The Delegations

The book describes two visits. Munqidh ibn Ḥayyān رضي الله عنه heard about Islam while trading in Madinah, accepted it and carried a message to his people. Thirteen or fourteen visitors then came in a sacred month, asking about faith and drinks. Their chief, al-Ashajj رضي الله عنه, was praised for patience and calm judgement. The book places this first visit in 5 AH or earlier.

The later visit belonged to the period of delegations and included forty men. Among them was al-Jārūd ibn al-ʿAlāʾ رضي الله عنه, whom the book describes as a former Christian who accepted Islam. The two visits should not be flattened into one arrival.

Al-Ṭufayl ibn ʿAmr رضي الله عنه had accepted Islam while the Prophet ﷺ was in Makkah, then returned to call Daws to Islam. When their response was slow, he asked the Prophet ﷺ to pray against them. Instead, the Prophet ﷺ prayed for their guidance.

Ar-Raḥīq records that Daws later accepted Islam. Al-Ṭufayl رضي الله عنه came with seventy or eighty families early in 7 AH. Finding that the Prophet ﷺ was at Khaybar, they went on to join him there. The source preserves both family totals.

Ar-Raḥīq describes Farwah ibn ʿAmr al-Judhāmī رضي الله عنه as an Arab official serving Byzantine authority around Maʿān. It connects his acceptance of Islam with what he had seen of the Muslims at Muʾtah. He sent a messenger to announce his conversion and a white mule as a gift.

The book recounts his imprisonment when the Byzantines learnt of his conversion, his refusal to abandon Islam, and his killing at ʿAfrāʾ in Palestine. These circumstances are retained as the named book's historical account, not presented as a separately authenticated ḥadīth.

After the return from al-Jiʿrānah in 8 AH, the book records a force of four hundred sent towards Ṣudāʾ in Yemen. Ziyād ibn al-Ḥārith al-Ṣudāʾī رضي الله عنه came as his people's representative and asked that the force be recalled, promising to bring his people to the Prophet ﷺ. The army was recalled.

Ziyād رضي الله عنه went back and encouraged them to visit. Fifteen came and pledged as Muslims, then returned to call the rest of their people. The book records that a hundred later joined the Farewell Pilgrimage. This was a sequence of invitation and visits, not one meeting alone.

The book includes Kaʿb's رضي الله عنه arrival among the delegation accounts. He came from a family of poets and had mocked the Prophet ﷺ before accepting Islam. After the Ṭāʾif campaign, his brother Bujayr رضي الله عنه wrote urging him to come in repentance rather than continue fleeing. Their correspondence continued until Kaʿb رضي الله عنه came to Madinah and stayed with a man of Juhaynah.

Ar-Raḥīq recounts that, after the dawn prayer, Kaʿb رضي الله عنه approached the Prophet ﷺ without first identifying himself and asked whether a repentant Kaʿb would be safe. On receiving assurance, he disclosed his identity. When an Anṣārī asked to kill him, the Prophet ﷺ protected him as a repentant Muslim. Kaʿb رضي الله عنه recited his poem of apology and praise. The book says that his criticism of the Anṣār in this poem was later answered by another poem praising them. This narrative is book-attributed; the poem is not Qur'anic text.

The book dates the arrival of twelve men of Banū ʿUdhrah to Ṣafar 9 AH and names Ḥamzah ibn al-Nuʿmān رضي الله عنه among them. They described their older kinship and support for Quṣayy's family in Makkah. The Prophet ﷺ welcomed them.

Ar-Raḥīq records that they were given good news concerning Syria and were told not to consult soothsayers or continue their prohibited slaughter practices. They accepted Islam, stayed for several days and returned home. The chapter's opening gives a three-day stay.

Balī's delegation came in Rabīʿ al-Awwal 9 AH, accepted Islam and stayed three days. Their chief, Abū al-Ḍubayb رضي الله عنه, asked whether hospitality brought reward. The Prophet ﷺ answered that giving to rich or poor could be charity and explained the three-day period of hospitality.

Their questions also concerned lost animals. A stray sheep could be taken before it fell to a wolf, while a stray camel was to be left for its owner. The chapter presents these questions as part of learning how to live after accepting Islam, rather than only recording the visitors' names.

Ar-Raḥīq places Thaqīf's delegation in Ramaḍān 9 AH after Tabūk. It first recounts the earlier acceptance of Islam by ʿUrwah ibn Masʿūd رضي الله عنه after the Ṭāʾif campaign. He expected his people to listen because they respected him, but they killed him when he called them to Islam. Months later they recognised that they could not remain at war with the surrounding Muslim tribes. ʿAbd Yālīl would not travel alone, fearing the same treatment; six representatives went, including the youngest, ʿUthmān ibn Abī al-ʿĀṣ رضي الله عنه.

A tent was placed in the mosque where they could hear the Qur'an and see the prayer. They repeatedly met the Prophet ﷺ. They sought permission to keep prohibited relationships, wine and interest, retain al-Lāt and avoid prayer. He did not permit these things. They eventually accepted Islam, with the agreed condition that others would destroy the idol rather than requiring them to do it themselves.

The book explains ʿUthmān's رضي الله عنه appointment over his people through his eagerness to learn. While the others visited, he watched their possessions; while they rested, he went to ask the Prophet ﷺ about the Qur'an and religion, or asked Abū Bakr رضي الله عنه if the Prophet ﷺ was resting. It also recounts his later warning during the upheavals after the Prophet's ﷺ death that Thaqīf should not be first to abandon Islam after being late to accept it.

On returning, the representatives initially told their people to prepare for fighting before revealing the agreement. The book recounts this as their way of overcoming resistance. Khālid ibn al-Walīd رضي الله عنه and al-Mughīrah ibn Shuʿbah رضي الله عنه were then sent to destroy al-Lāt. It describes al-Mughīrah رضي الله عنه pretending to fall after striking it, then standing to show the people that the idol had no power. They demolished it, recovered its stored valuables and brought them back. These detailed episodes retain the book's attribution rather than receiving a blanket authenticity label.

After Tabūk, the rulers of Ḥimyar sent Mālik ibn Murrah al-Rahāwī رضي الله عنه to announce their acceptance of Islam and rejection of idol worship. The chapter names al-Ḥārith ibn ʿAbd Kilāl, Naʿīm ibn ʿAbd Kilāl and al-Nuʿmān Dhū Ruʿayn among the rulers concerned.

The book records a reply promising the protection of Allah and His Messenger ﷺ while requiring the payments still due. Companions were sent under Muʿādh ibn Jabal رضي الله عنه. This diplomatic message is kept distinct from the following Hamdān delegation.

The book places Hamdān's delegation after Tabūk in 9 AH. Mālik ibn al-Namaṭ رضي الله عنه was appointed over those of his people who had accepted Islam. Khālid ibn al-Walīd رضي الله عنه was sent to call the wider community, and the book reports six months without the response sought.

ʿAlī ibn Abī Ṭālib رضي الله عنه was then sent and Khālid رضي الله عنه recalled. Ar-Raḥīq records that ʿAlī رضي الله عنه delivered the Prophet's ﷺ message, Hamdān accepted Islam and he wrote back with the news. The Prophet ﷺ prostrated in gratitude and prayed for peace upon Hamdān. These details are retained as the book's account.

More than ten representatives of Banū Fazārah came after Tabūk in 9 AH to declare Islam and describe the drought affecting their region. Their meeting was therefore both a declaration of faith and a plea concerning their people's need.

The book records that the Prophet ﷺ raised his hands from the pulpit and prayed for rain: rain that would revive land and animals, bring mercy and growth, and benefit people without destroying or flooding their homes. The prayer's meaning is summarised here; no new recited wording or audio is supplied.

Ar-Raḥīq describes Najrān as a substantial Christian community south of Makkah and dates its delegation to 9 AH. It records sixty men, twenty-four of leading families, with three chief representatives: al-ʿĀqib, named ʿAbd al-Masīḥ; al-Sayyid, whose name is given as al-Ayham or Sharḥabīl; and the bishop Abū Ḥārithah ibn ʿAlqamah. The alternative name is not resolved here.

They met the Prophet ﷺ and discussed ʿĪsā عليه السلام. The book connects the discussion with Āl ʿImrān 3:59–61 and the invitation to mubāhalah: asking Allah to judge between those telling the truth and those lying. It recounts that the Prophet ﷺ came with al-Ḥasan رضي الله عنهما, al-Ḥusayn رضي الله عنهما and Fāṭimah رضي الله عنها. The delegation consulted and declined to proceed, then accepted a peace agreement.

The source records two thousand garments each year, divided between Rajab and Ṣafar, and an additional payment associated with the garments. In return their religious practice was protected. They asked for a trustworthy man to deal with the payment, and Abū ʿUbaydah ibn al-Jarrāḥ رضي الله عنه was sent. The chapter's exact payment details are its historical account, not a new legal ruling for readers.

The chapter says Islam later spread in Najrān. Its claims that al-ʿĀqib and al-Sayyid accepted Islam immediately on returning, and that ʿAlī رضي الله عنه was also sent to collect payments, are introduced as reports rather than certain conclusions. No definite conversion date is derived from them.

The book dates the visit of seventeen men of Banū Ḥanīfah to 9 AH. They stayed in an Anṣārī's house and declared Islam. Musaylimah was among them, but the source preserves different reports about his initial response. His later demand for authority must not be mistaken for an ordinary request to learn.

Ar-Raḥīq recounts his demand to succeed the Prophet ﷺ. The Prophet ﷺ refused even to give him the small palm piece he was holding, with Thābit ibn Qays رضي الله عنه present. The chapter also cites the dream of two gold bracelets interpreted as false claimants. The encounter has its cited report; the chapter's surrounding interpretations are not all one authenticated narration.

Back in Yamāmah, Musaylimah claimed prophethood and composed his own rhyming declarations. The book says he allowed prohibited conduct and sought a division of authority between himself and Quraysh. He wrote claiming partnership, and the Prophet ﷺ replied with the principle in Qur'an 7:128: the earth belongs to Allah. Only the reference is supplied here, not copied Qur'anic wording.

The chapter records the arrival of his messengers, Ibn al-Nawwāḥah and Ibn Uthāl. They affirmed Musaylimah's claim, but the Prophet ﷺ did not kill them because they were envoys. The source dates Musaylimah's open claim to 10 AH and describes his later death at Yamāmah in Abū Bakr's رضي الله عنه time, at the hands of Waḥshī رضي الله عنه. It also recounts al-Aswad al-ʿAnsī's false claim in Yemen and his killing by Fayrūz رضي الله عنه. These later events are context, not additional events assigned to the delegation's arrival year.

The delegation included ʿĀmir ibn al-Ṭufayl, Arbad ibn Qays, Khālid ibn Jaʿfar and Jabbār ibn Aslam. The chapter connects ʿĀmir with the earlier Maʿūnah betrayal and distinguishes this threatening approach from the visits of willing learners.

Its detailed account of an attempted assassination by Arbad, his hand being stopped and his later death by lightning is a separate historical report, not established by the adjacent Bukhārī citation. That episode is not retold here as an authenticated event. The Bukhārī account cited by the book records ʿĀmir's demands for divided rule or succession and his threat of attack, followed by his fatal illness. Keeping the two accounts distinct avoids lending one report's authority to the other.

Thirteen men came with the charity left after helping their own poor. They asked about the Qur'an and Sunnah, received answers to their requests and did not stay long. Before leaving, they sent a young man who had been watching their belongings to meet the Prophet ﷺ.

The book recounts that he asked for prayer for forgiveness, mercy and a content heart, rather than possessions. It says he afterwards lived with contentment and, during the upheavals after the Prophet's ﷺ death, helped his people remain Muslim. The delegation met the Prophet ﷺ again at the Farewell Pilgrimage in 10 AH. The young man is not given an invented name.

Zayd al-Khayl رضي الله عنه was among the representatives of Ṭayyiʾ who met the Prophet ﷺ. He called them to Islam and they accepted. The book recounts his praise of Zayd رضي الله عنه: unlike people whose reputation exceeded what meeting them revealed, Zayd رضي الله عنه had been underestimated.

Ar-Raḥīq records that he was renamed Zayd al-Khayr رضي الله عنه, replacing the name associated with horses with one associated with goodness. This is the book's recorded account of the meeting, not a new claim about every member of the tribe.

After the sixteen fuller accounts, the book lists other arrivals: al-Azd, Banū Saʿd Hudhaym, Banū ʿĀmir ibn Qays, Banū Asad, Bahrāʾ, Khawlān, Muḥārib, Banū al-Ḥārith ibn Kaʿb, Ghāmid, Banū al-Muntafiq, Salamān, Banū ʿAbs, Muzaynah, Murād, Zabīd, Kindah, Dhū Murrah, Ghassān, Banū ʿĀʾish and Nakhaʿ. It records two hundred men of Nakhaʿ arriving in Muḥarram 11 AH. Most visits belonged to 9 and 10 AH, but some came earlier and some later.

The source's closing perspective is that Madinah had become the centre of Arabia and the call had reached widely. It does not say every outward convert had the same understanding or sincerity: some followed their chiefs while still carrying old habits, while others had firmly rooted faith. It cites at-Tawbah 9:97–99 to distinguish those attitudes, without treating all desert Arabs alike.

The website cuts off during the final quotation. The reviewed PDF continues with the reference to 9:99 and the final paragraph: faith had become firmly rooted among people in Makkah, Madinah, Thaqīf and parts of Yemen and Bahrain, including people who became leading companions. This restored ending matters because the chapter closes with both caution and recognition of sincere belief, not caution alone.