The sixth year after the Migration
The pilgrimage (hajj) was made obligatory according to the sound opinion amongst many of the Shāfi’īs; some of them have said that was in the ninth year, while others have said the fifth year. Its obligation was with His Most High’s words: ‘People owe it Allah to make the pilgrimage to His house’ [Qur’an 3: 97].
People suffered a drought, so he ﷺ performed the rain prayer for them and thus they were given rain in Ramadan.
The sun eclipsed, so the Prophet ﷺ prayer. performed the solar eclipse
The ruling pertaining to zihar was revealed ” The masonom behind it was that Aws ibn Ṣāmit said to his wife Khawlah bint Mālik, ‘You are to me like my mother’s back,’ so the veresrevealed (from the beginning of Surah al-Mujādalah).
The Expedition of al-Hudaybiyah took place. 1The reason behind it was that the Prophet ﷺ saw in a dream that he had safely entered the House [Kaaba] together with his Companions, with their heads shaved or hair cut, so he left al-Madīnah al- Munawwarah to perform umrah; however, since he was unable to enter Mecca, he released himself from the iḥrām [of umrah] at the Sacred Precinct border.
During this expedition, the Pledge of Riḍwān was sworn. The reason behind it was that the Prophet ﷺ sent ‘Uthman to Mecca, whereupon a rumour spread of his murder, so he took a pledge of allegiance from the people [to fight] till death; regarding that, the following Divine words were revealed: ‘Allah was definitely pleased with the believers when they gave their pledge of allegiance to you [the Prophet] under the tree’ [Qur’an 48: 18].
The conclusion of the expedition was that he ﷺ agreed to a peace treaty (sulḥ) with the Quraysh, which had the appearance of being damaging to the Muslims but, in fact, it empowered them. all Stipulated therein was that anyone who came to the Prophet ﷺ from the side of Quraysh would be returned to them, and whoever amongst his followers came to Quraysh was not to be allowed to return to him. The truce was to run for ten years, during which the people would live in security. Moreover, in conclusion to the treaty, the Messenger agreed to not enter Mecca that year but rather to return the coming year, as the Quraysh wanted.
Amongst the benefits of this truce were:
1. the protection of the downtrodden and oppressed Muslims in Mecca;
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2. many of the disbelievers from the Quraysh accepting Islam through their interaction with the Muslims and their coming to Medina and listening to the speech of Allah and witnessing the Messenger’s ﷺ miracles;
3. and the Messenger ﷺ finding more time to teach the Muslims and to send letters and delegations [to the
emperors of the major powers]. The believers, afterwards, realised that although their being barred initially from entering the [Sacred] House, and having to return, was apparently humiliating, in reality it was a source of honour and strength for them.
Tremendous merits were conferred upon those who were present during the Pledge of Riḍwān; among them are His Most High’s words: ‘Allah was pleased with the believers when they were pledging their allegiance to you under the tree,’ [Qur’an 48: 18] and His words: ‘And the first Migrants and the Supporters’ [Qur’an 9: 100]. The scholars have said, ‘They are those who were present at the Pledge of Riḍwān.’
Part of this story the incident of Abū Jandal ibn Suhayl: he had taken refuge with the Muslims during the negotiations over the conditions of the treaty. His father, Suhayl, who was the representative for the Quraysh during the discussions, said, ‘This is the first thing I demand from you, O Muhammad: that you return him to me.’ Abū Jandal was amongst those who were tortured in Mecca. So he returned him and said, ‘Be patient and anticipate your reward from Allah, for we do not betray, and verily Allah will grant you relief and an escape.’ albia torture Hom
After the conclusion of the treaty, Abū Başir fled from Mecca to Medina. The Quraysh sought to enforce the agreement of al- Hudaybiyah and sent an envoy to demand him back. So he ﷺ returned him with the envoy that had come to demand him. However, on the way [back to Mecca], Abū Baṣīr tricked the envoy and killed him; thereafter, he came to Medina and said, ‘O Prophet of Allah, Allah has fulfilled your obligation: you returned me to them, and then Allah rescued me from them,’ whereupon he ﷺ replied, ‘Woe to his mother! He has ignited a war.’ Abū Başīr then left [Medina] until he alighted towards the seashore on Quraysh’s route to Shām. A group of oppressed Muslims in Mecca heard about it and so joined him and began harassing Quraysh: they would not capture anyone of them except they would kill him, and no caravan would pass by them except they would seize it, until eventually Quraysh wrote to the Messenger of Allah, ﷺ asking him by their relatives that he accommodate Abū Başīr
and his companions because they had no need for them; so he accommodated them, and they came to him in Medina; thus it was a miracle.
On the tenth of Muharram, there was the expedition (sariyyah) of Muḥammad ibn Maslamah, among a group of thirty cavalrymen, to al-Qurață, a sub-group of Bani Abi Bakr ibn Kilāb, towards Dariyyah¹¹ in al-Bakrāt [name of a mountain] at a distance of seven nights from Medina. When he raided them, they all fled, and he seized from them spoils. He arrived in Medina, together with Thumāmah ibn Uthäl al-Hanafi, who was a war prisoner, one night before the end of Muharram. He had been absent for nineteen nights.
In Rabi’ al-Awwal, his ﷺ military expedition (ghazwah), among one hundred men, against Banī Liḥyān took place; they marched forth until they reached Ghurān a valley between Amaj and – ‘Usfän – and it was there that the people [his Companions] at al-Raji’ were killed, and so he invoked Allah’s mercy upon them. Banī Liḥyān heard that he was approaching, so they all fled and alb none of them were captured. He ﷺ stayed a day or two s or two searching g for.com the troops in every corner and eventually reached ‘Usfān; he ﷺ then sent Abu Bakr to Kurā’ al-Ghamīm. He did not encounter anyone and therefore left for Medina. He ﷺ was absent for nineteen nights and, as he was returning, he recited, ‘Returning, repenting to our Lord, praising…”
The Expedition (Ghazwah) of Dhi Qarad which is a place near Medina 124 en route to Shām – took place. It is also called ‘the Expedition of the Jungle’ (Ghazwah al-Ghābah). The reason behind it was that the Prophet ﷺ had milch camels that would graze over there, and ‘Uyaynah ibn Ḥiṣn al-Fazārī, among forty cavalrymen from Ghaṭafān, came and raided it, and then drove them away and killed Dharr ibn Abi Dharr, who was their shepherd, and took captive the wife of Abū Dharr. So he ﷺ set out [after them], and Allah utterly defeated them.
In Rabi’ al-Awwal, the expedition (sariyyah) of ‘Ukāshah ibn Miḥṣan, together with forty men, to Ghamr Marzuq 125 – a well in the territory of Bani Asad – took place. He managed to seize spoils without any fighting.
Also in Rabi’ al-Awwal, there was the expedition (sariyyah) of Muḥammad ibn Maslamah, with ten other warriors, to Dhī al- Qaşşaha place that is twenty-four miles from Medina – against Bani Tha’labah. There were a hundred of them [Bani Thalabah], and therefore they managed to kill all of them [the Muslims] with the exception of Ibn Maslamah. So, in Rabī˚ al-Ākhir, the Prophet ﷺ sent Abū ‘Ubaydah ibn al-Jarrāḥ,together with forty men, to the place where the Muslims were killed, and there he found a man, who accepted Islam when he was captured, livestock and sheep, and so they gained a considerable amount of spoils.
Furthermore, there was the expedition (sariyyah) of Zayd ibn al-Harithah in Rabi’ al-Akhir to Bani Sulaym in al-Jamum, which is called al-Jamūḥ – towards the centre of Nakhl – four miles from Sauna.They managed to seize livestock and sheep as spoils. He ﷺ then sent him, together with seventy cavalrymen, to al-‘Is, which is a distance of four nights from Medina, in Jumādā al-Ūlā, to intercept Şafwān ibn Umayyah’s caravan. He captured a number of the opposing forces; amongst them was Abū al-‘Ãṣ ibn al-Rabi’, whose wife Zaynab, the Prophet’s ﷺ daughter, gave sanctuary. He returned to Mecca and returned what he had of people’s wealth but later came back to Medina as a Muslim and told the people [there] that he did not wish to begin his Islam by committing treachery ﷺ
In Jumādah al-Akhirah, he ﷺsent Zayd ibn al-Ḥārithah, together with fifteen men, to al-Tarif, which is a spring thirty-six miles from Medina, to [engage] Bani Tha’labah, where he [Zayd] seized livestock and sheep.
He then sent him [Zayd] to Hismā – behind Wādi al-Qurā – again in Jumādah al-Akhīrah, together with five hundred men, to a group of Judhāmis who had intercepted Diḥyah ibn Khalifah; thus, Zayd slaughtered them and seized a great deal of spoils. Thereupon, Zayd ibn Rafā’ah al-Judhāmī travelled to the Prophet ﷺ and reminded him of the letter that he had written to his people, so the Prophet ﷺ returned to them everything that Zayd had taken.
Thereafter, he sent Zayd to Wādī al-Qurā [a place near to Medina] in Rajab, where some of the Muslims were killed and Zayd was carried from the battle alive but injured.
The expedition of ‘Abd al-Rahman ibn ‘Awf to Dūmah al- Jandal 127 to invite its people to Islam occurred in Sha’bān, and many people accepted Islam. Amongst them was al-Aṣbagh ibn ‘Amr al-Kalbī, who was a Christian; ‘Abd al-Raḥmān ibn ‘Awf married his daughter Tamāḍur, who later bore his son Abu Salamah. And those who did not accept Islam had the legal tax (jizyah) imposed upon them.
– There was the expedition of ‘Ali ibn Abi Talib in Sha’ban all together with one hundred men red men – to Bani Sa’d ibn Baker Fadak because of their providing military support to the Jews [of Khaybar]. He seized possession of livestock and sheep as spoils. In Ramadan, there was the expedition of Zayd ibn Ḥārithah to Umm Qirfah Fatimah bint Rabi’ah ibn Badr al-Fazariyyah, on the outskirts of Wādī al-Qurā, at a distance of seven nights from
Medina; he captured her, and Allah destroyed her.
Then was the expedition of ‘Abd-Allāh ibn ‘Atīk, [also] in Ramadan, because of the murder of Abū Rāfi Abd-Allāh; and it has been narrated that the murdered person was Sallām ibn Abi al-Huqayq. So, during the night, they killed him in his house in Khaybar; and it has been said [that he was killed] in his fortress in Ḥijāz.
The expedition of ‘Abd-Allāh ibn Rawāḥah took place in Shawwäl, among a group of thirty men, to Usayr ibn Rizām, the Jew from Khaybar, because he had travelled to Ghaṭafan to mobilise them to wage war against the Prophet ﷺ; he [Usayr] was killed, alongside approximately thirty other men.
‘Aqil ibn Abi Talib, among many [others], accepted Islam. The Prophet ﷺ said [to ‘Aqil], ‘I love you twofold: a love that is because of your kinship to me and a love that is because of what I know of my uncle’s [your father’s] love for you.’ Narrated by Aḥmad and al-Bukhārī in al-Adab al-Mufrad and others.
The Prophet ﷺ made preparations to send letters to the kings of the various regions; so he sent Diḥyah al-Kalbi to Caesar, ‘Abd- Allāh ibn Hudhāfah al-Sahmi to Chosroes, ‘Amr ibn Umayyah al-Damrī to the Negus, Ḥāṭib ibn Abī Balta’ah to the Egyptian Emperor al-Muqawqis, Shujā’ ibn Wahb to al-Harith ibn Abi Shimr al-Ghasssānī and Salīṭ ibn ‘Amr al-‘Amirī to Hawdhah ibn ‘Ali al- Ḥanafi.
from The incident regarding the ‘Uraniyyin happened, when a albia group amongst ‘Ukal and ‘Uraynah had come to Allah’s a had come to Allah’Messenger ﷺenger in Medina and accepted Islam [and pledged allegiance]; however, they [became sick and weak and] could not acclimatise to Medina, so he ﷺordered them leave the city with camels that were for charity and drink from their urine and milk; they did that and regained their health. They then apostatised and murdered their shepherd and stole the camels, so he ﷺ dispatched a group of his Companions to pursue them and take retribution against them.
Then there was the expedition of ‘Amr ibn Umayyah al-Damrī, together with Salamah ibn Aslam, to Abū Sufyān in order to kill him for his conspiring and plotting against the Prophet ﷺ and the Muslims; however, Abu Sufyan realised the plot, so he [‘Amr] fled and killed three men on the way.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 