M. Asım Köksal – History of Islam (Book 2: The Medinan Period) – Summary
The second book in M. Asım Köksal's History of Islam series covers the events beginning with the Prophet's migration to Medina and encompassing a significant portion of the Medinan period. The main themes of these volumes include the establishment of the Islamic community in Medina following the Hijra, the treaties made with Jewish tribes, the challenges faced by the Muslims, and their defensive struggles. All the details of the Battles of Badr and Uhud, along with other major events and military expeditions (ghazawat) of this period, are presented through the author's faithful transmission from the sources.
As in the first book, Köksal continues to refrain from personal commentary, directly transmitting information from the Quran, hadith, and primary siyar sources. This work remains an essential reference for those seeking to learn Islamic history from its most authentic sources.
In this post, you will find my personal review of the book, along with a detailed 12-chapter summary of the second book in the series. We covered the Meccan period in the first book; now it is time for the story of the first Islamic state established in Medina.
See also: M. Asım Köksal – History of Islam (Book 1: Meccan Period) – Summary
Asım Köksal – History of Islam: Book Review 2
In my previous post, I shared my thoughts on the first book. With this second book, I noticed a different kind of detail. The book is essentially a Sirah—a biography of the Prophet. However, it differs from other sirah works in its extraordinary level of detail. It includes matters that other sirah books omit as being overly detailed, covering even the finest points.
For example, when the Prophet first arrived and settled in Medina, he stayed at Abu Ayyub's house. Yet every day, different people would cook and bring food to him. The book mentions who brought food, what they cooked, and even which dish the Prophet declined to eat—a meal containing onions and garlic. Such details are all recorded here. For this reason, as I mentioned in the previous post, I regard this work as a reference book.
The second point is that this book is not merely a biography of the Prophet. Why does it also carry the title History of Islam? Because while narrating the Prophet's life, it simultaneously incorporates broader historical information about Islamic history, covering a much wider scope.
A third aspect is that, alongside the Prophet's life and Islamic history, the book also explains the occasions on which certain Quranic verses were revealed. As a result, the meanings of some verses become clearer when understood in light of the events they address. Had these verses been revealed earlier, they might not have been fully understood at the time. Here is a good example:
At the Battle of Badr, the polytheists would be routed and flee—and this was already foretold by Allah while the Prophet was still in Mecca:
"Soon will their multitude be put to flight, and they will show their backs." (Al-Qamar 54:45)
Umar relates:
"When this verse was revealed, I said to myself: 'Which multitude will be defeated, and who will overcome them?' Then, on the day of Badr, when I saw the Messenger of Allah reciting this verse while wearing his armor, I understood that Allah had destined the Quraysh polytheists to be routed."
M. Asım Köksal – History of Islam (Volumes 3-4) Book Summary
Chapter 1: The Prophet's Days in Quba
While the Prophet was staying in Quba, whenever he left the house of Kulthum ibn Hidm, he would go to the house of Sa'd ibn Khaythamah, where he would sit and speak with the Muslims.
The migrants who had come to Medina—led by Abu Salamah ibn Abd al-Asad—had built a mosque in Quba where they would pray. When the Prophet arrived in Quba, he also prayed in this mosque.
Until the Prophet's arrival, Salim—the freed slave of Abu Hudhayfah—used to lead the prayers for all the migrants in this mosque, including Umar.
When Friday came, the Prophet led them in the Friday prayer. He remained in Quba for fourteen nights. He took from Kulthum ibn Hidm his mirbad (a place for drying dates) and built the Quba Mosque, where he prayed and led others in prayer.
Ali's Arrival in Quba
The Prophet had commanded Ali to remain in Mecca until he had returned all the trusts left with him by the Quraysh polytheists for safekeeping. Ali stayed in Mecca for three days and three nights for this purpose. After distributing the trusts to their owners, he set out for Medina and arrived in Quba around the middle of Rabi' al-Awwal.
The Prophet's Departure from Quba
In Quba, some foolish men and hypocrites from the tribe of Amr ibn Awf began throwing stones at the house where the Prophet slept at night. When the Prophet saw this, he protested: "Is this how you honor your covenant of protection and neighborliness?" and departed from Quba.
The Journey to Medina
When the Prophet was about to leave Quba for Medina, he sent word to the nobles of the Najjar tribe—who were the maternal relatives of his grandfather Abdulmuttalib. They came armed, and together they set out for Medina.
Chapter 2: The Prophet in Medina
Upon arriving in Medina, everyone invited the Prophet to stay at their home. However, his response to all was the same. The Prophet said: "Make way for the camel! Wherever she kneels, that is where she has been commanded to stop." They cleared the path for Qaswa.
When Qaswa reached the houses of the Banu Malik ibn Najjar, she knelt at the site where the Prophet's Mosque now stands—at that time, it was a drying ground for dates belonging to two orphaned youths named Sahl and Suhayl from the Najjar tribe.
When Qaswa knelt, the Prophet did not dismount. The camel stood up again, and the Prophet left her reins loose. Qaswa walked a short distance, then suddenly turned back, returned to the spot where she had first knelt, and settled there again, not rising again.
Upon this, the Prophet dismounted and said: "With Allah's will, this is our dwelling place."
He then stayed at the house of Abu Ayyub Khalid ibn Zayd, which was the nearest house to that spot, belonging to the Najjar tribe—the maternal relatives of Abdulmuttalib. The Muslims of Medina welcomed the Prophet with extraordinary joy and enthusiasm.
A Detailed History of Medina
After narrating these events, the author provides a detailed history of the city of Medina. He recounts who first settled there, which tribes later inhabited it, the arrival of the Jews and their expulsion of the previous inhabitants, the subsequent arrival of the Aws and Khazraj tribes, their treaties with the Jews, the breaking of those treaties, the eventual defeat of the Jews, and the Aws and Khazraj gaining supremacy.
Although the Aws and Khazraj tribes descended from two brothers, conflicts frequently arose between them, often leading to armed clashes lasting for years. The last of these conflicts was the Battle of Bu'ath, which had ceased five or six years before the Hijra. As Aisha stated, by the time of the migration, the tribes of Aws and Khazraj were fragmented, and their noblest and most honorable men had been killed or wounded.
The Muslims from the Aws and Khazraj tribes were called the Ansar, meaning "helpers" or "those who aid abundantly."
Conversions and the Role of Abdullah ibn Salam
Within a short time, many people in Medina pledged allegiance to the Messenger of Allah and embraced Islam. From Rabi' al-Awwal until the month of Safar of the following year, the only non-Muslims remaining in Medina—those who had not abandoned polytheism—were from the tribes of Waqif, Khatma, Wa'il, and Umayyah.
Among the Jewish scholars and leaders in Medina was Abdullah ibn Salam. He recognized the Prophet by his described attributes and believed. He called his people to faith, but they denied him, because they could not accept a prophet coming from a people other than the Jews. Only a very small number of Jews in Medina embraced Islam.
Some of the Jewish scholars—including Tha'labah ibn Sa'yah, Usayd ibn Sa'yah, Asad ibn Ubayd, and others—sincerely embraced Islam and remained steadfast in their faith.
The Brothers-in-Faith Bond (Mu'akhat)
Ubayy ibn Ka'b, one of the Companions, relates:
"When the Messenger of Allah and his companions came to Medina and were sheltered by the Ansar, all the Arabs aimed their arrows at them—they became the target of enmity from all sides. Unarmed as they were, they could neither spend the night nor the morning in safety. Even Sa'd ibn Abi Waqqas stood guard at the Prophet's door for security."
Five months after the Prophet's arrival in Medina, he established a bond of brotherhood (mu'akhat) among the Meccan Muslims (the Muhajirun) and the Medinan Muslims (the Ansar), pairing them in twos. This took place at the home of Anas ibn Malik. According to Ibn Sa'd, the number of Muslims paired in brotherhood at Anas ibn Malik's home was ninety—forty-five from the Meccan Muhajirun and forty-five from the Medinan Ansar. Ibn Habib recorded 112 names, pairing fifty-six from each group.
Chapter 3: Medina as the City of the Prophet
When the Prophet arrived in Medina, the spot where his camel Qaswa knelt belonged to two orphaned youths from the Najjar tribe—Sahl and Suhayl. This land was purchased, and the construction of the mosque began there. Bricks were made, and the building commenced.
The Foundation Stones and the Foretelling of the Caliphate
Safinah, the freed slave of the Prophet, relates:
"When the Messenger of Allah was building his mosque, he placed a stone at its foundation and said: 'Let Abu Bakr place his stone next to mine. Then let Umar place his stone next to Abu Bakr's. Then let Uthman place his stone next to Umar's. These will be the caliphs after me.'"
Safinah also said:
"I heard the Messenger of Allah say: 'The caliphate will last for thirty years. After that, there will be kingship.'"
If we count Abu Bakr's caliphate as approximately two years, Umar's as ten, Uthman's as twelve, and Ali's as six, we find that they total thirty years.
While the mosque was being built, the Prophet encouraged the Muslims to work and did not refrain from working alongside them.
The Description and History of the Mosque
The author, Asım Köksal, then provides a detailed description of the mosque, followed by the history of the pulpit (minbar)—its origins, renovations, and features. He also covers the subsequent renovations, expansions, and changes made to the mosque throughout history.
The Prophet's Chambers
Initially, two chambers were built next to the mosque. The Prophet stayed at Abu Ayyub al-Ansari's house until the mosque and its adjoining chambers were completed, after which he moved into his own home. He had remained with Abu Ayyub al-Ansari for seven months. Later, the number of chambers increased to nine.
The Introduction of the Call to Prayer (Adhan)
In the first year of the Hijra, after the mosque was built, the Muslims considered having a means to gather for prayer. Some suggested using a horn, while others proposed a bell, but the Prophet did not approve of either. It was then that Abdullah ibn Zayd ibn Abd Rabbih, from the Ansar, was shown the adhan in a dream. He went to the Prophet and related his dream, and the Prophet told him to teach it to Bilal. Thus, the call to prayer began with the adhan.
The Arrival of the Prophet's Family and the Marriage to Aisha
After the mosque and its surrounding chambers were built, the families left behind in Mecca—including Abu Bakr's daughters—arrived in Medina. Shortly thereafter, the marriage of Aisha, Abu Bakr's daughter, to the Prophet was consummated.
The Constitution of Medina
The Meccan polytheists had previously pressured and threatened the Medinan polytheists, attempting to force the Prophet out of Medina. Later, they also pressured the Jews, which only pushed the Medinan polytheists and Jews toward the Prophet. The Prophet then established a written constitution, taking upon himself the governance of Medina.
The Scribes of the Prophet
The scribes of the Prophet included:
1. Abu Bakr,
2. Umar,
3. Uthman,
4. Ali,
5. Ubayy ibn Ka'b,
6. Zayd ibn Thabit.
In addition to treaties and decrees, these scribes also recorded the revealed verses. The Prophet would inform them which surah and where within it each verse was to be placed, as this had been conveyed to him by Gabriel.
Zayd ibn Thabit relates:
"I used to write down the revelation in the presence of the Messenger of Allah. When I finished, he would say to me: 'Read back what you have written.' If anything was missing, he would have me add it; if there was anything extra, he would have me remove it."
For writing materials, they used shoulder bones, flat palm fronds, white flat stones, cloth, and pieces of garment—anything suitable for writing.
The list of scribes continues in the book up to number 38, including Zubayr ibn al-Awwam, Khalid ibn Sa'id, Aban ibn Sa'id, and others.
The Marketplace and Justice
The book then describes how the Prophet established a separate marketplace in Medina for the Muslims, distinct from the Jews, and organized trade matters.
According to the Quran, the Prophet was to adjudicate all disputes and conflicts brought to him—by Muslims, polytheists, and Jews—with justice. This was also affirmed and clarified in the Constitution of Medina, which applied to all inhabitants. The book provides examples of how the Prophet handled various disputes and cases brought before him.
Regulations and the People of Suffah
The Prophet also established regulations concerning water rights and distinguished what was lawful and unlawful in marriage.
Before the Qibla was turned toward the Kaaba, a shaded canopy made of palm fronds was erected on the northern side of the mosque. There, the Companions who had no families or homes in Medina would stay. They were known as the Ashab al-Suffah (People of the Bench). Their number exceeded eighty. They would spend their nights in prayer, reciting the Quran, and studying; during the day, they would carry water, gather and sell firewood, and buy food with the proceeds. Sometimes, seventy of them would gather around a single teacher and study until morning. They were called Qurra (reciters), and teachers of the Quran and Sunnah were chosen from among them and sent to various tribes.
Chapter 4: The Command to Fight (Jihad)
When the Quraysh polytheists grew arrogant against Allah, rejected the blessings He had willed for them, denied His Messenger, and subjected His believing servants—those who affirmed His oneness, worshipped Him, and adhered to His religion—to all forms of torture and drove them from their homes, Allah granted the Prophet permission to fight against them.
Terminology: Ghazwah and Sariyyah
Ghazwah refers to military expeditions in which the Prophet personally participated. Sariyyah refers to military units sent out under the command of one of the Companions, without the Prophet's personal presence.
The Prophet personally participated in 27 military expeditions (ghazawat), and he dispatched 47 expeditions (saraya) under the command of his Companions.
The Need for Military Action
The Quraysh polytheists did not leave the Prophet in peace even in Medina. They sent threatening letters to the Muslims of Medina, demanding that they abandon him. They also issued ultimatums to Abdullah ibn Ubayy ibn Salul and the polytheists of the Aws and Khazraj tribes, calling for the Prophet's assassination or expulsion from Medina.
At the same time, the polytheists had blocked the Muslims from the pilgrimage routes. It was therefore necessary to cut off the Syrian trade routes to pressure them economically and bring them to reason.
The First Sariyyah: Hamza's Expedition
The first sariyyah was organized under the leadership of Hamza and was sent to Sif al-Bahr. The Prophet placed under Hamza's command 30 horsemen, all from the Muhajirun. No Ansar were included in this force, as it is said that the pledge at Aqabah had only required the Ansar to protect the Prophet in Medina. For this reason, the Prophet did not send any Ansar on military expeditions until the Battle of Badr, confining them to the protection of himself and the Muhajirun during this early period.
A Quraysh trade caravan returning from Syria, escorted by 300 horsemen—including Abu Jahl ibn Hisham—had arrived at Sif al-Bahr, intending to return to Mecca. The two sides lined up for battle. At that moment, Majdi ibn Amr al-Juhani, who was an ally and friend to both parties, intervened. After negotiations with both sides, the battle was averted. The Prophet was pleased with Majdi ibn Amr's voluntary mediation—even though he was not a Muslim—which prevented bloodshed.
Subsequent Expeditions
The book then details the various expeditions sent out after this first sariyyah, listing who was sent, where they went, how many men were involved, and what transpired on each mission.
The Jews of Medina
After covering these early expeditions, Asım Köksal turns to the events concerning the Jews of Medina. The Jews had known—even before prophethood—that a prophet would appear in this region. The descriptions of this prophet were written in their scriptures. When the Prophet came to Medina, they recognized him from the signs in their books. However, with few exceptions, most of them did not believe. The primary reason was that this prophet was not from their own lineage. Some even concealed or burned the passages in their scriptures that described him. Only a very small number believed.
The Hypocrites (Munafiqun)
The author then addresses the hypocrites, listing them tribe by tribe and name by name, and conveying what is known about them. He mentions what the Messenger of Allah said about them, which verses were revealed concerning them, and provides explanations of these verses. Abdullah ibn Ubayy ibn Salul is identified as the chief of the hypocrites.
The Change of the Qibla
While the Prophet was still in Mecca, he was commanded to pray facing the Kaaba. However, after migrating to Medina, he was initially commanded to pray toward Bayt al-Maqdis (Jerusalem). This was done out of wisdom and consideration—to draw the People of the Book, the Jews, closer to Islam. Before the Prophet's migration to Medina, Muslims used to pray facing Bayt al-Maqdis. While in Mecca, the Prophet would pray facing Bayt al-Maqdis, with the Kaaba directly in front of him. After migrating to Medina, it was no longer possible to align both directions simultaneously.
The Qibla was changed from Bayt al-Maqdis to the Kaaba in the early part of the eighteenth month of the Hijra, during the month of Sha'ban, around the middle of Sha'ban.
The Fasting of Ramadan
The fast of Ramadan was made obligatory in the early part of the eighteenth month of the Hijra, after the Qibla had been turned toward the Kaaba, during the month of Sha'ban.
Chapter 5: The Battle of Badr
According to the Quran, the purpose of the Badr expedition was to fight the polytheists, break their resistance against Islam, ensure the establishment and spread of Islam, and eliminate polytheism.
The Quraysh Trade Caravan
In the second year of the Hijra, the Quraysh sent a large trade caravan to the market of Gaza in Syria, with capital amounting to 50,000 dinars and goods loaded on 1,000 camels. Men and women from all Quraysh tribes had contributed to this venture.
According to Mahramah ibn Nawfal, they set out from Syria in a state of fear.
Abu Sufyan hired a man named Zamzam (Damdam) ibn Amr from the caravan for 20 mithqals of gold (or 20 dinars, according to al-Baladhuri) and sent him ahead from Tabuk to Mecca with urgent news. He was to inform the Quraysh that the Prophet and his companions had positioned themselves ahead of their caravan and that they needed to protect their goods.
When Damdam arrived in Mecca, he rode his camel into the middle of the valley and shouted at the top of his voice: "O Quraysh! Muhammad and his companions have positioned themselves ahead of your caravan! I do not think you can reach it! Help! Help!"
The Quraysh Army Sets Out
All the men of Quraysh joined the expedition. Those who could not go themselves hired substitutes to go in their place. None of the Quraysh nobility remained behind except Abu Lahab—and he hired As ibn Hisham, a bankrupt merchant, to go in his place for 4,000 dirhams owed to him, as he himself was ill and stayed in Mecca.
The Quraysh polytheists completed their preparations in two or three days. They brought out their weapons, purchased weapons for those who had none, and the wealthy provided assistance to the less able.
The number of polytheists who set out for battle was 950. They had 700 camels and 100 or 200 horses, and the horsemen wore chainmail.
Abu Sufyan's Message and Abu Jahl's Refusal
When Abu Sufyan successfully protected and saved the trade caravan, he sent word to the Quraysh army, saying: "You set out only to protect your caravan, your men, and your goods. Allah has now saved them. Turn back!"
Abu Jahl responded: "By Allah, we will not turn back until we reach Badr! We will stay there for three days. We will slaughter camels, eat and drink, and female entertainers will perform and sing. The Arabs around us will hear of this and will always fear us from then on! Move forward!"
When the messenger Haddah caught up with Abu Sufyan and informed him that the Quraysh army had followed Abu Jahl's orders and had not turned back but were proceeding to Badr, Abu Sufyan lamented: "Woe to my people! This is the doing of Amr ibn Hisham [Abu Jahl]! He refuses to turn back only to be a leader among the people! This is arrogance, and arrogance brings loss and misfortune!"
Some Tribes Turn Back
Ahnas ibn Sharik, an ally of the Banu Zuhrah, said to them while they were at Juhfah: "O Banu Zuhrah! Allah has saved your goods." Upon this, the Banu Zuhrah turned back with Ahnas ibn Sharik. None of them were present at Badr. The number of those who turned back was around 100.
The Banu Adiyy ibn Ka'b also turned back from the pass of Left and Marr al-Zahran.
The Quraysh polytheists continued forward and encamped at Badr, at the farthest edge of the Yalyul valley, behind the sand dunes.
The Muslim Army Sets Out
The Prophet set out with the Muhajirun and Ansar companions after eight or twelve nights of Ramadan had passed. The number of companions who set out was, according to narration, slightly over 310. The Prophet gave the white banner to Mus'ab ibn Umayr.
The Muslim fighters had 70 camels and 2 horses for the Badr expedition. They rode the camels in turns—two, three, or four men to a camel.
The Names of the Companions
The book then lists the names of all the Companions who participated in the Battle of Badr, one by one.
The Night Before the Battle
According to Ali, they were caught in a rain that fell during the night at Badr. They took shelter under their shields and trees, and then all fell into a sweet sleep—except the Prophet, who spent the entire night in prayer and supplication to Allah, saying: "O Allah! If You destroy this small group, there will be no one left on earth to worship You!" At the break of dawn, he called out: "O servants of Allah! Rise for prayer!" He led the dawn prayer and then encouraged them to fight.
Allah's favor upon the Muslims on the night of Badr is described in the Quran:
"He caused calm to descend upon you as a security from Him, and He sent down upon you water from the sky to purify you, to remove from you the defilement of Satan, to strengthen your hearts, and to make firm your feet." (Al-Anfal 8:11)
The Divine Assistance
Umar relates:
"On the day of the Battle of Badr, the Prophet looked at his companions—they were a little over 300. Then he looked at the polytheists—they were 1,000 and more."
At the moment when the Muslim fighters appeared weak before the larger, stronger enemy, the Prophet was overcome by revelation. When the state passed, he gave the glad tidings to the fighters that the angels had come to their aid.
With the first wind, Gabriel came with 1,000 angels and took his place beside the Prophet. With the second wind, Michael came with 1,000 angels and took his place on the Prophet's right. With the third wind, Israfil came with 1,000 angels and took his place on the Prophet's left. The angels wore white turbans with the ends trailing behind them. Gabriel's turban was yellow. All of them rode gray horses.
The Details of the Battle
The author then narrates the events of the Battle of Badr in the finest detail—so detailed that no other sirah work contains such thoroughness.
At the Battle of Badr, 70 of the Quraysh polytheists were killed, and approximately the same number were taken prisoner.
The Martyrs of Badr
The Muslims suffered 14 martyrs: 6 from the Muhajirun and 8 from the Ansar.
Martyrs from the Muhajirun:
1. Ubaydah ibn al-Harith,
2. Umayr ibn Abi Waqqas,
3. Dhul-Shimalayn ibn Abdi Amr,
4. Aqil ibn Bukayr,
5. Mihja',
6. Safwan ibn Bayda.
Martyrs from the Ansar:
1. Sa'd ibn Khaythamah,
2. Mubashshir ibn Abd al-Mundhir,
3. Yazid ibn al-Harith,
4. Umayr ibn Humam,
5. Rafi' ibn al-Mu'alla,
6. Harithah ibn Suraqah,
7. Awf ibn al-Harith,
8. Mu'awwidh ibn al-Harith.
The Prisoners and Their Ransom
Around 70 polytheists were taken prisoner. Some of them—those who had tortured the Prophet severely in Mecca—were executed. The rest were offered the option of ransom. They were released upon payment of ransom, including the Prophet's uncle, Abbas.
The ransom amounts ranged from 1,000 to 4,000 dirhams, depending on the prisoner's financial situation. Those who had no means were released without payment—except that those who were literate were required to teach writing to ten children of the Ansar as their ransom.
Chapter 6: After Badr
One day, the hypocrites gathered and spoke against Islam and the Muslims. In his sermon at the mosque, after praising Allah, the Prophet addressed the hypocrites:
"Some of you have gathered and said such and such. Arise! Seek forgiveness from Allah, and I will also seek forgiveness for you."
Not one of them moved or stood up. He repeated this three times, then said:
"Either you stand up on your own, or I will call you out by name!"
He then named thirty-six hypocrites, calling them one by one: "Stand up, O so-and-so! Stand up, O so-and-so! Stand up, O so-and-so!"
The Expedition of Sawiq (The Barley Expedition)
After the Quraysh polytheists were defeated at Badr and returned to Mecca, Abu Sufyan made a vow: he would not touch water, bathe, apply oil to his hair, or approach his family until he had fought the Prophet and taken revenge for the Quraysh killed at Badr—until he had burned the date-palms and crops of the Medinans.
To fulfill his vow, Abu Sufyan set out from Mecca with 200 horsemen. He traveled in fear. He sent some of his men to attack the area of Urayd in Medina. They set fire to the date-palms there and martyred two Muslims they found. Considering his vow fulfilled—and fearing pursuit—Abu Sufyan immediately turned back.
When the Prophet learned of the incident, he called his companions to battle. He left Abu Lubabah ibn al-Mundhir in charge of Medina and set out with 200 fighters in pursuit of Abu Sufyan. When they reached Qarqarat al-Kudr, they found that Abu Sufyan and his men had thrown away their provisions—barley porridge—along with their bags into the crops to lighten their loads and flee quickly. The Muslims rushed to collect the many bags of barley left behind, and so this expedition came to be known as the Ghazwah of Sawiq (the Barley Expedition).
The Two Eids and Sacrifice
The Prophet said:
"Allah has given you better than your two festivals—the days of Eid al-Fitr and Eid al-Adha."
The Prophet would not go out for the Eid al-Fitr prayer without eating something first. On Eid al-Adha, he would not eat anything until after the prayer, and after leading the prayer and returning home, he would eat from the sacrifice.
The book then provides detailed information about the ritual of sacrifice (udhiyah).
Subsequent Events
The book then covers:
The Ghazwah of Qarqarat al-Kudr,
The Expulsion of the Jewish tribe of Qaynuqa from Medina.
The Marriage of Fatimah to Ali
Abu Bakr was the first to propose to Fatimah. The Prophet said to him: "O Abu Bakr, I am awaiting Allah's decree concerning her."
When Umar came to Abu Bakr, he informed him of this. Umar said: "O Abu Bakr, the Messenger of Allah has refused you!"
Abu Bakr then said: "You also go and ask for Fatimah from the Prophet." When Umar asked, the Prophet gave him the same response. Other nobles of Quraysh also proposed, but they received the same reply. Then Ali's relatives from the Banu Hashim said to him: "Go and ask for Fatimah from the Messenger of Allah!"
The Prophet accepted Ali's proposal and married him to Fatimah. Food was served to the Ansar and Muhajirun. The marriage of Fatimah to Ali took place in the second year of the Hijra, after the Battle of Badr, in the month of Dhu al-Hijjah.
The Obligation of Zakat
The author then discusses the obligation of zakat, providing detailed information about it.
The Killing of Ka'b ibn al-Ashraf
Ka'b ibn al-Ashraf was one of the leaders of the Jewish tribe of Banu Nadir. After Badr, he went to Mecca and incited the Quraysh polytheists to fight the Muslims. He also used poetry to insult the Prophet and the Muslims. On the Prophet's instruction, he was killed.
When the fighters informed the Prophet of Ka'b's death, it struck fear into the Jews. The Prophet said to his companions:
"Kill any of the Jewish leaders you can get to."
This was because they had broken their treaty with the Prophet and had chosen to fight against Allah and His Messenger.
The killing of Ka'b frightened not only the Jews but also the polytheists who cooperated with them. The morning after Ka'b was killed, a group of Jews came to the Prophet and said: "Our leader was killed last night without any crime or wrongdoing!"
The Prophet reminded them of Ka'b's actions—his incitement of the Quraysh, his preparations for war against the Muslims, and his relentless harassment. He said:
"If he had remained in his place like other people, he would not have been killed. But he constantly harassed us and insulted us with poetry. Whoever among you does the same will suffer the same fate—the sword."
He then invited them to write a peace agreement with the Muslims, and a treaty was concluded.
Similar Executions
The book continues narrating similar executions carried out for comparable reasons:
The killing of Abu Rafi',
The killing of Ibn Sunaynah.
The Marriages of Hafsa and Umm Kulthum
Hafsa, the daughter of Umar, had been married to Khunayn ibn Hudhafah, who was wounded at Badr and later died in Medina, leaving her a widow. Seeing that Uthman was deeply grieved by the death of his wife Ruqayyah—the Prophet's daughter—Umar proposed his daughter Hafsa to him. However, Uthman declined.
Umar then consulted the Prophet. The Prophet said:
"You marry your daughter Hafsa to me, and I will marry my daughter Umm Kulthum to Uthman. For Allah has married Uthman to one better than your daughter, and your daughter to one better than Uthman."
As it happened, Uthman had hoped to marry the Prophet's daughter Umm Kulthum and therefore had declined Umar's proposal.
The Prophet married Hafsa before the Battle of Uhud.
The Prophet married Umm Kulthum to Uthman in the third year of the Hijra.
The Birth of Hasan
Hasan, the son of Ali and Fatimah, was born in the middle of Sha'ban in the third year of the Hijra.
No one resembled the Prophet as much as Fatimah and Hasan. Hasan was very similar to the Prophet—no one resembled him more. According to Ali, "Hasan's resemblance to the Messenger of Allah was from his head to his chest, while Husayn's resemblance was below that."
Chapter 7: The Battle of Uhud
The Battle of Uhud took place in the third year of the Hijra, after the months of Rajab, Sha'ban, and Ramadan had passed, in the month of Shawwal, on a Saturday. Uhud is a blessed, reddish mountain located to the north of Medina, approximately one mile from the city.
The Quraysh Prepare for Revenge
Led by Abu Sufyan, the Quraysh polytheists used the proceeds from selling the goods of the trade caravan they had saved at Badr to finance a new war. Their aim was to avenge their leaders who had been killed at Badr.
The number of polytheists gathered for the battle was three thousand or more, of whom one hundred were from the tribe of Thaqif. They had two hundred horses and three thousand camels. Seven hundred of the soldiers wore armor. They also carried a great quantity of weapons and military supplies.
The Muslim Army Sets Out
When the Prophet received news of the approaching polytheist army, he gathered his companions in Medina. Although he proposed a defensive strategy within the city, the majority preferred to meet the polytheists outside. The Prophet set out with an army of one thousand men.
However, Abdullah ibn Ubayy ibn Salul, the chief hypocrite, withdrew halfway with approximately three hundred of his followers—those who were hypocrites or doubtful—using the excuse that the Prophet had listened to the younger men. The Muslim army was thus reduced to seven hundred men.
The Battle Begins
The book then provides a detailed account of the events of the Battle of Uhud.
The two sides engaged in fierce combat. Hamza, Ali, Abu Dujanah, and the other fighters drew their swords and plunged into the ranks of the polytheists. Hamza, as Wahshi later described, was like a fierce camel—he trampled everyone he encountered, cutting them down with his sword, leaving nothing alive in his path.
Allah sent His help to the Muslims and fulfilled His promise of victory. The Muslims cut through the polytheists and drove them from their encampment. The polytheists were clearly defeated. As Zubayr ibn al-Awwam described, Hind bint Utbah—Abu Sufyan's wife—along with her servants and the other polytheist women, began fleeing with whatever they could carry.
The Archers' Disobedience
On the day of Uhud, the Prophet had appointed Abdullah ibn Jubayr as commander of the archers—fifty men in total—and gave them strict orders:
"Do not leave your position under any circumstances! Even if you see us being torn apart by birds, or if you see us defeating the enemy and putting them to flight, do not leave your position until I send word to you!"
The battle raged fiercely, and the Muslims routed the polytheists. However, some of the archers assumed the battle was over and decided to leave their post to collect spoils, disobeying their commander. Abdullah ibn Jubayr and about ten archers remained. Khalid ibn al-Walid, commander of the polytheist cavalry, saw that the Muslim archers had diminished, the hill was exposed, and the Muslims were occupied with gathering spoils—leaving the rear of the Muslim army vulnerable. He launched a surprise attack from behind. The remaining archers fought to the last, using their arrows and swords, and all were martyred.
The Tide Turns
Attacked from both front and rear, the Muslims were thrown into confusion and scattered. Friend and foe became indistinguishable. In the haste and terror, some unknowingly wounded or killed one another.
Only fourteen men remained steadfast with the Prophet—seven from the Muhajirun and seven from the Ansar. When the army scattered, this small group defended the Prophet with their very lives.
The Rumor of the Prophet's Death
When Ibn Qami'ah killed Mus'ab ibn Umayr, he mistook him for the Prophet and returned to the polytheists exclaiming: "I have killed Muhammad!" Another caller shouted: "Muhammad has been killed!"
In reality, the Prophet had been wounded—his tooth was broken, and his face was injured. He and his companions took refuge on Mount Uhud.
After the Battle
When the battle ended, the polytheists set out for Mecca.
The Muslims began burying their martyrs. According to Ubayy ibn Ka'b, on the day of Uhud, 64 men from the Ansar and 6 from the Muhajirun—including Hamza—were martyred. Some sources give a total of 73 or 74 martyrs.
The Pursuit to Hamra al-Asad
After returning to Medina on Saturday, the Prophet led the morning prayer on Sunday at the mosque. He then commanded Bilal to announce:
"The Messenger of Allah commands you to pursue your enemy! Only those who fought alongside us at Uhud yesterday are to come—do not let those who were absent join!"
The Prophet took this precaution to demonstrate to the polytheists that the Muslims were still strong and that the defeat had not broken their spirit. Although the polytheists had left Uhud for Mecca, there was concern they might return and march on Medina. When the call came: "Who will go out to pursue the enemy?" the Muslim fighters responded immediately.
The Prophet remained at Hamra al-Asad for three days, then returned to Medina.
The Aftermath and Lessons
The Battle of Uhud was a trial—a test that revealed what lay within everyone's hearts. It distinguished the true believers from the hypocrites. The hypocrites seized upon the mourning over the martyrs as an opportunity to turn the Muslims away from the Prophet. The treachery and mischief of the Jews also became apparent. Hypocrisy and corruption began to simmer in Medina.
Surah Al-Imran contains an extensive passage concerning the Battle of Uhud. One verse states:
"Surely, Allah is over all things competent." (Al-Imran 3:165)
And:
"What struck you on the day the two armies met was by permission of Allah, that He might make evident the believers, and that He might make evident the hypocrites." (Al-Imran 3:166-167)
Chapter 8: After Uhud – Expeditions, Martyrs, and Victories
This chapter provides information on various expeditions that took place after Uhud.
The Expedition of Raji'
The reason for the Raji' expedition is explained as follows: Some people from the tribes of Adal and Qarah came to Medina and said:
"O Messenger of Allah! Islam has begun to take root among our tribe. Send some of your companions with us so that they may teach us religious knowledge, recite and teach the Quran, and instruct us in Islamic law."
The Prophet had also intended to send some of his companions as scouts toward Mecca to keep watch for any military preparations by the Quraysh polytheists. He therefore welcomed the request from those who claimed to have embraced Islam from the tribes of Adal and Qarah. A group of seven or ten Companions was sent as both scouts and teachers. However, they fell victim to the treachery and betrayal of the Adal and Qarah representatives. These tribes sent word to the Banu Lihyan—a branch of the Hudhayl tribe—seeking their help against the Muslims. Nearly a hundred archers from Hudhayl came and martyred the Muslim scouts and teachers.
The Expedition of Bi'r Ma'unah
A similar incident occurred during the expedition of Bi'r Ma'unah. A group of seventy Muslim teachers was sent to certain tribes to teach Islam. Some tribal leaders had even requested that the Prophet send men to teach their people, promising to protect them. However, some members of these tribes broke their word, and the entire group of seventy was martyred.
Anas ibn Malik said:
"I never saw the Messenger of Allah grieve over anything as deeply as he grieved over his companions martyred at Bi'r Ma'unah."
Nearly all of the martyrs of Bi'r Ma'unah were from the Ashab al-Suffah—students and teachers of the Quran and Sunnah.
Chapter 9: The Expulsion of the Banu Nadir Jews from Medina
After the Battle of Badr, the Quraysh polytheists sent a letter to the Banu Nadir Jews in Medina, threatening them.
Upon receiving this letter, the Banu Nadir Jews decided to assassinate the Prophet. They sent word to him, saying:
"Let thirty of your companions come out, and thirty of our scholars will meet them at such-and-such a place. Let our scholars listen to you. If they affirm you and believe in you, then all of us will believe in you as well."
However, the Prophet learned of their true intentions and returned without proceeding with the meeting.
Later, while the Prophet was visiting the settlement of the Banu Nadir, they plotted to kill him by dropping a large stone on him from above. Gabriel informed the Prophet of this plan, and their attempt was thwarted. The Prophet then commanded the Muslim fighters to prepare for battle against the Banu Nadir.
The Ultimatum and Siege
Upon returning to Medina, the Prophet sent a warning to the Banu Nadir:
"You have broken the treaty between us and attempted to kill me."
He ordered them to leave Medina. The Banu Nadir began preparations to depart. However, Abdullah ibn Ubayy ibn Salul, the leader of the hypocrites, sent word to them, urging them to resist from their fortresses and promising support. His aim was to provoke the Jews into fighting the Prophet.
The Prophet ordered the Muslim fighters to prepare for war against the Banu Nadir. In the fourth year of the Hijra, he besieged them in their homes and fortresses. He gave them a final warning to leave, but they refused, and fighting ensued.
The Prophet maintained a tight siege against the Banu Nadir for fifteen days—according to some narrations, twenty-three days—fighting them relentlessly. Finally, they sued for peace and agreed to leave.
The Terms of Surrender
According to the terms agreed upon:
Each three persons from the Banu Nadir would be given one camel.
They could load their belongings—household items, food, and drink—onto the camels as they could carry, except for all types of weapons, armor, helmets, and other war equipment.
The Prohibition of Alcohol
Alcohol was made forbidden in the fourth year of the Hijra, at the time when the Banu Nadir Jews were expelled from Medina.
Chapter 10: Deaths, Marriages, and Births
This chapter covers a series of events, including the following:
The Death of Fatimah bint Asad – Ali's Mother
The Death of Abdullah – The Prophet's Grandson and Uthman's Son
The Death of Zaynab and the Prophet's Marriage to Umm Salamah
The Birth of Husayn
Zayd ibn Harithah's Marriage to Zaynab and Their Separation
The Revelation Concerning the Prophet's Marriage to Zaynab and the Abolition of a Harmful Custom
Chapter 11: New Expeditions
This chapter covers the following expeditions, along with a few other topics.
The Expedition of Dhat al-Riqa'
The Expedition of Badr al-Maw'id
The Expedition of Dumat al-Jandal
The Expedition of Banu Mustaliq (al-Muraysi')
Chapter 12: The Hypocrites at Work
While the Prophet was encamped at the water of al-Muraysi', a dispute broke out over water between Jahjah ibn Mas'ud—the servant of Umar from the tribe of Banu Ghifar—and Sinan ibn Wabar al-Juhani, an ally of the Banu Awf ibn Khazraj. Sinan was an ally of Abdullah ibn Ubayy ibn Salul.
When the incident reached the Prophet, he said:
"Leave aside this matter of the pre-Islamic era! For it is filth and rottenness."
Upon this, Sinan dropped his claim against Jahjah, and they reconciled.
The Chief Hypocrite's Slander
When Abdullah ibn Ubayy ibn Salul heard of the incident between Sinan and Jahjah, he began spreading discord, saying things like: "They came to Medina as Muhajirun, and now they have become superior to us, taking what is ours." He also said:
"If we return to Medina, the mighty will surely expel the lowly from it."
Zayd ibn Arqam left Abdullah ibn Ubayy's gathering and came to the Prophet, informing him of what he had heard. The Prophet's face changed color upon hearing this.
However, Abdullah ibn Ubayy came to the Prophet and denied having said such a thing. Abdullah's son also confronted his father, but the Prophet said:
"No! Rather, treat him gently. As long as he remains among us, we will keep good company with him."
The Slander Against Aisha
Whenever the Messenger of Allah intended to set out on an expedition, he would draw lots among his wives. The one whose lot was drawn would accompany him. On the expedition of Banu Mustaliq (al-Muraysi'), the lot fell to Aisha.
Aisha said:
"This expedition took place after the verse of hijab (veiling) had been revealed. For this reason, I was carried in a litter and would be lowered in it at each stop."
During the journey, she stepped away from the army to relieve herself and then searched for her necklace. In the meantime, the army moved on, and she was left behind. She was later found by a Companion who was at the rear of the army and brought back.
As Safwan ibn al-Mu'attal—the rear guard—was bringing Aisha on his camel, they encountered Abdullah ibn Ubayy while passing through a group of his tribe. Abdullah ibn Ubayy was the first to spread the rumor:
"So the Prophet's wife spent the night with a man until morning, and then he brought her back holding the reins of her camel?!"
The slander spread. Upon returning from the expedition, Aisha fell ill and remained unaware of the rumor for a long time. When she finally learned of it, she fell ill again—this time from grief. Verses were later revealed confirming that the accusation was a false slander.
The Marriage to Juwayriyyah
Juwayriyyah was the daughter of al-Harith ibn Abi Dirar, the chief of the Banu Mustaliq. She had been married to her cousin, Musafi' ibn Safwan. Her husband was killed in the battle, leaving her a widow. She was also taken captive by the Muslims. When the Prophet proposed marriage to her, she accepted. Her father al-Harith, her brothers, and her people also embraced Islam. Juwayriyyah would fast frequently, pray abundantly, and spend half of her days in the remembrance of Allah.
End of Book 2 Summary
Author: M. Âsım KÖKSAL
Book: The Prophet of Prophets: MUHAMMAD, PEACE BE UPON HIM, AND ISLAM - 2
History of Islam 3 - 4 (The Medinan Period)
Published: Işık Yayınları
Istanbul
2008
775 pages
