silence of the dead desert and bringing back life through the new belief. Reciters and memorizers of the
Qur’ân set out northwards and southwards reciting verses of the Qur’ân and carrying out Allâh’s
injunctions.
Scattered people and tribes were united and man moved from man’s worship of man to man’s worship
of Allâh. There were no more oppressors nor oppressed; no masters nor slaves, nor people bound to
other people, nor aggressors that would practise aggression. All people were slaves of Allâh. They were
beloved brothers obeying Allâh’s rules. Thanks to Allâh they disposed of arrogance and the boastful
spirit:
l “An Arab is no better than a non-Arab. In return a non-Arab is no better than an Arab. A red
raced man was not better than a black one except in piety. Mankind are all Adam’s children and
Adam was created from dust.”
Thanks to the Islamic Call, the Arab unity had become a reality, and so was the case with human unity
and social justice as far as their earthly and heavenly affairs were concerned. The time course of events
had changed, the features on the earth’s surface and the crooked line of history had grown straight and
the mentality had been rectified.
The spirit and the corrupted conscience of people, the distorted valand measures of Al-Jahiliyah had
overwhelmed the whole world during that period of Al-Jahiliyah. The prevalence of slavery, injustice,
extravagant luxury, adultery, depression, deprivity, disbelief, stray from the straight path and
darkness; all of those were fait accomplis in spite of the existence of the heavenly religions. The
teachings of those religions had grown weak and lost all influence on men’s souls and spirits and
became mere lifeless ritual traditions.
When this Call had accomplished its role in human life, it freed mankind’s spirit of superstitions,
illusions, white slavery, corruption and man’s worship of man. Islam had freed the human society of
filth, dissolution, injustice and tyranny. There were no more social distinctions, nor clergymen’s or governors’ dictatorship. Islam had set up a world built on solid virtuous and clean foundations, it was
based on positivity, righteous construction, freedom and renewal. Truth, faith, dignity active steady
deeds, the development and improvement of means of living and reclaim of rights were all bases upon
which the Islamic state was built.
Thanks to these evolutions, Arabia witnessed such an unprecedented blessed resurrection, since
construction and establishment found its way to it. Never had its history been so religious, pious and
brilliant as it had been during those peculiar days of its life.