Biography / The Life of Prophet Muhammad (p.b.u.h)

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Arabian Tribes Representatives at Medina

Arabian Tribes Representatives at Medina

The 9th year of the hijrah (630-631) was known as "the year of the delegations" (sanatu al-wufud). The conquest of Mecca, the acceptance of Islam by the Hawazins, a large and strong tribe, the fact that people of Saqif, who were living in Taif, had made a pledge with Medina, and Northern Arabia coming under the sovereignty of Islam caused the Arab tribes who were living in various parts of the peninsula to send delegations to Medina and give their allegiance. Among these developments, the Quraishis' acceptance of Islam was of particular importance.

The 9th year of the hijrah (630-631) was known as "the year of the delegations" (sanatu al-wufud). The conquest of Mecca, the acceptance of Islam by the Hawazins, a large and strong tribe, the fact that people of Saqif, who were living in Taif, had made a pledge with Medina, and Northern Arabia coming under the sovereignty of Islam caused the Arab tribes who were living in various parts of the peninsula to send delegations to Medina and give their allegiance. Among these developments, the Quraishis' acceptance of Islam was of particular importance. The Arab tribes began to accept the religion of Allah when the Quraishis, who of great importance among the Arab tribes and who had been the most significant opponents of the Muslims, accepted Islam. Surah An-Nasr reports this issue: "When Allah's succor and the triumph come and you see mankind entering the religion of Allah in troops, hens hymn the praises of Allah, and seek forgiveness of Him. O! he is ever ready to show mercy" (An-Nasr, 110/1-3). The delegations who came to Medina and talked to Prophet Muhammad (pbuh) on behalf of their tribes stated that they had become Muslim and they took pledges for themselves and on behalf of their tribes; they wanted to learn the religion directly from its Messenger and sometimes requested tutors to be sent to the tribe.

Among these delegations, there were representatives of the Saqif and Hanifa tribes. Some of the people who came to Islam tried to make terms, asking to be excluded from some of the basic forms of worship in Islam and to be allowed to ignore some of the prohibitions. There were also people who accepted the sovereignty of the Islamic state without becoming Muslim, who paid the jizya,such as the Christians of the Najran and Taghlib tribes. Visits from such delegations gave Prophet Muhammad (pbuh) an opportunity to talk about the Islam. Such delegations stayed in the houses of Abdurrahman ibn Awf, Ramla bin Harith, Abu Ayyub al-Ansari or Khalid ibn al-Walid, or they sometimes stayed in the(porch or veranda of al-Masjid al-Nabawi) or in tents pitched in the courtyard of the masjid.

Prophet Muhammad (pbuh) gave importance to the members of the delegations; he read the Holy Quran for them and told them the basics of the religion and the moral rules. Prophet Muhammad (pbuh) also gave them information about significant issues and sent them back with presents, assigning governors, zakat and jizya collectors or teachers of Islam; he prepared written documents concerning these matters. The visits of the delegations indicate that tribes living in various places of Arabia became Muslim and Medina was accepted as the capital of the peninsula. In his work, Ibn Sa'd mentions seventy-one delegations that came from various parts of Arabia in the 9th (630) and 10th years; he also gives some information about each tribe (see Ibn Sa'd, I, 291-359).

 

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Attitudes of Some Bedouin Tribes

Attitudes of Some Bedouin Tribes


Although many Arab tribes became Muslim, it is difficult to say that Islam spread among the Bedouin tribes; in particular the Banu Ghatafan and its various branches, the Banu Hanifa and Banu Asad did not become Muslim. In the Holy Quran, the Bedouins who were hostile against Prophet Muhammad (pbuh) and the Muslims were criticized and the negative attitudes shown by many of them were referred to as a whole under the word a'rab (See Al-Tauba, 9/90, 93-99, 101-102, 107-110, 120; Al-Ahzab, 33/20; Al-Fath, 48/11-17; Al-Hujurat, 49/14-18).

Although many Arab tribes became Muslim, it is difficult to say that Islam spread among the Bedouin tribes; in particular the Banu Ghatafan and its various branches, the Banu Hanifa and Banu Asad did not become Muslim.


In the Holy Quran, the Bedouins who were hostile against Prophet Muhammad (pbuh) and the Muslims were criticized and the negative attitudes shown by many of them were referred to as a whole under the word a'rab (See Al-Tauba, 9/90, 93-99, 101-102, 107-110, 120; Al-Ahzab, 33/20; Al-Fath, 48/11-17; Al-Hujurat, 49/14-18). The Bedouins began to oppose Islam from the time of the Battle of Badr (Al-Ahzab, 33/20). When Prophet Muhammad (pbuh) was about to perform the lesser pilgrimage (6/628), he sent messages to the Bedouin tribes around the city, such as the Juhayna, the Muzayna, the Ascha and the Aslam, telling them to join him. However, they did not obey Prophet Muhammad (pbuh)'s order because they were not loyal to Islam or Prophet Muhammad (pbuh); after the umrah they apologized for this (See Al-Fath, 48/11-12, 16). A similar condition was experienced during the Battle of Tabuk (See Al-Tauba, 9/90, 97, 101, 120). Various branches of the Bedouin Ghatafan tribe were involved in several raids and killings, starting from the 3rd year after the migration (624). They accepted Islam in the year of the delegations (9/630-631), but did not follow it very strictly. As a matter of fact, after the death of Prophet Muhammad (pbuh), Uyayna ibn Hisn, the leader of the Fazara branch, apostatized and joined Tulayha ibn Huwaylid al-Asadi, who claimed that he was a prophet. Apart from this, the Banu Hanifa, most of whom lived a Bedouin life, tried to keep away from Islam. The delegation of Banu Hanifa led by Salama ibn Hanzala became Muslim when they came to Medina in the 10th year of the hijrah (631). However, the people of Banu Hanifa had political and economic interests and they apostatized, joining Musaylimat al-Kadhdhab who claimed that Prophet Muhammad (pbuh) shared in his prophethood.

On the other hand, the Banu Asad thought that Prophet Muhammad (pbuh) and the Muslims had lost power after the Battle of Uhud and thus they planned to make a sudden attack. During the Battle of the Trenches they were involved with an alliance of enemy groups which were led by Tulayha ibn Huwaylid. In year 9 (630), they came to Medina with a delegation, one of whom was Tulayha, and they pretended to be Muslims, requesting financial support during the famine and asking permission to gather and distribute their zakats among themselves. Since they were rude during these talks, and they were so intent on their own interests, and were merely pretending to have faith and oblige Prophet Muhammad (pbuh), the verses of Surah Al-Hujurat were revelaed (49/14-18). During the illness of Prophet Muhammad (pbuh), Tulayha declared his prophethood, and then during the caliphate of Abu Bakr he revolted after gaining the support of some Bedouin tribes, like the Fazara, Zubyan, Tay and Abs.

 

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The Assignment of Abu Bakr as the Instructor of Hajj and the Last Invitatio

The Assignment of Abu Bakr as the Instructor of Hajj and the Last Invitation to Mushriks.

With the conquest of Mecca, the Muslims assumed control of the city and the control of Kaaba, but although the polytheist Arabian tribes had accepted Islam there were those who continued in their idolatry. Some of these tribes were still allies of the Muslims. After the conquest of Mecca, Prophet Muhammad (pbuh) made agreements with neighboring tribes such as the Damra, Ghifar, Juhayna and Ashja along with the Huzaa and Mudlij; he had preserved good relations with all of these since the first year of the hijrah. These agreements prescribed that no person who visited the Kaaba for either of the pilgrimages, hajj or umrah, would be obstructed and no one need be in fear during the sacred months. After returning from the Tabuk Campaign, knowing that there would still be polytheists in Mecca and that some of would want to circumambulate the Kaaba nude, in accordance with their traditions, the Prophet did not wish to go on pilgrimage. He assigned Abu Bakr to be the instructor of hajj and sent him to Mecca along with 300 companions (Dhu al-Qi'dah-Dhu al-Hijjah 9/ March 631). Then the first twenty-eight verses of Surah Tauba were revealed in relation to the general conditions of the polytheists and their agreements with Prophet Muhammad (pbuh). Prophet Muhammad (pbuh)- in accordance with the Arabic tradition in which a leader or a member of his family might have a say over the agreements - assigned Ali to convey the provisions of these verses. Ali caught up with Abu Bakr, who was on his way to Mecca, and told him about the situation, notifying him that he was to continue his assignment as instructor of hajj. The first verses of Surah Tauba constitute a "warning" to the polytheists and were read by Ali to those who had gathered in Mina on 10 Dhu al-Hijjah, the first day of the festivity. The following points were explained by him: "Non-believers will never reach an eternal redemption nor enter heaven. From this year on the polytheists will not be able to go on hajj nor will they get close to al-Masjid al-Haram; no one will circumambulate the Kaaba nude, those who have agreements with Prophet Muhammad (pbuh) will be able to use their rights until the agreement expires, however should they not become Muslims afterwards, their lives shall not be under protection." This notification had its effect. Although some of the polytheists objected, without waiting the four months almost all of them became Muslim after taking into consideration the fact that "even the Quraishis had become Muslims". Thus, the existence of idolatry in the Arabian Peninsula came to an end. In accordance with the principles established by the Prophet Ishmael and Prophet Abraham, the Kaaba was now allocated to the believers who possessed the faith of tawhid (one God). With the 29th verse of the same Surah, the basic Islamic understanding was put into effect, prescribing the protection of the lives and goods of the People of the Book and of the members of the other religions on the condition that they pay jizya and providing them with the freedom to continue practicing their own religion

 

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The farewell hajj and the farewell sermon

THE FAREWELL HAJJ AND THE FAREWELL SERMON



It is known that Prophet Muhammad (pbuh) met Gabriel in months of Ramadan and read the verses that had been revealed to that date. In the month of Ramadan in the 10th year of the hijrah (December, 631) Gabriel said that they would read the Holy Quran aloud two times. Prophet Muhammad (pbuh) understood that this meant his time on earth was coming to an end, and told his daughter Fatima. Prophet Muhammad (pbuh) normally performed itiqaf (being secluded in a place while fasting for the sole purpose of worshipping Allah) for ten days during the month of Ramadan, but he performed itiqaf for twenty days in the last Ramadan of his life.

It is known that Prophet Muhammad (pbuh) met Gabriel in months of Ramadan and read the verses that had been revealed to that date. In the month of Ramadan in the 10th year of the hijrah (December, 631) Gabriel said that they would read the Holy Quran aloud two times. Prophet Muhammad (pbuh) understood that this meant his time on earth was coming to an end, and told his daughter Fatima. Prophet Muhammad (pbuh) normally performed itiqaf (being secluded in a place while fasting for the sole purpose of worshipping Allah) for ten days during the month of Ramadan, but he performed itiqaf for twenty days in the last Ramadan of his life.


Prophet Muhammad (pbuh) started to prepare for the hajj in the same year (10/632) and told everyone to join him. Along with his wives and his daughter Fatima, he set out on Dhu al-Qi'dah 26, 10 (February 23, 632) with Muslims, who consisted of the muhajirs, Companions and tribes that had come to Medina. He put on the ihram in Zulhulayfa and reached Mecca on Dhu al-Hijjah 4 on his camel who was called Qasva (Qusva) with the people who joined him along the way. After performing the umrah, he stayed in a tent that had been set up for him in the Abtah region. On Dhu al-Hijjah 4 Thursday, he left Mecca, went to Mina and spent the night there. On Dhu al-Hijjah 9 Friday, he set out for Arafat after sunrise along the Muzdalifa road and settled in a tent in Namira. He made his famous speech, known as the Farewell Sermon, to a crowd of over 120,000 companions in the Arafat valley in the afternoon.


In his speech, after praising and thanking Allah, Prophet Muhammad (pbuh) said that all people are servants of Allah, that they all descended from the same mother and father, all people are equal, regardless of their race, color, language and class; the measure of superiority is their piety before Allah. Prophet Muhammad (pbuh) generally mentioned about the human rights. He emphasized the security of life, property and chastity. He ordered that people should be careful about human rights, avoid cruelty and haram (religiously forbidden)food and protect trusts; he threw light on the mutual rights, obligations and duties of the husband and wife. The Prophet also stated that all Muslims are brothers and sisters, and he emphasized the importance of unity and cooperation. He ordered people to perform the prayer, fast, pay zakat, and perform hajj, as well as telling them to obey the moral rules. He mentioned some concepts and traditions from the Age of Ignorance, and he announced that interest and blood feud were now forbidden, and he invalidated the institutions and practices of the Age of Ignorance related with administration of Mecca and the Kaaba. He frequently asked, "Have I conveyed the message?" to his Companions in order to confirm his words. Prophet Muhammad (pbuh) ended his sermon by saying "O Allah, be my witness! O Allah, be my witness!" In the verse sent before Prophet Muhammad (pbuh) left Arafat it was stated that the religion had been perfected and completed and that Islam is a religion that is in keeping with the consent of Allah: "This day I have perfected your religion for you and completed My favor unto you, and have chosen for you as religion al-Islam" (Al-Maida 5/3).


With Usama ibn Zayd mounted on his camel, Prophet Muhammad (pbuh) descended from Arafat. When he reached Muzdalifa, he performed the evening and night prayers there. After performing the morning prayer, he arrived in Jamratu al-Aqabah and threw seven stones and said the takbir for each one. Then he went to Mina and after making a speech for his companions he sacrificed an animal. Then he shaved and took off his ihram and came to the Kaaba, which he circumambulated. After returning to Mina, he completed the Djamras (devil stoning). On the next day he returned to Mecca and before the sunrise he performed his farewell circumambulation. With the permission of Prophet Muhammad (pbuh) the Hajjis who had come from outside Mecca and Medina left the city on the fifth day of the festivity to go to their cities. Then Prophet Muhammad (pbuh) performed the pilgrimage with the muhajirs and ansarsand taught the Muslims how to perform this worship, and then returned to Medina.

Due to the fact that Prophet Muhammad (pbuh) said, "I may not be able to meet you here again after this year", and died shortly after, this hajj is known as "The Farewell Hajj" and this sermon as "The Farewell Sermon". Actually, it is known that Prophet Muhammad (pbuh) made more than one speech at various places and at various times during this journey.

 

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The Last Days of the Holy Prophet (pbuh), His Sickness and His Death

The Last Days of the Holy Prophet (pbuh), His Sickness and His Death



Prophet Muhammad (pbuh) became ill after he had returned to Medina from the Farewell Pilgrimage. During these days, he visited the martyrs of Uhud and performed funeral prayers for them. One night, he went to the Jannatu al-Baqi graveyard and requested Allah to show forgiveness to them. Meanwhile, Aswad al-Ansi from the Mazhij tribe proclaimed his false prophethood in Yemen.

Prophet Muhammad (pbuh) became ill after he had returned to Medina from the Farewell Pilgrimage. During these days, he visited the martyrs of Uhud and performed funeral prayers for them. One night, he went to the Jannatu al-Baqi graveyard and requested Allah to show forgiveness to them. Meanwhile, Aswad al-Ansi from the Mazhij tribe proclaimed his false prophethood in Yemen. Aswad marched through Sana'a with about 600 cavalry that he had collected from his tribe. He killed Shahr, the son of Basan, the first Muslim governor of Yemen, a man who had opposed Aswad. Aswad had forcibly married Shahr's wife Azad and took the control of the region. Prophet Muhammad (pbuh) sent letters to the governors of the region and prominent people to stop Aswad. Eventually Aswad was killed with the help of Azad (Rabi' al-awwal 8, 11/June 3, 632). At the same time, Musaylima al-Kadhdhab from the Banu Hanifa had sent a delegation to Medina; he apostatized after the delegation returned to Yamama and began to claim his prophethood. Prophet Muhammad (pbuh) sent him a letter, inviting him to Islam again. In his answer, Musaylima proposed a partnership with Prophet Muhammad (pbuh), claiming half the world belonged to him and the other half belonged to the Quraishis. In his reply Prophet Muhammad (pbuh) stated that the world belongs to Allah, and He lets whom He will of His creatures inherit it and it is for the pious. Musaylima was killed during the caliphate of Abu Bakr.

In the last days of the month of Safar in the 11th year of the hijrah (May, 632), Prophet Muhammad (pbuh) decided to send an army, led by Usama ibn Zayd, to the land of Byzantines to fight the Battle of Muta. The army established its headquarters in the Juruf region outside of Medina. Meanwhile Prophet Muhammad (pbuh)'s condition deteriorated and Usama decided not to march but to wait.

Prophet Muhammad (pbuh) was suffering from headaches that sometimes became unbearable and a high fever. He was leading the prayers in al-Masjid al-Nabawi during his sickness with the help of his Companions. One day, he climbed to the pulpit and said, "Behold, Allah gave to one of His bondmen the choice between this world and that which is with Him; he chose that which is with Allah." Abu Bakr understood the significance of Prophet Muhammad (pbuh)'s words, for he knew that it was Prophet Muhammad (pbuh) himself who had been given this choice. Abu Bakr broke into tears and exclaimed, "May our own fathers and mothers be your ransom". Prophet Muhammad (pbuh) calmed Abu Bakr and told him that he was pleased with him. Then, he reminded the ansars and the muhajirs of their mutual altruism and virtues and advised them to act together. Prophet Muhammad (pbuh) asked for those people to whom he owed something to take their rights. He warned people to care about the rights of the believers, to pay their debts in time, and to avoid from making his tomb into a temple like the tombs of some historical figures.

The will left by Prophet Muhammad (pbuh) to his daughter Fatima and to his aunt Safiyya is interesting. "Do good deeds that are valuable for Allah. Otherwise, I cannot save you from the judgment of Allah on issues of the lawful and the unlawful."

One of the last wills left by Prophet Muhammad (pbuh) to the Muslims contains the following points: to treat people who are under their responsibility well, to take care that the necessary preparations are made with a good conscience, as they will be held accountable before Allah, and to treat foreign messengers well and give them presents.


Prophet Muhammad (pbuh) spent his final days with Aisha; his health deteriorated three days before his death and he commanded Abu Bakr to lead the prayers. When he felt better, he went to the masjid with the help of Ali and Fazl ibn Abbas; when Abu Bakr, who was leading the prayer, saw the Prophet he wanted to retreat and give the place to Prophet Muhammad (pbuh); however, the Prophet nodded towards Abu Bakr to continue and stood next to him during the prayer. After the morning prayer of the next day he passed away; Abu Bakr visited him and when he saw that Prophet Muhammad (pbuh) was getting better, he asked for permission to go home. But the health of Prophet Muhammad (pbuh) suddenly deteriorated. According to Aisha Prophet Muhammad (pbuh) said "La ilaha illallah, how hard it is to give away your soul!" in a low voice, and then he abandoned his soul in her arms saying "ila'r-rafiq al-a‘la" (to the most divine friend) (13 Rabi'al awwal 11 / June 8th 632 Monday)
The death of Prophet Muhammad (pbuh) deeply saddened all the Muslims; some Companions, such as Umar, felt that the polytheists were happy about this situation and for this reason said that the Prophet had not died. After Abu Bakr received the news of the Prophet's death, he came before the corpse, lifted the veil that was over his face and kissed the Prophet, saying "O Messenger of Allah, may my own father and mother be your ransom! You were beautiful when you were alive; you are still beautiful though you are dead". Then, he went to the masjid and said the following: "O People! If there is anyone who wants to worship Muhammad, he should know that Muhammad has died. He who worships Allah should know that Allah is immortal" (Ibn Hisham,II, 655-656). Then he read the following verse: "Muhammad is but a messenger, messengers have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back on his heels will not be able to harm Allah, and Allah will reward the thankful." (Al Imrân 3/144). The body of the Muhammad was washed on Tuesday by Ali with the help of Fadl and Qutham, the sons of Abbas. The funeral prayer was not performed in a congregation; first the men, then the women and later the children came in groups before the body of Muhammad and performed the prayer one by one. In accordance with the hadith conveyed by Abu Bakr from Prophet Muhammad (pbuh), his body was put in the grave by Ali, Fadl, Qutham and Usama, which had been dug where he had died.


Prophet Muhammad (pbuh) lived a simple life, spending his wealth in the way of Allah; he left behind an extremely moderate heritage. As a matter of fact, he had said "We prophets do not leave a will. The only kind of wealth that we leave is sadaqas" (Ibn Sa‘d,II, p. 314; Buhari, "Humus", 1). When he died, he had a white mule, weapons and lands. He had ordered that the income of his lands be spent for his family and the rest be handed over to the treasury. Shortly before his death, the Prophet said that he would be embarrassed before Allah and thus commanded that his remaining 7 dirhams be distributed among the poor. Some armor that belonged to him was held in pawn by a Jew in return for his debts. The spiritual heritage of Prophet Muhammad (pbuh) is extremely great and valuable both for his ummah (community) and indeed for all of mankind. As he stated in his Farewell Sermon, Prophet Muhammad (pbuh) left us the Quran and the sunnah. The religion of Islam and Islamic civilization have been shaped around these two sources; a vast geography has been influenced for centuries and has taken its place in the history of mankind.