النص المفهرس

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true. There is no possibility of going back on all this. And I am
the son of 'Abd al-Muttalib.
'Abbas 4% had a very loud voice. Rasulullah % ordered him to
call out to the Muhajirun and the Ansar. He announced:
يا معشر الأنصار يا أصحاب السمرة
"O group of Ansar! O those who had pledged their allegiance
beneath the acacia tree."
No sooner they heard this call, they all turned and rushed
towards Rasulullah % and within a few minutes they all rallied
around him. Resulullah
ordered them to attack the
polytheists. When the heavy battle commenced and heated up,
Rasūlullah took a handful of soil and threw it towards the
unbelievers and said:
شاهت الوجوه
"May these faces be disfigured." (Narrated by Muslim)
It is stated in another narration of Muslim that after throwing
the handful of soil, he said:
انهزموا وربٍّ محمد
"By the oath of the Sustainer of Muhammad, they are
defeated."
There was no one to whom some of this soil did not reach. And
within a moment, the enemy faltered. Many of them fled the
battlefield while many others were captured. Allah % revealed
the following verses in this regard:
وَيَوْمَ حُنَيْزٍ لا إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الأَرْضُ بِمَا
رَحْبَتْ ثُمَّ وَلَيْتُمْ مُدْبِرِيْنَ * ثُمَّ أَنْزَلَ اللهُ سَكِيْنَتَهُ عَلَى رَسُوْلِهِ وَعَلَى الْمُؤْمِنِيْنَ وَأَنْزَلَ جُنُوْدًا
◌َّ تَرَوْهَا وَعَذَّبَ الَّذِيْنَ كَفَرُوْا ﴿ وَذلِكَ جَزَآءُ الْكَفِرِيْنَ *

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"And on the day of Hunayn when you prided yourselves on
your large numbers, but they availed you nothing. The earth
closed in upon you despite its vastness. You then turned about
retreating. Allah then sent down His assurance to His
Messenger and to the believers, and He sent down armies
which you did not see, and He punished the unbelievers. Such
is the punishment of the rejecters." (Sūrah at-Taubah, verses
25-26)
On the one hand, Rasulullah % threw the handful of soil while
on the other hand, the brave soldiers of Islam placed their trust
solely on the help and assistance of Allah als and attacked the
enemy. Within a few moments the tables turned. Despite their
strength and power, the soldiers of the Hawazin tottered and the
Muslims began capturing them. Seventy of them were killed
and numerous others were captured. A huge amount of booty
came into Muslim hands.1
Jubayr ibn Mut'im narrates: "Even before the defeat and
subjugation of the Hawazin, I saw a black sheet descending
from the sky and falling between us and our enemies. Black
ants immediately came out from that sheet and spread
throughout the valley. I had no doubt that they were angels. No
sooner they descended, the enemy was defeated.2
After the defeat, the commander of the Hawazin and Thaqif,
Malik ibn 'Auf, fled with a group of followers and sought
refuge in Ta'if. Durayd ibn Summah and others fled to Autas
and sought refuge there. Others fled to Nakhlah. Rasūlullah
sent Abū 'Amir Ash'arī , the uncle of Abu Musa Ash'arī des,
under a small battalion to Autas. When the battle ensued,
Durayd was killed at the hands of Rabī'ah ibn Rufay'
.
1 'Uyûn al-Athar, vol. 2, p. 192.
2 Fath al-Bārî, vol. 8, p. 34.

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The Life of Muhammad #
Salamah ibn Durayd struck Abū 'Amir Ash'arī % with an
arrow in his knee. He was consequently martyred. Abū Mūsā
Ash'arī 4% went forward and took up the flag of Islam. He
fought with much courage and valour and killed the one who
killed his uncle. Allah eventually gave victory to the
Muslims.1
At the time when Abū 'Amir 4% was dying, he said to his
nephew: "O my nephew! Convey my salām to Rasūlullah
and ask him to seek forgiveness for me." Abū Mūsa 4% says: "I
went to Rasūlullah %, narrated the entire incident to him and
conveyed my uncle's greeting and message. Rasūlullah
immediately asked for water for ablution, he made ablution,
raised his hands and made the following supplication:
اللهم اغفر لعبيد أبي عامر. اللهم اجعله يوم القيامة فوق كثير من خلقك من الناس
"O Allah! Forgive 'Ubayd Abī 'Āmir. O Allah! Make him
above many of Your creation on the day of resurrection."
Abū Mūsā 4% says: "I said: O Messenger of Allah! Supplicate
in my favour as well." Rasūlullah % said:
اللهم اغفر لعبد الله بن قيس ذنبه وأدخله يوم القيامة مدخلا كريما
"O Allāh! Forgive 'Abdullah ibn Qays his sins and admit him
into a noble place on the day of resurrection."
The siege of Ta'if
Rasūlullah % issued the order that the captives and booty of
Hunayn should be gathered at Ji'irranah. He then headed
towards Ta'if. Before leaving for Ta'if, he sent Tufayl ibn
'Amr Dusī and a few others to go and burn down an idol by the
name of Dhul Kaffayn. Tufayl ibn 'Amr joined him four days
1 Ibid.

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later in Ta'if. He brought a type of tank and a catapult with
him.1
Malik ibn 'Auf, the commander of the Hawazin, had reached
Ta'if before Rasulullah % and locked himself in the fort that
was situated there. He had stocks of grain and other edibles that
would be sufficient for several years. On reaching Ta'if,
Rasūlullah % laid siege to this town and rained rocks onto it by
using the catapult. The polytheists placed archers on the fort
who shot at the Muslims with such ferocity that many of them
were wounded and 12 of them were martyred. Khalid ibn
Walid 4% challenged them to come forward for a hand combat
but they replied that they had no need to get down from the fort
because they had grain for several years. Only when all this
food was used up, will they come down and fight with their
swords. The Muslims sat in the tanks tried to penetrate the fort.
The enemy began throwing hot steel from above. This forced
the Muslims to retreat. On seeing this, Rasulullah * ordered
that the orchards be chopped down. The people in the fort
asked him in the name of Allah , and their family ties that he
should leave the orchards. Rasūlullah # replied: "I am leaving
them for the sake of Allah and your family ties." An
announcement was then made near the wall of the fort that
whichever slave comes down, he will be freed. Consequently,
12-13 slaves came down. During this time, Rasūlullah * saw in
a dream that a cup of milk was given to him. A fowl came and
pecked at it, causing the cup to break. Rasūlullah _ related this
dream to Abu Bakr 4%. He replied: "It is most likely that this
fort will not be conquered at present." Rasulullah # called for
Naufal ibn Mu'āwiyah Daylamī 4% and asked him for his
opinion in this regard. He replied: "O Messenger of Allah! The
1 Zurqānî, vol. 3, p. 28. also, 'Uyûn al-Athar, vol. 2, p. 200.

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The Life of Muhammad #
fox is in its den. If we remain, we will catch it. If we leave it, it
will not cause any harm to you."
Ibn Sa'd narrates that 'Umar 4% came and said: "O Prophet of
Allah! You should supplicate against them." Rasūlullah
replied: "Allah did not permit me to do this." 'Umar
asked: "Then what is the need for us to fight them? You
ordered us to depart [for war] and while you were moving, you
said:
اللهم اهد ثقيفا وائت بهم
"O Allah! Guide the Thaqif and bring them as Muslims to me."
Consequently, this fort was automatically conquered later on.
All those present embraced Islam. Their commander, Malik ibn
'Auf himself came before Rasulullah % and embraced Islam.
The booty of Hunayn is distributed
After leaving Ta'if, Rasulullah ¿ reached Ji'irranah on the 5th
of Dhul Qa'dah. It was at this place that all the booty was
gathered. The booty comprised the following: 6000 prisoners of
war, 24000 camels, 40000 goats and 4000 ounces of silver. On
reaching Ji'irrah, Rasulullah # remained there for more than 10
days waiting for the Hawazin in the hope that they would come
to free their relatives, children and women. However, when no
one came even after 10-12 days, he began distributing the
booty among the rightful recipients.1
After the booty was distributed, a delegation comprising of nine
people from the Hawazin came to Rasulullah . They
embraced Islam and pledged their allegiance at the hands of
Rasūlullah . They then requested that their wealth, wives and
children be returned to them. Rasūlullah's * foster mother,
1 Fath al-Bārî, vol. 8, p. 38. Also 'Uyûn al-Athar, vol. 2, p. 193.

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The Life of Muhammad
Halīmah Sa'dīyyah radiyallāhu 'anhā was also from this tribe.
The speaker of this tribe, Zuhayr, stood up and said: "O
Messenger of Allah! Your maternal aunts, paternal aunts and
those who fed you in your infancy are among these prisoners. If
we had such relationships with some king or ruler, he would
have been extremely kind to us. Your status is far higher than
all of them. The calamity that has afflicted us is not concealed
from you. Be kind to us and Allah will be kind to you." He then
said the following lines:
امنن علينا رسول الله في كرم - فإنك المرء نرجوه وننتظر
"Shower us, O Messenger of Allah, with your kindness. Surely
you are a person from whom we hope and expect this
kindness."
Rasūlullah % replied: "I waited for you [but you did not come].
The booty has now been distributed. You may choose one of
the two, the prisoners or the wealth." They replied: "You have
given us a choice with regard to our wealth and progeny. We
choose our progeny. We will not ask you anything about the
camels and goats."
Rasūlullah % said: "Whatever has come to my family and to the
Banū Hashim and Banu Muttalib, is all yours. However,
whatever has gone into the share of the other Muslims, you
should stand up after the zuhr salah and speak to the people. I
will intercede on your behalf." Consequently, the orators from
the Hawazin delegation delivered very eloquent speeches after
the zuhr salah and requested the Muslims to set free their
prisoners. Rasūlullah & then stood up to deliver a speech. He
first praised and glorified Allah . He then said: "These
brothers of yours from the Hawazin have embraced Islam. I
have given the share that came to me and my family to them. I
consider it appropriate that other Muslims also return their
prisoners to them. Whoever does this voluntarily and willingly,

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it will be better. If not, I am prepared to pay the recompense
thereof later on." They all replied that they would give them
voluntarily and willingly. In so doing, 6000 prisoners were
immediately freed.1
From among these prisoners of war there was Rasulullah's
foster sister by the name of Shima'. When the people captured
her, she informed them that she was the sister of the Messenger
of Allah. The people brought her before Rasūlullah % in order
to verify this claim of hers. She said: "O Muhammad! I am
your sister." She then showed him the proof thereof that when
he was young, he had bitten her. She then showed him the
mark. Rasūlullah % recognized it and welcomed her. He
offered her a shawl on which to sit. Rasulullah's _ eyes were
filled with tears out of extreme happiness. He said to her: "If
you wish, you may live with me with respect and honour. If
you wish, you may return to your tribe." She replied that she
would like to return to her tribe. She embraced Islam. When
she was departing, Rasulullah gave her some camels, goats,
three male slaves and one female slave.2
The senior Quraysh who embraced Islam on the conquest of
Makkah were still weak in their faith. Îman was not firmly
embedded in their hearts as yet. In the Qur'an they are referred
to as "those whose hearts are to be reconciled". Rasūlullah
gave them a lot during the distribution of the booty. Some
received 100 camels, others 200, while yet others received 300.
In short, whatever was given, was given to the noblemen from
the Quraysh. The Ansar were not given anything. It is for this
reason that some youngsters from the Ansar said: "The
Messenger of Allah s gave the Quraysh while he did not give
1 Fath al-Bārî, vol. 8, p. 26.
2 Al-Isabah, under the biography of Shîmā', vol. 4, p. 344.

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The Life of Muhammad
anything to us, whereas it is our swords that are still dripping
with their blood." Others said: "We are called to help during
times of difficulties, but the booty is distributed amongst other
people." When Rasulullah % heard of this, he gathered the
Ansār and addressed them saying:
"O Ansār! What is this that I am hearing?" The Ansar replied:
"O Messenger of Allah! None of our leading and senior people
said this. Rather, it was some youngsters who said this."
Rasulullah said: "O group of Ansar! Were you not astray
when Allah % guided you through me? You were enemies to
each other and Allah % united you through me. You were poor
and destitute, and Allah & gave you prosperity through me."
The Ansar replied: "Whatever you said is absolutely true and
correct. Without doubt, Allah % and His Messenger have been
extremely kind to us." Rasulullah % said: "You can reply to my
statements by saying: 'O Muhammad! When people rejected
you, it was we who believed in you. When you were without
any helpers, it was we who came to your assistance. When you
were without any support and base, it was we who gave you
refuge. When you were poor, it was we who saw to your
needs.' O group of Ansar! Are you grieving over the fact that I
gave a little wealth and a few dirhams of this world which have
no real value [compared to the treasures of the hereafter] to a
few people merely to reconcile their hearts towards Islam? And
that I left you out because I have full confidence on your Islam,
īman, conviction and decication?"
The Tradition of Bukharī states that Rasulullah _ said: "The
Quraysh have been afflicted by the difficulties and hardships of
imprisonment (in other words, in comparison to the Muslims,
they were afflicted by numerous physical and monetary
hardships). I therefore wish to make up for this loss by giving
them something, and I wish to reconcile their hearts to Islam. In
the different battles, their families and close relatives were
killed, imprisoned, and they had to face various types of

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hardships and humiliations. Allah % safeguarded you from all
this. It is therefore appropriate to give such people from the
booty in order to reconcile their hearts. On the other hand, you
are believers. You are blessed with the unique and eternal
wealth of īman and conviction. What! Are you not pleased that
people take camels and goats and return to their homes while
you take the Messenger of Allah # with you? I take an oath by
that being [Allah] in whose control is my life, that had the
emigration not been something that was destined by Allah %, I
would have also been from the Ansar. If the people follow a
particular mountain pass and the Ansar follow a different
mountain pass, I will follow the mountain pass that is followed
by the Ansar. O Allah! Show Your mercy and kindness to the
Ansār and their progenies."
No sooner Rasūlullah % said this, the Ansar began screaming
out and crying to such an extent that their beards got wet. They
said: "We are completely happy with this distribution that
Allah ; and His Messenger % fall into our lot." The people
dispersed thereafter.1
'Umrah Ji'irrānah
On the 8th of Dhul Qa'dah, Rasulullah _ left Ji'irranah for
Makkah with the intention of performing 'umrah. On reaching
there, he appointed 'Itab ibn Usayd as the governor of Makkah
and left Mu'adh ibn Jabal % with him for the purpose of
teaching him Islam. After two months and 16 days, Rasūlullah
returned to Madinah on 27 Dhul Qa'dah.2
1 Tārîkh Ibn al-Athîr, vol. 2, p. 131. A major portion of Rasûlullah's
original speech is related in Fath al-Bārî, vol. 8, p. 40 and Zurqānî, vol. 3, p.
38. However, the above sequence of events is related in Tarikh Ibn al-Athîr.
2 Zurqānî, vol. 3, p. 41.

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The Life of Muhammad #
The prohibition of mut'ah
When Rasūlullah left Autas for 'umrah, he stood at the door
of the Ka'bah, held its two sides and announced: "Mut'ah has
been made unlawful till the day of resurrection." Since this
announcement was made at night and few people were present
there, everyone did not hear this announcement properly. It is
for this reason that some people unwittingly committed mut 'ah
after this announcement as well. Rasūlullah % again announced
its unlawfulness during the battle of Tabuk. Later on, during the
caliphate of 'Umar 4%, some people committed mut'ah also due
to lack of knowledge. On hearing about this, he stood on the
pulpit and said: "The Prophet % made mut 'ah unlawful. It was
committed several times during his time due to lack of
knowledge. He did not take anyone to task for this. The
unlawfulness of mut'ah is firmly established. Now, after this
announcement of mine, if anyone commits mut'ah, I will
implement the punishment of adultery on him." After this
announcement of 'Umar 45, mut 'ah came to an end.
Other incidents that took place in this year
1. 'Itab ibn Usayd 4% made the Muslims perform the hajj
as was performed by the Arabs.
2. In the month of Dhul Hijjah, Ibrahim, the son of
Rasūlullāh
was born from Mariyah Qibtīyyah
radiyallāhu 'anhā.
3. Resulullahappointed 'Amr ibn al-'As
as a
collector of zakah and sent him towards 'Umman
(Oman) for this purpose.
4. Rasūlullah ¿ sent Ka'b ibn 'Umayr
towards Dhat
Ittila', a place in Syria, in order to invite towards Islam.
Fifteen people accompanied him. The people of that
place killed all the Muslims except for one, who saved
himself and returned to Madīnah. (Tārīkh Ibn al-Athīr)

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The Life of Muhammad %
Additional points
The Arab tribes had been waiting for the conquest of Makkah.
They thought to themselves that if Muhammad [] defeated the
people of Makkah, it meant that he was a true Messenger.
Therefore, when Makkah was conquered, people began
entering the fold of Islam in large numbers. Allah % says:
إذَا جَآءَ نَصْرُ اللهِ وَالْفَتْحُ وَرَأَيْتَ النَّاسَ يَدْخُلُوْنَ فِيْ دِيْنِ اللهِ أَفْوَاجًا فَسَبِّحْ بِحَمْدِ رَبِّكَ
وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا.
"When the help of Allah comes, and victory. And you see
people entering the religion of Allah in groups, then glorify the
praises of your Sustainer and ask Him for forgiveness. Surely
He accepts repentance." (Sūrah 109)
However, the Hawazin and Thaqif tribes, which were fully
conversant with the ways of war and were very good archers,
were conceptually prevented from embracing Islam at that time.
The reason for this was that when they come to the battlefield
with all their might and power, when they leave behind no
children, women and old people, when they do not even leave
behind any of their camels and goats - so that all this booty is
gathered before the Muslim army, then Allah % may be able to
show an extraordinary scene of the victory of His religion.
The battles against the Arabs commenced with the battle of
Badr. This battle had completely intimidated them. These
battles ended with the battle of Hunayn - which completely
reduced and put an end to the strength and power of the Arabs.
Now, no one in the Arabian peninsula had the courage to raise
his head to fight the Muslims. However, because some of the
Muslims had made the statement that they will not be defeated
because of small numbers, and because this statement was not
liked by Allah %, He caused them to suffer a defeat at the
beginning of the battle. Allah # did this so that they may
realize that help and victory are from Allah s alone and are not

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The Life of Muhammad
dependent on small or big numbers. When Allah % helps
someone, no one can defeat him. Likewise, when Allah % does
not help someone, no one else can come to his assistance.
Furthermore, the Muslims should realize that Allah , has
personally taken it upon Himself to defend and help His
religion and His Messenger . This is not dependent on your
large numbers. Despite your large numbers, you were fleeing
from the battlefield. When you realized that your large numbers
and your power are of no use, and that it is only the power of
Allah , that can help you, Allah s bestowed you with His
favours. Allah % says:
ثُمَّ أَنْزَلَ اللهُ سَكِيْنَتَهُ عَلَى رَسُوْلِهِ وَعَلَى الْمُؤْمِنِيْنَ وَأَنْزَلَ جُنُوْدًا لَمْ تَرَوْهَا وَعَذَّبَ الَّذِيْنَ كَفَرُوْا
ط وَذلِكَ جَزَآءُ الْكَفِرِيْنَ.
"Allah then sent down His assurance to His Messenger and to
the believers, and He sent down armies which you did not see,
and He punished the unbelievers. Such is the punishment of the
rejecters." (Sūrah at-Taubah, verse 26)
It is the norm of Allah is that He bestows help and victory to
those who are humble and submissive before Him. Allah de
says:
وَنُرِيِّدُ أَنْ تَمْنَّ عَلَى الَّذِيْنَ اسْتُضْعِفُوْا فِي الأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوِثِيْنَ. وَتُمكِّنَ لَهُمْ
فِي الأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامِنَ وَجُنُؤْدَهُمَا مِنْهُمْ مَّا كَانُوا يَحْذَرُوْنَ.
"It is Our will to favour those who were oppressed in the land
and to make them leaders and to make them heirs. And to
establish them in the land. And We want to show to Pharaoh,
Haman and their armies that which they feared at their [Banī
Isrā'īl's] hands." (Sūrah al-Qasas, verses 5-6)
This was the reason behind giving victory in the battle of Badr
and a temporary defeat in the battle of Uhud. Allah % says:

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The Life of Muhammad %
لَقَدْ نَصَرَّكُمُ اللهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ
"Surely Allah helped you at Badr when you were powerless."
The battle of Uhud was actually a completion of the battle of
Badr, as is obvious from incidents. It is as though these two
battles were joined and became one battle. It was the first battle
against the Arab tribes while the battle of Hunayn was the last.
Therefore, in the first battle (Badr) they were victorious, in its
completion (Uhud) there was temporary defeat, in the
beginning of Hunayn there was defeat, while in the end there
was victory. All this was so that the battles against the Arabs -
the beginning and the end - start and end with help and victory.
Just as angels were sent down during the battle of Badr in order
to help the Muslims, they were also sent down to help them in
the battle of Hunayn.
A major portion of the booty was given to those in whose
hearts īman was not firmly embedded as yet. By showing this
kindness to them, love for Rasūlullah % would be embedded in
their hearts. You are naturally inclined towards a person who
shows kindness to you. A poet says:
وأحسن وجه في الورى وجه محسن - وأيمن كف فيهم كف منعم
"The most beautiful face among people is the face of the one
who shows kindness to you. The most blessed hand among
them is the hand of the one who bestows upon you."
When the love of Rasulullah # will be embedded in the hearts,
love for the world and all its attractions will automatically leave
the hearts. It is impossible for love for Rasulullah % and love
for the world to be found in the same heart. Allah % says:
مَا جَعَلَ اللهُ لِرَجُلٍ مِّنْ قَلْبَيْنِ فِيْ جَوْفِهِ
"Allah did not place two hearts in a person's chest."

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The Life of Muhammad
The complain of the Ansar was not based on love for wealth.
Rasūlullah % himself said to them that he did not give them
because he had full confidence in their īman and their
conviction. Their pure hearts had no place for this world. What
Rasulullah intended was that by not giving them these
material things, they would consider it to be a proof of honour
and respect. Their self honour put this idea in their hearts that
why are such loyal supporters not given any encouragement on
this occasion? And why is he turning away from them? In
actual fact, this turning away was a thousand times better than
giving them something. This turning away was actually a
testimony to the īman and devotion of the Ansar. On the other
hand, giving to the others was testimony to the uncertainty of
their īman. Those whose īman and conviction Rasulullah _ was
satisfied with, he did not give them. This is an explanation
provided by Ibn Qayyim rahimahullāh.1
The appointment of governors
After the conquest of Makkah, almost the entire Arabian
peninsula came under Islamic control. A need was therefore felt
for the organization of an Islamic state. In order to establish the
control of Islam, Rasūlullah % appointed different governors
for the different areas. Badhan ibn Sasan was appointed as the
governor of Yemen. He was originally the governor of Yemen
on behalf of Khusroes. When the latter was killed, Badhan
embraced Islam. Rasūlullah ¿ therefore maintained him as the
governor of Yemen. He remained so as long as he lived. When
he passed away, his son, Shahr ibn Badhan, was appointed as
governor of San'a, the capital of Yemen. When Shahr passed
away, Khalid ibn Said ibn al-'As Umawi was appointed
governor. Ziyad ibn Labīd Ansārī was appointed governor of
Hadramaut. Abū Mūsa Ash'arī was appointed governor of
1 Refer to Zād al-Ma 'ād and Fath al-Bārî, vol. 8, p. 39.

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The Life of Muhammad
Zabīd and Mu'adh ibn Jabal was appointed governor of the city
Jand which was in Yemen. Abu Sufyan ibn Harb was appointed
governor of Najran. His son, Yazīd was appointed governor of
Tīmāmī. 'Itāb ibn Usayd was appointed governor of Makkah.
'Alī was appointed judge of Yemen.
The 9th year of the emigration
The 8th year came to an end and the 9th
m year commenced. In the
month of Muharram 9 A.H. Rasūlullah % despatched zakāh
collectors to different areas and tribes. The list is as follows:
Name of collector
Tribe
'Uyaynah ibn Hisn Fazarī
Banī Tamīm
Buraydah ibn al-Hasīb
Aslam and 'Agar
'Ubbad ibn Bishr Ash-halī
Sulaym and Muzaynah
Rāfi‘ ibn Makīth
Juhaynah
'Amr ibn al-'Ās
Banī Fazārah
Dahhāk ibn Sufyan Kilābī
Banī Kilāb
Bisr ibn Sufyan Ka'bī 4
Banī Ka‘b
Ibn al-Lutaybah Azdī
Banī Dhubyān
'Alā' ibn al-Hadramī
Bahrayn
'Alī 4
Najran
'Adīyy ibn Hatim
Tayy and Banī Asd
Malik ibn Nuwayrah
Banī Hanzalah

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The expedition of 'Uyaynah ibn Hisn Fazārī
Rasūlullah % sent Bishr ibn Sufyan 'Adawī in order to collect
zakāh. The people were prepared to pay the zakāh but the Banū
Tamīm created obstacles and said: "By Allah! Not a single
camel will leave this place." They unsheathed their swords and
were prepared to fight. On seeing this, Bishr
returned.
Rasūlullah % therefore appointed 'Uyaynah ibn Hisn Fazārī
over 50 people and sent them to a place called Suqya, where
the Banu Tamim lived. This place is 17 miles from Juhfah. On
reaching there at night, they attacked them. Eleven males, 21
women and 30 children were captured and brought to Madinah.
The Banu Tamim were forced to send a delegation of 10 people
to Rasūlullah %. The following personalities were also among
these 10 people: 'Attar ibn Hajib, Zibirqan, Qays ibn 'Asim and
Agra' ibn Habis. When they reached Madinah, they stood
behind the rooms of Rasulullah % and called out to him: "O
Muhammad! Come outside so that we may compete with you
in poetry. Our praise is a source of embellishment and our
dispraise is a source of blemish." Rasūlullah % replied: "This is
the prerogative of Allah s alone. As for me, I am neither a poet
nor have I been commanded to be boastful." The following
verses were revealed in this regard:
إِنَّ الَّذِيْنَ يُنَادُوْنَكَ مِنْ وَّرَآءِ الْحُجُرَاتِ أَكْثَرُّهُمْ لاَ يَعْقِلُوْنَ وَلَوْ أَنْهُمْ صَبَرُوا حَتَّى تَّخْرُجَ إِلَيْهِمْ
لَكَانَ خَيْرًا لَّمْ وَاللّهُ غَفُوْرٌ رَّحِيْمٌ.
"Surely those who call out to you from behind the rooms, most
of them do not have intelligence. Had they remained patient
until you went out to them, it would have been better for them.
Allah is forgiving, merciful." (Sūrah al-Hujurāt, verse 40)
'Abdullah ibn 'Abbas 4% used to frequent the house of Ubayy
ibn Ka'b % in order to study the Qur'an under him. Out of
respect for him, at times he would not knock on the door. He
would remain waiting for Ubayy ibn Ka'b 4
š until the latter

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The Life of Muhammad %
came out himself. On one occasion, Ubayy ibn Ka'b % told
him that he should knock on the door whenever he comes.
'Abdullah ibn 'Abbas 4% replied:
العالم في قومه كالنبي في أمته. وقد قال الله تعالى في حق نبيه عليه الصلوة والسلام: ولو
أنهم صبروا حتى تخرج إليهم لكان خيرا لهم.
"The status of an 'alim in his community is like a Prophet
among his ummah. And Allah % said with regard to His
Prophet : 'Had they remained patient until you went out to
them, it would have been better for them."""
Abū 'Ubayd says: "I never knocked on the door of any 'alim. I
waited for him to come out at his time." 'Allāmah Ālūsī
rahmatullahi 'alayh says: "Ever since I came across this
incident, I immediately adopted this manner with my teachers
and seniors. And all praise is due to Allah % for this."
Rasulullah eventually came out and performed the zuhr
salah. On completing the salah, he sat in the courtyard of the
musjid. The delegation said to him: "We have come to compete
with you in praising oneself. Permit our poet and orator to say
something." Rasūlullah % replied: "He has my permission."
The speech of 'Atarid ibn Hajib
The orator and speaker from the Banu Tamī, 'Atarid ibn Hajib,
stood up and delivered this speech:
الحمد لله الذي له علينا الفضل هو الذي جعلنا ملوكا ووهب لنا أموالا عظاما نفعل فيها
المعروف وجعلنا أعز أهل المشرق وأكثر عددا وعدة فمن مثلنا في الناس. ألسنا بروس
الناس وأفضلهم فمن فاخرنا فليعدد مثل ما عددنا وإنا لو شئنا لأكثرنا الكلام ولكنا
1 Rûh al-Ma 'ānî, vol. 26, p. 131.

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نستحيي من الإكثار وإنا نعرف بذالك أقول هذا الآن تأتوا بمثل قولنا وامر أفضل من
أمرنا.
"All praise is due to Allah who has been kind to us. It is He
who made us kings and gave us plenty of wealth with which we
do good. He made us the most honourable of the people of the
east, the largest in number, and the most in possessions. So who
among people are like us? Are we not the leaders of people and
the most superior of them? Whoever wants to compete with us
should enumerate the qualities that we enumerated. Had we
wished, we would have said much more. However, we feel shy
to say too much. And we know this very well. I am saying this
at present. I challenge you to say something similar to what I
said or better than what I said."
After delivering this speech, Atarid sat down. Rasulullah
asked Thabit ibn Qays ibn Shimās Ansarī 4% to give a reply.
Thabit ibn Qays immediately stood up and said:
الحمد لله الذي السموات والأرض خلقه قضى فيهن أمره ووسع كرسيه علمه ولم يكن
شيء قط إلا من فضله ثم كان من قدرته أن جعلنا ملوكا واصطفى خير خلقه رسولا
أكرمه نسبا وأصدقه حديثا وأفضله حسبا وأنزل عليه كتابا وائتمنه على خلقه فكان خيرة
الله في العالمين ثم دعا الناس إلى الإيمان به فامن برسول الله صلى الله عليه وسلم
المهاجرين من قومه وذوي رحمه أكرم الناس احسابا وأحسن الناس وجوها وخير الناس
فعالا ثم كنا أول الخلق إجابة واستجابة لله حين دعا رسول الله فنحن أنصار الله ووزراء
رسول الله صلى الله عليه وسلم نقاتل الناس حتى يؤمنوا بالله فمن آمن بالله ورسوله منع
ماله ودمه ومن كفر جاهدناه في الله أبدا وكان قتله علينا يسيرا أقول قولي هذا واستغفر
الله لي وللمؤمنين والمؤمنات والسلام عليكم.
"All praise is due to Allah who created the heavens and the
earth and promulgated His laws therein. His knowledge

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encompasses everything. All that is existing is doing so solely
out of His grace. It is out of His power that he made us kings
and sent His best creation as a Messenger, who surpasses the
entire creation in his lineage, who is the most truthful of them
in speech, and the most superior in his nobility. He revealed to
him a Book and made him a trust to the entire creation. He is
thus the most beloved to Allah from the entire creation. He then
invited the people to believe in him. The Muhajirun from his
people and his close relatives believed in him. They have the
best lineage from people, they enjoy the most distinction, and
they have the best deeds. Then we [the Ansar] were the first to
respond to Allah ds when the Messenger of Allah invited us.
We are thus the helpers of Allah and the ministers of the
Messenger of Allah . We wage jihad against the people till
they believe in Allah. Whoever believes in Allah and His
Messenger %, his wealth and life is safeguarded. Whoever
rejects, we fight him forever for the sake of Allah. And it is
very easy for us to kill him. This is what I have to say. I seek
forgiveness from Allah for myself, the believing men and the
believing women. Peace be upon you."
After this, Zibirqān ibn Badr sang a poem in praise of his
people. Rasūlullah % asked Hassan 4% to give a reply to it. The
latter immediately responded by saying a poem. Aqra' ibn
Habis [who was part of the Thaqif delegation] said: "I take an
oath by Allah that your speaker is better than ours, and your
poet is better than ours." They all then embraced Islam.
Rasūlullah % gave them some gifts and returned their prisoners
to them.1
1 Zurqānî, vol. 3, pp. 42-45.

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The expedition of Walid ibn 'Uqbah ibn Abu Mu'īt
Rasūlullah sent Walid ibn 'Uqbah > to the Banī Mustaliq
tribe in order to collect the different charities. On hearing about
this, these people came out very happily, and arranged
themselves in military fashion in order to welcome Walid.
There had been a lengthy enmity since pre-Islamic times
between Walid's family and the Banī Mustaliq. When Walid
saw them from a distance, he assumed that because of this old
enmity, these people have come out in order to fight him.
Therefore, Walid turned back there and then. He went and
informed Rasūlullah % that these people have become apostates
and they refused to pay the zakah. Rasūlullah * became
surprised at hearing this news. He was still pondering over this
when this news reached the Bani Mustaliq. They immediately
sent a delegation to Rasulullah % and presented the actual
situation before him. The following verses were revealed:
يَا أَيُّهَا الَّذِيْنَ آمَنُوْا إِنْ جَآءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوْا أَنْ تُصِيْبُوْا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوْا عَلَى
مَا فَعَلْتُمْ نَادِمِيْنَ.
"O believers! If there comes to you a sinner with any
information, then verify it lest you harm some people out of
ignorance, and later you become remorseful over what you
have done." (Sūrah al-Hujurāt, verse 6)
It should be borne in mind that the word fasiq - "sinner" is used
in its linguistic meaning, i.e. moving away from obedience
irrespective of how trivial this may be. The Shar'ī meaning is
not taken here. The Shar'ī meaning is to intend to commit a
major sin and to intentionally commit it. Whatever Walīd
came and said to Rasūlullah % was based on misunderstanding.
Therefore, the linguistic meaning of this word is taken. It is on
this basis that he is referred to as a "sinner". Based on this