M. Asım Köksal – History of Islam (Volumes 7-8) Book Summary: From Hunayn to the Death of the Prophet

The fourth and final book in M. Asım Köksal's History of Islam series covers the events following the Conquest of Mecca and concludes with the death of the Prophet. This book brings together volumes 7 and 8 of the original work. These volumes begin with the Battle of Hunayn and the Siege of Ta'if, followed by the Expedition of Tabuk, the conversion of various tribes to Islam, and finally the period ending with the Prophet's passing.

As in the previous books of the series, Köksal remains faithful to his sources, directly transmitting information from the Quran, hadith, and primary siyar works without inserting his own commentary. In this final book, the author presents the period leading up to the Prophet's death in the most intricate detail.

In this post, you will find a summary of the chapters contained in the fourth and final book of the work. In the first three books of the series, we covered the Meccan period, the early years of Medina, and the period stretching from the Trench to the Conquest of Mecca. Now it is time for the final period—from Hunayn to the death of the Prophet.

See also: M. Asım Köksal – History of Islam (Volumes 1-2) – Summary: From the Prophet's Birth to the Migration

See also: M. Asım Köksal – History of Islam (Volumes 3-4) – Summary: The Medinan Period: Badr and Uhud

See also: M. Asım Köksal – History of Islam (Volumes 5-6) Book Summary: From the Trench to the Conquest of Mecca

M. Asım Köksal – History of Islam (Volumes 7-8) Book Summary

Chapter 1: The Battle of Hunayn and the Siege of Ta'if

Hunayn is located between Mecca and Ta'if. When the tribes of Hawazin and Thaqif heard that the Prophet had set out from Medina, they assumed he was marching against them and gathered their forces for battle. When the Prophet conquered Mecca, these two tribes consulted among themselves and decided to intercept the Muslims before they could reach them. The Thaqif, together with the Hawazin, assembled all the tribes of Nasr and Jusham. However, the Ka'b and Kilab branches of the Hawazin did not join the campaign.

It was decided that all military units would be placed under the command of Malik ibn Awf al-Nasri and march against the Prophet. The Hawazin set out with all their property, women, and children, and encamped at Awtas—a valley in the Hawazin territory. Tribes from all directions began streaming in to reinforce them and gather at Awtas, where they established their camp. The Hawazin and Thaqif numbered 14,000, and many from other Arab tribes joined them as well.

The Prophet's Intelligence Gathering

When the Prophet learned that the Hawazin and Thaqif were preparing for war, he summoned Abdullah ibn Abi Hadrad al-Aslami and ordered him to go among the Hawazin, remain with them until he had gathered all the necessary intelligence, and then return with the news. Abdullah did as instructed and reported that the enemy had an army of 20,000.

The March from Mecca

After six nights of Shawwal had passed, on Saturday, the fifth of Shawwal, the Prophet set out from Mecca toward Hunayn with a force of 12,000—2,000 of whom were Meccans.

The Ambush and the Initial Rout

At Hunayn, the Hawazin had set an ambush. In the first clash, the Muslims were routed and began to flee. Only about 100 men remained with the Prophet. The Prophet called out to the fleeing Muslims, and then asked Abbas—who had remained steadfast by his side—to call out to them as well. The Muslims returned and engaged the Hawazin in battle. Within a short time, the Hawazin were defeated.

Some of the fleeing Hawazin regrouped at their camp but were defeated again by the pursuing forces. Others fled and took refuge in Ta'if.

The Thaqif, unable to hold their ground at Awtas, retreated to Ta'if, locked the city gates behind them, and prepared for battle.

The Siege of Ta'if

After finishing at Hunayn, the Prophet prepared to march against the enemy entrenched in Ta'if. He sent Khalid ibn al-Walid ahead with a force of 1,000 as an advance guard. The people of Ta'if had withdrawn into their fortresses.

The Prophet besieged Ta'if for more than twenty nights—or thirty nights, or close to that. A fierce archery battle was waged against the Thaqif, the people of Ta'if, for days on end.

The Muslims asked the Prophet for permission to launch an all-out assault on the fortress of Ta'if. The Prophet said:

"I do not think we will conquer it now! We have not been granted permission to conquer it at this time."

Ultimately, the siege was lifted, and the withdrawal began.

The Distribution of Spoils and the Muellefa-i Kulub

From the one-fifth share of the spoils that, according to the Quran (Al-Anfal 8:41), had been assigned to him, the Prophet made distributions to the Muellefa-i Kulub—those whose hearts were to be reconciled and endeared to Islam. These were people of standing among their tribes, whose own acceptance of Islam—and that of their people—needed to be encouraged and cultivated.

Among the Muellefa-i Kulub, some had genuinely embraced Islam; some were outwardly Muslim but inwardly hypocrites; and some were Musallamin—polytheists who had made peace with the Muslims.

By giving to all of them from the charity and spoils and treating them well, the Prophet sought to prevent harm from some of them, to put the Muslims' hearts at ease, to ensure the steadfastness of those among them who had embraced Islam and the conversion of their followers, and to nurture and strengthen the faith of those whose Islam was not yet fully developed.

The Discontent of the Ansar

When the Prophet gave generous gifts from his one-fifth share to influential figures such as Abu Sufyan, Uyaynah ibn Hisn, Aqra' ibn Habis, and Suhayl ibn Amr, and gave nothing from that share to the Ansar, this caused grief and resentment in their hearts. Some of them uttered inappropriate and harsh words, such as:

"May Allah forgive His Messenger! He gives to the Quraysh and leaves us aside! When it is time for battle, it is we who are his companions! But when it is time to divide the spoils, his own people and tribe are given preference!"

The Prophet gathered the Ansar in one place and spoke to them at length, concluding with these words:

"O community of the Ansar! While certain people depart with worldly goods, sheep, and camels, are you not content to return to your homes with the Messenger of Allah? By Allah, your returning together with the Messenger of Allah is better than their departing with worldly goods!"

The Ansar replied: "Yes, O Messenger of Allah! We are content with that."

The Return and the Umrah of Ji'ranah

On the return journey, the Prophet stayed at Ji'ranah for thirteen nights and then entered into ihram for Umrah. He did not pass through the valley of Ji'ranah without ihram. For this reason, it has been considered preferable for the people of Mecca and those around them to enter ihram at Ji'ranah and perform Umrah from there. He departed from Ji'ranah at night with the intention of performing Umrah, arrived in Mecca, circumambulated the Kaaba, and performed all the rites of Umrah—though he did not offer a sacrifice.

As the Prophet was about to leave Mecca for Medina after completing his Umrah, he appointed Attab ibn Asid as governor of Mecca once again—he had already appointed him as governor when setting out for the Battle of Hunayn. The Prophet then returned to Medina.

The Return of the Hawazin Captives and Property

Upon the Prophet's return to Medina, the Hawazin came to him, declared their acceptance of Islam, and requested the return of their property and family members. The Prophet offered them a choice: either their property or their families. They chose their families, and the women and children who had been distributed among the Muslims as captives were returned to them.

When the Hawazin captives and property were being divided, the Prophet had set aside the family and property of Malik ibn Awf, the chief and commander of the Hawazin. He sent word to Malik that if he embraced Islam, his family and property would be returned to him. Malik accepted, and his family and property were restored.

The Prophet also granted him a hundred camels and appointed him as governor and commander over the tribes of Sumalah, Salimah, and Fahm—tribes from his people who had embraced Islam and who lived in and around Ta'if. Malik ibn Awf then gathered the tribes loyal to him and fought against the polytheist tribes, particularly the Thaqif, launching raids against them.

Chapter 2: The Year of Delegations

The Dispatch of Amr ibn al-As to Jayfar, the Ruler of Oman, and His Brother Abd ibn Julanda

The dispatch of Amr ibn al-As to Oman took place in the eighth year of the Hijra, during the month of Dhu al-Qi'dah. The purpose of sending him to Jayfar, the king of Oman, and his brother Abd was to invite them to Islam.

The Prophet also gave him a letter written by Ubayy ibn Ka'b addressed to King Jayfar and his brother, which read:

"In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad ibn Abdullah, the Messenger of Allah, to Jayfar and Abd, the sons of Julanda. Peace be upon those who follow guidance and hold fast to the right path. I invite you both to Islam: become Muslim and attain salvation! I am the prophet whom Allah has sent to all mankind, to warn the living with the punishment of the Hereafter and to apply Allah's commands concerning the disbelievers. If you accept and affirm Islam, I will leave you as rulers. But if you refuse to accept Islam, your rule will surely be taken from you, cavalry will trample your lands, and my prophethood will prevail over your dominion and sovereignty!"

Amr ibn al-As traveled to Oman and invited Jayfar, the ruler of Oman, and his brother Abd ibn Julanda to Islam. After days of discussion and conversation, both Jayfar and his brother accepted Islam and affirmed the prophethood of Muhammad. They then invited all the Arabs in that region to Islam, and they responded to the call and embraced the faith.

The Dispatch of Ala' ibn al-Hadrami to Mundhir ibn Sawa

The dispatch of Ala' ibn al-Hadrami to Mundhir ibn Sawa in Bahrain took place in the eighth year of the Hijra, at the end of Dhu al-Qi'dah, in the days following the stay at Ji'ranah.

Mundhir ibn Sawa had been appointed by the Persians as governor over the Arabs of Bahrain. He was from the village of Hajar or Asbaz, from the tribe of Abdullah ibn Zayd al-Asbazi. The Asbazis worshipped horses. Among the people of Bahrain, some were Zoroastrians, some Jews, and some Christians. The Prophet sent Ala' ibn al-Hadrami to invite Mundhir ibn Sawa, the ruler of Bahrain, to Islam.

Both Mundhir ibn Sawa, to whom the Prophet sent a letter, and Sibuht, the Zoroastrian religious leader, embraced Islam. Mundhir ibn Sawa read the Prophet's letter to the people of Hajar, and some of them became Muslim. Along with Mundhir ibn Sawa and Sibuht, some Arabs in their company and others from among both Arabs and non-Arabs in that region embraced Islam. However, the Zoroastrians, Jews, and Christians did not wish to become Muslim; they agreed to pay the jizyah and made a treaty with Ala' ibn al-Hadrami, who also wrote out an agreement between them.

The Conversion of the Poet Ka'b ibn Zuhayr

This chapter also recounts the conversion of the poet Ka'b ibn Zuhayr. Because he had written poetry satirizing the Prophet, permission had been given to kill him wherever he was found. However, through the mediation of his brother, who had become Muslim, he came to Medina, sought the Prophet's forgiveness, and embraced Islam. The Prophet took off his cloak and put it on him. This cloak later passed to the caliphs and sultans, and was eventually brought to Istanbul by Yavuz Sultan Selim. Today it is kept in Topkapı Palace.

The Arrival of Tribal Delegations

After the Prophet returned to Medina from Ji'ranah in the eighth year of the Hijra, four men from the Banu Tha'labah came to Medina and informed him that both they and their tribe had embraced Islam.

Then the representatives of the larger Banu Suda tribe came to Medina and announced that their people had become Muslim. Representatives of Bahilah, Banu Sumalah, and Banu Huddan also came and declared the conversion of their tribes.

The Birth of Ibrahim

In the eighth year of the Hijra, during the month of Dhu al-Hijjah, the Prophet's wife Mariyah gave birth to a son named Ibrahim. Mariyah belonged to a family of high standing among the Egyptians. She had been sent as a gift to the Prophet by the Muqawqis, the ruler of Alexandria, and the Prophet had married her. The Prophet was overjoyed at having a son, but this child also passed away in infancy.

The Pulpit (Minbar)

The author then details how a pulpit was constructed for the Prophet to sit on while delivering sermons, its features, and the events surrounding various individuals after the Prophet's time who wished to remove the pulpit and take it to their own locations—but ultimately abandoned the idea for various reasons.

The Dispatch of Governors and Zakat Collectors

After returning to Medina from Ji'ranah and spending the remaining days of Dhu al-Qi'dah and the month of Dhu al-Hijjah there, the Prophet, upon sighting the crescent of Muharram in the ninth year of the Hijra, sent governors and zakat collectors to various Islamic lands.

For example, Dahhak ibn Sufyan al-Ka'bi was sent to the Banu Kilab. He traveled among them, inviting them to believe in Allah and His Messenger, teaching them Allah's Book and the Sunnah of the Prophet, and collecting zakat from their wealthy to distribute among their poor.

Uyaynah ibn Hisn was sent with a cavalry unit of fifty men against the Banu Tamim, who refused to pay zakat. They returned to Medina with some captives. A delegation from the Banu Tamim then came to Medina and, after meeting with the Prophet, embraced Islam.

The Conversion of Urwah ibn Mas'ud

While the Prophet was besieging Ta'if, Urwah ibn Mas'ud and Ghaylan ibn Salamah were in Jirash, learning the craft of building testudos (dabbabah), catapults, and other siege engines for the defense of Ta'if. After the Prophet departed from Ta'if, Urwah returned to Ta'if and spent some time building testudos and catapults of various sizes. Eventually, Allah placed the love of Islam in his heart.

In the ninth year of the Hijra, during the month of Rabi' al-Awwal, Urwah ibn Mas'ud came to Medina to the Prophet and embraced Islam. He then asked the Prophet's permission to return to his people and invite them to Islam. The Prophet was concerned that the people of Ta'if might kill him, but upon Urwah's insistence, he granted permission. Urwah believed his people would listen to him, as he was a man of standing among the Thaqif. However, when he declared his Islam to his people and invited them to Islam, he was martyred.

After Urwah was martyred, his son Abu Mulayh and his nephew Karib ibn Aswad ibn Mas'ud came to Medina and embraced Islam.

Other Events of the Ninth Year

The remainder of this chapter covers various events of the ninth year of the Hijra. During this period, several tribes continued to be invited to Islam, and small military units were dispatched against some of them.

Another notable event of this period was the death of Ashama, the Negus of Abyssinia. The Prophet learned of his death on the very day it occurred and performed the funeral prayer for him in absentia. Negus Ashama had granted refuge to the migrants fleeing persecution in Abyssinia, had himself embraced Islam, but had kept his faith hidden out of fear of his people's reaction.

Chapter 3: The Prophet's Month of Seclusion from His Wives

It is related that one day the Prophet's wives gathered and went so far as to say: "If we had been married to someone other than the Prophet, we would surely have had our own status, fine clothes, and adornments!" They asked the Prophet for certain things.

What the wives asked of the Prophet was:

a) A worldly life and abundance of provision,

b) Fine clothing and adornment,

c) Worldly comfort,

d) A lavish lifestyle amid abundant blessings.

The Prophet's wives had grieved him—both by persistently asking for worldly things and by their jealousy toward one another.

One incident of jealousy occurred as follows: The Prophet visited the home of Hafsa and stayed there a little longer than usual. Aisha noticed this and became jealous. She learned that Hafsa had prepared a honey drink and given it to the Prophet, and that he had enjoyed it. So Aisha devised a plan with the other wives: when the Prophet came to them, they would all claim that a foul odor was coming from his mouth. Since the Prophet disliked foul odors, he never drank that honey drink again.

Following this, the Prophet withdrew from his wives' chambers and sat alone for twenty-nine nights in a raised shelter known as the Mashrabah. Morning and evening, he ate his meals there alone. His companions visited him there, and the Prophet prayed and led prayers there.

The Prophet's month-long separation from his wives was interpreted by the people as "he has divorced his wives." However, at the end of the month, Umar entered upon the Prophet and spoke with him, learning that the wives had not been divorced, and he announced this to the people.

However, the verses that were revealed presented the Prophet's wives with two choices. The Prophet was commanded to let his wives choose freely between this world and its adornments, or Allah, His Messenger, and the abode of the Hereafter. He first informed Aisha of this, and she chose Allah and His Messenger. All his other wives made the same choice.

Chapter 4: The Expedition of Tabuk

The Tabuk expedition set out in the ninth year of the Hijra, during the month of Rajab.

The Cause of the Expedition

The Christian Arabs wrote to Heraclius: "The man who came forward with this claim of prophethood has died! The Muslims have been struck by years of famine and scarcity. Their wealth has perished. If you wish to bring them into your religion, now is the perfect time!"

Upon this, Heraclius dispatched a military force of 40,000 armed men under the command of Kubaz. The Prophet learned of this.

Umar relates:

"At that time, we received news that one of the Ghassanid rulers also intended to march against us and was shoeing his horses for battle. However, the Romans were seen as the more dangerous enemy. The Prophet therefore commanded his companions to prepare to fight the Romans. When the order to prepare for war was given, the people were in the midst of economic hardship and scarcity."

The Prophet sought to instill a longing for jihad in the Muslims by describing the superior rewards they would earn in the Hereafter. He also invited and encouraged those with means to provide food and mounts for the soldiers, seeking their reward in the Hereafter. Thereupon, the Muslims of means began bringing loads of goods, hoping for reward from Allah. Some even competed with one another in this regard. Abu Bakr brought all of his wealth, and Umar brought half of his. Many companions made generous donations.

The Hypocrites Seek Exemption

The hypocrites, though they had no valid excuse, asked the Prophet for permission to stay behind from the Tabuk expedition. The Prophet granted permission to more than eighty hypocrites.

The Muslims gathered for the Tabuk expedition were so numerous that they could not fit in the registry. The number of troops was 30,000. There were 10,000 horses and 12,000 or 15,000 camels.

The Tabuk expedition was the last of the Prophet's campaigns.

Events Along the Way

The author then provides detailed accounts of what happened along the road to Tabuk—where they encamped, what occurred, what the hypocrites said to demoralize the Muslims, which verses were revealed concerning these matters, and incidents such as water and food shortages.

Arrival at Tabuk

The Prophet and his army reached Tabuk. The Christian Arab communities there did not fight; they fled. News also arrived of a plague outbreak in the Syrian region. The Prophet consulted with his companions. Consequently, the Prophet did not advance beyond Tabuk. At that time, Heraclius was in Homs.

While waiting at Tabuk, the Prophet placed Khalid ibn al-Walid at the head of 420 cavalry and sent him to Ukaydir ibn Abd al-Malik at Dumat al-Jandal. Ukaydir was captured, and his fortress was taken without fighting. Ukaydir and his brother did not accept Islam and chose to remain Christian, agreeing to pay the jizyah annually.

The Prophet then sent envoys and letters to the ruler of Aylah and its nobles. Yuhanna ibn Ru'bah, the ruler of Aylah, came to Tabuk accompanied by representatives of the people of Jarba' and Adhruh to meet the Prophet. He did not accept Islam and chose to pay the jizyah annually.

The Letter to Heraclius

While at Tabuk, the Prophet had a letter written to Caesar Heraclius. He sent it again with Dihyah al-Kalbi. He had previously sent a letter inviting Caesar to Islam. In this letter, the Prophet wrote:

"From Muhammad, the Messenger of Allah, to the ruler of the Romans! I invite you to Islam! If you become Muslim, you will have the same rights as the Muslims and bear the same obligations as they do. If you do not enter Islam, you will pay the jizyah. For Allah, the Exalted, says: 'Fight those who were given the Scripture, who do not believe in Allah or the Last Day, who do not consider unlawful what Allah and His Messenger have made unlawful, and who do not adopt the religion of truth—until they pay the jizyah willingly, having been subdued.' (Al-Tawbah 9:29) If you do not become Muslim yourself, do not stand between your subjects and Islam. They will either enter Islam or pay the jizyah."

Heraclius sent a letter back to the Prophet but did not embrace Islam.

The Return from Tabuk

The Prophet remained at Tabuk for about nineteen nights—or twenty nights and twenty days. He did not advance beyond Tabuk and departed with the Muslim fighters, heading back to Medina.

The Assassination Attempt and the Masjid al-Dirar

On the return journey, a group of hypocrites in the army attempted to assassinate the Prophet, but they failed. Although Allah informed the Prophet of their names, he took no action against them—so that it would not be said: "The Prophet has begun killing his own companions."

The Masjid al-Dirar—built by the hypocrites to sow discord among the Muslims—was demolished after Tabuk. The hypocrites had also built it so that Abu Amir al-Fasiq, an enemy of Allah and His Messenger, could come and sit with them there. Upon Allah's revelation concerning it, the mosque was demolished.

The Return to Medina and the Three Who Stayed Behind

When the Prophet returned to Medina, those who had not joined the expedition came with various excuses and asked for forgiveness. The Prophet accepted their excuses. It is said that they numbered eighty.

However, three men—Ka'b ibn Malik, Murarah ibn Rabi', and Hilal ibn Umayyah—confessed that they had stayed behind due to their own negligence, offering no excuse whatsoever. The Prophet said he would await Allah's judgment concerning them. They were forbidden from speaking to others. Fifty days later, verses were revealed announcing that their repentance had been accepted.

Chapter 5: After Tabuk

Umm Kulthum, the daughter of the Prophet and the wife of Uthman, passed away in the ninth year of the Hijra.

The Prophet had written letters to the Himyarite kings, inviting them to Islam. In the ninth year of the Hijra, during the month of Ramadan—when the Prophet returned from Tabuk—the Himyarite kings Harith ibn Abdi Kulal, Nu'aym ibn Abdi Kulal, and Dhu Ru'ayn, along with Nu'man, the king of Ma'afir and Hamdan, renounced polytheism and the polytheists and embraced Islam. They also sent a letter to the Prophet. Additionally, a delegation from Hamdan came to Medina and embraced Islam.

Chapter 6: The Conversion of the Thaqif

After the Prophet conquered Mecca and defeated the Hawazin armies, he besieged Ta'if but was unable to take it. Malik ibn Awf, who had been defeated in battle, had fled and taken refuge in Ta'if. However, through the Prophet's invitation, he embraced Islam, and the Prophet appointed him as governor and commander over the tribes of Sumalah, Salimah, and Fahm—the tribes from his people who had become Muslim. From that day on, Malik ibn Awf gave the people of Ta'if no respite—raiding their property and so on.

When the people of Ta'if saw that all the surrounding Arabs had embraced Islam and that they themselves could no longer leave their fortresses, they decided to send a delegation to the Prophet. The arrival of the Thaqif delegation in Medina took place in the ninth year of the Hijra, during the month of Ramadan, after the Prophet's return from Tabuk. The delegation remained in Medina for some time, held discussions, deliberated, and then embraced Islam. Afterward, the Muslims destroyed the idol of Rabbah (al-Lat) in Ta'if.

Chapter 7: Islam Spreads Across Arabia

After the Prophet conquered Mecca, returned from Tabuk in the ninth year of the Hijra, and the Thaqif embraced Islam, delegations from Arab tribes began arriving in Medina from all directions. For example: the arrival of representatives of the Banu Fazara in Medina and their conversion, and the arrival of certain individuals and representatives from the Banu Ukayl.

This chapter recounts similar events, along with accounts of various individuals who came and embraced Islam. One of them was Lakit, whose dialogue with the Prophet contains a particularly striking passage.

Lakit asked: "O Messenger of Allah! How can I know that I am a believer?"

The Prophet replied:

"When a servant of my ummah does a good deed and knows it to be good, and Allah, the Exalted, rewards him with good on account of it; and when a servant avoids a sin, knowing it to be a sin, seeks forgiveness from Allah, and knows that no one other than Allah can forgive him—then that servant is a believer."

The Death of Abdullah ibn Ubayy ibn Salul

The chief hypocrite, Abdullah ibn Ubayy ibn Salul, fell ill toward the end of Shawwal in the ninth year of the Hijra. His illness lasted twenty nights, and he died in the month of Dhu al-Qi'dah.

While ill, Abdullah ibn Ubayy sent for the Prophet and said:

"If I die, be present at my washing, give me your shirt to be wrapped in, and give me the shirt that has touched your body! Pray the funeral prayer over me and supplicate Allah for my forgiveness!"

Umar relates:

"The Messenger of Allah prayed the funeral prayer over him and walked with his bier. He stood at the head of his grave until the burial was completed."

However, Umar had objected to the Prophet doing these things for this enemy of Allah, a hypocrite.

When the Prophet was asked why he gave his shirt to the chief hypocrite Abdullah ibn Ubayy and why he prayed over him, the Prophet replied:

"My shirt and the prayer I offered over him will not save him from the punishment that comes from Allah, my Lord. But through this, I hope that a thousand of his people will embrace Islam."

Seeing that Abdullah ibn Ubayy had sought healing and intercession through the Prophet's shirt and his prayer over him, a thousand men from the Khazraj abandoned polytheism and embraced Islam.

Chapter 8: The Ninth Year Pilgrimage

After returning from Tabuk in the month of Ramadan, the Prophet wished to perform the Hajj.

However, he said: "The polytheists are still present at the House of Allah and circumambulate it naked! Until this situation is eliminated, I do not wish to perform the Hajj."

After spending the remaining days of Ramadan, as well as Shawwal and Dhu al-Qi'dah of the ninth year of the Hijra, the Prophet appointed Abu Bakr as the leader of the pilgrimage to lead the Muslims in Hajj. Abu Bakr set out from Medina with three hundred Muslims.

The Revelation of Surah Al-Tawbah and the Mission of Ali

After the Muslims had set out, Surah Al-Tawbah was revealed, and the Prophet assigned Ali to convey it to the people.

The Prophet summoned Ali and said to him:

"1. Take the portion written from the beginning of Surah Bara'ah (Al-Tawbah).

2. On the Day of Sacrifice, when the people gather at Mina, announce loudly: No disbeliever will enter Paradise!

3. After this year, no polytheist will perform the Hajj.

4. No one will circumambulate the House of Allah naked.

5. Whoever has a treaty with the Messenger of Allah, that treaty shall remain valid until its term expires."

Ali caught up with Abu Bakr on the road and conveyed the relevant rulings and the verses of Surah Al-Tawbah. According to narration, the Prophet had thirty or forty verses from the beginning of Surah Bara'ah written down and sent with Ali. During the Hajj, at each place they stopped, Abu Bakr would deliver a sermon to the people, and then Ali would rise, recite around forty verses from Surah Al-Tawbah, and then announce the four rulings he had been sent to convey.

After Ali had proclaimed Surah Al-Tawbah and the four rulings, he declared:

"After this, there is neither covenant nor protection for any polytheist. Allah and His Messenger are free from any obligation to the polytheists!"

The polytheists responded:

"We are far removed from your covenant and from the son of your uncle! Tell the son of your uncle that we have cast our covenant behind our backs. Between us and him, there is no covenant other than fighting with spears and clashing with swords!"

As they turned to leave, they reproached one another, saying: "What are you doing?! Have the Quraysh not become Muslim?!" Ultimately, they embraced Islam.

Chapter 9: Delegations to Medina and Envoys Sent from Medina

This chapter first recounts the delegations that came to Medina, those who embraced Islam, and similar events.

The Death of Ibrahim, the Prophet's Son

Then comes the account of the death of Ibrahim, the son of the Prophet. Ibrahim, born to the Prophet from Mariyah in the eighth year of the Hijra during the month of Dhu al-Hijjah, passed away in the tenth year of the Hijra, on Tuesday, the tenth of Rabi' al-Awwal. He was sixteen (or eighteen) months old at the time of his death.

When the Prophet's son died, he shed tears. Those around him asked: "Did you not forbid us from weeping when someone dies?"

The Prophet replied: "Weeping comes from compassion. Wailing and lamentation are from Satan." He clarified that he had forbidden not weeping itself, but loud wailing and lamentation.

On the day Ibrahim died, a solar eclipse occurred, and the people said: "The sun has eclipsed because of Ibrahim's death!"

When the Prophet heard this, he went to the mosque, praised Allah, and then said:

"O people! Surely the sun and the moon are two of Allah's signs. They do not eclipse for anyone's life or death! When you see them eclipse, supplicate Allah and pray until it clears!"

Written Documents Granted by the Prophet

This chapter then presents the written documents the Prophet granted to certain individuals and communities. Here is one example, including its content and how it was written:

The Messenger of Allah wrote for the Banu Dibab—a branch of the Banu Harith ibn Ka'b:

"As long as they establish prayer, give zakat, obey Allah and His Messenger, and keep away from the polytheists, Sariyah and Rafi' belong to them. No one shall have any claim against them."

The document was written by Mughirah.

Similar documents were given to peoples and individuals who embraced Islam.

The Appointment of Governors and Zakat Collectors

One of the events described in detail afterward is the appointment of Mu'adh ibn Jabal as governor of Yemen. The Prophet also appointed governors and officials to other regions.

Before the Farewell Pilgrimage, in the tenth year, the Prophet sent governors and collectors of zakat and charity to all the lands where Islam had spread:

1. Amr ibn Hazm from the Ansar to Najran,
2. Ziyad ibn Labid from the Banu Bayadah of the Ansar to Hadramawt,
3. Khalid ibn Sa'id ibn al-As ibn Umayyah to San'a,
4. Muhajir ibn Abi Umayyah al-Makhzumi to Kindah and Sadif,
5. Abu Musa al-Ash'ari Abdullah ibn Qays to Yemen, Zabid, Rima, Aden, and the coast,
6. Mu'adh ibn Jabal from the Ansar to Janad in Yemen,
7. Adiyy ibn Hatim to the Tayy and Banu Asad,
8. Malik ibn Nuwayrah to the Banu Hanzalah,
9. Zibriqan ibn Badr to the Banu Sa'd,
10. Qays ibn Asim to the Banu Sa'd,
11. Ala' ibn al-Hadrami to Bahrain,
12. Ali to Najran.

When sending Amr ibn Hazm to Najran, the Prophet also gave him written instructions concerning zakat and other matters. These documents were later accepted as authoritative sources and applied during the eras of subsequent caliphs.

Chapter 10: Those Who Came to Islam in Throngs

This chapter recounts the groups, tribes, and individuals who came to Medina from various regions. These tribal representatives who came to Medina would embrace Islam, meet with the Prophet, and, upon their departure, the Prophet would give each of them a gift of silver—no less than five and no more than twelve uqiyyahs. Sometimes individuals came alone rather than in groups, and they too were hosted in Medina. These arrivals were taught about Islam, instructed in the rules they were obliged to follow, and informed of important matters such as prayer and zakat. Sometimes the Prophet would also give them written documents—sometimes to grant them a guarantee of security, sometimes to confirm the allocation of a specific thing or place to them, and sometimes to convey in writing rules such as those concerning zakat.

Chapter 11: The Christians of Najran in Medina

The Prophet had a letter written to the people of Najran and to the bishop of Najran. In the letter, he wrote:

"In the name of Allah! From Muhammad, the Messenger of Allah, to the bishop of Najran. I begin with the name of Allah, the God of Abraham, Ishmael, Isaac, and Jacob. I call you to worship Allah alone instead of worshipping servants, and I call you from the friendship of servants to the friendship of Allah. If you are unwilling to accept this call, then pay the jizyah. If you refuse that as well, I declare war upon you. And peace be upon you!"

When the letter reached the bishop and he read it, he was overcome with fear.

The people of Najran held a meeting among themselves and sent a delegation to Medina. In the tenth year of the Hijra, a Najran delegation of sixty people came to Medina.

The Debate with the Christians

The people of Najran were Christians. During their meeting with the Prophet, they defended their religion. In particular, they began to argue with the Prophet, defending views such as the Trinity and the divinity of Jesus. They considered the Prophet's statement that Jesus was a servant and prophet of Allah to be an insult.

The Prophet asked them: "Do you not know that there cannot be a son who does not resemble his father in traits?"

They replied: "Yes."

The Prophet asked: "Do you not know that our Lord is living and never dies, while Jesus was mortal?"

They replied: "Yes."

The Prophet asked: "Do you not know that our Lord is self-subsisting, protects all things, and provides sustenance?"

They replied: "Yes."

The Prophet asked: "Does Jesus possess any of these things?"

They replied: "No."

The Prophet said: "Surely, our Lord Allah is the One who formed Jesus in his mother's womb as He willed. Our Lord Allah is the One who does not eat or drink! Do you not know that Jesus's mother conceived him as any woman conceives, gave birth to him as any woman gives birth, and that he was nursed and fed like any child, and that he ate, drank, and relieved himself?"

They replied: "Yes."

Thereupon the Prophet said: "If that is so, how can Jesus be Allah or the son of Allah as you claim?"

The Najran representatives were left speechless.

The Invitation to Mubahalah

When the Najran representatives would not accept the path of fairness and justice and persisted in their claims, the command came from Allah to invite them to mubahalah—a mutual invocation of Allah's curse upon the liar and the unjust. The Prophet recited the relevant verses to them and said:

"If you do not believe what I have told you, then come, let us engage in mubahalah (mutual cursing)."

They ceased the debate and said: "O Abu al-Qasim! Leave us for now so we may deliberate among ourselves. Then we will come to you and do what you invite us to." They left the Prophet's presence.

The Mubahalah and the Treaty

The next day, the Prophet came out for the mubahalah, bringing with him Fatimah, Hasan, Husayn, Ali, and some members of his household. However, the people of Najran became fearful and announced that they wished to make a treaty and pay the jizyah. The terms of the treaty were written down.

While returning to Najran with this document, the bishop's brother, Abu Alqamah Bishr ibn Mu'awiyah, heard them confirming among themselves that he was indeed a prophet. He returned to Medina and embraced Islam.

The Najran delegation returned to Najran and informed the archbishop about the Prophet. He immediately set out, came to Medina, and met with the Prophet. He later said he would return, but he never came again and did not embrace Islam.

Chapter 12: The Farewell Pilgrimage

The Prophet performed the Hajj only once during his time in Medina. This pilgrimage has been known by several names:

1. Hajjat al-Wada' (The Farewell Pilgrimage),
2. Hajjat al-Islam (The Pilgrimage of Islam),
3. Hajjat al-Balagh (The Pilgrimage of Conveyance),
4. Hajjat al-Tamam (The Pilgrimage of Completion).

It is called the Farewell Pilgrimage because he bade farewell to the Muslims there. The reasons for these four different names are as follows:

The Prophet never performed the Hajj again after this, so this pilgrimage became his farewell.

Abdullah ibn Abbas, however, disliked calling it Hajjat al-Wada' and preferred the name Hajjat al-Islam, saying: "The Prophet used to refer to the Farewell Pilgrimage as 'Hajjat al-Islam.'"

It is called Hajjat al-Balagh because in this pilgrimage the Prophet personally demonstrated the rites of Hajj to the Muslims—teaching them the standing places, the stoning of the pillars, and the circumambulation—and proclaimed what was lawful and unlawful.

It is also called Hajjat al-Tamam because the verse:

"This day I have perfected for you your religion, completed My favor upon you, and have chosen for you Islam as your religion." (Al-Ma'idah 5:3) was revealed during the Farewell Pilgrimage.

The Preparation for the Pilgrimage

In the tenth year of the Hijra, during the month of Dhu al-Qi'dah, the Prophet prepared for the Hajj. He commanded the Muslims in Medina to prepare to perform the Hajj with him and announced that Muslims outside Medina should also prepare and gather in Medina.

The number of those who performed the Hajj with the Prophet was 114,000 or even more.

The Journey and Rites

The author then provides a detailed account of the route the Prophet took after leaving Medina, where he encamped, where he prayed, where he entered into ihram, and how he performed the Hajj and Umrah upon entering Mecca—including exactly how many days he spent and what he did at each stage, down to the finest detail.

After completing the Hajj, the Prophet delivered the Farewell Sermon and announced that he had conveyed his final message to the Muslims, calling Allah as witness to this. The chapter also includes the account of how the Prophet supplicated at the standing place (wafqah).

The Supplication at Arafat

At Arafat, in the late afternoon, the Prophet earnestly beseeched Allah for the forgiveness of his ummah and their attainment of mercy. Allah, the Exalted, said to the Prophet:

"I have forgiven your ummah—except for those who wrong one another. I will take the right of the oppressed from the oppressor."

The Prophet announced:

"O people! Allah has today bestowed His favors and blessings upon you and has forgiven you—except for the rights owed among yourselves. He has granted the righteous among you what they desired."

On the Day of Sacrifice, the Prophet delivered another lengthy sermon similar to the Arafat sermon, after which he offered his sacrifices.

The Return and the Sermon at Ghadir Khumm

After the Prophet and the Muslims performed the farewell circumambulation (tawaf al-wada'), they all set out together on the road to Medina. The Prophet encamped at Ghadir Khumm, in the area of Juhfah. In his address there, the Prophet said:

"I leave you two weighty trusts: The first is the Book of Allah, the Exalted, which contains guidance and light. Hold fast to the Book of Allah and cling firmly to it! The second is my Ahl al-Bayt—my family."

Chapter 13: Toward the Day of Parting

When the Prophet sent Jarir ibn Abdullah to Yemen, he also invited Aswad al-Ansi to Islam, but Aswad refused. After the Farewell Pilgrimage, when the Prophet fell ill, spies spread news in all directions. The first movement of apostasy was initiated in Yemen by Aswad al-Ansi. Aswad began claiming that he was a prophet, that two angels named Sahiq and Sharik brought him revelation, and that they informed him of every event concerning the people. The Ans tribe was the first to follow Aswad al-Ansi. In addition to the Ans, other tribes—including the Madhhij and the tribes of Yemen—also followed him. Aswad had seven hundred cavalry and a similar number of infantry.

Within ten days, Aswad al-Ansi captured Najran, and by the twenty-fifth night after his uprising, he had also seized San'a. He declared his kingship and began to rule. However, the Prophet sent word to the Muslims there, and through a plan they devised, they killed this false prophet.

After Aswad al-Kadhdhab was killed and San'a and Janad were saved, the Muslim governors returned to their duties. Mu'adh ibn Jabal resumed leading the prayers. They wrote to the Prophet informing him of the situation. From Aswad al-Kadhdhab's emergence from Kahf Hubban to his killing, nearly three or four months passed.

The Incident of Musaylimah al-Kadhdhab

Next is the incident of Musaylimah al-Kadhdhab. Musaylimah had come with the representatives of the Banu Hanifah in the tenth year of the Hijra, met the Prophet, and embraced Islam. However, after returning to Yamamah, he apostatized.

One day, the Prophet said from his pulpit:

"O people! I saw Laylat al-Qadr, but then I was made to forget it. I also saw two bracelets of gold on my arms, and I disliked them. When I blew on them, both flew away. I interpreted them as the two liars: the one of Yemen and the one of Yamamah! One of them is al-Ansi, and the other is Musaylimah!"

Musaylimah began claiming and spreading the idea that he was a partner with the Prophet in prophethood. When one of the representatives falsely testified that the Prophet had made Musaylimah a partner in prophethood, the Banu Hanifah pledged allegiance to him.

Musaylimah performed false miracles, fabricated a false Quran, and even wrote to the Prophet, asserting that he too was a prophet.

The Final Expedition and the Prophet's Death

In the eleventh year of the Hijra, four nights before the end of Safar, on a Monday, the Prophet commanded the Muslims to prepare urgently to fight the Romans. He summoned Usamah ibn Zayd and appointed him as commander of the army. However, when some elder Companions voiced objections to the appointment of Usamah—who was only eighteen or nineteen years old—the Prophet ascended the pulpit and delivered a speech.

While the army was preparing, the Prophet's illness worsened. Just as the army was about to set out, the Prophet passed away. Twelve nights of Rabi' al-Awwal had passed. The Prophet died on a Monday, as the sun began to decline from the middle of the sky toward the west. Thereupon, the Muslims returned to Medina, and in the meantime, allegiance was pledged to Abu Bakr.

Chapter 14: The Death of the Prophet

Ever since the revelation of Surah An-Nasr, the Prophet had understood that his time was drawing near. He had begun to engage in praising, glorifying, and seeking forgiveness from Allah, saying:

"O Allah! I glorify You (free You from all deficient attributes) and praise You! O Allah! Forgive me! Surely You are the Most Accepting of repentance and the Most Merciful!"

Before his death, at Allah's will, the Prophet prayed for the Muslims buried in the Baqi' cemetery and the martyrs of Uhud, seeking forgiveness for them. He did this for three days.

When the Prophet's illness worsened, he gathered his wives and asked their permission, informing them that he wished to stay at Aisha's house during his illness. They consented.

The Nature of the Prophet's Illness

The Prophet's illness began with a headache and gradually worsened. His illness lasted thirteen days. His ailments were:

1. Poisoning,
2. Humma (severe fever),
3. Buhha (blockage of the windpipe, causing the voice to become thick and hoarse).

Aisha reported that during his illness, the Prophet said to her:

"O Aisha! I still feel the pain of the poisoned meat I tasted at Khaybar. At this moment, I feel my aorta being severed."

The Appointment of Abu Bakr to Lead the Prayer

When the Prophet fell ill, he insisted that Abu Bakr lead the Muslims in prayer at the mosque in his place. Aisha said, "My father weeps profusely and cannot lead the prayer," and suggested Umar lead instead. But the Prophet refused and assigned this duty to Abu Bakr.

The Final Moments

In his final moments before death, the Prophet continued to supplicate:

"I ask Allah to join me with the company of the Highest Companions (al-Rafiq al-A'la)! To be with Gabriel, Michael, and Israfil! O Allah! Forgive me! Join me with the Highest Companions! O Allah! Forgive me! Bestow Your mercy upon me! Join me with the Highest Companions!"

Then Gabriel and the Angel of Death (Azrail) came. The Angel of Death asked permission to enter, and with the Prophet's permission, he both entered and, again with his permission, took his soul.

The Prophet's Death

The Prophet passed away in the eleventh year of the Hijra, on Monday, the twelfth of Rabi' al-Awwal, at the age of sixty-three.

When the Prophet died, some Companions—foremost among them Umar—refused to accept it. However, a speech by Abbas showed the people the truth, explaining that the Prophet was also a human being, that he had died, and that Allah had already informed of this in the Quran.

Then Abu Bakr came, saw that the Prophet had passed away, and went to the mosque to address the Muslims—because Umar was still there saying that the Prophet had not died. Abu Bakr said:

"O people! Behold! Whoever among you worshipped Muhammad, let him know that Muhammad (peace be upon him) has died! And whoever among you worships Allah, surely Allah is the Ever-Living, the Immortal! Allah, the Exalted, says: 'O My Messenger! You will surely die, and they too will surely die!' (Al-Zumar 39:30)"

After this, Umar accepted the reality of the Prophet's death.

The Question of Succession

After the Prophet's death, the question arose of who would be the caliph, which caused some confusion among the Muslims. However, the Prophet had already indicated this before his death. His insistence on having Abu Bakr lead the prayer in the mihrab, the closing of the doors opening into the mosque except for Abu Bakr's door, and his wish to have a document written for Abu Bakr—all these events demonstrated the Prophet's inclination in this matter.

The Ansar gathered in one place and wanted a caliph from among themselves, and if the Muhajirun did not accept this, they proposed: "One leader from you, and one leader from us." When Umar heard this, he took Abu Bakr and went to that gathering. After the discussions and speeches there, allegiance was pledged to Abu Bakr. Thus the matter was resolved without discord. Later, allegiance was pledged to Abu Bakr collectively at the mosque.

The Pledges of Allegiance

On the day allegiance was pledged to Abu Bakr, Abbas also wished to pledge allegiance to Ali, thinking that people would then pledge allegiance to Ali. Ali said:

"May Allah reward you, O uncle! Who other than us would seek this matter? Who other than us would hope for it?!"

However, when Ali heard that allegiance had been pledged to Abu Bakr, Abbas said: "This is what I invited you to, but you declined!"

When Abu Sufyan learned that allegiance had been pledged to Abu Bakr, he said it should have been given to Ali. He even wanted to gather an army and fight.

Ali said:

"I would never wish for such a thing! Woe to you, O Abu Sufyan! When Muslims visit one another's homes and relatives, they give sincere advice and good counsel. But when hypocrites approach one another's lands and relatives, they act treacherously, cause mischief, and stir up trouble! O Abu Sufyan! By Allah, you only wish to create discord and corruption through this, and to continue your enmity toward Islam and the Muslims! But you will never harm them through this! We have no need for your advice! We consider Abu Bakr sufficient and worthy of this matter! We have left this matter to him and have not interfered!"

The Apostasy and the Aftermath

Following the Prophet's death, many Arab tribes apostatized. Judaism, Christianity, and hypocrisy began to emerge. Even most of the people of Mecca prepared to turn away from Islam. The governor of Mecca, Attab ibn Asid, went into hiding. Suhayl ibn Amr stood at the door of the Kaaba, addressed the Meccans, and calmed the people. Through his effective speech, Suhayl persuaded the Meccans to abandon apostasy, and the governor of Mecca, Attab ibn Asid, was able to emerge from hiding.

The Washing and Burial

When disputes arose, the washing of the Prophet's body was delayed until the following day. Ali washed the Prophet—the Prophet had previously instructed Ali to do this. Then the Muslims performed the funeral prayer for the Prophet in groups, without a single imam.

When discussion arose about where he should be buried, Abu Bakr said: "In a hadith I heard from him and did not forget, the Messenger of Allah said: 'Allah does not take the soul of a prophet except in the place where he wishes to be buried.'" Thereupon, a grave was dug in the room where he had died, and he was buried there.

The Prophet's Estate

When the Prophet died, he left nothing as inheritance. All that remained from him was a white mule he used to ride, a piece of land he had dedicated in the path of Allah, and the weapons he had used. Even at the time of his death, his coat of mail was pledged with a Jew in exchange for thirty sa's of barley.

When Abu Bakr became caliph, he announced in Medina that anyone to whom the Prophet had made a promise should come and collect what was owed. He paid them from the goods that came from Bahrain.

Ali also announced after the Prophet's death: "Whoever has a promise or debt owed to him by the Messenger of Allah, let him come to me!" As long as he lived, he continued to send a man each year to announce this at Mina, near Aqabah, on the Day of Sacrifice. He gave to every claimant from among Allah's servants—whether their claim was legitimate or not. After Ali, Hasan continued this practice until his death, and after him, Husayn did so until his martyrdom.

Chapter 15: The Two Trusts the Prophet Left to His Ummah: The Book and the Sunnah

In the sermon the Prophet delivered during the Farewell Pilgrimage, he said:

"I have left you something that, if you hold fast to it, you will never fall into error or go astray. It is the Book of Allah and the Sunnah of His Messenger."

According to the Quran as well, the Book and the Sunnah are the two sources of guidance to which Muslims must turn.

In a hadith, the Prophet said:

"There is no prophet among the prophets to whom miracles were not given, such that people were compelled to believe in him. The miracle given to me is what Allah has revealed to me—the Quran. Therefore, I hope that on the Day of Resurrection I will have the largest following among the prophets!"

The reason the Divine Book is named the Quran is that, among the divine scriptures, it has gathered within itself the fruits of all books—perhaps of all knowledge. Allah, the Exalted, indicates this with the verses: "a detailed explanation of all things" (Yusuf 12:111) and "a clear explanation of all things" (Al-Nahl 16:89).

According to the people of truth, the Quran is also the summary and essence of divine knowledge, which encompasses all realities.

Additional Content on the Quran and the Sunnah

The author then shares some information regarding the Quran. In addition to this, he conveys in this chapter the serious and appreciative views of some great Christian scholars and thinkers who studied the Quran and Islam—some of whom even embraced Islam.

After the sections on the Quran, the author continues at the end of this chapter by addressing various topics related to the Sunnah.

Chapter 16: The Prophet's Character, Daily Habits, and Activities

As the title indicates, this chapter contains information about the Prophet's character, his daily habits, and how he did things.

End of Book 4 (Volume 7-8) Summary

Author: M. Âsım KÖKSAL

Book: The Prophet of Prophets: MUHAMMAD, PEACE BE UPON HIM, AND ISLAM - 4

History of Islam 7 - 8 (The Medinan Period)

Published: Işık Yayınları

Istanbul

2008

931 pages.