AL-TANZIL
The
Revelation
 
[26:192]

Prophet (pbuh) in Medina


HIJRAH - Muslims Find Refuge in Yathrib (Medina)

The next year, being the thirteenth of the mission (A.D. 622) Musab returned from Yathrib accompanied by seventy-three men and two women of that city who had adopted Islam, besides others who were as yet unbelievers. On their arrival, these Yathribites immediately sent to the Prophet and invited him to their city. The Prophet was now in great need of such assistance, for his opponents had by this time grown so powerful in Mecca that he could not stay there much longer without imminent danger. He therefore accepted their proposal and met them one night by appointment at Al-Aqaba attended by his uncle Al Abbas, who, though he was not then a convert, wished his nephew well.

Al Abbas made a speech to those of Yathrib wherein he told them that, as the Prophet Muhammad was obliged to quit his native city and seek shelter elsewhere, and they had offered him their protection, they would do well not to deceive him; and that if they were not firmly resolved to defend and not to betray him, they had better declare their minds and let him provide for his safety in some other manner. Upon their professing their sincerity, the Prophet swore to be faithful to them, on condition that they should worship none but Allah observe the precepts of Islam, obey the Prophet in all that was right, and protect him against all insults as heartily as they would their wives and families. They then asked him what would be their return, if they should happen to be killed in the cause of Allah; he answered:' "Paradise," whereupon they pledged their faith to him and his cause.

The Prophet then selected twelve men out of their number to act as his delegates. Thus was concluded the second covenant of Al Aqaba. The Yathribites returned home leaving the Prophet to arrange for the journey to their city. The Prophet directed his followers to seek immediate safety at Yathrib, which they accordingly did. About one hundred families silently disappeared from Mecca and proceded to Yathrib, where they were received with enthusiasm and much hospitality. Finally, all the disciples had gone to Yathrib. The Prophet alone remained at Mecca, keeping with him only his young cousin Ali, and his devoted friend Abu Bakr.

The Disbelievers Plot to Kill Muhammad

The Meccans, fearing the consequence of this new alliance, began to think seriously of preventing Muhammad from escaping to Yathrib. They met in all haste. After several milder expedients had been rejected, they decided that he should be killed. They agreed that one man should be chosen out of every tribe and that each man should strike a blow at him with his sword so that responsibility of the guilt would rest equally on all tribes. The Bani Hashim, Muhammad's own tribe, were much inferior and therefore would not be able to revenge their kinsman's death.
A number of noble youths were selected for the bloody deed. As the night advanced, the assassins posted themselves round the Prophet's dwelling. They watched all night long, waiting to murder Muhammad when he should leave his house at the early dawn. By some means the Prophet had been warned of the danger, and he directed 'Ali to lie down in his place and wrap himself up in his green cloak, which he did. The Prophet miraculously escaped through the window and he repaired to the house of Abu Bakr, unperceived by the conspirators who had already assembled at the Prophet's door. These, in the meantime, looking through a crevice and seeing Ali, whom they mistook for Muhammad himself, asleep, continued watching there until morning. When 'Ali arose, they found themselves deceived. The fury of the Quraish was now unbounded. The news that the would-be assassins had returned unsuccessful and that Muhammad had escaped aroused their whole energy. A price of a hundred camels was set upon Muhammad's head.

Abu Bakr's Short-Lived Freedom to Worship

Narrated Aisha Bint Abu Bakr (the wife of the Prophet): "I never remembered my parents believing in any religion other than the true religion (i.e. Islam), and (I don't remember) a single day passing without our being visited by Allah's Messenger in the morning and in the evening. When the Muslims were put to test (i.e. troubled by the pagans), Abu Bakr set out migrating to the land of Abyssinia (Ethiopia), and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara, met him and said, '0 Abu Bakr! Where are you going?'

Abu Bakr replied: 'My people have turned me out (of my country), so I want to wander on the earth and worship my Lord.'

Ibn Ad-Daghina said: '0 Abu Bakr! A man like you should not leave his home-land, nor should he be driven out, because you help the destitute, earn their living, and you keep good relations with your kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore I am your protector. Go back and worship your Lord in your town.'
So Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the evening Ibn Ad-Daghina visited the nobles of Quraish and said to them. 'A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (i.e. Quraish) drive out a man who helps the destitute, earns their living, keeps good relations with his kith and kin, helps the weak and poor, entertains guests generously and helps the calamity-stricken persons?'

So the people of Quraish could not refuse Ibn Ad-Daghina's protection, and they said to Ibn Ad-Daghina: 'Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our women and children."

Ibn Ad-Daghina told Abu Bakr of all that. Abu Bakr stayed in that state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Qur'an outside his house.

'Then a thought occurred to Abu Bakr to build a mosque in front of his house, and there he used to pray and recite the Qur'an. The women and children of the pagans began to gather around him in great number. They used to wonder at him and look at him. Abu Bakr was a man who used to weep too much, and he could not help weeping on reciting the Qur'an. That situation scared the nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina.

When he came to them, they said: 'We accepted your protection of Abu Bakr on condition that he should worship his Lord in his house, but he has violated the conditions and he has built a mosque in front of his house where he prays and recites the Qur'an publicly. We are now afraid that he may affect our women and children unfavorably. So, prevent him from that. If he likes to confine the worship of his Lord to his house, he may do so, but if he insists on doing that openly, ask him to release you from your obligation to protect him, for we dislike to break our pact with you, but we deny Abu Bakr the right to announce his act publicly.'

Ibn Ad-Daghina went to Abu- Bakr and said: '0 Abu Bakr! You know well what contract I have made on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting you, because I do not want the Arabs hear that my people have dishonored a contract I have made on behalf of another man.' Abu Bakr replied: 'I release you from your pact to protect me and am pleased with the protection from Allah.'

Muhammad and Abu Bakr Hide

Aisha's narration continues: "At that time the Prophet was in Mecca, and he said to the Muslims: 'In a dream I have been shown your migration place, a land of date palm trees, between two mountains, the two stony tracts.' So, some people migrated to Medina, and most of those people who had previously migrated to the land of Ethiopia, returned to Medina. Abu Bakr also prepared to leave for Medina, but Allah's Messenger said to him: 'Wait for a while, because I hope that I will be allowed to migrate also.' Abu Bakr said: 'Do you indeed expect this? Let my father be sacrificed for you!' The Prophet said: 'Yes.' So Abu Bakr did not migrate for the sake of Allah's Messenger in order to accompany him. He fed two she-camels he possessed with the leaves of As-Samur tree that fell on being struck by a stick for four months.

"One day, while we were sitting in Abu Bakr's house at noon, someone said to Abu Bakr: 'This is Allah's Messenger with his head covered coming at a time at which he never used to visit us before.' Abu Bakr said: 'May my parents be sacrificed for him. By Allah he has not come at this hour except for a great necessity.'

So Allah's Messenger came and asked permission to enter, and he was allowed to enter. When he entered, he said to Abu Bakr: 'Tell everyone who is present with you to go away.' Abu Bakr replied: 'There are none but your family. May my father be sacrificed for you, 0 Allah's Messenger!' The Prophet said: 'I have been given permission to migrate.' Abu Bakr said: 'Shall I accompany you? May my father be sacrificed for you, 0 Allah's Messenger!' Allah's Messenger said: 'Yes.' Abu Bakr said, '0 Allah's Messenger! May my father be sacrificed for you, take one of these two she-camels of mine.' Allah's Messenger replied: '(I will accept it) with payment.'

So we prepared the baggage quickly and put some journey food in a leather bag for them. Asma, Abu Bakr's daughter, cut a piece from her waist belt and tied the mouth of the leather bag with it, and for that reason she was named "Dhat-un-Nitaqain" (i.e. the owner of two belts).

'Then Allah's Messenger and Abu Bakr reached a cave on the mountain of Thaur and stayed there for three nights. Abdullah Ibn Abi Bakr who was an intelligent and sagacious youth, used to stay (with them) overnight. He used to leave them before day break so that in the morning he would be with Quraish as if he had spent the night in Mecca. He would keep in mind any plot made against them and when it became dark he would (go and) inform them of it.

Amir Ibn Fuhaira, the freed slave of Abu Bakr, used to bring the milk sheep (of his master, Abu Bakr) to them a little while after nightfall in order to rest the sheep there. So they always had fresh milk at night, the milk of their sheep, and the milk which they warmed by throwing heated stones in it. Amir Ibn Fuhaira would then call the herd away when it was still dark (before daybreak). He did the same in each of those three nights.

Allah's Messenger and Abu Bakr had hired a man from the tribe of Bani Ad-Dail from the family of Bani Abd Ibn Adi as an expert guide, and he was in alliance with the family of Al-As Ibn Wa'il As-Sahmi and he was in the religion of the infidels of Quraish. The Prophet and Abu Bakr trusted him and gave him their two she-camels and took his promise to bring their two she camels to the cave of the mountain of Thaur in the morning after three nights later. And (when they set out), 'Amir Ibn Fuhaira and the guide went along with them and the guide led them, along the seashore."

Suraqa Ibn Jusham Does Not Kill Muhammad

The nephew of Suraqa Ibn Jusham said that his father informed him that he heard Suraqa Ibn Jusham saying: 'The messengers of the pagans of Quraish came to us declaring that they had assigned for the persons who would kill or arrest Allah's Messenger and Abu Bakr, a reward equal to their blood-money.

While I was sitting in one of the gatherings of my tribe, Bani Mudlij, a man from them came to us and stood up while we were sitting and said: '0 Suraqa! No doubt, I have just seen some people far away on the seashore, and I think they are Muhammad and his companions.' I, too, realized that it must have been they. But I said: 'No, it is not they, but you have seen so-and-so and so and-so, whom we saw set out.' I stayed in the gathering for a while and then got up and left for my home, and ordered my slave-girl to get my horse, which was behind a hillock, and keep it ready for me.
"Then I took my spear and left by the back door of my house dragging the lower end of the spear on the ground and keeping it low. Then I reached my horse, mounted it and made it gallop. When I approached them (i.e. Muhammad and Abu Bakr), my horse stumbled and I fell down from it. Then I stood up, got hold of my quiver and took out the divining arrows and drew lots as to whether I should harm them or not, and the lot which I disliked came out.

But I remounted my horse and let it gallop, giving no importance to the divining arrows. When I heard the recitation of the Qur'an by Allah's Messenger who did not look hither and thither while Abu Bakr was doing it often, suddenly the forelegs of my horse sank into the ground up to the knees, and I fell down from it. Then I rebuked it, and it got up but could hardly take out its forelegs from the ground, and when it stood up straight again, its forelegs caused dust to rise up in the sky like smoke. Then again I drew lots with the divining arrows, and the lot which I disliked came out. So I called upon them to feel secure. They stopped, and I remounted my horse and went to them. When I saw how I had been hampered from harming them, it came to my mind that the cause of Allah's Messenger (i.e. Islam) would become victorious.

So I said to him: 'Your people have assigned a reward equal to the blood-money for your head.' Then I told them all the plans the people of Mecca had made concerning them. Then I offered them some journey food and goods, but they refused to take anything and did not ask for anything, but the Prophet said: 'Do not tell others about us.' Then I requested him to write for me a statement of security and peace. He ordered 'Amir Ibn Fuhaira, who wrote it for me on a parchment, and then Allah's Messenger proceeded on his way.

Prophet of ISLAM in Medina

Arrival of Muhammad in Medina Narrated Urwa Ibn Az-Zubair: "Allah's Messenger met Az-Zubair in a caravan of Muslim merchants who were returning from Sham. Az-Zubair provided Allah's Messenger and Abu Bakr with white clothes to wear. When the Muslims of Medina heard the news of the departure of Allah's Messenger from Mecca (towards Medina), they started going to the Harra every morning. They would wait for him till the heat of the noon forced them to return. One day, after waiting for a long while, they returned home, and when they went into their houses, a Jew climbed up to the roof of one of the forts of his people to look for something, and he saw Allah's Messenger and his companions, dressed in white clothes, emerging out of the desert mirage.

"The Jew could not help shouting at the top of his voice: '0 you Arabs! Here is your great man whom you have been waiting for!' So all the Muslims rushed to their arms and received Allah's Messenger on the summit of Harra. The Prophet turned with them to the right and alighted at the quarters of Bani Amr Ibn 'Auf, and this was on Monday in the month of Rabi-ul-Awal.

Abu Bakr stood up, receiving the people, while Allah's Messenger sat down and kept silent. Some of the Ansar who came and had not seen Allah's Messenger before began greeting Abu Bakr, but when the sunshine fell on Allah's Messenger and Abu Bakr came forward and shaded him with his sheet, only then the people came to know Allah's Messenger. Allah's Messenger stayed with Bani Amr Ibn Auf for ten nights and established the mosque (Mosque of Quba) which was founded on piety. Allah's Messenger prayed in it and then mounted his she-camel and proceeded on, accompanied by the people till his she-camel knelt down at (the place of) the Mosque of Allah's Messenger at Medina.

Some Muslims used to pray there in those days, and that place was a yard for drying dates belonging to Suhail and Sahl, the orphan boys who were under the guardianship of Asad Ibn Zurara. When his she-camel knelt down, Allah's Messenger said: 'This place, Allah willing, will be our abiding place.' Allah's Messenger then called the two boys and told them to suggest a price for that yard so that he might take it as a mosque. The two boys said: 'No, but we will give it as a gift, 0 Allah's Messenger!" Allah's Messenger then built a mosque there.

The Prophet himself started carrying unburnt bricks for its building and while doing so, he was saying: 'This load is better than the load of Khaibar, for it is more pious in the Sight of Allah and purer and better rewardable.' He was also saying: '0 Allah! The actual reward is the reward in the Hereafter, so bestow Your Mercy on the Ansar and the Emigrants.' Thus the Prophet recited (by way of proverb) the poem of some Muslim poet whose name is unknown to me." (Ibn Shibab said, "In the hadiths it does not occur that Allah's Messenger recited a complete poetic verse other than this one)."

The Beginning of the Muslim Calendar Thus was accomplished the hijrah, or the flight of Muhammad as called in European annals, from which the Islamic calendar dates.
Yathrib Becomes Medina When the Prophet Muhammad and his companions settled at Yathrib, this city changed its name, and henceforth was called, Al-Medina Al-Munawara, The Illuminated City, or more shortly, Medina, The City. It is situated about eleven day's journey to the north of Mecca. At that time it was ruled by two Kahtanite tribes, Aws and Khazraj. These two tribes, however, were constantly quarreling among themselves. It was only about the time when the Prophet announced his mission at Mecca that these tribes, after long years of continuous warfare, entered on a period of comparative peace. When the Prophet settled at Medina, the tribes of Aws and Khazraj forgot entirely their old feuds and were united together in the bond of Islam.
 
Their old divisions were soon effaced and the "Ansar", the Helpers of the Prophet, became the common designation of all Medinites who had helped the Prophet in his cause. Those who emigrated with him from Mecca received the title of "Muhajereen" or The Emigrants. The Prophet, in order to unite both classes in closer bonds, established between them a brotherhood which linked them together as children of the same parents, with the Prophet as their guardian.
Muhammad Makes a Contract in Medina The first step the Prophet took, after his settlement at Medina, was to build a mosque for the worship of Allah according to principles of Islam. Also, houses for the accommodation of the emigrants were soon erected.

Medina and its suburbs were at this time inhabited by three distinct parties, the Emigrants, the Helpers, and the Jews.

In order to weld them together into an orderly federation, the Prophet granted a charter to the people, clearly defining their rights and obligations. This charter represented the framework of the first commonwealth organized by the Prophet. It started thus: "In the name of the Most Merciful and Compassionate Lord, this charter is given by Muhammad, the Messenger of Allah to all believers, whether of Quraish or Medina, and all individuals of whatever origin who have made common cause with them, who shall all constitute one nation."

The following are some extracts from the charter: The state of peace and war shall be common to all Muslims; no one among them shall have the right of concluding peace with, or declaring war against, the enemies of his co-religionists. The Jews who attach themselves to our commonwealth shall be protected from all insults and vexations; they shall have an equal right with our own people to our assistance and good offices. The Jews of the various branches and all others domiciled in Medina shall form with the Muslims one composite nation; they shall practice their religion as freely as the Muslims. The allies of the Jews shall enjoy the same security and freedom. The guilty shall be pursued and punished. The Jews shall join the Muslims in defending Medina against all enemies. The interior of Medina shall be a sacred place for all who accept this charter. All true Muslims shall hold in abhorrence every man guilty of crime, injustice or disorder; no one shall uphold the culpable, though he be his nearest kin.

After dealing with the interior management of the State, the charter concluded as follows: "All future disputes arising among those who accept this charter shall be referred, under Allah to the Prophet."

Thus this charter put an end to the state of anarchy that prevailed among the Arabs. It constituted the Prophet Muhammad as chief magistrate of the nation.

The Hypocrites The party of the Ansars, or Helpers, included some lukewarm converts who retained an ill-concealed predilection for idolatry. These were headed by Abdullah Ibn Ubai, a man with some claims to distinction. They ostensibly joined Islam, but in secret were disaffected. They often were a source of considerable danger to the newborn commonwealth and required unceasing watchfulness on the part of the Prophet. Towards them he always showed the greatest patience and forbearance, hoping in the end to win them over to the faith, which expectations were fully justified by the result. With the death of 'Abdullah Ibn Ubai, his party which were known as the party of the "Munafiqeen" (the Hypocrites) disappeared.

The Jews Present a Problem The Jews who constituted the third party of the Medinites were, however, the most serious element of danger. No kindness or generous treatment on the part of the Prophet would seem to satisfy them. They soon broke off and ranged themselves with the enemies of the new faith. They did not hesitate to declare openly that they preferred idolatry, with its attendant evils, to the faith of Islam. Thus, the Prophet had to keep an eye on his enemies outside Medina, on the one hand, and those within the city on the other. The Meccans who had sworn Muhammad's death were well acquainted, thanks to the party of the Hypocrites and of the Jews at Medina, with the real forces of the Muslims. They also knew that the Jews had accepted Muhammad's alliance only from motives of temporary expendience and that they would break away from him to join the idolaters as soon as the latter showed themselves in the vicinity of Medina. The safety of the state required the proscription of the traitors who were secretly giving information to the common enemy. About six men were executed for high treason of this nature.

The Battle of Badr

History Towards the second year of the hijrah, the idolaters of Mecca began a series of hostile acts against the Muslims of Medina. They sent men in parties to commit depredations on the fruit trees of the Muslims of Medina and to carry away their flocks. Now came the moment of severest trial to Islam. It became the duty of the Prophet to take serious measures to guard against any plot rising from within or a sudden attack from without. He put Medina in a state of military discipline. He had to send frequent reconnoitering parties to guard against any sudden onslaught.

No sooner did the Prophet organize his state than a large well-equipped army of the Meccans was afield. A force consisting of one thousand men marched under Abu Jahl, a great enemy of Islam, towards Medina to attack the city. The Muslims received timely notice of their enemies' intention. A body of three hundred adherents, of whom two thirds were citizens of Medina, was gathered to forestall the idolaters by occupying the valley of Badr, situated near the sea between Mecca and Medina. When the Prophet saw the army of the infidels approaching the valley, he prayed that the little band of Muslims might not be destroyed.

The army of the Meccans advanced into the open space which separated the Muslims from the idolaters. According to Arab usage, the battle was begun by simple combats. The engagement then became general. The result of the battle was that the Meccans were driven back with great loss. Several of their chiefs were slain, including Abu Jahl. A large number of idolaters remained prisoners in the hands of the Muslims. They were, contrary to all usage and traditions of the Arabs, treated with the greatest humanity. The Prophet gave strict orders that sympathy should be shown them in their misfortune and that they should be treated with kindness. These instructions were faithfully obeyed by the Muslims to whose care the prisoners were confided. Dealing with this event, Sir William Muir, in his book Life of Muhammad, quotes one of the prisoners saying: "Blessing be on the men of Medina; they made us ride, while they themselves walked; they gave us wheaten bread to eat, when there was little of it, contenting themselves with dates."

The Battle of Badr - Qur'anic Almighty Allah said: And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained that you may be grateful. (Remember) when you (Muhammad) said to the believers, "Is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down? Yes, if you hold on to patience and piety and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction). Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah the All-Mighty the All-wise. That He might cut off a part of those who disbelieve, or expose them to infamy so that they retire frustrated. " Surah 3: 123-127

A Little Insight on the Battle of Badr The remarkable circumstances which led to the victory of Badr and the results which followed from it made a deep impression on the minds of the Muslims: the angels of heaven had battled on their side against their enemies. The division of the spoils created some dissension between the Muslim warriors. For the moment, the Prophet divided it equally among all. Subsequently, a Qur'an revelation laid down a rule for future division of the spoils. According to this rule, a fifth was reserved for the public treasury for the support of the poor and indigent, while the distribution of the remaining four fifths was left to the discretion of the Chief of the State.

The Battle of Uhud

The Battle of Uhud - First Day The next battle between the Quraish and the Muslims was the battle of Uhud, a hill about four miles to the north of Medina. The idolaters, to revenge their loss at Badr, made tremendous preparations for a new attack upon the Muslims. They collected an army of three thousand strong men, of whom seven hundred were armed with coats of mail, and two hundred horses. These forces advanced under the conduct of Abu Sufyan and encamped at a village six miles from Medina, where they gave themselves up to spoiling the fields and flocks of the Medinites. The Prophet, being much inferior to his enemies in number, at first determined to keep himself within the town and to receive them there; but afterwards, the advice of some of his companions prevailing he marched out against them at the head of one thousand men, of whom one hundred were armed with coats of mail; but he had no more than one horse, besides his own, in his whole army. With these forces he halted at Mount Uhud. He was soon abandoned by 'Abdullah Ibn Ubai, the leader of the Hypocrites, with three hundred of his followers. Thus, the small force of the Prophet was reduced to seven hundred.

At Mount Uhud the Muslim troops passed the night, and in the morning, after offering their prayers, they advanced into the plain. The Prophet contrived to have the hill at his back, and, the better to secure his men from being surrounded, he placed fifty archers on the height in the rear, behind the troops, and gave them strict orders not to leave their posts whatever might happen. When they came to engage, the Prophet had superiority at first. But afterward, his archers left their position for the sake of plunder, thus allowing the enemy to attack the Muslims in the rear and surround them. The Prophet lost the day and very nearly lost his life. He was struck down by a shower of stones and wounded in the face by two arrows, and one of his front teeth was broken. Of the Muslims, seventy men were killed, among whom was the Prophet's uncle Hamza. Of the infidels, twenty two men were lost.

The Quraish were too exhausted to follow up their advantage, either by attacking Medina or by driving the Muslims from the heights of Uhud. They retreated from the Medinite territories after barbarously mutilating the corpses of their dead enemies.

Allah's Message to the Believers at the Battle of Uhud Almighty Allah said: So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers. If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimeen (polytheists and wrongdoers).

And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers. Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are patient? You did indeed wish for death (Ash-shahadah - martyrdom) before you met it. Now you have seen it openly with your own eyes. Surah 3: 139-143

Allah's Message to the Cowards - Qur'anic Allah the Exalted also said: We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah for which He had sent no authority their abode will be the Fire and how evil is the abode of the Zalimeen (polytheists and wrong-doers). And Allah did indeed fulfill His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), that He might test you. But surely He forgave you, and Allah is most Gracious to the believers.

(And remember) when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger (Muhammad) was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allah is Well-Aware of all that you do.

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves (as how to save their ownselves, ignoring the others and the Prophet) and thought wrongly of Allah - the thought of ignorance. They said, "Have we any part in the affair?" Say you (0 Muhammad): "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to Mahis to test, to purify to get rid of that which was in your hearts (sins), and Allah is All-Knower of what is in (your) breasts. " Surah 3: 151-154
Muhammad's Orders His Army Narrated Al-Baraa' Ibn Azib: 'The Prophet appointed Abdullah Ibn Jubair as the commander of the infantry men (archers) who were fifty on the day (of the battle) of Uhud. He instructed them: 'Stick to your place, and don't leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the infidels and made them flee, even then you should not leave your place till I send for you.' Then the infidels were defeated. By Allah I saw the women fleeing lifting up their clothes revealing their leg-bangles and their legs. So, the companions of 'Abdullah Ibn Jubair said: 'The booty! 0 people, the booty! Your companions have become victorious, what are you waiting for now?' Abdullah Ibn Jubair said: 'Have you forgotten what Allah's Messenger said to you?' They replied: 'By Allah! We will go to the people (i.e. the enemy) and collect our share from the war booty.' But when they went to them, they were forced to turn back defeated. At that time Allah's Messenger in their rear was calling them back. Only twelve men remained with the Prophet, and the infidels martyred seventy men from us.

The Prophet and his companions caused the Pagans to lose one hundred forty men, seventy of whom were captured and seventy were killed. Then Abu Sufyan asked three times: 'Is Muhammad present among these people?' The Prophet ordered his companions not to answer him. Then he asked three times: 'Is Ibn Abu Quhafa present amongst these people?' He asked again three times: 'Is Ibn Al-Khattab present amongst these people?' He then returned to his companions and said: 'As for these (men), they have been killed.'

Umar could not control himself and said (to Abu Sufyan): 'You told a lie, by Allah! 0 enemy of Allah! All those you have mentioned are alive, and the thing which will make you unhappy is still there.' Abu Sufyan said: 'Our victory today compensates for yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents. You will find some of your (killed) men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed.' After that he started reciting cheerfully: '0 Hubal, be superior!' On that the Prophet said (to his companions): 'Why don't you answer him back?' They said: '0 Allah's Messenger! What shall we say?' He said: 'Say, Allah is Higher and more Sublime.' (Then) Abu Sufyan said: 'We have the (idol) Al-Uzza, and you have no 'Uzza.' The Prophet said: (to his companions): 'Why don't you answer him back?' They asked: '0 Allah's Messenger! What shall we say?' He said: 'Say Allah is our Helper and you have no helper."

Various Disbelievers Slander Islam The moral effect of this disastrous battle was such as to encourage some neighboring nomad tribes to make forays upon the Medinite territories, but most of these were repelled.

The Jews also were not slow to involve in trouble the Prophet and his followers. They tried to create disaffection among his people and slandered him and his adherents. They mispronounced the words of the Qur'an so as to give them an offensive meaning. They also caused their poets, who were superior in culture and intelligence, to use their influence to sow sedition among the Muslims. One of their distinguished poets, called Ka'b, of the Bani An-Nadir, spared no efforts in publicly deploring the ill-success of the idolaters after their defeat at Badr.

By his satires against the Prophet and his disciples, and his elegies on the Meccans who had fallen at Badr, Ka'b succeeded in exciting the Quraish to that frenzy of vengeance which broke out at Uhud. He then returned to Medina, where he continued to attack the Prophet and the Muslims, men and women, in terms of the most obscene character. Though he belonged to the tribe of Bani AnNadir, which had entered into the compact with the Muslims and pledged itself both for the internal and external safety of the State, he openly directed his acts against the commonwealth of which he was a member.

Another Jew, Sallam by name, of the same tribe, behaved equally fiercely and bitterly against the Muslims. He lived with a party of his tribe at Khaibar, a village five days' journey northwest of Medina. He made every effort to excite the neighboring Arab tribes against the Muslims. The Muslim commonwealth with the object of securing safety among the community, passed a sentence of outlawry upon Ka'b and Sallam.

Jewish Tribes Break the Medina Contract The members of another Jewish tribe, namely Bani Qainuqa, were sentenced to expulsion from the Medinite territory for having openly and knowingly infringed the terms of the compact. It was necessary to put an end to their hostile actions for the sake of maintaining peace and security. The Prophet had to go to their headquarters, where he required them to enter definitively into the Muslim commonwealth by embracing Islam or to leave Medina. To this they replied in the most offensive terms: 'You have had a quarrel with men ignorant of the art of war. If you are desirous of having any dealings with us, we shall show you that we are men." They then shut themselves up in their fortress and set the Prophet and his authority at defiance. The Muslims decided to reduce them and laid siege to their fortress without loss of time. After fifteen days they surrendered. Though the Muslims at first intended to inflict some severe punishment on them, they contented themselves by banishing the Bani Qainuqa.

The Bani An-Nadir had now behaved in the same way as Bani Qainuqa'. The had likewise, knowingly and publicly, disregarded the terms of the Charter. The Prophet sent them a message similar to that which was sent to their brethren, the Qainuqa'. They, relying on the assistance of the Hypocrites' party, returned a defiant reply. After a siege of fifteen days, they sued for terms. The Muslims renewed their previous offer, and the Jews of An-Nadir chose to evacuate Medina. They were allowed to take with them all their movable property, with the exception of their arms. Before leaving Medina, they destroyed all their dwellings in order to prevent the Muslims from occupying them. Their immovable property and arms which they could not carry away with them were distributed by the Prophet with the consent of the Ansar and the Emigrants. A principle was henceforth adopted that any acquisition not made in actual warfare should belong to the state and that its disposal should be left to the discretion of the ruling authorities.

The Division of War Booty - Qur'anic Almighty Allah said: (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property seeking Bounties from Allah and to please Him. And helping Allah (i.e., helping His Religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); - And those who, before them, had homes (in Al-Madina) and had adopted the Faith, - love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Bani An-Nadir), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful. Surah 59: 8-9

Blocking Attacks After the Battle of Uhud The expulsion of the Bani An-Nadir took place in the fourth year of the hijrah. The remaining portion of this year and the early part of the next were passed in repressing the hostile attempts of the nomadic tribes against the Muslims and inflicting punishment for various murderous forays on the Mdinite territories. Of this nature was the expedition against the Christian Arabs of Dumat Al-Jandal (a place about seven days' journey to the south of Damsacus), who had stopped the Medinite traffic with Syria and even threatened a raid upon Medina. These marauders, however, fled on the approach of the Muslims, and the Prophet returned to Medina after concluding a treaty with a neighboring chief, to whom he granted permission of pasturage in the Medinite territories.

The Third Major Battle with the Quraish

In the same year, the enemies of Islam made every possible attempt to stir up the tribes against the Muslims. The Jews also took an active, if hidden, part in those intrigues. An army of ten thousand well-equipped men, marched towards Medina under the command of Abu Sufyan. They encamped near Mount Uhud, a few miles from the city. The Muslims could gather only an army of three thousand men. Seeing their inferiority in numbers on the one hand, and the turbulence of the Hypocrites within the town on the other, they preferred to remain on the defensive. They dug a deep moat round the unprotected quarters of Medina and encamped outside the city with a trench in front of them.

They relied for safety of the other side upon their allies, the Quraiza, who possessed several fortresses at a short distance towards the south and were bound by the compact to assist the Muslims against any raiders. These Jews, however, were induced by the idolaters to violate their pledge and to join the Quraish. As these Jews were acquainted with the locality and could materially assist the raiders, and as the Hypocrites within the walls of the city were waiting for an opportunity to play their part, the situation of the Muslims was most dangerous.

The siege had already lasted for twenty days. The enemy made great efforts to cross the trench, but every attempt was fiercely repulsed by the small Muslim force. Disunion was now rife in the midst of the besieging army. Their horses were perishing fast, and provisions were becoming less every day. During the night, a storm of wind and rain caused their tents to be overthrown and their lights extinguished. Abu Sufyan and the majority of his army fled, and the rest took refuge with the Quraiza.

The Muslims, though they were satisfied with the failure of their enemies, could not help thinking that the victory was unsatisfactory so long as the Quraiza, who had violated their sworn pledge, remained so near. The Jews might at any time surprise Medina from their side. The Muslims felt it their duty to demand an explanation of the violation of the pledge. This was utterly refused. Consequently, the Jews were besieged and compelled to surrender at discretion. They only asked that their punishment should be left to the judgment of Sad Ibn Muadh, the prince of the tribe of Aws. This chief, who was a fierce soldier, had been wounded in the attack and, indeed, died of his wounds the following day. Infuriated by the treacherous conduct of the Bani Quraiza, he gave judgment that the fighting men should be put to death and that the women and children should become the slaves of the Muslims. The sentence was carried into execution.

Muhammad Establishes a Contract with Christians

It was about this time that the Prophet granted to the monks of the Monastery of St. Catherine, near Mount Sinai, his liberal charter by which they secured for the Christians noble and generous privileges and immunities. He undertook himself, and enjoined his followers, to protect the Christians, to defend their churches and the residences of their priests and to guard them from all injuries. They were not to be unfairly taxed; no bishop was to be driven out of his diocese; no Christian was to be forced to reject his religion; no monk was to be expelled from his monastery; no pilgrim was to be stopped from his pilgrimage; nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Muslims. Christian women married to Muslims were to enjoy their own religion and not to be subjected to compulsion or annoyance of any kind. If the Christians should stand in need of assistance for the repair of their churches or monasteries, or any other matter pertaining to their religion, the Muslims were to assist them.

This was not to be considered as supporting their religion, but as simply rendering them assistance in special circumstances. Should the Muslims be engaged in hostilities with outside Christians, no Christian resident among the Muslims should be treated with contempt on account of his creed. The Prophet declared that any Muslim violating any clause of the charter should be regarded as a transgressor of Allah's commandments, a violator of His testament and neglectful of His faith.
The Treaty of Hudaibiya

Six years had already elapsed since the Prophet and his Meccan followers had fled from their birthplace. Their hearts began to yearn for their homes and for their Sacred House the Kaba. As the season of the pilgrimage approached, the Prophet announced his intention to visit the holy center, and numerous voices of his disciples responded to the call. Preparations were soon made for the journey to Mecca. The Prophet, accompanied by seven or eight hundred Muslims, Emigrants and Ansars, all totally unarmed, set out on the pilgrimage. The Quraish, who were still full of animosity towards the Muslims, gathered a large army to prevent them from entering Mecca and maltreated the envoy whom the Prophet had sent to ask their permission to visit the holy places.

After much difficulty, a treaty was concluded by which it was agreed that all hostilities should cease for ten years; that any one coming from the Quraish to the Prophet without the permission of the guardian or chief should be given back to the idolaters; that any Muslim persons going over to the Meccans should not be surrendered; that any tribe desirous of entering into alliance, either with the Quraish or with the Muslims, should be at liberty to do so without disputes; that the Muslims should go back to Medina on the present occasion and stop advancing further; that they should be permitted in the following year to visit Mecca and to remain there for three days with the arms they used on journeys, namely, their scimitars in sheaths. The Treaty of Hudaibiya thus ended, the Prophet returned with his people to Medina.

Heraclius, Emperor of the Romans

The Muslims Spread Islam Universally About this time it was revealed to the Prophet that his mission should be universal. He dispatched several envoys to invite the neighboring sovereigns to Islam. The embassy to the king of Persia, Chosroes Parvis, was received with disdain and contumely. He was haughtily amazed at the boldness of the Meccan fugitive in addressing him on terms of equality. He was so enraged that he tore into pieces the Prophet's letter of invitation to Islam and dismissed the envoy from his presence with great contempt. When the Prophet received information on this treatment, he calmly observed: 'Thus will the Empire of Chosroes be torn to pieces."

The embassy to Heraclius, the Emperor of the Romans, was received much more politely and reverentially. He treated the ambassador with great respect and sent the Prophet a gracious reply to his message.

Another envoy was sent to an Arab prince of the Ghassanite tribe, a Christian feudatory of Heraclius. This prince, instead of receiving the envoy with any respect, cruelly murdered him. This act caused great consternation among the Muslims, who considered it as an outrage of international obligations.

Abu Sufyan and Heraclius Meet Narrated Abdullah Ibn Abbas: Abu Sufyan Ibn Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan) at the time when Allah's Messenger had a truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem).

Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question, said to them: "Who among you is closely related to that man who claims to be a Prophet?" Abu Sufyan replied: "I am the nearest relative to him (amongst the group)."

Heraclius said: "Bring him (Abu Sufyan) close to me and make his companions stand behind him." Abu Sufyan added: "Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me. By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet."

Abu Sufyan's narration continues:
"The first question he asked me about him was:
"What is his family status among you?"
I replied: "He belongs to a good (noble) family amongst us."
Heraclius further asked: "Has anybody among you ever claimed the same (i.e. to be a Prophet) before him?"
I replied: "No."
He said: "Was anybody amongst his ancestors a king?"
I replied: "No."
Heraclius asked: "Do the nobles or the poor follow him?"
I replied: "It is the poor who follow him."
He said: "Are his followers increasing or decreasing (day by day)?"
I replied: "They are increasing."
He then asked: "Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?"
I replied: "No."
Heraclius said: "Have you ever accused him of telling lies before his claim (to be a Prophet)?"
I replied: "No."
Heraclius said: "Does he break his promises?"
I replied: "No. We are at truce with him but we do not know what he will do in it." I could not find opportunity to say anything against him except that.
Heraclius asked: "Have you ever had a war with him?"
I replied: "Yes."
Then he said: "What was the outcome of the battles?"
I replied: "Sometimes he was victorious and sometimes we."
Heraclius said: "What does he order you to do?"
I said: "He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our kith and kin."

Heraclius asked the translator to convey to me the following: "I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Messengers come from noble families among their respective peoples. I questioned you whether anybody else among you claimed such a thing; your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And, in fact, all the Messengers have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and, in fact, this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and, in fact, this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative, and likewise the Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship anything along with Him, and forbade you to worship idols, and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet."

Heraclius then asked for the letter addressed by Allah's Messenger which had been delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful. (This letter is) from Muhammad the slave of Allah and His Messenger to Heraclius the ruler of Byzantine. Peace be upon him who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam, you will be committing a sin by misguiding your subjects. (And I recite to you Allah's Statement:) Say (0 Muhammad): '0 people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.' Then, if they turn away say: 'Bear witness that we are Muslims.'"

Abu Sufyan then added: When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha (the Prophet Muhammad) had become so prominent that even the King of Bani Al-Asfar (Byzantine) was afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it).

Heraclius's Hatred of Islam The sub narrator (of the Abu Sufyan story) added that Ibn An-Natur was the Governor of llya (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrated that once while Heraclius was visiting Ilya (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood. Heraclius was a foreteller and an astrologer. He replied: "At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?"

The people replied: "Except the Jews, nobody practices circumcision, so you should not be afraid of them (Jews). Just issue orders to kill every Jew present in the country.'

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Messenger to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied: "Arabs also practice circumcision."

(After hearing that) Heraclius remarked that sovereignty of the Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs (a town in Syria) and stayed there till he received the reply of his letter from his friend, who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that, Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said: "0 Byzantines! If success is your desire and if you seek right guidance and want your empire to remain, then give a pledge of allegiance to this Prophet (i.e. embrace Islam)."
(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.
(When they returned) he said: "What was already said was just to test the strength of your conviction and I have seen it." The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (in connection with his faith).

Muslims Defeat the Jews of Khaibar

In the same year the Jews of Khaibar, a strongly fortified territory at a distance of four days' journey from Medina, showed implacable hatred towards the Muslims. United by alliance with the tribe of Ghatfan, as well as with other cognate tribes, the Jews of Khaibar made serious attempts to form a coalition against the Muslims. The Prophet and his adherents were apprised of this movement and immediate measures were taken in order to repress any new attack upon Medina. An expedition of fourteen hundred men was soon prepared to march against Khaibar. The allies of the Jews left them to face the war with the Muslims all alone. The Jews firmly resisted the attacks of the Muslims, but eventually all their fortresses had to be surrendered, one after the other to their enemies. They prayed for forgiveness, which was accorded to them on certain conditions. Their lands and immovable property were secured to them, together with the free practice of their religion. After subduing Khaibar, the Muslims returned to Medina in safety.

The Believers' Pilgrimage to Mecca

Before the end of the year, it being the seventh year of the hijrah, the Prophet and his adherents availed themselves of their armistice with the Quraish to visit the holy Kaba. The Prophet, accompanied by two hundred Muslims, went to Mecca to perform the rites of pilgrimage. On this occasion the Quraish evacuated the city during the three days which the ceremonies lasted.
Sir William Muir, in his book, Life of Mohammed Vol. III comments on the incident as follows:
It was surely a strange sight which at this time presented itself at the vale of Mecca, a sight unique in the history of the world. The ancient city is for three days evacuated by all its inhabitants, high and low, every house deserted, and, as they retire, the exiled converts, many years banished from their birth-place, approach in a great body accompanied by their allies, revisit the empty homes of their childhood, and within the short allotted space, fulfill the rites of pilgrimage. The outside inhabitants, climbing the heights around, take refuge under tents or other shelter among the hills and glens; and clustering on the overhanging peak of Abu Qubeis, thence watch the movements of the visitors beneath, as with the Prophet at their head, they make the circuit of the Kaba and rapid procession between Essafa and Marwah, and anxiously scan every figure, if perchance they may recognize among the worshippers some long-lost friend or relative. It was a scene rendered possible only by the throes which gave birth to Islam.

In accordance with the terms of the treaty, the Muslims left Mecca at the end of three days' visit. This peaceful visit was followed by important conversions among the Quraish. Khalid Ibn Al-Walid, known as the Sword of Allah, who, before this, had been a bitter enemy of Islam and who commanded the Quraish cavalry at Uhud; and Amr Ibn Al'As, another important character and warrior, adopted the new faith.

Retribution for the Killing of a Muslim Envoy

When the Prophet and his followers returned to Medina, they arranged an expedition to exact retribution from the Ghassanite prince who had killed the Muslim envoy. A force of three thousand men, under the Prophet's adopted son Zaid, was sent to take reparation from the offending tribe.

Khalid Ibn Al-Walid was one of the generals chosen for the expedition. When they reached the neighborhood of Muta, a village to the southeast of the Dead Sea, they met with an overwhelming force of Arabs and Romans who were assembled to oppose them. The Muslims, however, resolved resolutely to push forward. Their courage was of no avail and they suffered great losses. In this battle Zaid and Jafar, a cousin of the Prophet, and several other notables were killed. Khalid Ibn Al-Walid, by a series of maneuvers, succeeded in drawing off the army and conducting it without further loses to Medina. A month later, however, 'Amr Ibn Al-As marched unopposed through the lands of the hostile tribes, received their submission, and restored the prestige of Islam on the Syrian frontier.

Conquest of Mecca

The Muslims Decide to Conquer Mecca About the end of the seventh year of the hijrah, the Quraish and their allies, the Bani Bakr, violated the terms of the peace concluded at Hudaibiya by attacking the Bani Khuzaah, who were in alliance with the Muslims. The Bani Khuzaah appealed to the Prophet for help and protection. The Prophet determined to make a stop to the reign of injustice and oppression which had lasted so long at Mecca. He immediately gathered ten thousand men to march against the idolaters and set out on our 1 January, 630.
Abu Sufyan Accepts Islam After eight days the Muslim army halted and alighted at Marr Az-Zahran, a day's journey from Mecca. On the night of their arrival, Abu Sufyan, who was delegated by the Quraish to ask the Prophet to abandon his project, presented himself and besought an interview. In the morning it was granted. "Has the time not come, 0 Abu Sufyan," said the Prophet, "for you to acknowledge that there is no deity save Allah and that I am His Messenger?" Abu Sufyan, after hesitating for a while, pronounced the prescribed formula of belief and adopted Islam. He was then sent back to prepare the city for the Prophet's approach.

The Muslims Win Control Over Mecca With the exception of a slight resistance by certain clans headed by Ikrima and Safwan, in which many Muslims were killed, the Prophet entered Mecca almost unopposed. The city which had treated him so cruelly, driven him and his faithful band for refuge among strangers, the city which had sworn his life and the lives of his devoted adherents, now lay at his mercy. His old persecutors were now completely at his feet. The Prophet entered Mecca on his favorite camel Al Kaswa, having Usama Ibn Zaid sitting behind him. On his way he recited Surah Al-Fat-h (Victory), the first verses of which may be interpreted thus: Verily We have given you (0 Muhammad) a manifest victory. That Allah may forgive you your sins of the past and future, and complete His Favor on you, and guide you on the Straight Path; and that Allah may help you with strong help. Surah 48: 1-3

The Muslim army entered the city unpretentiously and peacefully. No house was robbed, no man or woman was insulted. The Prophet granted a general amnesty to the entire population of Mecca. Only four criminals, whom justice condemned, were proscribed. He did however, order the destruction of all idols and pagan images of worship, upon which three hundred and fifty idols which were in the Sacred House of Kaba were thrown down. The Prophet himself destroyed a wooden pigeon hung from the roof and regarded as one of the deities of the Quraish. During the downfall of the images and idols he was heard to cry aloud: "Allah is great. Truth has come and falsehood has vanished; verily falsehood is fleeting." The old idolaters observed thoughtfully the destruction of their gods which were utterly powerless
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After the Prophet had abolished these pagan idols and every pagan rite, he delivered a sermon to the assembled people. He dwelt upon the natural brotherhood of man in the words of the Qur'an: 0 Mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily the most honorable of you in the Sight of Allah is that (believer) who has At-Taqwa i.e. one of hte Muttaqun i.e. pious and righteous persons who fear Allah much (abstain from all kinds of sns and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained). Verily Allah is All-Knowing, AllAware. Surah 49: 13

The Muslims' Entry into Mecca - Long Version Narrated Hisham's father: When Allah's Messenger set out (towards Mecca) during the year of the Conquest (of Mecca) and this news reached (the infidels of Quraish), Abu Sufyan, Hakim Ibn Hizam and Budail Ibn Warqa came out to gather information about Allah's Messenger. They proceeded on their way till they reached a place called Marr-az-Zahran (which is near Mecca). Behold! There they saw many fires as if they were the fires of Arafat. Abu Sufyan said: "What is this? It looks like the fires of Arafat." Budail Ibn Warqa' said: "Banu Amr are less in number than that." Some of the guards of Allah's Messenger saw them and took them over, caught them, and brought them to Allah's Messenger. Abu Sufyan embraced Islam.

When the Prophet proceeded, he said to Al-Abbas: "Keep Abu Sufyan standing at the top of the mountain so that he would look at the Muslims. So Al-Abbas kept him standing (at that place) and the tribes with the Prophet started passing in front of Abu Sufyan in military batches. A batch passed and Abu Sufyan said: "0 'Abbas who are these?" 'Abbas said, 'They are (Banu) Ghifar." Abu Sufyan said: "I have got nothing to do with Ghifar." Then (a batch of the tribe of) Juhaina passed by and he said similarly as above. Then (a batch of the tribe of) Sad Ibn Huzaim passed by and he said similarly as above. Then (Banu) Sulaim passed by and he said similarly as above. Then came a batch, the like of which Abu Sufyan had not seen. He said: "Who are these?" Abbas said: 'They are the Ansar headed by Sad Ibn 'Ubada, the one holding the flag." Sad Ibn 'Ubada said: "0 Abu Sufyan! Today is the day of a great battle and today (what is prohibited in) the Kaba will be permissible." Abu Sufyan said. "0 Abbas! How excellent the day of destruction is!" Then came another batch (of warriors) which was the smallest of all the batches, and in it there were Allah's Messenger and his companions, and the flag of the Prophet was carried by Az-Zubair Ibn Al-Awwam. When Allah's Messenger passed by Abu Sufyan, the latter said (to the Prophet): "Do you know what Sad Ibn 'Ubada said?" The Prophet said: "What did he say?" Abu Sufyan said: "He said so-and-so." The Prophet said: "Sad told a lie, but today Allah will give superiority to the Kaba and today the Kaba will be covered with a (cloth) covering." Allah's Messenger ordered that his flag be fixed at Al-Hajun.

The Muslims' Entry into Mecca - Short Version Narrated Urwa: Nafi Ibn Jubair Ibn Mutim said: "I heard Al-Abbas saying to Az-Zubair Ibn Al-Awwam, '0 Abu Abdullah! Did Allah's Messenger order you to fix the flag here?' "Allah's Messenger ordered Khalid Ibn Al-Walid to enter Mecca from its upper part from Kadaa while the Prophet himself entered from Kudaa. Two men from the cavalry of Khalid Ibn Al-Walid named Hubaish Ibn AlAshar and Kurz Ibn Jabir Al-Fihri were martyred on that day.

Many People Become Muslims Now great multitudes came to adopt Islam and take the oath of allegiance to the Prophet. For this purpose an assembly was held at As-Safa Mountain. Umar, acting as the Prophet's deputy administered the oath, whereby the people bound themselves not to adore any deity but Allah to obey the Prophet to abstain from theft, adultery, infanticide, lying and backbiting. Thus was fulfilled the prophecy embodied in the Surah Al-Fat-h in the Qur'an.
Islam Continues to Spread Universally During his stay at Mecca, the Prophet dispatched his principal disciples in every direction to preach Islam among the wild tribes of the desert and call them to the true religion of Allah. He sent small detachments of his troops into the suburbs who destroyed the temples of Al 'Uzza, Suwaa and Manat, the three famous idols in the temples of the neighboring tribes. The Prophet gave strict orders that these expeditions should be carried out in a peaceable manner. These injunctions were obeyed in all cases, with one exception. The troops under Khalid Ibn Al-Walid, the fierce newly-converted warrior, killed a few of the Bani Jazima. When the news of this wanton bloodshed reached the Prophet, he was deeply grieved and exclaimed: "Oh, my Lord, I am innocent of what Khalid has done." He dispatched a large sum of money for the widows and orphans of the slain and severely rebuked Khalid.

The Battle of Hunain and Other Small Battles

At this time the tribes of Hawazin and Thakif showed unwillingness to render obedience to the Muslims without resistance. They formed a league with the intention of attacking the Prophet, but he was vigilant enough to frustrate their plan. A big battle was fought with this new enemy of Islam near Hunain, a deep and narrow defile nine miles northeast of Mecca. The idolaters were utterly defeated. One body of the enemy, consisting chiefly of the Thakif tribe, took refuge in their fortified city of Ta'if, which eight or nine years before had dismissed the Prophet from within its walls with injuries and insults. The remainder of the defeated force, consisting principally of the Hawazin, sought refuge at a camp in the valley of Autas. This camp was raided by the Muslim troops. The families of the Hawazin, their flocks and herds with all their other effects, were captured by the troops of the Prophet. Ta'if was then besieged for a few days only, after which the Prophet raised the siege, well knowing that the people of Ta'if would soon be forced by circumstances to submit without bloodshed.

Returning to his camp where the prisoners of Hawazin were left safely, the Prophet found a deputation from this hostile tribe who begged him to set free their families. The Prophet replied that he was willing to give back his own share of the captives and that of the children of Abdul Muttalib, but that he could not force his followers to abandon the fruits of their victory. The disciples followed the generous example of their teacher. The hearts of several members of the Thakif tribe were so influenced by this that they offered their allegiance and soon became earnest Muslims. The Prophet now returned to Medina fully satisfied with the achievements of his mission.

The Ninth Year of Hijrah

The ninth year of the hijrah is known as the Year of Embassies, as being the year in which the various tribes of Arabia submitted to the claim of the Prophet and sent embassies to render homage to him.

These tribes had been awaiting the issue of the war between Muhammad and the Quraish; but as soon as that tribe - the principal of the whole nation and the descendants of Ishmael, whose prerogatives none offered to dispute - had submitted, they were satisfied that it was not in their power to oppose Muhammad. Hence their embassies flocked into Medina to make their submission to him. The conquest of Mecca decided the fate of idolatry in Arabia. Now deputations began to arrive from all sides to render the adherence to Islam of various tribes. Among the rest, five princes of the tribe of Himyar professed Islam and sent ambassadors to notify Muhammad of the same. These were the princes of Yemen, Mahra, Oman, and Yamama.

The People of Ta'if Accept Islam

The idolaters of Taif, the very people who had driven the Messenger of Islam from their midst with violence and contempt, now sent a deputation to pray forgiveness and ask to be numbered among his followers. They begged, however, for temporary preservation of their idols. As a last appeal they begged for one month of grace only. But even this was not conceded. The Prophet said Islam and the idols could not exist together. They then begged for exemption from the daily prayers. The Prophet replied that without devotion, religion would be nothing. At last they submitted to all that was required of them. They, however, asked to be exempted from destroying the idols with their own hands. This was granted. The Prophet selected Abu Sufyan and Mughira to destroy the idols of Ta'if, the chief of which was the notorious idol of Al-Lat. This was carried out amidst cries of despair and grief from the women of Ta'if.

The conversion of this tribe of Ta'if is worthy of notice. This tribe, which hitherto had proved hostile to the new faith, was noted among the Arabs for its idolatrous priesthood. A small detachment under Ali was sent to reduce them to obedience and to destroy their idols. The prince of the tribe was Adi, the son of the famous Hatim, whose generosity was spoken of all over Arabia. On the approach of the Muslim force, Adi fled to Syria, leaving his sister with his principal clansmen, to fall into the hands of the Muslims. These were conducted by Ali with every sign of respect and sympathy to Medina. When the daughter of Hatim came before the Prophet, she addressed him in the following words: "Messenger of Allah, my father is dead; my brother, my only relation fled into the mountains on the approach of the Muslims. I cannot ransom myself; I count on your generosity for my deliverance. My father was an illustrious man, the prince of his tribe, a man who ransomed prisoners, protected the honor of women, fed the poor, consoled the afflicted, and was deaf to no appeal."

The Prophet replied: "Your father had the virtues of a true Muslim; if it were permitted to invoke the mercy of Allah on any whose life was passed in idolatry, I would pray to Allah for mercy for the soul of Hatim." Then, addressing the Muslims around him, he said: 'The daughter of Hatim is free, her father was a generous and humane man; Allah loves and rewards the merciful." With the daughter of Hatim, all her people were set at liberty. She proceeded to Syria and related to her brother the generosity of Muhammad. Adi, touched by gratitude, hastened to Medina, where he was kindly received by the Prophet. He professed Islam and returned to his people and persuaded them to abandon idolatry. They all submitted and became devoted Muslims.

The Majority of Mecca Becomes Islamic

Hitherto no prohibition had been enforced against idolaters entering the Holy Ka'ba, or performing their abominable rites within the sacred precincts. Towards the end of the ninth year of the hijrah, during the month of pilgrimage Ali was delegated by the Prophet to read a proclamation that ran as follows: "No idolater shall after this year perform the pilgrimage; no one shall make the circuit of the Ka'ba naked (such a disgraceful custom was practiced by the pagan Arabs); any treaty with the Prophet shall continue in force but four months are allowed to every man to return to his territories; after that there will be no obligation on the Prophet, except towards those with whom treaties have been concluded."

The vast multitude who had listened to the above declaration returned to their homes, and before the following year was over the majority of them were Muslims.
The Tenth Year of Hijrah

During the tenth year of the hijrah, as in the preceding one, numerous embassies continued to pour into Medina from all parts of Arabia, to testify to the allegiance of their chiefs and their tribes. Teachers were sent by the Prophet into the different provinces to teach the new converts the principles and precepts of Islam. These teachers were invariably given the following injunctions when they were about to depart on their mission: "Deal gently with the people, and be not harsh; cheer them, and do not look down upon them with contempt. You will meet with many believers in the Holy Scriptures, who will ask you: 'What is the key to heaven?' Answer them that it (the key to heaven) is to bear witness to the divine truth and to do good."

Muhammad Accomplishes His Mission

Thus, the mission of the Prophet Muhammad was now accomplished; the whole work was achieved in his lifetime. Idolatry with its nameless abominations was entirely destroyed. The people who were sunk in superstition, cruelty, and vice in regions where spiritual life was utterly unknown were now united in one bond of faith, hope and charity. The tribes which had been from time immemorial engaged in perpetual wars were now united together by the ties of brotherhood, love, and harmony. Henceforth, their aims were not confined to this earth alone; but there was something beyond the grave - much higher, purer, and diviner - calling them to the practice of charity, goodness, justice, and universal love. They could now perceive that Allah was not that which they had carved out of wood or stone, but the Almighty Loving, Merciful, the Creator of the Universe.

Muhammad's Last Sermon

On the return of the sacred month of pilgrimage, the Prophet, under the presentiment of his approaching end, determined to make a farewell prilgrimage to Mecca. In February 632, he left Medina with a very considerable concourse of Muslims. It is stated that from ninety thousand to one hundred and forty thousand persons accompanied the Prophet. Before completing all rites of the pilgrimage, he addressed the assembled multitude from the top of Mount Arafat in the following words:

"0 people! Listen to my words, for I know not whether another year will be vouchsafed to me after this year to find myself among you. Your lives and property are sacred and inviolable among one another until you appear before the Lord, as this day and this month are sacred for all; and remember, you will have to appear before your Lord Who will demand from you an account for all your actions. 0 people, you have rights over your wives, and your wives have rights over you. Verily you have taken them on the security of Allah and have made their persons lawful unto you by the words of Allah. And your slaves, see that you feed them with such food as you eat yourselves, and clothe them with the stuff you wear, and if they commit a fault which you are not inclined to forgive, then part with them; for they are the servants of the Lord and are not to be harshly treated. 0 people, listen to my words and understand them. Know that all Muslims are brothers. You are one brotherhood; but no man shall take aught from his brother, unless by his free consent. Keep yourselves from injustice. Let him who is present tell this to him who is absent. It may be that he who is told this afterward may remember better than he who has now heard it.
The Prophet concluded his sermon by exclaiming: "0 Lord, I have fulfilled my message and accomplished my work." The assembled multitude, all in one voice, cried: "Yea, verily you have." The Prophet again exclaimed: "0 Lord, I beseech You, bear witness to it."
Having rigorously performed all the ceremonies of the pilgrimage, that his example might be followed by all Muslims for all succeeding ages, the Prophet returned with his followers to Medina.

The Eleventh Year of Hijrah

The eleventh year of the hijrah, being the last year of Muhammed's life, was spent at Medina. There he settled the organization of the provincial and tribal communities which had adopted Islam and become the component parts of the Muslim federation. More officers had to be deputed to the interior provinces for the purpose of teaching their inhabitants the precepts of the religion, administering justice, and collecting zakat. Muadh Ibn Jabal was sent to Yemen. On his departure to that distant province the Prophet enjoined him to use his own discretion in the event of his being unable to find express authority in the Qur'an. Ali was deputed to Yamama in the southeast of the peninsula. To him the Prophet said: "Never decide between any two parties who come to you for justice unless you first hear both of them."

False Prophets

A force was now being prepared under Usama, Ibn Zaid, whose father was killed at Muta, against the Byzantines, to exact the long-delayed reparation for the murder of the envoy to Syria. However, the news of the Prophet's sickness and failing health caused that expedition to be stopped. This news was soon noised abroad and produced disorder in some districts. Three pretenders had arisen who gave themselves out as prophets and tried by all kinds of imposture to win over their tribes. The most dangerous of these pretenders was known as Al Aswad. He was a chief of Yemen and a man of great wealth and sagacity, as well as a clever conjurer. He soon succeeded in gaining over his tribesmen and, with their help, reduced to subjection many of the neighboring towns. He killed Shahr, whom the Prophet had appointed as Governor of Sana in the place of his father Bazan, who had just died. Bazan had been the viceroy of Yemen under Chosroes of Persia; after he had adopted Islam he was allowed by the Prophet to remain as Governor of Yemen. He was able to convert to Islam all the Persian colony in that province. Al-Aswad, the conjurer, had now killed Shahr, but soon after he was massacred by the Persians of Yemen.
The other two pretenders, Tulayha and Haroun by name, were not suppressed until after the death of the Prophet, during the reign of Abu Bakr. Haroun, better known as Mussaylamah, addressed to the Prophet a letter which ran as follows: "From Mussaylamah the Prophet of Allah, to Muhammad the Prophet of Allah. Peace be to you. I am your partner. Let the exercise of authority be divided between us. Half the earth will be mine, and half will belong to your Quraish. But the Quraish are too greedy to be satisfied with a just division." To this letter the Prophet replied as follows: "From Muhammad the Messenger of Allah, to Mussaylamah the liar. Peace be to those who follow the right path. The earth belongs to Allah. It is He Who makes to reign whomsoever He pleases. Only those will prosper who fear the Lord."

Muhammad's Last Prayer

The health of the Prophet grew worse. His last days were remarkable for the calmness and serenity of his mind. He was able, though weak and feeble, to lead the public prayers until within three days of his death. He requested that he might be permitted to stay at Aisha's house close to the mosque during his illness, an arrangement to which his other wives assented. As long as his strength lasted, he took part in the public prayers. The last time he appeared in the mosque he addressed the congregation, after the usual prayers were over, in the following words: "0 Muslims, if I have wronged anyone of you, here I am to answer for it; if I owe anything to anyone, all I may happen to possess belongs to you." A man in the crowd rose and claimed three dirhams which he had given to a poor man at the request of the Prophet. They were immediately paid back with these words: "Better to blush in this world than in the next."

The Prophet then prayed and implored Allah's mercy for those who had fallen in the persecution of their enemies. He recommended to all his followers the observance of religious duties and the leading of a life of peace and goodwill. Then he spoke with emotion and with a voice still so powerful as to reach beyond the outer doors of the mosque: "By the Lord in Whose hand lies the soul of Muhammad as to myself, no man can lay hold on me in any matter; I have not made lawful anything excepting what Allah has made lawful; nor have I prohibited anything but that which Allah in His Book has prohibited."

Then turning to the women who sat close by, he exclaimed: "0 Fatimah, my daughter, and Safia, my aunt, work you both that which will procure your acceptance with the Lord, for verily I have no power to save you in any wise." He then rose and re-entered the house of Aisha.

The Death of Prophet Muhammad

After this, the Prophet never appeared at public prayers. A few hours after he returned from the mosque, the Prophet died while laying his head on the bosom of Aisha. As soon as the Prophet's death was announced, a crowd of people gathered at the door of the house of Aisha, exclaiming: "How can our messenger be dead?" Umar said: "No, he is not dead; he will be restored to us, and those are traitors to the cause of Islam who say he is dead. If they say so let them be cut in pieces."
But Abu Bakr entered the house at this moment, and after he had touched the body of the Prophet with a demonstration of profound affection, he appeared at the door and addressed the crowd with the following speech: "0 Muslims, if any of you has been worshipping Muhammad, then let me tell you that Muhammad is dead. But if you really do worship Allah then know that Allah is living and will never die. Do you forget the verse in the Qur'an: Muhammad 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 Allah, and Allah will give reward to those who are grateful." Surah 3: 144 Upon hearing this speech of Abu Bakr, Umar acknowledged his error, and the crowd was satisfied and dispersed.

The Burial of Prophet Muhammad

Al-Abbas, the Prophet's uncle, presided at the preparation for the burial, and the body was duly washed and perfumed.

There was some dispute between the Quraish and the Ansars as to the place of burial; however, Abu Bakr settled the dispute by affirming that he had heard the Prophet say that a prophet should be buried at the very spot where he died. A grave was accordingly dug in the ground within the house of Aisha and under the bed on which the Prophet died. In this grave the body was buried, and the usual rites were performed by those who were present.
Thus ended the glorious life of the Prophet Muhammad. May the peace and blessings of Allah be upon him.

Edited from:
http://www.alim.org/library/biography/stories/SOP
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