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مرحبًا زائرThe Islam of three of Quraysh's champions and their arrival in Madinah in Safar of Year 8 after the Hijrah
In Safar of Year 8 after the Hijrah, Amr ibn al-As, Khalid ibn al-Walid and Uthman ibn Talhah accepted Islam, then emigrated to Madinah. This is supported by Ar-Rahiq al-Makhtum, which states that they accepted Islam after the Treaty of Hudaybiyyah, and that the Prophet ﷺ said when they arrived: Makkah has thrown to us its dearest flesh and blood.
In Safar of Year 8 after the Hijrah, Amr ibn al-As, Khalid ibn al-Walid and Uthman ibn Talhah accepted Islam, then emigrated to Madinah. This is supported by Ar-Rahiq al-Makhtum, which states that they accepted Islam after the Treaty of Hudaybiyyah, and that the Prophet ﷺ said when they arrived: Makkah has thrown to us its dearest flesh and blood.
It represents a stage in the spread of Islam after the Treaty of Hudaybiyyah, and before the Conquest of Makkah and what followed of people entering Allah's religion in crowds.
In Safar of this year, Amr ibn al-As, Khalid ibn al-Walid and Uthman ibn Talhah accepted Islam, and they emigrated to Madinah.
This means that three leading men of Quraysh entered Islam, then moved to Madinah to live with the Muslims. This was one of the effects of Islam's strength after the Treaty of Hudaybiyyah.
This event came after the Treaty of Hudaybiyyah, at a stage when Islam was spreading strongly and new conditions for the call to Islam had emerged.
The balance of power changed after the Treaty of Hudaybiyyah, and Islam's strength and spread among the Arabs became clear.
These men moved from the ranks of Quraysh to the ranks of the Muslims, and this was an important shift in loyalty and belonging.
It shows that influential men from Quraysh entered Islam after the Treaty of Hudaybiyyah.
It shows the impact of the Islamic call in drawing in leading figures.
It reflects the shift in the balance of power in favor of the Muslims.
It brought a change in the standing of some men of Makkah within the Muslim community.
It shows that guidance may include someone who was once on the side of opposition.
It helps build a new society based on Islam, not tribalism.
It strengthens the Muslims' ranks with men of experience and status.
Amr ibn al-As may Allah be pleased with him is the Companion and leader Amr ibn al-As ibn Wa'il as-Sahmi al-Qurashi. He was one of the cleverest Arabs and a man of judgment and politics. His acceptance of Islam was late, then he accepted Islam in the late part of Year 7 or the early part of Year 8 after the Hijrah, in the period after Hudaybiyyah and before the Conquest of Makkah. His Islam was a sign of the shift in the balance of power in favor of Islam. The Prophet ﷺ appointed him to lead the expedition of Dhat as-Salasil, and after the Prophet's death he played a major role in the conquests, especially the conquest of Egypt. His life shows the move of a sharp political mind from opposing the call to Islam to serving it, and it shows Islam's ability to absorb people of ability and direct them in building the state.
Khalid ibn al-Walid may Allah be pleased with him is the Companion and leader Khalid ibn al-Walid ibn al-Mughirah al-Makhzumi al-Qurashi, known by the kunya Abu Sulayman, and the Prophet ﷺ gave him the title Sword of Allah. He was one of the most prominent horsemen of Quraysh before accepting Islam, and he had a decisive military impact at Uhud before he entered Islam. Then he accepted Islam shortly before the Conquest of Makkah, at the same time that Amr ibn al-As and Uthman ibn Talhah accepted Islam, and he became one of the great leaders of the Muslims. He witnessed Mu'tah after he accepted Islam, and when the three commanders were martyred he took the banner and saved the army. The Prophet ﷺ said: «Narrated Anas:The Prophet (ﷺ) had informed the people of the martyrdom of Zaid, Ja`far and Ibn Rawaha before the news of their death reached. The Prophet (ﷺ) said, "Zaid took the flag (as the commander of the army) and was martyred, then Ja`far took it and was martyred, and then Ibn Rawaha took it and was martyred." At that time the Prophet's eyes were shedding tears. He added, "Then the flag was taken by a Sword amongst the Swords of Allah (i.e. Khalid) and Allah made them (i.e. the Muslims) victorious (Sahih al Bukhari, hadith 4262)». His life shows the transformation of courage and military skill from opposing Islam to defending it and spreading it.
Uthman ibn Talhah may Allah be pleased with him is the Companion Uthman ibn Talhah ibn Abi Talhah al-Abdari al-Qurashi, from Banu Abd al-Dar, who were the keepers of the Kabah and the custodians of the House. He accepted Islam shortly before the Conquest of Makkah with Khalid ibn al-Walid and Amr ibn al-As, and his acceptance of Islam had special significance because he came from a house historically linked to serving the Kabah and carrying its key. When the Prophet ﷺ conquered Makkah, he took the key, then returned it to Uthman and Banu Shaybah, and said in meaning: Take it, forever and ever, and none will take it from you except a wrongdoer. His life highlights loyalty and the protection of rights; the Prophet ﷺ did not make the Conquest of Makkah a reason to confiscate the honor of custodianship, but rather affirmed it for its people. This was a lesson in Prophetic justice and respect for covenants and legitimate status.
Guidance is in Allah's hands, and He may grant it to whom He wills among His servants.
Returning to the truth is a great virtue, no matter how late it comes.
Islam brings people together on the basis of belief, not lineage.
The conversion of influential individuals can change the balance of society.
Positive change is possible at any stage of life.
A believing community welcomes new members and gives them their place.
Building civilization begins with attracting capable people to the cause of truth.
Some people with influence or status hesitate to join the truth.
The truth may attract people of experience and status when its strength and honesty become clear.
Give attention to effective da'wah that reaches people with social influence.
Embrace positive change and do not close the door to return to the truth.
He should not delay when the truth becomes clear to him.
It is limited to the general lesson, without unsupported applications.
The prophetic context was the establishment of the state of revelation, while the modern context is in existing societies and states.
If the truth becomes clear, moving first is better than hesitating.
