ABU SUFYAN had returned from Uhud to Mecca. News of his victory had reached the city earlier, and the people received it with joy, as they considered it had wiped away the shame which Quraysh had experienced at Badr. When he reached Mecca, he went directly to the Ka'bah before returning to his home. To Hubal, the greatest deity, he offered praise and gratitude. He first cut the hair below his ears, then he went home as one who had fulfilled his promise that he would not approach his wives until he could defeat Muhammad.
On the other hand, the Muslims saw that the city of Medina had become very strange to them, even though the enemy continued to pursue them. For three consecutive days they remained steadfast facing the enemy who still lacked the courage to confront them. Yet just twenty-four hours earlier the enemy had felt themselves to be the victorious side.
The Muslims saw that the condition of Medina had experienced great change, although Muhammad's authority in the city remained intact. Meanwhile, the Prophet (peace be upon him) felt that the situation had indeed become very serious and critical, not only in the city of Medina alone, but had also reached the other Arab tribes, who indeed were feeling fearful. The event of Uhud brought relief to them, so they thought of opposing him again and mounting resistance. For this reason he was very eager to follow news about the people of Medina and the Arab community in general, which might provide an opportunity to restore the position, strength, and prestige of the Muslims in their hearts.
The first news that reached him after the battle of Uhud was that Tulaiha and Salamah ibn Khuwaylid, two brothers who at that time led Banu Asad, were mobilizing their people and those willing to obey them, to attack Medina and strike at Muhammad even in his own home, with the intent of gaining advantage and plundering the Muslims' livestock that were kept in the fields surrounding the city. What made them dare to do this was the belief that Muhammad and his companions were still suffering from the severe blow they had received at Uhud.
The Prophet also learned of this news. He immediately called upon Abu Salamah ibn Abd al-Asad and entrusted him with the leadership of a force consisting of 150 men, including Abu 'Ubaydah ibn al-Jarrah, Sa'd ibn Abi Waqqas, and Usaid ibn Hudair. They were ordered to travel at night and hide during the day, taking roads that were not commonly used, so that no one would recognize their tracks. In this way they would be able to ambush the enemy suddenly. Abu Salamah carried out this command. He succeeded in attacking the enemy while they were unprepared. By dawn they had them surrounded. He defeated them in that engagement. But the polytheists could not hold out any longer. Two contingents were quickly sent to pursue them and seize the war booty that was there. He and his men waited in that place, expecting the pursuing force to return with the war booty.
After one-fifth of the booty had been set aside for Allah, for the Messenger, the poor, and those in need, the rest they divided among themselves, and they returned to Medina bringing victory with them. The prestige which had diminished somewhat due to the battle of Uhud now began to return. But Abu Salamah himself did not live long after this expedition. He suffered wounds from the battle of Uhud, and these wounds had not fully healed except outwardly. But after he exerted himself, the wounds reopened and bled again, which continued until his death.
Then news also reached Muhammad that Khalid ibn Sufyan ibn Nubaih al-Hudhali, who lived in Nakhlah or 'Uranah, had assembled people to attack him. Hearing this, Muhammad immediately sent Abdullah ibn Unais to investigate and verify the news. Abdullah went to where Khalid was, and when he found him, he was in his house with his wives. 'Who are you?' asked Khalid when Abdullah arrived.
'I am from the Arabs as well,' he replied. 'Hearing that you were assembling people to attack Muhammad, I came here.'
Khalid was frank about the fact that he was indeed assembling people to attack Medina. When Abdullah saw that he was now alone, far from his men except for his wives, he looked for an opportunity to walk together with him. When he got the chance, he struck him with his sword and he met his end. He left him in the hands of his wives who gathered around mourning him. Upon returning to Medina, he reported this news to the Messenger.
After the death of their leader, Banu Lihyan, a branch of Hudhail who had been quiet for some time, now began to think of taking revenge through treachery.
At that time, a nearby tribe sent a delegation to Muhammad saying: 'There are some Muslims among us. Send some of your Companions with us who will later be able to teach us the laws of Islam and the Qur'an.'
To fulfill this noble religious duty, whenever it was needed at that time, Muhammad was always ready to send his Companions to guide people in knowing Allah and the true religion, and to be followers of Muhammad and his Companions in facing the enemy, as we have already seen when they were sent to Medina after the second 'Aqabah Pledge. For this reason, six great Companions were sent to go together with this delegation. But when they reached a water station belonging to Hudhail in the Hijaz, in an area called ar-Raji', it turned out they had been betrayed, as the delegation had certainly colluded with Hudhail. However, this did not make the six Muslims panic with fear; they were only equipped with swords. The Muslims quickly drew their swords to defend themselves. But the Hudhail said to them:
'By Allah, we do not want to kill you. But through you we want to gain advantage from the people of Mecca. We swear by the name of Allah that we do not intend to kill you.'
The six Muslims looked at each other. They were aware that taking them one by one to Mecca would mean humiliation that was actually worse than death. They rejected the promise of Hudhail and remained determined to resist, though they realized that in such small numbers they were powerless. Three of them were killed by Hudhail, while the rest were increasingly helpless. They were all captured and taken as prisoners, later brought to Mecca and sold. Abdullah ibn Tariq, one of the three Muslims, managed to free himself from his chains on the way and drew his sword. Since the rest of the group was behind him, he pelted them with stones and killed himself as a result.
The two other prisoners were taken by Hudhail to Mecca and sold. Zaid ibn ad-Dathinnah was sold to Safwan ibn Umayyah, who deliberately bought him to kill him. He was handed over to Nastas, his slave, to kill him in retaliation for the death of his father, Umayyah ibn Khalaf. When he was brought, Abu Sufyan asked him:
'Zaid, I have long hoped for this. Would you be willing to take the place of Muhammad? He is the one whose neck should be cut, while you can return to your family.'
'No,' replied Zaid. 'Even if Muhammad were in the place where he is now suffering from even a thorn prick, while I am with my family, I would not. Zaid was then killed by Nastas. Thus he fell as a martyr holding fast to the religion and the trust of the Prophet.'
As for Khubaib, he was at that time in prison, and was then brought out to be crucified. But he said to them:
'Can you allow me to pray two rak'ahs?'
This request was granted. He prayed two rak'ahs properly and perfectly. Then he addressed them again:
'If not for fear that you would think I was deliberately prolonging it out of fear of death, I would pray even more.'
After he was raised and bound upon the wooden stake, he looked at them with weary eyes and said:
'O Allah, count their number, destroy them scattered, and do not leave a single one of them.'
Hearing that loud voice, they trembled and lay down, afraid of being struck by his curse. After that he was killed. Like Zaid who had fallen as a martyr, Khubaib also fell as a martyr for the religion and for the Prophet. These two pure souls now departed. And indeed, they could have saved themselves from death if they had been willing to apostatize and abandon their religion. But because of their conviction in Allah, their spiritual dignity, and the Hereafter, when each soul will receive recompense according to its deeds and no soul will bear the burden of another, they saw death as the goal of life—as the best goal in their lives for the sake of faith, for the sake of belief, and for the sake of truth. They were convinced that their blood, now shed upon the earth of Mecca, would call to their brothers, the Muslims, to enter the city as the victorious side, to destroy the idols, to cleanse away all the blemish of paganism and polytheistic life, and to restore the sanctity of the Ka'bah as the House of Allah, as it should be, pure from all names other than the Names of Allah.
In facing this event, the Orientalists said nothing, unlike when they faced the event of the Badr prisoners killed by the Muslims. They did not attempt to view with disgust the treachery committed by Banu Hudhail against two innocent people, who were not captured from the battlefield but taken through deception, who had come at the command of the Messenger to teach the religion to those very people who betrayed them, people who handed them over to Quraysh, after their other companions had been killed in darkness and treachery. The Orientalists did not view with disgust Quraysh's treatment of two unarmed people, whereas what they did was an act of cowardice and very base hostility. Indeed, the principle of fairness that should guide the Orientalists, who claimed they could not accept what the Muslims did to the two Badr war prisoners, would require them to view with great disgust Quraysh's betrayal in accepting the handing over of two people to be killed, after four others who had been sent at their request to teach the religion had already been killed by them.
All Muslims were grieved, and Muhammad was deeply grieved over the calamity that had befallen the six who fell as martyrs in the way of Allah through the betrayal of Hudhail. It was then that Hassan ibn Thabit sent his poems as a profound elegy for Khubaib and Zaid.
Meanwhile, Muhammad thought even more deeply about the condition of the Muslim community. He was very concerned that such an incident might happen again. The Arab society would greatly despise them.
While he was thinking in this way, suddenly Abu Bara' 'Amir ibn Malik arrived. Muhammad offered him to accept Islam, but he refused. Nevertheless, he did not show hostility toward Islam. In fact, he said: 'Muhammad, if you could send some of your Companions to Najd to invite them to accept your teaching, I hope they will accept.'
But Muhammad was still worried about sending his Companions to Najd, fearing that the people of that region might betray them as Hudhail had done to Khubaib and his companions. He was not confident and could not grant Abu Bara's request.
'I guarantee their safety,' he said again. 'Send emissaries there to invite them to accept your teaching.'
Abu Bara' was a man obeyed among his people and whose word was heeded. Whoever he had granted protection to would not fear an attack from others.
Thus Muhammad sent al-Mundhir ibn 'Amr from Banu Sa'idah with the leadership of 40 chosen Muslims. They set out. When they reached Bi'r Mauna, between the territory of Banu 'Amir and Banu Sulaim, they stopped. From there they sent Haram ibn Milhan bearing Muhammad's letter to 'Amir ibn al-Tufail. But 'Amir did not read the letter; instead, he killed the one who brought it and asked Banu 'Amir to help him kill the Muslims. But when they refused to commit a breach of the covenant and protection that Abu Bara' had given, 'Amir requested help from other tribes. They fulfilled his request and together they surrounded the Muslim group at that place. Seeing this situation, the Muslims immediately drew their swords. They mounted a desperate resistance until they were all killed.
Only Ka'b ibn Zaid survived, whom Ibn al-Tufail simply left alone. It turned out he was not dead. Then he went back to Medina. Similarly, 'Amr ibn Umayyah was released by 'Amir ibn al-Tufail because he thought he was still bound by a vow of his mother. On the way back, 'Amr met two people whom he thought had participated in attacking his companions. He let these two sleep first, then attacked and killed them. After that he continued his journey. Upon arriving in Medina, he informed the Messenger of this deed. It turned out these two people were from Banu 'Amir, from Abu Bara's group and also bound by a covenant of neighboring protection (jiwar) with the Messenger, and this meant it had to be settled with blood-money.
Muhammad held back intense grief over the killing at Bi'r Ma'una. His heart was indeed heavy with sorrow over his companions. He said: 'This is the doing of Abu Bara'. From the beginning I was heavy-hearted and very worried.'
Abu Bara' was also deeply shaken by 'Amir ibn al-Tufail's violation of his trust. Because of this, his son Rabi'ah took action and struck 'Amir with a spear in retaliation for his deed against his father. So deep was Muhammad's grief that for a whole month, every time he finished the Fajr prayer, he prayed that Allah would take revenge on those who had killed his companions. In the same way, all the Muslim community shared in the grief over the disaster that had befallen their co-religionists, though they were filled with faith that they had all fallen as martyrs and would all enter Paradise.
The disasters that befell the Muslims at ar-Raji' and Bi'r Ma'una reminded the hypocrites and Jews of Medina of Quraysh's victory at Uhud, and caused them to forget the Muslims' victory over Banu Asad, also reducing their respect for Muhammad's prestige and that of his Companions. In dealing with this, the Prophet now thought with careful political consideration and a far-reaching perspective. At that time, the greatest danger threatening the Muslims was the attitude of the people of Medina who might despise their authority. Likewise, what was greatly hoped for by the Arab tribes was that they would plant discord within, which could lead to civil war if any of the neighboring tribes attacked Medina. Besides, the Jews and hypocrites seemed to be waiting for the disaster to befall. For this reason, he saw no better way than to let them remain, so that later their true intentions would be exposed.
Because the Jews of Banu Nadzir were allies of Banu 'Amir, the Prophet went himself to their place, which was not far from Quba', accompanied by ten prominent Muslims, including Abu Bakr, Umar, and 'Ali. He asked Banu Nadzir to help pay the blood-money for the two people who had been accidentally killed by 'Amr ibn Umayyah, not knowing either that the Prophet had granted them protection.
After the purpose of his visit was explained, they showed pleasure and willingly agreed to comply. But while some of them were engaged in conversation with him, he saw others plotting. One of them went aside and they seemed to be recalling the death of Ka'b ibn al-Ashraf. One of them ('Amr ibn Jihash ibn Ka'b) appeared to enter the house where Muhammad was sitting, leaning against the wall. At that moment he felt very suspicious, especially since he had heard their plotting and their conversation.
Quietly, he withdrew from the place, leaving his Companions behind. They thought he had gone about some matter.
On the other hand, the Jews became confused. They no longer knew what to say or what to do about Muhammad's Companions. If they harmed them, surely Muhammad would exact severe revenge. If they let them go, perhaps their plot against Muhammad and his Companions would remain hidden. Thus their covenant with the Muslims would remain in effect. So now they tried to convince the Muslim guests in a way that might dispel their suspicion without mentioning the matter at all.
But Muhammad's Companions, after waiting for him a long time, also went to search for him. When they met someone coming from Medina, they learned that Muhammad had already reached the city and had gone directly to the mosque. They also went there. He told them about what had aroused his suspicion of the Jews' behavior and their intention to betray him. Only then did they realize what they had witnessed. They believed in the keen perception of the Messenger and in what had been revealed to him.
Then the Prophet called Muhammad ibn Maslama and said:
'Go to the Jews of Banu Nadzir and say to them: The Messenger of Allah has sent me to you to tell you to leave this land. You have broken the covenant I made with you by plotting to betray me. I give you ten days. Whoever is still visible after that will have his neck cut off.'
The Jews of Banu Nadzir now felt despaired and confused. With this statement, they could not defend themselves anymore; they said nothing more except to Ibn Maslama: 'Muhammad, we did not expect this would come from a man of the Aus.' This was an allusion to their former alliance with the Aus in the war against Khazraj, but Ibn Maslama only replied:
'People's hearts have changed.'
For several days this group was preparing. But suddenly two messengers of 'Abdullah ibn Ubayy came and said: 'Let no one want to leave your homes and your property. Remain steadfast in your fortresses. From my own people there are two thousand men, and others from the Arabs who will join us in the fortress and they will resist to the last drop of blood before anyone else touches you.'
Banu Nadzir held consultations over Ibn Ubayy's statement. They became even more confused. Some did not believe Ibn Ubayy at all. Had he not once promised Banu Qainuqa' as he now promised Banu Nadzir, but when the time came, he washed his hands and disappeared, abandoning them? They also knew that Banu Qurayza would not be able to defend them, given that they had a covenant with Muhammad. Besides, if they left their village for Khaibar or another nearby place, they could still return to Yathrib when their dates ripened; they could pick the dates and return to their original place. They would not suffer much loss.
'No,' said Huyayy ibn Akhtab, their leader. 'Rather, we should send a message to Muhammad saying that we will not leave our village and our property. Let him do what he will. We will only repair our fortress; we will enter this place as we wish. We will accustom ourselves to using our paths, we will move stones to that place. Our food supplies are sufficient for a year, and water will never be cut off. Muhammad will not besiege us for a full year.'
But ten days passed. They did not leave the settlement.
Armed, the Muslims fought against them for twelve nights. Whenever the Muslims appeared in the streets or in the houses, they would retreat to the next house after they had demolished those houses. Then Muhammad ordered his Companions to cut down and burn the palm trees belonging to the Jews. In this way the Jews would not be so attached to their property and would not be so eager to fight.
The Jews cried out impatiently:
'Muhammad! You forbid people to commit destruction. You blame those who do such things. But why are the palm trees cut down and burned?!'
Regarding this, a verse from Allah was revealed:
'Whatever palm trees you cut down or leave standing upon their roots—it is by permission of Allah, so that He may disgrace the wrongdoers.' (Qur'an, 59:5)
It was futile for the Jews to wait for help from 'Abdullah ibn Ubayy or assistance that might come from any of the Arab groups. Now they were convinced that they would only meet with disaster if they continued to stand firm in war. When they finally despaired and became afraid, they sought peace with Muhammad, asking for assurance of safety for their property, lives, and offspring until they left Medina. Muhammad granted their request, on the condition that they leave the city: For every three people, they were given a camel to carry their property; they could take whatever food and drink they wished. Apart from that, there was nothing. The Jews accepted. They were led by Huyayy ibn Akhtab.
On their way, some stopped at Khaibar while others continued until they reached Adhri'at in the region of Sham. The property they left behind became war booty for the Muslims, consisting of crops, weapons in the form of 50 coats of armor and 340 swords, as well as the land belonging to the Jews. However, this land could not be considered as war booty; therefore it could not be divided among the Muslims, but remained exclusively in the hands of the Messenger, who would decide its distribution according to his wisdom. Later this land was distributed to the early Muhajirin, apart from the Ansar, after setting aside a special portion whose produce would be given to the poor. Thus the Muhajirin no longer needed to receive assistance from the Ansar, and it became their own wealth. From the Ansar, only Abu Dujana and Sahl ibn Hunaif received a share, as they were registered as poor.
Muhammad gave them the same share as the Muhajirin.
From the Jews of Banu Nadzir, only two embraced Islam. They accepted Islam for their wealth, which they later recovered.
It will not be difficult for one to assess the importance of the Muslims' victory and the expulsion of Banu Nadzir from Medina, now that we have shown how the Messenger calculated that their presence there would encourage the seeds of discord, would embolden the hypocrites to raise their heads whenever they saw the Muslims suffer calamity, and would threaten to trigger civil war if any enemy attacked the Muslims.
Regarding the expulsion of Banu Nadzir, Surah al-Hashr (59) was revealed:
'Have you not considered those who are hypocrites, saying to their brothers who have disbelieved among the People of the Scripture, "If you are expelled, we will surely leave with you, and we will not obey anyone concerning you, and if you are fought, we will surely help you." But Allah testifies that they are liars. Even if they are expelled, they will not leave with them, and if they are fought, they will not help them. And if they do help them, they will surely turn their backs, and then they will not be victorious. Indeed, you are more fearful in their hearts than Allah. That is because they are a people who do not understand." (Qur'an, 59:11-13)
Then the Surah continues by explaining faith and its power. Faith is only in Allah alone. For the human soul that knows its dignity and honor, it only recognizes the power of Allah.
'He is Allah, other than whom there is no deity. He is the Knower of the unseen and the witnessed. He is the Perfectly Merciful and the Bestower of Mercy. He is Allah, other than whom there is no deity. He is the Sovereign, the Pure, the Perfection, the Granter of Security, the Guardian over all. He is Allah, the Creator, the Inventor, the Fashioner of forms. To Him belong the best names. All that is in the heavens and the earth glorify Him, and He is the Mighty, the Wise.' (Qur'an, 59:22-24)
By the time Medina was emptied of Banu Nadzir, the Prophet's secretary at that time was a Jew. This was to facilitate the sending of letters in Hebrew and Syriac. But after the Jews left, the Prophet became concerned that the position that held his secrets was not in the hands of a Muslim. From among the young Muslims in Medina, he asked Zaid ibn Thabit to learn those two languages, and he would later serve as the Prophet's secretary in all matters. It was Zaid ibn Thabit who collected the Qur'an during the caliphate of Abu Bakr, and it was he who again supervised the collection of the Qur'an when differences in recitation arose during the reign of 'Uthman. Then only the 'Uthmanic Codex was used, and all others were burned.
The atmosphere of Medina became peaceful after the Jews of Banu Nadzir left. The Muslims no longer feared the hypocrites. The Muhajirin were even delighted to acquire the land that had belonged to the Jews. The Ansar were also pleased because the Muhajirin were no longer dependent on their assistance. Everyone's hearts felt relieved. In such a calm, secure, and peaceful atmosphere, both Muhajirin and Ansar, everyone felt happy. While they were in this state, after a year had passed since the event of Uhud, Muhammad (peace and blessings be upon him) remembered the words of Abu Sufyan: 'This is for the event of the Battle of Badr. See you next year!' as well as his challenge to Muhammad to fight another Battle of Badr. But that year was a time of drought. Abu Sufyan's hope was that if the war took place at a different time.
To this end, he sent Nusaim ibn Mas'ud to Medina, telling the Muslims that Quraysh had mobilized such a large army as was unprecedented in Arab history; they were ready to fight them and would annihilate them until nothing remained. It seemed that the Muslims too wanted to avoid the danger. Many of them showed reluctance to go to Badr. But Muhammad became angry at this weakness and retreat. He swore an oath to them that he would go to Badr even if alone.
Seeing this extraordinary anger, all hesitation and fear quickly disappeared. The Muslims were now ready to take up arms and march to Badr. In this regard, the Prophet entrusted the leadership of Medina to 'Abdullah ibn 'Abdullah ibn Ubayy ibn Salul.
The Muslims who had reached Badr now awaited the arrival of Quraysh. They were ready to fight. Similarly, Quraysh under the leadership of Abu Sufyan had also set out from Mecca with a force of 2000 men. But after two days of travel, Abu Sufyan seemed to want to return. He called out to his companions saying:
'Brothers of Quraysh, the right time for us is really only in the fertile season, while now we are in the time of drought. I myself want to go home. So you all go home too.'
They returned home. Muhammad and the Muslim army remained for eight consecutive days waiting for them, during which time they used their stay at Badr for trading. And in this trading they made profit. They returned to Medina later with joy, having received a blessing from Allah. It was during this Last Battle of Badr that Allah's word was revealed:
'Those who said of their brothers while they remained behind, "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful." And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision, rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them, who have not yet joined them—that there will be no fear concerning them, nor will they grieve. They receive good tidings of favor from Allah and bounty and [confirmation] that Allah will not cause the reward of the believers to be lost—those who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward. Those to whom the people said, "Indeed, the people have gathered against you, so fear them." But it [only] increased them in faith, and they said, "Sufficient for us is Allah, and [He is] the best disposer of affairs." So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah. And Allah is the possessor of great bounty. That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.' (Qur'an, 3:168-175)
Thus the Last Battle of Badr completely erased the effect of the Battle of Uhud. For Quraysh, there remained only to wait for another opportunity, while they continued to wallow in shame because of their cowardice, which was no less shameful than the defeat they had suffered in the first Battle of Badr.
With Allah's help, Muhammad felt relieved to remain in Medina, his heart at peace because the prestige of the Muslims had returned. Nevertheless, he was always vigilant against all enemy tricks, always watchful in all directions. [
While in this state, suddenly news came that there was a group of Ghatafan in Najd who were conspiring to fight him. His tactic in such matters was always to ambush the enemy suddenly before they could prepare their defense. For this reason, with a force of 400 men, he marched toward Dhat ar-Riqa'. At this place, Banu Muharib and Banu Tha'laba of Ghatafan had gathered. As soon as they saw him, he directly attacked their locations. Leaving behind their women and property, they fled in disarray. Whatever the Muslims could carry, they carried, and they returned to Medina.
However, because they feared the enemy might return to attack them, day and night they took turns standing guard. Meanwhile, when leading prayer, Muhammad also performed the fear prayer (salat al-khauf). In this case, some of them faced toward the enemy's direction, fearing that the enemy might come back to attack while they were praying two rak'ahs together with Muhammad. But throughout this time, there was no sign of the enemy appearing. Then the Prophet and his Companions returned to Medina after 15 days away from the city. With this success, they returned very joyfully.
Not long after, the Prophet set out again on an expedition, the expedition to Dumat al-Jandal. Dumat al-Jandal is an oasis on the border of Hijaz and Sham, located midway between the Red Sea and the Persian Gulf. Muhammad himself did not encounter the tribes he intended to face, those who liked to attack caravans there; for as soon as they heard his name, they became frightened and fled first, leaving behind their property which the Muslims then took as war booty (ghanima). Based on the geographical position of Dumat al-Jandal, we can already see how widespread was the influence of Muhammad and his Companions, how far their power extended, and how the entire peninsula feared them. Similarly, we see how the Muslims bore all kinds of hardship during these expeditions, not minding the scorching heat, the dry and barren land, the difficulty in obtaining water, and indeed not even fearing death itself. Only one thing drove them to achieve victory and success, which gave them moral strength: the steadfastness of faith, faith in Allah alone.
Now came the time for Muhammad to rest in Medina for several months to come, while awaiting Quraysh until next year—the fifth year of the Hijra—and to carry out Allah's command to establish a system of society for the newly emerged Islamic community, an organization that at that time comprised several thousand people and would later encompass millions, even hundreds of millions of Muslims. In building this structure of society, he proceeded with great care and wisdom, in accordance with the Revelation of Allah given to him, and he himself determined which matters aligned with the command and teaching of that Revelation, with detailed provisions that his Companions at that time held sacred, and which would thereafter remain in effect throughout time and generations; a Revelation untainted by falsehood from any source whatsoever, from the very beginning
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